instrument working by the spirit without the fruit of the word true repentance hath not had as yet any healing or saving work on the soul What vertue is there in that Physick which makes not the Patient sicker then he was and puts him not to pain What healing vertue is in the plaister if it smart not and it s a sure signe that the dislocated or broken bone is not brought right to its place if there be no pain felt in the setting Where no sorrow follows sin where no remorse of conscience is in sinners and come short of Reprobates as not so humbled and sensible as was 1 King Ahab 2 King Pharaoh who confessed his sinne they may justly seem to be in worse case then many who now are deeply plunged into hell How many have we that never hung down the head with King Ahab nor were moved with any denunciation of judgement How many who never yet were so much humbled as King Pharaoh a very reprobate but remain yet obstinate and obdurate they are called upon to let their beloved and gainfull sinnes go and to part with them as he was to let the people of Israel to go out of his land which at length he did though with little thanks being forced thereunto by the extremity of plagues from God but do many of us so much as he Exod. 9 27.28 and 10.16 17. he confessed his sin and said I have sinned this time the Lord is righteous and I and my people are wicked intreat the Lord for it is enough c. and I have sinned against the Lord your God said he to Moses and Aaron and against you sought the prayer of Moses and 12.31 32 33. now therefore forgive and intreat the Lord your God that he may take away this death onely yea at length he did according to Gods command let the people go yea was urgent upon them apprehending nothing but death for him and his who said we be all dead men and dismissing them he said go and at length though forced did obey be gone and blesse me also But have we not many that never yet confest their sinness as he did who never intreated Moses or any faithfull Minister of God to pray for them in all their life who never yet obeyed God or put away their beloved sins neither in love to God nor in fear How many amongst us are there that never see not confess their sin or shew any readiness to turn from their evil way when God stands in their way by his judgements threatned as yet did Balaam Num. 22.34 that never had any such good motions savoury thoughts and speeches as hee had 3 Balaam but wil go on in the very face of God and in despite of his judgements threatned yea it may be also inflicted as Isa 57.17 and so in other sins God meets men in the way of infamy for their uncleanness and yet they wil go on in that way stil in the way of their hatred and plotting mischief against Gods faithful servants and yet they wil on stil in that way which yet Balaam did not for seeing at length the Angel and his sword drawn in his hand hee bowed down his head and fell shat on his face saying I have sinned for he went with a purpose to curse Gods people now therefore if it displease thee Numb 22.31 -34. I wil get mee back again How many who never relent for any wrong they do Gods faithful servants as yet did Saul a reprobate towards David 4 Saul 1 Sam. 24.16 17 18 19. 5. Herod Who never reverence Gods Ministers or hear them gladly or upon hearing reform and do many things as yet did Herod who yet afterwards took off John's head and yet not without sorrow Who never tremble when they hear Discourses and Sermons of righteousness temperance and judgement to come as yet Felix did and yet they I beleeve as unrighteous 6 Felix Acts 24.25 intemperate and lyable to judgement in many other regards as Felix was Nay never complain so much as Cain did 7 Cain either of sin or punishment or of being cast out of Gods presence but rather please themselves in their sins and cast themselves daily out of Gods presence and favour and make themselves unworthy to partake with Gods people in the communion of Saints Yea lastly Have we not many who come short even of Popish penance who never were yet so compunct in heart and troubled in conscience as was Judas 8 Judas who never confessed their sins by name and with aggravation of it as he saying I have sinned in betraying innocent blood neither ever made restitution as he did of goods ill gotten or sought to give satisfaction for any wrong done by them The folly of such secure sinners Oh then the extreme folly and madness of such secure sinners who think themselves in good case and wil hope to be saved as wel as any and yet come short of very reprobates But if those named and such like who shewed more compunction of heart and therein and in their confessions of sins and other works and their certain damnation Jude ver 7. have so far outstripped and gone before you be yet gone to hel to the divel and to destruction and now suffer the vengeance of eternal fire what wil become of you secure and senselesse sinners who