it a curse when especially through your own defaults you are deprived of it yea a leaving of you and a giving up to hardness of heart if not a sealing altogether of your destruction 2 By our calling the word heard to minde 2 Having such teaching you must remember call to minde ruminate and meditate on what you have heard the word heard must ever be in your ears as here the word used in my Text implyeth a continuall act and hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or when they had heard they were pricked The word left a sting behinde it they could not forget it the voice of Christs blood was ever in their ears after once they were by the word charged with it and convinced and so it came to work such a stinging effect in their hearts Thus Peter himself had formerly come to see his sin and judge himself for it It s said Hee remembred the words of Jesus and hee went out and wept bitterly Matth. 26.57 By such remembrance and meditation on the word and continuance in the things we have heard yea and seen 2 Tim. 3.14 whilest we look our selves in the glass of the word and continue therein Jam. 1.24 25. these nails at first entred by the masters of the Assemblies come to be fastened and struck further home to the pricking nay piercing and wounding of the conscience In a word remember often such truths as first or at any time wounded or touched thee wound and prick thy heart therewith in the often remembrance of them 3 By our applying the word to our selves 3. To which end Apply also to thy self what is applied to thee by thy teachers or what more generally is taught concerning such sins as thy conscience tels thee thou art guilty of Help them who have fitted the plaister to thy sore to binde and fasten the same unto thee by thine own application that by lying and continuing close to it may have its wished and saving effect Repell not what the Minister applyeth Apply to thy self especially the terrours of the Law for so is this pricking wrought especially the terrors of the Law Suffer the Preacher to do it but especially do it thy self till this be done there will be no pricking This is the way to be stung by the word in soul yea such cannot but be stung as thus apply which rightly applyed will sting As in like cases as when in body a man is stung with an adder or pricked with the point of a sword or heareth heavie news which concern himself If one of Job's messengers should come and tell thee all thou hast thy cattell thy goods are taken away violently by enemies or robbers the fire hath burnt up thy store thy sons and daughters are slain crush'd drowned or dead would not this move thee and cause thee to rend not onely thy mantle Job 1.15 16 17 18 19 20. as it did Job but thine heart When David came to Ziklag with his men and found it burnt with fire and their wives and their sons and daughters to be taken captives it is said he and the people that were with him lift up their voyce and wept 1 Sam. 30.3 4. until they had no more power to weep this was when he and they apprehended the loss as their own men weep not so commonly in other mens losses Now certainly such as shall be saved are secretly drawn Such as God wil save are secretly drawn to apply threatnings to themselves they know not wel how to be perswaded that the doctrine taught doth concern them and so to be touched with it as to judge themselves most miserable and to loath themselves for all their filthy abominations to beleeve their own misery and without any exception or self-flattery or posting it off to others to cast away all deluding conceits which may hinder the work of the word so that when it presseth them they do not repel it or cast off the burthen from them but say O wretch that I am this is my case I am the man the Scripture means 1 Cor. 6.9 10. I am that swearer whom God will hold guilty I am that adulterer whom God wil judge I am that fornicator that effeminate person that idolater that thief that covetous person that drunkard that reviler that extortioner that shall not inherit the Kingdome of God Wo is my soul I shall die in the guilt of this or these my sins unlesse I speedily repent Ah Beloved without such faith and application by faith of the threatnings of the word and so they come to be pricked and vengeance due to our sins and to us for our sins we shall never be savingly touched onely such apprehension and application will by Gods mercy do it as the condemned malefactor is as what makes the malefactor tremble at the bar but fear of the sentence of death when he seeth so many and evident proofs against him which sentence when once it is spoken of and pronounced how doth it strike him as a dagger to the heart how is hee wounded with it in the certain looking for and expectation of execution and death which now looks him in the face SECT 2. Of the consideration of our sin c. 4 By our consideration according to his word of our sins 4 AS a further help to the aforesaid duty to humiliation of the soul and to sensiblenesse learn aright to be affected with thy sins to which end follow these Directions 1. Consider and seriously think of thy birth-sin 1 Originall In which we may see what creatures wee are 1 how loathsom of the pollution of thy nature by it now loathsome thou art to God in that regard both in thy person yea in thy prayers and all thy performances yea in thy very righteousness which all of them are defiled with the contagion and hatefull plague and leprosie of natures pollution 2 how miserable Think also how thereby thou art become mortall miserable deprived of all good depraved by sin forward and prone onely to evill froward and backward to all goodnesse not favouring either goodnesse or truth in a word an enemy to God and under the displeasure of the Almighty Meditate hereon and on the vilenesse of thy nature lest otherwise thou think thy self something when thou art nothing Gal. 6.3 Thou wilt never be out of love with or loath thy self till thus thou dost thou mayst and wilt remain like a filthy dunghill which unstirred sends forth no noysom savour till it be raked into or the sun shine hot upon it 2 Actuall Which wee must finde out and remember 2. Caâ—â— to remembrance thy actuall sins to which end examine and sift thy self well and unpartially use the reason God hath given thee and be not bruitish in letting thy sins passe and escape thee without examination Here I may say to thee as God to the idolater Remember this
much more then will it concern others to try themselves hereby who are so ready to be deceived in this point mourning not to God but to themselves and therefore hypocritically CHAP. XX. An Vse of Comfort to the truly contrite HAving now spoken to mourners or to such as at least pretend to mourn and that by way of Caveat more briefly A third Use more concerning such as mourn as also more largely by way of Counsell we must speak a word or two of Comfort to such as upon Triall doe find themselves truly and sincerely to have mourned or now to mourn for their sin And I wish I knew many such among you that I might also be as large in this point as in the last and in some others which concerned the secure Doest thou then find that thou are truly touched in conscience for thy sin thou hast then true cause to rejoyce and never till now Comfort to such as truly mourn for sin As there is no sound joy but such as issues out of true sorrow so true sorrow for sin alwaies sooner or later ends in joy There is cause of joy even in and for such sorrow to sin is cause and matter of sorrow shame but to sorrow for sin is cause and matter of unspeakable joy glory and thanksgiving Such sorrow affords cause of joy as being wrought by the holy Spirit of God Zech. 12.10 for none can so in a godly manner mourn but by the holy Spirit of God he cannot pour out any tears for sin till God pour upon him and into him the spirit of grace and of supplication then shall they mourns and not till then as it was with these converts on whom inwardly as well as on the Apostles outwardly on this day of Pentecost the spirit was poured out The very spirit of bondage as Gods spirit is called in that it discovers sin and misery and affects the heart therewith is in that regard and a gift of God Rom. 8.15 requiring our Thankfulness a gift which we are said to receive how much more when it proves also a spirit of Adoption And if a gift yea a saving gift what cause of thankfulness have such seeing God might have left them in a senceless blockishness to perish therein for ever or otherwise to stick in themselves and so utterly to despair how ought such to rejoyce in this so great a testimony of his goodness and mercy to them Comfort promised to such Such as so sorrow shall not sorrow alwaies God hath promised them comfort God himself will dwell with him that is of a contrite and humble spirit to revive the spirit of the humble Isai 57.15 and to revive the heart of the contrite ones Psal 34.18 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrit spirit God is said to be one that comforteth those that are cast down 2 Cor. 7.6 Be thou then but truly cast down in thine own eies and God will comfort and raise thee up Comfort and ease belongs to none but such thus to tremble is the way to true quietness Habbak 3.16 Thus the Prophet Habbakuk I trembled in my self that I might rest in the day of trouble I may truly say the only remedy against not only all worldly crosses but especially against all legall desperate hellish and comfortless feares and sorrows is true sorrow and repentance for sin Such sorrow for sin is the remedie of all hellish fears and sorrows and that thereby we have offended God which is that medicine which Peter prescribed to those here who were pricked in heart for crucifying Christ Repent saith he and shew your sorrow not as you now seem to do with respect only to your selves out of fear of wrath but with respect to God that you have so offended him and sinned against your Saviour Thus weep for your sins and you shall withall have assurance of the remission of your sins And assuredly never do nay finde such comfort in God and in his mercy as when they are deepliest humbled and weep most bitterly for their sins How true is it even in regard of inward joy in God after trouble for sin which is said and promised Isa 29.19 The meek shall increase their joy in the Lord and the poor among men shall rejoyce in the holy one of Israel Come then and let us reason a little