feed sport play minde the world use means of unlawful gain without all fear of Gods judgements so much and so often threatned in his name by his ministers and executed by himself on others How shal you escape the damnation of hell where shall you appear who yet shew not such remorse as these reprobates did You must needs then in this your case be thought to be next door to hel and to the estate of damned spirits being so stupified as not to be moved with Gods threatnings no not with his gracious promises and peremptory commands Vnlesse they do not onely outstrip these but all Temporizers whosoever And yet my deerly Beloved whose salvation I long after and do thus seek though you should do as much as these named yea though you should go as far in humiliation sorrow zeal and reformation as either these or any other bare Temporary yea as far as hee did to whom our Saviour said Thou art not far from the Kingdom of heaven even as far as Jehu in zeal against other mens sin as far as Ananias to part with a great portion of thy goods for the publick good of others as far as Demas and Alexander to forsake the world and thy hopes in it and to follow poor Christ yea to venture thy self as Alexander the Coppersmith did in cleaving to the truth as far as Nicolas who was chosen Deacon by the Church for that reverend respect they had of his gifts or lastly as is said as far as Judas who being an Apostle could both pray and preach with great
see the glory of that calling 2. To magnifie the preaching of the word 3 To prefer Christs spiritual presence in the word and Sacraments and are hence taught all of us first To magnifie the preaching yea also the faithfull Preachers of the Gospel though they be men like to our selves and of like infirmities as instruments of Gods power in the conversion and saving of soules as also secondly not curiously to wish or dreame of Christs bodily presence either by conversiing on earth againe as do the Chiliasts or to thinke he cannot be effectually present in the Sacrament unlesse corporally either by Transubstantiation or Consubstantiation No his spirituall presence both in Word and Sacrament by his blessing is more profitable to us c. 2 Cor. 5.16 SECT 3. Why mens conversion is often so long delayed Question 2. Why doth God often defer the conversion of men Quest WHy doth God so long deferre the conversion of his Elect and suffer them to go on so long in sinne before they come to faith and true repentance Answer 1. For his own glory Answ I answer This he doth first for his own glory For the glory 1. Of his power first of his power in so easily subduing the obstinacy of mans will which hath so long hardened it selfe in sinne which will appear wonderfully in the conversion of the Jewes And so he sheweth it is only in his will not in mans will that men are converted otherwise it is most likely that these converts in my text should have repented when Christ preached to them himselfe Secondly of his Freedome and to shew his Spirit is not tied to persons 2 Freedom nor times but like the wind blows and workes freely when and how it listeth Joh. 3 8. Thirdly and especially of his mercy 3 Patience his long-suffering and patience which is more resplendent in and toward such See 1 Tim. 1.13 14. Rom. 11.30 31 32. Answer 2. For their humiliation 2 God thus often doth for the deeper humiliation of such Converts as 1 Tim. 1.15 16 17. And that they might have their mouthes for ever stopped See Rom. 3.19 20 c. 25. Vse 1 Vse 1. It refutes the conceit of such as think it in their power to repent when they will To refute mens practice And to confute the opinion of such as thinke men may accept or reject grace at their pleasure who accordingly deferre repentance upon presumption that at more couvenient time they will convert and return to God Yea it confutes the opinion of such as think the power to accept or reject grace is in themselves Indeed I may say the power to reject grace is in them when God leaves them to themselves as often as he doth leave these presumers otherwise not as in these Jewes But I cannot say that to accept of grace is in mans power till God work it effectually in him though even then for the subject it be man that doth accept of it onely the power yea and will nay the deed and work is from God and his effectuall grace No means prove effectuall or availeable till Gods appointed time doe come no not the preaching of Christ himself why else were these why we no sooner converted why are not the Jewes to this day as yet converted and many of us who have lived long under the means not at all Vse 2 2. This yet teacheth us not to despair of any sinners conversion in this life To despair of no mans conversion here on earth God suffers many long yea some till the very last as the Thiefe on the Crosse and then and not till then shewes them mercy seeking or intending his own glory by that means Thus we doubt not neither