together Comfort 1 to the pricked and wounded 1 Art thou pricked indeed and wounded in conscience for sin fear not it is not the wound of an enemie that seeks to kill thee but of thy Surgeon who means to cure thee such wounds are not mortall but medicinable Thou hast a stone in thine heart and it must be broken and thou cut for it But as in the cutting of one for the stone in the bladder the pain may be sharp and sore for the present but it is to ease the patient of continuall and greater pain for ever after so is it it here Thou gettest ease and comfort for ever by Gods mercy especially after this life ended for putting thy self to some smaller sorrow now for sin so it be sincere and true and truely humble sorrow 2 To such as tremble at Gods wrath threatned 2 Quakest thou in the fear of wrath from him whom by sin thou hast offended yet hope well God may shew himself terrible to thee but no otherwise then Joseph shewed himself rough to his brethren with purpose to reveal himself as a loving brother yea father unto them This fear of wrath is a signe it shall not befall thee even as the rain-bow though it threaten rain yet it is a signe yea a seal to assure us wee shall not be drowned by it As therefore on the one hand security and not to fear wrath is a signe that wrath shall befall as we see in the world destroyed by water and are told of like destruction to befall such by fire in the end of the world 1 Thes 5.3 so contrariwise terrours upon a due apprehension and acknowledgement of deserved wrath is a sign no such thing shall come upon us 3 To the sininen and bruised 3 Hath God smitten thee in thy conscience for sin he will also binde thee up Hos 6.1 2. his rod even smiting comforts Psal 23.4 he will not break the bruised reed we have his promise for it Isa 42.3 and elsewhere He healeth the broken in heart and bindeth up their wounds and griefs Psal 147.3 I will binde up that which was broken saith the Lord and will strengthen that which was sicke Ezek. 36. ver 16 4 To the burthened in conscience 4 Art thou burthened in conscience for sin God and Christ thereby calleth thee to him that coming thou mayst finde ease Matth. 11.28 Therefore in such case as it was said to the blinde man Be of good comfort the Master calleth thee Thou thus burdened
unto otherwise then by prescribing rules of moderation on both sides seeing he goes not by Peters rule Nay the truth is he goes not by the same rule with these Apostles here or with Peter but in like case prescribes unlike remedies for how doth he and his Priests satisfie wounded consciences or comfort men distressed for their sins but in like case prescribes unlike remedies he goes not Peters way here nor Pauls who send men to Christ to receive pardon and so true comfort by beleeving on him and resting on his only merits and satisfaction by true repentance and to the right use of Baptisme to seal their pardon and comfort No such consciences by them are healed only with a false peace whilest for pardon they are sent to mumble over their beads and to the saying of so many Ave-Maries as Ave Maries and Pater-nosters to go on Pilgrimage pilgrimages and works of satisfaction and to visit the tombes and relicks of such or such Saints to workes of satisfaction by whippings and hard usage of the body when it is the soul which chiefly sinneth and should be humbled or after this life to their satisfactory sufferings in Purgatory and so telling them of Purgatory penance if now and in death they can be free and liberall to procure Masses Dirigies c. they may hope by the Indulgence and great mercy of the Pope who keeps the keyes to have those dayes of Purgatory-pennance shortned So they are sent to salute holy graves so to holy graves and crosses hallowed by the Pope and dispersed into other countries which will purchase them a pardon for a 100. yeares if not a plenary indulgence or to the shriving of themselves to Popish shavelings and so to Popish pardons and power of absolution to popish pardons especially at the houre of death and so to their extream unction at that time to holy water crosses and crucifixes unctions to Agnus Dei's to their Masses as if thereby were made that most speciall application of Christs merits and to their Sacraments crucifixes masses even the very bare work done and wrought which yet even Baptisme it self which in the right use of it is and to the bare partaking of the Sacrament as is said for remission of sin is not effectuall by any power of its own but of the word and promise of God and so as joyned with faith Acts 8.37 and for the Eucharist upon the same superstitious conceit that remission is necessarily conferred in and by the bare partaking of the Sacraments it is by them held necessary to be administred to parties ready to depart this world that whatsoever their troubles of conscience are or have been they may die with comfort Such superstitious waies and meanes Peter and Paul never used or injoyned any to use Ill then may the Pope be thought to be Peters successor No comfort to be expected from such as teach the doctrine of doubting as not going by Peters rule In a word never a Popish Priest in the world can soundly cure a wounded conscience or apply that spirituall salve which should comfort it without delusion so long as they teach that most uncomfortable doctrine of doubting If they sind men in trouble of mind and in doubtings they so hold them and are sure to leave them in the same if not in desperation or at best they can bid them but hope well yet so as still to be in doubt and fear but true faith would expell all such slavish fear and bring assurance of pardon and certain comfort So much for this first relation CHAP. XXVII Gods word cures as well as kills The second relation of these Apostles being the same that wounded 2. COnsider These who are sought unto for comfort and direction are the parties who by their preaching and convictions did first wound these Jewes And thence we may note That the Word of God rightly taught and applied doth cure as well as cut heal as well as hurt binde up as well as bruise save as well as kill yea save by sauciating cure by killing Note Gods word heals the wounds it maketh Isai 53.5 and bring to heaven by the very gates of hell The wounds of the word being the wounds of a friend are like the wounds of Christ of a healing nature for by his stripes we are healed Isai 53.5 The word heals in and by vertue of Christs suffering for us This is the mercy of the word It cures when it might kill It cures whom in some sence it doth kill Not that every one who is pricked by it is therefore healed but that those whom God will save being of yeares and capable he will have to be pricked and those who so are pricked in heart by the word and in their own sence dead and slain shall also be healed and quickned by it The wounds of it are to health and life This is from Christ only whom the word throughout teacheth and aimeth at Reason hereof from Christ crucified whom it teacheth and applieth Who came with healing under his wings The wounds of Christ properly heal as procuring pardon and favour The Scriptures and word of God make these known to us and the faithfull Ministers of the word apply them and these wisely and rightly applied heal our wounds he being wounded for our transgressions that we being pricked in our eies sides and hearts with the thorns of our sins brought close to us by the word might not be hurt but healed and that our wounds might not prove mortall but saving Christ died and was wounded that those for whom intentionally he died might not die in or by their sins eternally Pricked wounded and to our own sence dead we must be in our selves before we be healed or revived that we might know our own desert and case if the whole burthen of our sin were to be born by us as also how to prize the benefit of spirituall health and life and how to give God his glory Vse 1. It concerns Ministers 1. Use who are hence taught to see that they be not only as ready and forward For Ministers to be as willing and able to answer doubts us to make them but also as able to heal as to hurt to raise up with true comforts as to cast down by terrors and convictions Some can apply the word to the wounding convicting and amazing the conscience and perplexing the heart by laying home the judgements of God and beating men from all their false holds and from resting in their own performances yea and on Christ in a false manner a thing most needfull yet it were to be wished they were as clear in laying down distinguishing notes of trial and of true sincerity and did direct how to lay true hold and to rest savingly on Christ and how clearly to to see it when it is so and not to leave the soul perplexed for want of clear and
their hearts melt in true sorrow and their tongue and outward behaviour expresse a great change wrought in them Note 1. Corversion brings a sensible change Hence note first briefly That Conversion where it is in truth breeds and brings with it a sensible and great change not only in the state and condition of sinners who formerly were not a people but now are the people of God and which had not obtained mercy but now have obtained mercy 1 Pet. 2.10 but in their hearts tongues and lives It being indeed a change from darknesse to light Why Ezek. 26.26 1 Cor. 15.51 52 Ephes 5.8 yea of stones into bread shall I say yea into flesh which is softer being a greater change then our last change shall be which is from grace to glory that is from one degree to another this being from sin to grace from nothing to something that is from one kinde to another Example in Paul and An instance of this change may be given and seen in Paul who once a child of wrath was made a vessell of mercy once ignorant Rom. 7.17 1 Tim. 1.13 but after not rude in knowledge 2 Cor. 11.6 12.14 In a word changed first in his judgment and in his estimation of things see Phil. 3. vers 4 5 6 7 8. and so secondly in his affections of love hatred 1 Tim. 1.13 c. and thirdly in his practise once a persecutor of Christ now a preacher once injurious to the Saints now ready to dye for them once a blasphemer of God and his people now a blesser of them The like in the Jailor in the Jaylour Act. 16.24 with 29 30 31 32 33 34. even now thrusting Paul and Silas into an inner prison making their feet fast in the stocks presently after being humbled by an earthquake and so prepared and withall hearing the word of the Lord preached to him he beleeved was baptized he and all his washed their stripes brought them out of the stocks into his own house set meat before them and rejoyced beleeving in God with all his house Vse Of triall whethâ—r we be converted or no. Vse Though the change in all be not alike palpable and sensible yet if we would approve our selves true Converts our own consciences at least must be able to witnesse with us and for us and to say with that young man in S. Ambrose newly converted and afresh tempted by an old acquaintance of his to return to former lusts she saying Know you not me It is I yea but said he Ego non sum Ego I am not the man I was And with S. Paul of Onesimus Once unprofitable Philem. 11. 1 Cor. 6.9 10 11. now profitable and of others Such were some of you that is Fornicators Idolaters Theeves Covetous Drunkards Revilers Extortioners But now yee are washed sanctified and justified When thus we finde it we have a blessed and comfortable testimony of the truth of our conversion if especially the change hath been wrought by the preaching of the word pricking the heart as here Whereas profane and civill men who can shew no such inward and outward change can have no such comfort as being the same now after so many yeeres profession if not much worse then they were ever still profaine formall resting in the bare outward performance of duty and so children of wrath Hence note God hath his times for the conversion of sinners Some he sanctifieth in the womb Note 2. God hath his times for the conversion of the Elect. some he calls at the last houre but all that belong to his Election shall at length be converted most certainly but when who knowes Joh. 6.37 SECT 2. Why Christ converted not so many as Peter Quest WHy did not Christ himselfe when he preached convert so many Question 1. or so visibly and miraculously Ans I answer Answer 1. first this was more for the glorifying of his grace and power which he reserved till after his death to make it manifest in by and after his resurrection and ascension for till then Jesus was not said to be glorified he was here on earth to execute his kingly office only moderately and not to put forth his divine power so fully till afterward to the end that he might be put to death which was the chief end why he came into this word which else they would not have done 1 Cor. 2.8 His power was thus more magnified after a seeming weaknesse if they had known him to be the Lord of glory It made more then for his glory now by his servants weake instruments and by an apparent signe from heaven yea and after a seeming weaknesse in dying to shew forth his power and grace then if he had done it formerly for it shews in what favour he was with God now who had been so despised of men and that though he died it was not of weaknesse but of will seeing he could have saved himself from death who gave life not only to the thiefe but now to so many Conversion is a glorious work This shews that conversion of souls by the ministry of men is a glorious worke in and by which the glory of Christ God-man doth wonderfully appear which seeing it tendeth also to the glorifying of the creature should by the converted be ever acknowledged Ephes 1.2 to magnifie the ministry of the Word by man not in word only but in deed to the glory of the praise of his grace c. 2 This was also done and thus referred that he might magnifie the Ministry of the Word and Gospel by man as he had said greater works then those shall ye doe Thus he was pleased yea is still pleased to do greater works by an instrument then immediately by his own sole and only power As we see his like providence wisedome and power in the Load-stone a darke dull and heavie stone which though he have imparted to it an attractive power yet that power is not put forth by the Load-stone it self alone which alone or unarmed drawes but a little but is as it were communicated to the steel or iron with which it is capped so that the same stone which alone could scarce take up seven ounces waight being capped with iron hath very easily and strongly taken up two and twenty pound waight saith he that saw it and hath written of it Mr. Samuel Ward in Magnet is Reductorie Theologico cap. 8. Thus Christ is willing to communicate the glory of this great worke of mans conversion to the weake Ministery of men telling us Whosoever receiveth them receiveth him and whosoever beleeveth in me he shall do greater works then I have done He converted not by any one Sermon that we read of an hundred yet by Peter he at once converted three thousand Thus we again see what a glorious worke the Ministery of the Word by man is what a glorious calling it is Vse 1. To
or find content in their present condition they were stung and till they got ease in a very hell Thus it was with these Converts here what will then be the condition and sorrows of such as do remain live and dye impenitent Let it then be hence observed that sinne must never want sorrow Observe Sinne carries a sting with it never wants sorrow it carries a sting with it which will shew it self at one time or other It s like those locusts spoken of Revel 9.7.10 which have faces like men but stings in their tails like scorpions Such a thing is sinne though at first it may seem to have a beautifull face and appearance yet such as dally with it will find it will leave pricks at least and venemous wounds in the conscience such as have been named And though the conscience at length grow to be seared Though the conscience be seared senseles sometime yet it wil awaken here or in hell yet not onely the searing of it is not without pain or without many conflicts and terrours before it be deprived of all fence but God after awakens it to feel the horrour of hel even in this life though he deny such repentance as we see Judas Julian Nero Brutus King Saul who having an evil spirit which formerly had haunted him yet though as Brutus his malus Genius or Ghost which haunted him at Rome having for a while left him yet met with him at Philippi a little before his death though I say it left Saul often yet often it returned especially at Endor where Satan in the likenesse of Samuel told him that to morrow he should be with him 1. Sam. 28 29.20 which struck him with horrible amazement as there was cause Let this be thought on by all such as can find no delight in any thing but in sinne Vse For such as delight in sinne to expect bitternes Prov. 9.17.18 or so farre as there is sinne in the same The forbidden fruit seemed even because forbidden to promise more delight then all other trees yet it proved bitternesse in the end as sin will do so stollen waters and bread of deceit end in hell and prove like poyson given in sugar which may go down sweetly Which young men Eccles 11.9 but kindleth a fire in the bowels and bereaves of life Think of this you young men and rejoyce but know c. as you have lately heard remember the threefold sting which accompanyed and followed that of sin especially that of Conscience and of eternall torments Think of this ye Joviall and merry men of the world and merry men should think of how can ye be merry when so many thousand woes curses and vengeances belong unto you and hang over your heads sorrow you will find enough one day which may be to you without repentance but know assuredly that true repentance and conversion cannot be without sorrow seeing then sorrow must and will follow sin And either by godly sorrow in time to prevent it 1 Learn in time to sorrow soundly for sinne to be pricked wounded and in heart truly grieved for your sinne for such sorrow onely will prove saving and prepare you for through conversion and for sound and lasting joy as in these converts here 2 Otherwise know that you will gain nothing by sin or by living in it 2 Or assuredly to to look for it Grief of heart and pricking and wounding of the soul in some measure is the easiest which if you be afraid of chusing rather to enjoy your ease pleasures liberties then to be interrupted in the same by godly sorrow There is nothing gained by sinne then expect nothing in the end but hellish horrour terrours and torments not a pricking but piercing of the heart a breaking an opening a cutting a cleaving of it it may be even in this life and then a wounded spirit who can hear Prov. 18.14 but assuredly hereafter and for ever in hell For the prevention of which consider now well what you do what will be the end of your courses what the bitter and accursed fruits of your sinnes and of your smothering of the checks of your conscience Be now in time sensible of these things and consider this you that make nothing or but a jest of sinne or of conscience Take heed of lading A wounded name estate and broken bones nothing to the wounding of the spirit Psal 38.4 wounding and piercing your souls by voluntary and wilfull transgressions The soul hereby though for the present it be not perhaps so sensible yet insensibly is wounded and burthened with the guiltinesse of sinne whereby wrath is a treasuring up the burthen increaseth so long till at length your iniquities grow and go over your heads and as an heavy burthen prove too heavy for you Sinne long harboured within will at length fester break out into torments and in a word prove the death of the soul eternally The madnesse of men in falling into the greater evil for avoiding the lesse How is it to be wished then that men were as sensible of pricks and wounds in their hearts and spirits which by sinne are alwayes made though not perceived or believed or that they feared these half so much as they do a wounded body estate or name how sensible are men of the one and how fearlesse of the other hence they receive wounds on the inside and gashes in their consciences that the outside may be saved they will steal and do wrong to prevent poverty and yet poverty no such burthen as the guilt of theft they lye will falsifie word promise and oath to prevent or get out of debt and yet debt with man is no such burthen as debt with God which will exclude them out of heaven They will voluntarily smother the checks of conscience and repell the reproofs of the word that they may sinne more securely and with lesse trouble and yet this fire which thus smothered will once yea and for ever break out into flames doth infinitely surpasse that small seeming sorrow or lesser prickings which are in repentance They will go to witches to gain health and yet no sicknesse so ill as to be the devils devoted slave yea to save their skin their liberties their offices and to avoid reproach for Christ and persecution they will deny the truth of God and give the soul a thousand gashes to keep the skin whole and yet no losse to that of the soul Mark 8.36 What madnesse * Mr. Harris of a wounded spirit saith one is this This is to prick the hand to save the glove to hazard the head for the saving of the hat or of a feather to prick and wound the heart yea to kill the soul rather then to forgo a little vain and sinfull pleasure gain or honour alas they know not yet neither will they be told what the sorrows of a wounded spirit and conscience meane when God shall