question the conversion of the Jewes in Gods fit time we have his promise and he can and will in his own time graffe them in again Rom. 11.23 And we conclude the like concerning such particular persons among our selves as he within himself purposeth to call though we have it not made known unto us who they are therefore we will despaire of none while they live Vse 3 Not to neglect the present time 3. It may yet excite all not to neglect Gods time so farre as we know it or any opportunity of hearing the word by which God converts There is greatest likelihood of conversion where the word is preached for now in the time of the Gospel is the accepted time and day of salvation 2 Cor. 6.2 Other times God may winke at as he pleaseth Act 17.30 but now he commandeth all men every where to repent Know we then our time which is the present and leave we the rest to God Let us take the first next or rather the present opportunity step we in when and so soon as we see the waters troubled John 5.4 which being but at a certain season let us not lose the opportunity seeing there is much time in a little opportunity Luk. 19.42 34. Oh that we would but know then the time of our visitation which many or most of the Jewes did not know though these here in my text did Oh that young men would know that their best and fittest time now that they enjoy the Gospel is the time of their youth Eccles 12.1 That such as have lost so much time of the Gospel and of their age would now at length know the time Rom. 13.11.12 that now it is hight time for them to awake out of sleep The night is far spent the day is at hand said Paul to the Romans but I may say to many Christians among us The day is far spent with them and the night is at hand the night of the Gospells removall from us or at least of death Verse 13. Let us therefore cast off the workes of darknesse and put on the Lord Jesus Christ Luk. 19.13 Revel 1.1 23. Pro 1.14.10 28 Let us know also that there is a time when God will shew no mercy when he will leave men in their hardnesse In a word a period of his patience when no prayers will be heard Vse 4 4 If any have been late commers in as these here who neglected Christs preaching a long time For late commers in 2 Cor. 7.11 Acts 2.41 42 45. let us learne with the Corinthians to be more zealous and of these here likewise who continued stedfastly in the Apostles doctrine and fellowship and conversed devoutly and charitably together selling their possessions and goods parting them to others in the zeale of their love as every man had need To redeeme their time by greater zeale Let us think how much time we have lost how long we have done service to our lusts and to Satan how far we are cast behinde others how much holy knowledge and good experience we might have gained if our time had been better spent how much glory we might have brought to God and withall how
vengeance on them that know not God 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 See wee then that we refuse not him that speaketh c. Heb. 12 25 26. 2.1 2 3. Let such look to this who finde an irresistible power in all sorts of temptations to sinne A reproof of such as suffer the world to be more powerfull in in them then Gods Word from their lusts or the men of the world who if they hold but up a finger it is as a strong cord to draw them with them into all excesse or the very looks and speeches of the harlot are enough to cause them follow though it be as the Oxe to the slaughter And so when they can find and professe that they can be moved even to tears at the beholding of a Play and that much sooner then at a Sermon as some have done Oh it s a signe the Devill hath a strong hold in them and hath taken up their hearts which are shut towards the word and open only to vanity Vse 5 5. Lastly If we have found any good by the word that we are become new men by it Being converted not to ascribe the glory of it either to our selves or to the gifts of the Minister 1 Cor. 3.5 let us give God his glory and not ascribe our conversion in whole or in part either to our selves to the power of our own will to our own wit aptnesse or good nature see Joh. 1.13 Mat. 16.17 or yet to the gifts and abilities of the Preachers what is Paul or what is Apollo I know some Ministers may be called powerfull Preachers in comparison of others namely such as follow Gods method of Preaching and that course which he chiefly blesseth yet it is not the Minister but God which converts opens the hearts pricks wounds and after heales it We may and must respect and honour such as so labour even with double honour but as the Ministers of Christ God himself must have the honour of their work We must not ascribe to them either too little but honour them for their works sake and be thankfull to them as to spirituall parents under God or too much but acknowledge the power and grace of God in and by their Ministery And thus