highly of All delight to have the hearts of men The Pope giving his devoted servants leave for a while to go to our Church in England in the first yeers of Queen Elizabeths raign in the words now lastly mentioned required of his sons and children that so doing they should give him their heart He knew if he had their heart he could soon command all the rest So the devil is well enough pleased to let his devoted servants make shew of Religion or of some good duties as of alms good words c. so long as he can keep their hearts glued first to any one or more lusts The like I may say of lovers seeking chiefly to insinuate into the hearts love and affections of their beloved Yea great Kings on earth who stand not in much need of their meaner subjects yet like well to be loved of all and to have their hearts And even thus it is with God himself who chiefly requires the heart who knows if it be wanting nothing can be sincere or lasting and where it is it will bring on all the rest The broken heart is Gods sacrifice He requires the heart as his sacrifice for and in stead of a sacrifice yea before all sacrifice But what heart If the heart be a saccrifice then as other sacrifices it must be slain and mortified at least pierced and wounded It must be a broken heart else it is not right It is not whole or entire with God Non est Cor integrum nisi sit scissum till it be broken and cut Outward sacrifices where beasts were slain and offered were but types of this sacrifice of a contrite heart so that where the heart was not contrite the sacrifice was an abomination To this man will I look saith the Lord even to him that is poor and of a contrite spirit and trembleth at my word But of others it is said He that killeth an ox as if he slew a man Isai 66.2 3. he that sacrificeth a Lamb as if he cut off a dogs neck he that offereth an oblation as if he offered swines blood c. God will none of such sacrifices where the heart which should give him praise and prayer is wanting Psal 50.9 10-14 15. I will take no bullock out of thine house c. Offer unto God thanksgiving and pay thy vows unto the most High And call upon me in the day of trouble and 51.16 17. So again Thou desirest not sacrifice saith David else would I give it thou delightest not in burnt-offerings The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise For as one noteth the visible sacrifice of beasts slain is but a Sacrament August l. 10. de civit cap. 5. that is a holy and sacred signe of the invisible sacrifice of the heart Even as in Circumcision God required chiefly and firstly the circumcision of the heart Deut. 10.16 by which is meant this pricking and cutting of the heart This is that true Circumcision which being in and from the heart Rom. 2.28 29. findes praise with God This circumcised heart is the truely humbled heart unto which a promise and a blessing doth belong Levit. 26.41 42. If their uncircumcised heart be humbled c. or bowed down or at the Chaldee hath it be broken and it is opposed to pride as when it s said 2 Chro. 52 26. King Hezekiah humbled himself for the pride or lifting up of his heart And so it implieth repentance and turning in heart to the Lord as 2 Chron. 32.26 Yet divers of Ashur c. humbled themselves and came to Jerusalem when others mocked as these here now were pricked when formerly they or others mocked Hence it is truely said by one God pours not the oil of his mercy Bern. save into a broken vessel Vse 1 This shews the preposterous course of Popish penitentiaries who professing compunction and pricking of heart and spirit 1. To confute Popish penitentiaries whip onely scourge and otherwise afflict the body and make that a matter of satisfaction and merit and so under such shew of austerity and humility Coloss 2. not sparing the body they become vainly puffed up with pride in their fleshly mindes They seem to shew a kinde of revenge which yet is not against their sins lodged in the heart which they spare yea and fatten it in pride but onely against their skins and carcases which without the heart have done little or nothing Let the flesh be tamed and outward senses restrained as cause shall require but first let the heart and inward affections be mortified and subdued else it is but a mock-repentance Pag. 34 35. But of this a little before 2. To instruct and direct us to begin at the heart So do true Converts 2 A second Use is to learn hence to begin our repentance and conversion at the heart so do true converts First King Davids heart smote him then he confessed saying I have sinned The poor publican smote on his brest and then said God be merciful to me a sinner he by so smiting aimed at the chief offender Their sorrow is in the heart before it be in the face or sowre countenance as in a like case of Nehemiah mourning for the afflictions of his people which the King took notice of saying Why is thy countenance sad Nehem. 2.2 this is nothing but sorrow of heart So it was with good King Josiah who in heart and soul first apprehending his and his peoples sins and the wrath of God due to the same then rends his clothes and weeps Therefore saith God 2 Chro. 34.27 Because thine heart was tender and thou didst humble thy self i. e. in heart first before God and didst rend thy clothes and weep c. As sadnesse of countenance in true penitents argues and presupposeth sorrow of heart and their sorrow is first in the heart before it be in the garment so it is quite contrary with hypocrites Not so hypocrites Joel 2.12 13. to such God speaks by his Prophet Joel saying Turn unto me with all your heart and rend your hearts and not your garments The countenances of hypocrites onely are sad but not their hearts like hired mourners Know we then Matth. 6. that outward expressions of sorrow are not further good then so far onely as they come from inward grief and affection as in these converts here who by saying What shall we do shewed much inward grief in the apprehension of wrath much fear care and anxiety of spirit but then they were first upon such apprehension and fear pricked in their heart 3 Exhortation to begin our reformation at the heart Why 3 Let us hence be exhorted to begin our conversion and reformation at the heart you have heard reason enough for it otherwise it were but to lop off boughs and to leave the corrupt and bitter root to purge
in the rest but in all through the breach of every Commandement and neglect of every duty though of some more then other 3 Continnance 3 For long continuance in thy sin til it may be thou art old in the same and hast given the Divel and thy lusts the best of thy time 4 Danger Yea 4. For Danger as bringing thee into hazrard of hardnesse of heart and final impenitency yea of hell torments and so in the apprehension thereof thou must feel thy sin to abound 5 Weight 5. For waight and burthen without making light of it as formerly II. From the curse and judgements due to sin Sin will have sorrow here or hereafter II. Come then tel me again Do not these thy sins bring thee under the Curse wil they not hale thee to judgement either going before thee or following after to judgement Wil not sin even thy sin have sorrow here or hereafter for ever Shall you always rejoyce Is not God of most pure eys Ah! who knows the power of his anger What are millions of men to him though they be never so great when hee is angry What are those glorious Angels of light which he made to him if once they provoke him shewed 1 In examples as of the Angels 2 Pet. 2.4 5 6. Doth hee not turn both Angels and men to destruction for their sin God spared not the Angels that sinned but cast them down to hell and delivered them into chains of darknesse to be reserved unto judgement c. and that for their pride and it may be thou comest but little short of them in Luciferian pride thou man thou woman Yea he spared not the whole race of mankinde which sinning in Adam Of the whole race of mankind in Adam was with him cast out of Paradise into a state of damnation and what was his sin was it not the doing of that which was forbidden him a tasting of forbidden fruit And do thou think with thy self how guilty thou art not onely of that original and first sin of thy nature but of many actuall and wilfull transgressions since and that in the same kinde most eager after such things as of which thou art most restrained And was not the whole world of men women The old world and children eight onely excepted drowned for like lâ—sts violence excess and secure eating and drinking c. as thou art guilty of Did not God turn the cities of Sodom and Gomorrah into ashes for their lusts and uncleanness pride fulness of bread Sodom Idleness and uncharitableness And did hee not bring first the Captivity Ezek. 16. The Jews and since that fearfull dispersion and curse of Cain upon the Jews which lyeth upon them in soul as wel as body to this very day and all for their unbelief and rejection of Christ added to their other sins And in effect art thou not guilty of the same sins who rejectest Christ in his grace and in his offices Ah! think not onely on such hellish torments as often seize on wicked men here on earth 2 In the torments of hel in regard of terrours and horrours of conscience but of the torments of hell it self both endlesse and easelesse prepared for secure sinners when God shall unresistibly come in fury and judgement against them and against all such as now contemn or neglect the time of mercy when his wrath being once kindled shall burn to the bottom of hell into which they shall be cast where their worm dieth not Mark 9.44 and the fire is not quenched This shall be effected on all out of Christ when Christ shall come and be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God 