for the power of the Word SECT 2. Concerning the profit of hearing Gods word With Vses 2 WEe note from this their hearing the word so as to be pricked and wounded Note 2. The profit of hearing Gods word and at length fully converted by it as the power of Preaching so The great good and saving effects of hearing aright We may see here how that the Hearing of Gods Word as it was taught by Peter and the rest Proved the means of their Conversion and Salvation For bereby first their eyes came to be enlightened 1 It opens the eyes to know Christ and they came to see both their own sins and their Saviour and at length to be directed in and to the only way of salvation vers 37.38 Thus our blessed Saviour discoursing and preaching to these two Disciples that went to Emmaus at length their eyes were opened Luk. 24.27 31. and they knew him yea afterwards presently appearing to them and the rest and aplying the Scriptures to the present occasion it s said He opened their understanding that they might understand the Scriptures and the Scriptures but that was by his powerfull Spirit accompanying his word seeing formerly he had expounded and opened unto them the Scriptures And thus the Lord teacheth men out of his Law which Law and word of his is a light to give us understanding of his ways and of our wayes too Psal 94.12 It enlightens our minds and directs our Path. Thy word saith David is a lamp or candle to my feet and a light unto my path Psal 119.105 It is given to direct and lead us in this our pilgrimage to heaven as once the fiery pillar and cloud did the Israelites to Canaan through the wildernesse and as Ships are directed by lights from without in their course into their dangerous havens which in some havens are double or two which are to be brought in a right line together in the Ships course so here is a double light this of the Word and that other of the Spirit accompanying the same by which we come effectually and safely to be directed 2 It awakens out of security Secondly This same Word did also by pricking and wounding these Jewes awaken them out of their security in which they did lie and should have lien for ever So God awakened David by the Prophet Nathan and rouzeth men daily from their quiet sleep in sin 3 It both wounds and heals Thirdly But as it did awaken them so pricking and wounding it did let out their corruption and made way for the perfect healing and cure of their soules 4 It is the ordinary means of conversion and salvation Fourthly In a word it thus proved a word of life to them and as we have said the means of their salvation And so indeed we must conceive of the word and the right hearing and preaching of it as of the means of our salvation So it was also in Lydia and the Jailor Acts 16. And contrariwise the rejection of the word preached Acts 13.48 is an adjudging of our selves unworthy of life Whence is it so This in briefe is not from the power of the word it selfe but from Gods appointment and blessing and by vertue of his Ordinance seeing he hath so ordained and appointed that faith should come by hearing Rom. 10.14 15 16 17. and hearing is by the word i. e. command and appointment of God as elsewhere on the text I shew To this end God stirres up and endues with gifts as here and sends Ministers where he hath any to save and accordingly by his Spirit whereof the word preached is the Ministery makes it effectuall in whom he pleaseth though by his absolute power he can if he would and doth where he will as in elect infants dying c. save and apply Christ by his Spirit onely Vse 1 Vse 1. This teacheth us as we desire the good and salvation of our souls Of Instruction Diligently to hear Gods word Why 1 Considering our ignorance to be diligent in hearing of Gods word as it is faithfully taught by the true Ministers and Teachers of it Our necessity requires it Such is our ignorance such is our Impotency we cannot save our selves First our ignorance is such naturally since we fell into sin and under the curse that of our selves we neither aright and convictingly know our sinfull or yet accursed condition We are apt to think well of our selves and of our own wayes though they be never so bad or accursed of God much lesse doe we
truth to abide with us for ever John 14.16 17. to teach us all things and to bring all things to our remembrance whatsoever he had said unto us This is that Spirit speaking in his word It only must be heard which we are to hear Revel 2.7 11 17 -29. This is the word which we only are to hear Why No Word else will profit us Why In one word No other word will profit us without this no conversion see Jer. 23.21 22 -32. Therefore they i.e. such as God sent not but prophesie false dreames and stand not in Gods counsell shall not profit this people at all onely saith God if they had stood in my counsell and had caused my people to hear my words then they should have turned them from their evill way c. 1Vse For teachers to preach no other doctrine Vse 1. For us preachers to direct us as we intend any good to the poeples soules to lay aside all conceits and inventions and doctrines of men our own and others much more to abandon all Doctrines of devills such as are named in 1 Tim 4.1 2 3. and so generally all other Popish and Antichristian doctrines and to preach onely Gods pure word unto his people Vse 2. For hearers 1 Not to depend on Revelations without the word 2. For hearers to desire only such teaching And therefore not to depend upon the teaching of the Spirit by Revelations Inspirations c. without the word but onely according to it Much lesse upon apparition of spirits out of hell supposed Purgatory or yet heaven Luke 16.29 30 31. 2 To take heed first what secondly how they hear Gods word must be heard as his word 2 To take heed what they hear Mark 4.24 If any speak not according to this word it is because there is no light in them Isa 8.19 20. Yet how can they hear Luk. 8.18 they must hear and received it not as the word of men but which it is in trurh as the word of God which effectually and which only effectually worketh in them that beleeve 1 Thess 2.13 where faith also is required in our hearing without which it profits not Heb. 4.1 2. So long as young Samuel ran to old Eli when God indeed spake unto him 1 Sam. 3.4 5 c. 10.11 he had nothing revealed to him but when he could say Speak Lord for thy servant heareth he had the word effectually made known unto him 3 By so hearing it to approve our selves Christs sheep 3. Let us all by hearing onely Christs voyce in the mouth of his faithfull servants approve our selves to be Christs sheep even by this ear-mark Joh. 10.3 27. My sheep hear my voyce c. Let us not be beat from hearing it by such Popish Wolves as will say unto us as the wicked Jewes to the people He hath a Devil and is mad why hear ye him John 10.20 but let us rather reverently set our selves in Gods presence with Cornelius and say as Acts 10.33 We are here present before God to hear all things that are commanded thee of God It is this word of God only thus heard and obeyed James 1.22 23 24 25. which will save our souls 1 Tim. 4.16 John 5.25 Revel 3.20 And as in the Text. 2 The speciall Object of their hearing 2. But more specially What word was this these here heard and which did wound their spirits I answer That which Peter now spake unto them the summe whereof is in the verse before the Text Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ Which is according to that main passage in his Sermon verse 23.24 Him being delivered by the determinate counsell and free knowledge of God ye have taken and by wicked hands have crucified and slain Whom God hath raised up and who verse 33. being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this which ye now see and hear What Word and Doctrine then was that which so wounded and pierced them It s reducible to these two heads First concerning Christ his natures office glory exaltation and dominion Secondly concerning themselves their sin and wickednesse which thus was discovered reproved and they convinced and deeply charged to be the crucifiers of this so gratious a Lord yea of the Messias who was sent unto them and of their Saviour Note Their former blockishnesse and how they came to be convinced This blockishnesse was great before not to know or acknowledge him whom they seemed so long to look for but so to carry themselves towards the Messias which teacheth us for our humbling that the very sight and presence of God and of the things we seem most to long for as every way satisfactory to our desires is not enough to satisfie us unlesse God do further strike in by his grace and powerfull Spirit But now being thus charged and convinced August in Psal 43 began to think say Alas what will become of us seeing he is so great and glorious whom we have slaine For now they see and are convinced who this Jesus was that he is the Lord of glory which they saw not before 1. Cor. 2. Now they see and are convinced of their vilenesse guiltinesse of wrath of their bloody practices and cruelty as having persecuted murthered an innocent of their base and vile unthankfulnesse against so gracious a Saviour Benefactour and Physician who came to save heale and cure them This was the nature of the Doctrine which so wounded them Whence Observe What Doctrine is like to doe the greatest good Answ That which most advanceth Christ and debaseth man Why 1. let us observe and wisely consider What Doctrine or Teaching is that which is likliest to do the greatest good and which is most availeable to conversion and to the salvation of mens soules Here we may conclude it that it is that doctrine which most advanceth Christ and sets forth his glory and the glory of the Father and which withall most debaseth vilifieth convinceth sinfull man letting him see his filthinesse guiltinesse unworthinesse and inabilities Why 1. Because such Doctrine onely sets forth Christ as Christ as a Saviour as a Surety as a Physician as the sole Prophet Priest and King of his Church and so most glorifieth God and Christ in his goodnesse bounty mercy and in the freenesse and power of his saving grace none of which can so gloriously and fully appear as when mans sinfulnesse polution of nature his guiltinesse unworthinesse and impotency is according to truth and the evidence of Gods word laid open to the full 2. Because without such doctrine man will never come to know either God Christ or himself aright whithout such knowledge no salvation because no true or through humiliation self-denial conviction faith c. Vse 1