2 Thes 1.7 8 9 which would seriously be thought on by secure ones now and that obey not the Gospel of our Lord jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Ah whose heart trembles not at these things ah that men would seriously think of that tearing of heart and gnashing of teeth which will be in that eternall separation The heart which is not now pricked will be gnawn and eaten yet not consumed which were a mercy by that worm of conscience when in those hellish torments which are endlesse easelesse remedilesse men shall consider how God every Sabbath did stretch out his armes of mercy to embrace them The worm which then will gnaw and they would not how Christ offered a plaister of his own hearts blood to cure them if they would have been but pricked in heart but they made light accout of it and trampled it under their feet The holy Ghost put good motious into their heart convincing them of sinne and judgement and inviting them to godly sorrow with hope of pardon but they rejected those motions and would not be interrupted in their ease joy and false peace The Minister pressed hard to have them yield but they withstood him Oh the deep wounds the grievous bitings and stingings and the hellish cries that these and like thoughts then but too late will work and fetch from such poor souls And what a grief is it now to the hearts of their godly and conscionable Ministers and others who wish them well parents friends and kindred that these men wil not lay any of these things now in time to heart or be perswaded or intreated to prevent their own everlasting ruine as if all were fables which we tell them and framed onely to scare them What fables and scarecrows Ah dearly beloved let neither the Devil or your own treacherous hearts delude you but know that God is truly displeased with your sins as being many wayes dishonoured grived and wounded in his name and glory by the same yea 3 In and by the sufferings of Christ and of Gods severity against sin appearing therein is infinitely just as as well as mercifull and that howsoever he gave his Sonne in the greatest mercy to become man for us yet his justice against sin did equally appear in subjecting him his onely dear and beloved Son to such a cursed shamefull and opprobrious and painfull death for sinners in whom thus dying we may see Gods severity which was shewed against this his beloved Son oncestanding in our stead His justice could not be satisfied with Gold or any thing corruptible not with thousands of rams or with ten thousands of rivers of oyl yea 1 Pet. 1 18 19 Micah 6 7. Psal 49.7 8. not with the death and sacrifice of our onely or first-born children The redemption of souls is precious and in regard of any humane or created power price or means ceaseth for ever It is not the death or intreaty of an Angel could do it no nor barely the intreaty of God the Son himself How Christ was pricked for us It must cost the price of his
blood if it be done and therefore becoming man for us his head was pricked with thorns his hands and feet pierced with nails his heart pricked pierced and wounded with a spear his body broken for us yea his soul heavy grieved wounded in a sense of his Fathers wrath against him making him not onely sweat drops of blood being in an agony but complain and cry out My God my God why hast thou forsaken me All this and more then I can expresse the onely beloved Son of God suffered from his Father ere he overcame death or recovered the sense of his Fathers love or yet a possibility of salvation for thee And what we Vnlesse here we sorrow savingly and dost thou think to passe thy whole time in pleasures ease vanity and sinne and yet not so much as be pricked in heart or wounded in conscience for thy sin and troubled in sould in the fear and apprehension of thy so justly deserved damnation yea wilt thou also expect and presume of heaven and the joyes thereof Let me then tell thee from God that unlesse thou in time beest pricked in thy heart for thy sin yea many sins especially such as these converts as hath been said were pricked for crucifying of Christ unthankfulnesse unbelief impenitency rejection of him in the offers of his grace hardnesse of heart obstinacy ignorance and disobedience c. I say neither shal Christs pricking and piercing his wounds and sufferings avail thee any thing and which more is thou thy self in thine own person most inevitably shalt and must suffer the vengeance of everlasting fire must in our own persons suffer in well and all those sorrows eternally which the Son of God did suffer as thy surety if thou couldst believe and rest on him and repent and which made him so cry out And then see how thou wilt be able to endure it or rather O my brother O my sister O every one of you now in love to your own selves consider this in time O consider this saith God himself unto you what your own ill doings and desert Psal 50.22 and yet my patience and forbearance a while now consider this ye that forget God lest I tear you in pieces and there be none to deliver Consider that the sins thou hast not sorrowed for which would be considered thou must sorrow for here or hereafter chuse where thou wilt have thy portion whether here where thy sorrow may be saving accompanied with inward and true joy and followed with eternall and unspeakable comfort or hereafter where endlesse sorrows in soul and body shall be the just reward of thy security now Thy sins will be thy ruine one day Sin else will be our ruine and tear thee in pieces if thou be not their ruine now by mortification of them and of thy self so farre as to be pierced and wounded savingly for them in time God forgets them not though thou do they are written before him as with a pen of iron and point of a diamond in his book which one day will be opened against thee and be more terrible to thee then was the hand writing against Belshazzar for such an hand writing there is for every sinne of thine unrepented and uncancelled how many then are the curses wraths and vengeances that are due to thee and will most inevitably befall thee for thy so many sins not repented of A wonder that any in this case can be merry Isa 5.14 how can you then be merry or light-hearted when so many thousand woes belong unto you compasse you about and dog you continually at the heels all waking and watching against you like so many hungry bears starved wolves and lions yea when hell it self gapeth for you enlarging her self and opening her mouth without measure as for all other sinners so particularly for such as follow strong drink and in whose feasts are the harp and viol tabret pipe and wine but no regard of the works of the Lord with 11 12. no consideration of the operation of his hands or of any thing either their own sins or Gods judgements which is seasonable Futher to convince the secure a few questions are propouneded to them O then in the feare of God be convinced of these truths and of the necessity of such sorrow and let me ask thee yet a a question or two 1 Dost thou so live or canst thou so live as not to sin or transgresse Gods Law surely no thou wilt say at least thou wilt find that is impossible Wel then 2 art thou able to undergo the curse and penalty of the Law by suffering Gods wrath everlastingly no alas thou accountest that and well mayest intollerable 3 I ask again what wilt thou then do seeing thou art so many wayes a transgressour and liable to all this wrath If thou resolvest to do nothing but sittest still in thy security and setlest still on thy lees thou mayest certainly conclude against thy self as the foure lepers at the gates of Samaria suffering a famine within and a siege of strong enemies without that thou shalt undoubtedly perish and die Oh then be sensible at length of thine own danger see thine own inevitable destruction unlesse in time thou humble thy self with God and judge thy self that he judge thee not in hell be sensible of the fire of his wrath and of hel hold no skreens any longer between thee and it seek to quench it in time by thy tears and hearty sorrow for sin lest thou be cast into it irrecoverably and in consideration of the torments of it now cry earnestly to God in Christ O Lord here give me my part of sorrow and teach my heart more truly to mourn for my sinne and be mercifull unto me here O God here burn cut launce wound prick and pierce my heart savingly that I never may know what belongs to everlasting burnings woundings and gnawings 4 Or now again to bar thee off and to stop all starting holes dost thou think that thou art exepted and exempted from this curse and wrath Will God be partiall for thy cause Doth not thy sin bring thee under this curse and wrath as well as others Deceive not thy self see Deut. 29. where verse 10 c. All without exception of any present or absent born or not yet born are either in their own persons or persons of their Parents presented before the Lord Deut. 29.10.18 19 20. c. to enter into his covenant lest saith Moses there should be any among you man or woman or family or tribe whose heart turneth away this day from the Lord our God c. And it cometh to passe when he heareth the words of this curse that he blesse himself in his heart saying I shall have Peace though I walk in the imagination of mine heart The Lord will not spare him but then the anger of the Lord and his jealousie shall smoke against that man and all the curses