the Lord of glory would not have crucified him This is the reason why till this day they do reject him and are rejected of him and till this vail shall be taken from off their eyes and hearts they will never convert to God as we may see in Paul before and after his conversion A notable instance we have of Paul who whilst he was and remained ignorant of the excellency of Christ and stood upon his own outward priviledges and righteousnesse he advanced himself against Christ and his people and persecuted them but after Christ spake to him from heaven he is base in his own eyes denies himself and his own righteousnesse accounting all losse yea dung to win him and for the excellency of the knowledge of Christ Jesus his Lord he now admires nothing but Christ and determines to know or highly to esteem of none or nothing but Christ crucified See Phil. 3.5 6. with 7 8 9. 1 Cor. 2.2 So Job speaking of God to his friends and in Job Shall not his excellency make you afraid Job 13.11 and to God of himself after his eye had seen him I abhor my self and repent in dust and ashes Job 42.6 2. Of their own vilenesse 2. Again Why do men carry themselves in their sins so proudly against Christ and God dishonour him daily yea hate and persecute him and his servants but because they are ignorant of their own vilenesse guiltinesse and wretched condition they know not their need of him and therefore they both reject him and remain in their sinful course without check wounding pricking and remorse of conscience Revel 3.17 Contra. the true knowledge of Christ and our selves would humble us Wherefore I say to you as Christ himself said to the woman Joh. 4.10 If thou knewest the gift of God and who it is that saith unto thee Give me water thou wouldst ask of him c. So if we knew what a precious gift Christ is to us what a glorious holy God he is in himself c. and so withal saw our own need of him we would seek to him in all humility and self-denial we would buy of him c. as his own counsel to us is Revel 3.18 yea we would repent verse 19 and be vile in our own eyes we would mourn whilst we looked on him whom we have crucified c. as Zech. 12.10 we would be pierced to the heart and cry out Away with all priviledges power of will goodnesse of nature legal righteousnesse civilities formalities yea away with Scepters Kingdoms Crowns all give me Christ or else I die none but Christ nothing but Christ c. 4Vse for us Ministers to teach such doctrine as may humble men 4 Vse Now that you may thus do it concerns us in duty to God and love to your souls to teach such doctrine as this to you and as we desire the conversion and salvation of your souls we must make Christ fully known unto you and accordingly seek to prepare you for him by beating down the pride of your own conceits and all high thoughts and imaginations by beating you off your own bottoms Our duty is to form Christ in you Gal. 4.19 which cannot be done till ye be nothing in your selves and form Christ in them as in the creation the earth at first was rude and a confused chaos out of which all things were made so all things must be defaced even the goodly face of your own righteousnesse and moral vertues all high things and conceits must be brought to rubbish levelled with the ground before you can be made new men or Christs image stamped on you You must then either give us leave or we must take leave to tell you even you as well as Peter told the Jews that you are the crucifiers of Christ as well as the Jews your sins brought him from the bosome of the Father to die for them being as it were the setters on and principals An endeavour thus to do whereas the Jews were but instruments and accessaries they cried Crucifie him crucifie him in the court of Pilate but our sins cried Crucifie him in the court of Heaven yea by charging men now to be the crucifiers of Christ still we pierce and wound him as ill as they they pierced him with a spear thorns and nails we with reproaches our sins are as the gall and vinegar to him and by yeelding to sin in any kinde we so far and as much as in us lieth drive one nail more into his hands yea the spear into his heart yea so many sins so many nails thorns