shall despair of fastening any nailes in you by the hammer of the word by which ye may be surely nailed sewed and fastened to Jesus Christ a sensuall heart is a senselesse heart like that of Nabals whose drunken heart 1 Sam. 25.37 though merry within him died and he became as a stone CHAP. XIIII SECT 3. Where three more lets removed which are great sins lesser sins custome in sinning 2 Great and hâ—inous sinnes 2 SEcondly and more brieflly take heed of great sins such as lay wast and dead the conscience As the body is subject to two kinds of diseases and maimes some that affect and afflict sense some that deprive of sense as violent blows so is the soul also As then a prick will make a man start but a heavy blow will dazzle and stond or astonish him which astonish and make us unsensible of lesser sins so some lesser sinnes will be felt when greater shall not at least not so soon or easily as we see in David who no sooner had received the muster of the people whom in pride he would needs have to be numbred but his heart did smite him and he was pricked and wounded in conscience but in the case of Bathsheba but especially of Vriah he lay long dead and senselesse till after many months Nathan being sent of God brought life at least sense into him again Watch then and pray with David Keep back thy servant from presumptuous sins let them not have dominion over mee so shalt thou be innocent from the great transgression Psal 19.13 If a man once by some great blow be stonded he is not easily sensible of smaller hurts or prickings so for one that is cast into a deep or dead sleep or being the divels vassal is marked by him by his sucking life and sense out of him or casting him into a trance c. Give once way to grosse impiety to wilfull profannesse or obstinate contempt of God his word and ministers and never look that lesser sins shall any why annoy or trouble thy conscience of which thou wilt never make bones as we say or scruple the soul so becomes desperate and carelesse hardened and past feeling to work all uncleannesse with greedinesse this is when men once give themselves over unto lasciviousnesse Ephes 4.19 or to any other like grosse sin The heart is so full of corruption and filthy matter as it is not sensible grieved or pained when otherwise it is pierced and met withall by the word and threatenings yea curses woundings and hewings of the Law and Prophets of God 3 Lesser sins against conscience 3 Yet neglect not small sins as they may be accounted or beginnings to give way wittingly and against conscience to the least sin leads the way to hardnesse of heart to senselesnesse and stupidity of conscience Tendernesse of conscience would be preserved The heart commonly of young men especially if wel educated 2 Chro. 34.27 as we see in King Josiah is tender and startles at the least sin and thought of Gods judgements is soon pierced and troubled the least sin will trouble it and make it tremble which being given way unto make way for hardnesse of heart but if once least way be given to such small sins or to beginnings especially against knowledge or that a man begins once to detain the truth in unrighteousnesse to quench the spirit and to quell checks of conscience the heart by degrees grows hard and senselesse and at length can swallow and without any great trouble digest even greater and grosser evils without all sense of sin or fear of wrath One well compares it thus The heart at first being tender will endure nothing but the least sin will trouble it as water when it begins to freeze will not endure any thing no not so much as the weight of a pin upon it but after a while will bear the weight of a laden cart against which we must watch Let young men especially make use of this yea let all men take heed of giving way to the least sins against conscience Sin at first to a conscience not enured thereunto may seem intolerable and unsupportable but unlesse the heart watch well over it self and maintain its life tendernesse and sensiblenesse or if once it begin to favour it self and wittingly give way to the least beginnings of sin lest we become at length senseless as in examples it shall be given over by degrees to senselesnesse and searednesse of conscience yea to delight in desire defend and plead for it as in King Hazaâ—l first abominating that cruelty which he after practised and in Alipius Saint Austine's friend first abhorring the bloudy spectacles of the gladiatory combatants but giving himself leave by the importunity of friends to be but present though at first he winked and would not open his eys to behold the same yet at length not onely beheld them and that with delight but drew others to behold that which at first himself loathed Thus the soul by steps descends to hell when men shew not themselves from first to last sensible of sin Bernard makes the steps to be seven Seven steps to hell whereby sin seems 1 Insupportable a burthen not to be born 2 afterwards onely Heavie 3 Light 4 Insensible 5 Delightfull 6 Desirable 7 Defensible or pleaded for and justified If ever then thou wouldst be truely sensible of and sorrowfull for sin It s not to dally with suggestions first thoughts of sin take heed and watch against the first suggestions and occasions of sin and that especially by the government of the senses as two things especially undid David Otium Oculus his ease and his eye so against Cogitation or of tossing any sinful objects in thy thoughts or of dallying with them These are the divels baits at which wee must not nioble and his harbingers which if kindly entertained he is invited to come with his legions and so thou art intangled with delight and drawn on to consent resolution practice yea custome and so to senselesnesse defence and boasting as Isa 3.9 Jer. 6.15 Psal 52.1 And thus sin like a serpent whilest â—tstings benums us and casts us into a deadly sleep and lethargie of which we die 4 Custome of stnning ab assuetis non fit passio 4. Specially beware of Custome of sinning It s an old and experienced saying Custome of sinning takes away all sense of sin neither are we much moved with such things as wee are much used to use and custome makes men sleep quietly by the falls of great waters and where much noise is and not to be afraid of that which at first was terrible as in Nottingham-shire upon the murther of a woman Which bereaves of sense of sin buried and hid under a tree in a wood a voyce was heard in that place of one hollowing and whooping at which all were afraid and passengers left that way but
seeing nothing is more opposite or a greater enemy to this pricking of heart or to the tender plyable humble and contrite heart such as I desire and endeavour to bring you to then is hardnesse and senselesnesse of heart and soul And thus having according to my office endeavoured to prepare the way for you and to gather out the stones I will come a little nearer to direct you to the Means Isa 62.10 by the use of which with Gods blessing you may attain to true compunction of heart and contrition of spirit the thing I aim at CHAP XV. SECT 1. Of the means of true compunction and sensiblenesse and first of Gods word heard Meanes of compunction and sensiblenesse such as was in these Jews and shall be at their calling again recalled and applyed THis pricking of heart as we have heard doth imply first tendernesse and withall pliablenesse to Gods word and will Secondly sensiblenesse and sorrow for sin not excluding fear of Gods judgements such as was in these Converts in my Text who were 1 pricked in heart that is wounded in conscience and made sensible of their sin and danger 2 Pliable to Gods will saying what shall we do And such as shall be again in these Jews at their conversion when first they also being convinced and made sensible of their sin in piercing and crucifying their Saviour shall mourn bitterly for the same Zach. 12.10 and shall no longer be stiffe-necked or abide in unbelief Rom. 11.23 such a heart was that of King Josiah and such as was in good King Josiah which was both tender and humbled yea rent and sorrowfull which made him both mourn within himself and send to enquire of the Lord with readinesse of heart to obey 2 Chron. 34.19 21 27. That then which I desire to bring or at least to direct you to The divers phrases signifying this compunction of heart is that which the Scripture in variety of phrases signifies not onely by the tender heart and heart of flesh Ezek. 11.19 and 36.26 but thus to have the heart pricked as in my Text to be of an humble and contrite heart Isa 57.15 to be of a wounded spirit Prov. 18.14 of a broken heart Psal 51.17 and to have the caul of the heart rent as Hos 13.8 Joel 2.13 God onely can and doth soften the heart Now howsoever we are exhorted hereunto and directed to the means by which it may be wrought in us yet we must know it for an undoubted truth that it is God who onely makes the heart truly humble tender and senfible Ezek. 11.19 and 36.26 Jer. 23.29 I will give them an heart of flesh which he doth by the meanes of his word which becomes as fire and as an hammer by his Judgements Mercies which yet he doth by Meanes 1 by his word and Corrections c. which he requires we attend unto and make a right use of by hearing meditation application and prayer so that whilst we thus do we are said to humble our selves though it be God by whose hand and power such hearts are given us 2 Chron. 30.11 12. 1 by our hearing his word faithfully taught 1 Make conscience of hearing of Gods word as it is taught especially by such as Peter here and other the Apostles were who without flattery in a zeal of Gods glory and of the Conversion of those they preached unto in power also and demonstration of the spirit now more abundantly powred upon them told these Jewes and convinced them of their sins that they were the crucifiers of Christ whose glory also they set forth Such teaching convinceth and judgeth the harers yea makes them judge themselves fall down and worship God and whilst the secrets of their hearts are made manifest acknowledge a divine presence and power in the preacher 1 Cor. 14.24 25 So was it here with these Converts who found a greater and more effectuall power in the word preached and thus brought home to their consciences The power of Gods word in pricking the heart which Miracles did not in these Jews then in all the miracles which God shewed either before and at the death of Christ when yet the very stones and rocks and the vail of the Temple were rent asunder or now at this time when besides the mighty noise and shew of fire or fiery tongues from heaven they saw and heard the Apostles men of no note nor learning speak in all languages the wonderfull things of God Acts 2.13 so in David they mocked at that but were pricked wounded with this Thus David after his sin of numbring the people came to a sense of his sin and his heart pricked or smote him for it and brought him to confession of it but when after the Lord had sent the Prophet Gad unto him to convince him by offering him an hard choice for that is given as the reason so that a Sam. 24.10 11 12. I do not say the word is alwayes thus powerfull or in all some are more hardened by such a ministery as the anvile by the strokes of the hammer God justly denying them his grace and not working in power with his word onely I say if the word thus preached do not prick if the word do it not nothing will do it wound and mollifie the heart nothing will do it If God by his word and spirit breath not upon the soul the soul cannot breath out so much as a sigh for sin if that wind blow not the waters of repentance will not flow if he send not out his word Psal 147.17 18. Exod. 17.6 our icy hearts will not be thawen if Gods presence promise and power be not there mans indeavours are not of effect If God stand not upon the rock our rocky hearts though Moses smiting the same shall never bring forth water onely where God will soften and wound the heart he by such a Ministery as is named shews out his power and poures out his spirit and makes his word effectuall to that purpose Wherefore if indeed we would have such hearts wrought in us we must indeavour to live under such a ministery we must desire yea and strive to live under a searching and forcible Ministery where we may hear such doctrine and so handled and applyed as that the secrets of our soul our secret sins and our hearts may be ransacked sifted and tried we may be made known to our selves and become vile in our own eys the deceits of our false hearts discovered and our sin and danger fully revealed to us without all flattery and partiality Till we be within such a distance and compass as within which the word is onely except extraordinarily active wee can expect no such at least saving effect from it Buy the truth then and spare for no cost rather then want it and accordingly to spare for no cost that is such wholsome and powerfull teaching account
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
the nail home to the head that thou mayst at length be fast and close joyned to Christ if God have met with thee by the reproof of the word or stung thee by his threatnings see his mercy in it let the sting remain till his work be wrought let him have enough even his fill of thee till thy proud heart be fully humbled Lest else wee get hurt by such prickings and thy corruption drawn and purged out otherwise look for no ease but greater sorrows Wee have a little venemous flie or midge * At Dantzigk where this was preached here you know that if when it seiseth on the flesh hand face or legs you let it alone till by sucking it be filled with your blood it will leave you of it self and leave behinde it little or no venome at all Simil. onely if you put it off before and seek ease by scratching the place affected wil swell with the poyson of it and put you long to pain especially if you be bit in divers places neer together This is soon applyed to our purpose here Prickings of conscience in sight and sense of sin and judgment being suffered to have their full work in our deep humiliation whilest wee maintain the power of them and seek not ease too soon are so far from hurting that they purge us and draw out our corruption whereas the sudden and too hasty healing of them causeth the wound to fester the soul to swell with self-conceit and security and greater sorrows in the end at least to seise on it As God then by such legall terrours of conscience begins with thee so follow God in his work think not the work done when it is onely begun Go not which is an holy mans expression raw from Gods school through fear of the rod and go raw out of Gods school and service lest thou prove a bad proficient in the Universitle buy not out your time and yeers of service before you have well learned your trade lest you be forced to come and be brought again under servitude to the Law and under the spirit of bondage In a word comfort not your selves too soon If it be natural sorrow in the loss of friends wealth good name liberty c. which hath taken hold on thee first cease not till thou turn it into sorrow for sin that it may be more lasting If it be legal terrour that is a sorrow for sin not as it is sin but as it presents thee with displeasure from God and with punishment see that it end in sorrow for sin as it is sin and learn to grieve for the offence of God though there were no hell to punish thee hereafter no shame reproach pain or punishment on earth to follow it sorrow most for that which is the cause of all sorrow We must see that Compunction end in Contrition c. See that thy compunction end in true contrition that the pricking and breaking of thy heart which may stand with hardness may end in bruising and melting in some apprehension of Gods love and hope of mercy whiles it is softned melted and made pliable to Gods will See that despair in thy self send thee to hope in God that self-judging send thee to seek absolution and pardon from God that seeing thine own damned condition thou look to Christ and esteem of him above many worlds that fear of wrath make thee more earnestly desire mercy that sense of wrath make thee at least consult and cast about what to do to be saved as it did these here who being pricked in heart said What shall we do SECT 4. Divers Reasons why men are not to take up with legall qualms till they be humbled enough Why we are not to rest in every slight sorrow NOw why are we thus to do why are we not to take up onely with some few whorish tears or legall terrours but to see that we be humbled enough 1 Because it is but a preparative to Conversion in the elect 1. Because all the fore-named works of the Law are but preparations to Conversion and far off degrees thereof and indeed common to many reprobates to Pharaoh Ahab Herod Felix Cain and Judas and to many others now in hell as hath been said even to the Divels themselves who have such stings in their consciences and tremble but without hope though in and to the elect these prickings are truly preparative to their Conversion and yet but preparative 2. These prickings being common to the reprobate and elect tend as well if good use be not made of them to the hurt of the one as health of the other 2 because being not followed home in others God is provoked to give them up either yea they are but beginnings of mens damnation both furthering and increasing the same But how and why is this Because where such woundings and prickings are neglected and not followed home it is just with God yea and usual to give men over either to senselesnesse and hardnesse of heart which is the first entrance into Hell or to anguish of soul when they most stand in need of comfort yea to utter desperation so that when such men come to die it is either like Nabal as a stone and blocke or as Judas in despair 1 to senselessnes and deadnesse 1. If when conscience smites stingeth pricketh and accuseth it be neglected and that men so fairly called on and admonished by so good a friend otherwise proceed not on to godly sorrow and repent not it will ere they be aware give over its office of accusing checking and awaking them by jogging as it were and pricking yea be quiet and silent in effect saying as God himself saith Why should ye be stricken any more This is when being smitten in heart with David for sin they do not repent and seek mercie with David A wounding conscience saith one neglected will prove a dead conscience as an ungracious childe after many corrections is hardened thereby and at length quite given over and cast off A wound neglected or falsely healed festers the more and often causeth mortification of the flesh numnesse deadnesse rottennesse Neglect we not then the first stingings and prickings of conscience by which God comes near and makes some offer to us You may perhaps make light account of the rebukes of men or of us Ministers and so especially do great men rich noble and generally proud men yet if ye be wise neglect not conscience if it accuse you to your selves do you accuse your selves much more to God least otherwise he give you up to deadnesse and securitie Or 2. to anguish of conscience in their death 2. Or if not that and that is bad enough and more dangerous because more pleasing then to anguish of soul on your death-beds at least when conscience which lay asleep before and the guilt of your sin which only lay at the doore like a sleeping lion or a
teach and write so that their doctrine now written was to be the only Canon and rule of all Christian doctrine and religion to the end of the world Though the office cease who had speciall gifts of miracles to confirm the same whose office though in regard of the speciall priviledges of it which were many was temporary and ceased with them yet their doctrine unto which the Church of God ever since is tied and ministery which was as to pray so to preach the Gospel and to administer the Sacraments ceaseth not yet not according to the common duties of it prayer preaching c. which continue still but is to continue in such as succeed them therein to the end of the world Mat. 28.19 20. God promising the direction and assistance of his Spirit to them and to all such as shall teach the same doctrine These were they who by preaching Christ unto these Jewes and by the extraordinary work of the holy Ghost now sent down upon them pricked and wounded their consciences unto whom accordingly they seek for direction ease and comfort as to their only spirituall Physitians Doctr. The only way to be directed and eased in conscience is to seek to Gods faithfull ministers Whence from their example men are taught how to get ease to their wounded consciences namely by having recourse to the messengers of God and faithfull ministers of Christ For so the Apostles are to be considered here namely as preachers of the Gospel and such as under Christ did know how to speak a word in season to him that is weary Isai 50.4 Quest Why did not these here seek to their own Rabbines to the chief Priests learned Scribes Quest Why did not these here seek to the Scribes and Pharises devout and zealous Pharisees as they would be taken who sate in Moses seat Answ Alas They could expect poor comfort or direction from them whom they saw to be in the same condemnation with themselves Answ They were guilty Mat. 27.3 4 and the crucifiers of Christ more then they were They might consider what little comfort Judas in the distresse of his conscience found from them he might go hang himself for any comfort they either could or would give him and so he went from them immediately to the gallows or Tree Where the heart is truly touched it seeks only to Gods faithful messengers for cure and help It is ill seeking comfort to our consciences from such as are deep in sin yea in the same sins as we our selves Such great Rabbies as these in all ages know better how to wound and intangle mens consciences then to heal them and knew better to intangle consciences then to cure them They care least for men of scrupulous and tender consciences Such as make no conscience at all of sin unlesse in hypocrisie like themselves who Matth. 27.6 seemed to make some conscience of putting into their Treasury the price of blood but none at all of taking it out such I say are fittest for their turnes Only the faithfull Ministers of Christ can afford true comfort Why No they must be the faithfull Ministers of God and of Christ that can afford true comfort to troubled Consciences and that for these Reasons 1. This comfort and cure of Consciences is originally only in God and Christ that good Samaritan who was sent to heal the broken in heart 1. They only are in Christs stead who is the author of comfort as we have heard out of Isai 61.1 2 c. and Luke 4.18 19. Yet thus he is not alwaies in person or yet by his Spirit alone but by his word and the preaching of it which is the ministration of the Spirit So that those only and they are rare that dispense the Gospel most faithfully as the Ministers of Christ in his name and according to his will and word are they by whom Christ affords true and solid comfort to wounded consciences and by whow he refresheth the weary soul See Job 33.19 20. to 26. The blessing to be expected only from Gods ordinance These and none but these have commission from him and the power as to bind so to loose Mat. 16.19 John 20.23 Gods ordinance then is to be looked unto who having appointed the preaching of the Gospel to the same end hath also annexed his promise thereunto where his word is faithfully dispensed from which ordinance only of his we may expect a blessing 2. The same hand of the Surgeon which wounds is fittest to heal 2. The same hand that wounds is fittest to heal seeing the wounds made by the word are not the wounds of an enemy but friend Surgeon and Physitian If the Surgeon lance and cut as he doth it with intention to heal so he onely is the fittest to undertake that cure he that pours in wine is fittest to pour in oyl also Such an ones words are like if any truth be in it the sword which making the wound doth also the cure if the weapon-salve be applyed unto it or as they say concerning the wounds made by the darts of Achilles which could no otherwise be cured but by his salves Onely Gods faithful Ministers are the men that savingly both wound and heal We had need then be well directed and guided yea know well to whom or to what to have recourse for comfort to our grieved hearts SECT 2. False means of cure to be abandoned Vse 1 1 IN such case then when thou art pricked in conscience or inwardly troubled in soul To seek for cure of conscience only to Gods faithful Ministers seek onely to such as have been named and seek directions chiefly from Gods faithfull Ministers not neglecting the advice of godly faithful and experienced Christians and not 1 To merry company and drinking And here take heed Satan is a Mountebank and his Apothecaries will prescribe poysons Some yea thine own false heart perhaps will bid thee go to mirth and merry company so to drink away sorrow which yet will return and prove like the hand-writing to Belshazzer on the wall 2 To musick some to other sports and to musick as Saul when the evill spirit came on him must have a Musician to play unto him 3 To sleep some lie down and sleep that they may forget their sorrow 4 To their wealth some seek to comfort themselves in the sight or thought of their gold and silver store and abundance which no more can cure these prickings of conscience then the stone or gout or not so much some in trouble of conscience 5 To physick as if it were but meer melancholy fly to physick and to the bodily Physician with neglect of the spirituall as King Asa 6 To the Divell and witches some will send thee to the godâ— of Ekron with King Ahaziah 2 King 1.2 or to the witch of Endor with King Saul in his great straits 1 Sam. 28.15
set himself against them yea them against themselves making them a terrour to themselves A wounded name estate leg or arm wounded or broken may be born but who can bear a wounded spirit saith Solomon when the bones within are broken will it not cause roaring ask David Psal 32.3.4 and 51.8 ask Hezekiah Isa 38.13 And yet what is all this to the eternall endlesse and easelesse torments of hell These things would be considered Oh consider this then in time you that are so secure and fearlesse that care not what you say or do how many oaths you swear how many Sabbaths and Sermons you neglect how many you cozen or wrong in their goods name chastity your sinne one day will shew it self in its colours and your consciences will prove burthens to you heavier then mountains your hard hearts shall be broken and you crushed punished and tormened for ever Rather in time chuse to be when ye hear these things and in the timely belief of them savingly pricked as these here were who in the apprehension of such effects of sinne as you have now heard did presently seek to prevent them and being thus pierced and pricked sought help and healing which accordingly they presently found becoming true converts and partakers of Christ And so leaving the consideration of this sorrow as a bare affection in the sinner The third Relation of this pricking of heart is to the whole work of Conversion as the beginning thereof and an effect of sinne we come to speak more of it in relation to this great work of conversion and as the first step and beginning thereof leading to Christ and to salvation So that taking these first words They were pricked in heart with those their other words following what shall we do and upon direction given them their doing accordingly verse 38.39 c. they will afford unto us this observation That a legal terrour of conscience and sorrow for sin through sence of misery thereby deserved is the beginning of Repentance and first step to Conversion So that we are occasioned here to take notice or at least to consider of the order of conversion and of the steps and degrees thereof and how men are brought to Christ to faith and to salvation which we will speak of in its place after some generals are first observed CHAP. V. SECT 4. Pricicking of heart considered as the first step to true Conversion And that Conversion must begin at the heart with reasons and uses of the point THe most generall observation which we will hence first raise is this Doctr. Conversion must begin at the heart that true and saving Conversion begins and must begin at the heart By heart in Scripture is generally meant the soul and all the severall powers and faculties of the same as understanding What is meant by heart here memory conscience will and affections joyntly and severally as might easily be shewed but for our present use we here by heart chiefly understand the Conscience and will with the affections which by this pricking came both to be pained and to be severed and parted from sinne which was all one with it and the corruption of the same to be let out Yet I take the Conscience here is more specially meant Especially the conscience as in Davids case when he came to see and to be convinced of his sinne of Pride in numbring of the people it is said and Davids heart smote him and David said as these here were pricked in heart and said 2 Sam. 24.10 c. and we shall anon see that this pricking issued out of the conclusion of that practicall syllogisme which being thus convinced their consciences made The heart in true conversion must first be pricked wounded and put to pain as David was in his repentance and as it was here with these Converts yea and as God requires of all true Penitents Turn you even to me saith the Lord by Joel with all your heart and rent your heart and not your garments Joel 2.12.13 c. Reasons why Reasons why Hebr. 3.12 The heart is the First and chief offender Math. 15.18.19 It hatcheth and harbours sinne Jer. 4 14. 1 The heart is the first and chief offender It first turns from God and by unbelief departs from him if the body or bodily parts act any evill that evil is first hatched and forged in the heart for out of the heart proceed evill thoughts murders adulteries fornications thefts false witnesse blasphemies which defile a man yea it is the heart that harbours sinne and evil thoughts as in a common June O Jerusalem wash thy heart from wickednesse how long shall thy vain thoughts lodge with in thee yea it is the receptacle and lodging of the Devil himself who takes up the chief rooms thereof And Satan and filleth the same Act. 5.3 Joh. 13.2 The whole imagination and all the purposes and desires of the thoughts of the heart are onely evil continually Gen. 6.5 It s a proud heart festered The heart of man is a proud heart swollen with pride as is a bladder and therefore stands need of pricking It is a festered heart full of corruption and putrifying sores and stands need of opening searching and lancing by the knife of the law and sword of the spirit which is the word of God It is a hard heart hard as a stone and stands need of breaking and bruising There is a stone in the heart and hard heart hard 1 as a stone the cure whereof is like that which is of the stone in the bladder there must be sharp incision and God must come with his pulling and plucking instruments ere sin and that hardnesse can be got out of it 2 as mettal Yea It is hard as mettal men being said to have their necks as iron sin news and their brow brasse Isa 48.4 Jer. 6.28.29 whereby is meant the hardnesse of their hearts and obstinacy and to be brasse and iron so that the founder often melteth in vain the bellows that is the lungs of the Preacher shall sooner be burnt then the wicked and their wickednesse plucked away Yet being so hard it must be not onely broken with the hammer of the Law but molten if it be possible with the fire partly of Gods judgements threatned by the Prophets and in part executed by God himself who threatens to blowe upon his obdurate people in the fire of his wrath Ezek. 22 18-20 21. and to melt them in the midst thereof but chiefly of his love in the Gospel ere it can be cast into a new mold It then especially musst be dealt withal in the first place 2. The heart is most acceptable to God 2 The heart of all other parts is the most acceptable sacrifice to God indeed seasoning all the rest God requires it as his sacrifice My son give me thine heart Prov. 23.26 It s that which every one accounts