and spears And in plainer terms let me tell you that he against whom you sin is the Lord of glory who is the Lord of glory you cannot be so ignorant of it as the Jews were you have often been told it you have seen his works in the Church you professe to believe as much as these converts here either saw or heard on this day of Pentecost the Son of the eternal Father and therefore are lesse excuseable It is no lesse then the eternal Son of the eternal Father whom you crucifie afresh and put to an open shame Heb. 6 6. It is no other then his Spirit which you grieve then God whom you pierce And doth not this pierce and wound you as it did these here Oh that I might see it Do not you and to derogate from his glory and to adde to their own whilst they oppose his wisedom and are you not even they who derogate from his glory and adde to your own Do not you oppose your own widom to his accounting your folly true wisdom and his wisdom folly Do not you stand upon your own righteousnesse good meanings civil life formal Worship and so far exclude his righteousnesse as Paul did before his conversion righteousnesse will and Soveraignty and generally the Pharisees Yea are not you those that oppose your selves against him as your King doing your own will more then his yea by exalting your selves and the creature do you not undermine his Soveraignty I speak not now whilst I speak to you of the more grosse Idolater the heathen or Papist who denying the sole Soveraignty of God over them give and ascribe it some to Saints Angels and Images by Invocation and Worship some to the Pope on earth by slavish subjection honouring Idols nor yet onely of such as magnifying men more then God serve other mens humours lusts opinions but are not you to whom I speak many of you such as serve prefer and obey your own lusts more then God by your sensuality and worldlinesse and preferring their own will and lusts and so doing do not you in effect say Who is the Lord or who is this Christ that we should obey him or be subjected to him that we cannot follow our own delights or do our own will for him Let us break his cords we will not
they sooner make use of the remedy which is of the mercies of God in Christ laid hold on by faith as being well instructed in their tender years in the doctrine of Justification by faith and of the free grace of Christ which they sooner apprehend then others who having lived wicked lives in their ignorance and not having the knowledge of the Gospel are deeplier cast down and longer kept under bondage when once the Law hath fastned on their consciences The like I say of such hearers as live under such teaching where the Law and Gospel are not wisely and intermixedly taught together but either all Law and terrour and no Gospel or very little of it which soon dejects and much terrifieth the conscience but not so soon and hardly if at all raiseth up again or the Gospel and promises of the same without the Law whereby men are soon and much comforted without any great terror going before which comfort therefore in many is justly to be suspected men thereby turning Libertines as well in practice and life as in Doctrine Whereas where both are wisely taught together the hearer is no sooner smitten by the Law but he can look to the promise and somewhat help himself 3 Lastly 3. to come as they are designed to greater or lesser works if we look to the time to come we must know that some are deputed and designed by God to greater works sorer trials harder services then others whom accordingly he prepares by deeper humiliation for as one well saith the higher and greater the building is the deeper must the foundation be laid in the earth As we see in Moses but especially in Paul and David the one being sore though suddenly humbled the other long tried and humbled before he came to be King So S. Austen confesseth that whereas his friend Alipius received his new-birth with little or no strugling he himself found no quietnesse and victory but after great terrours and conflicts And so no doubt others finde it Now there may be good reason for it seeing not onely Satan will more strongly oppose such in their conversion as he foresees are likely to be greater enemies then others to his kingdom but God in wisedom thus deeply humbles them that so giving them experience of his goodnesse assistance as also power in delivering them they might be better prepared by faith to undertake and more secured against all oppositions and difficulties in undertaking the greatest matters and trials which they shall be called unto Thus both Samson and David were prepared for great undertakings the one against Goliah and both against the Philistines by the experience they both had of Gods assistance in their buckling with and mastering of the lion And so from this different dealing of God with those whom he converts From this different dealing of God we observe his wisdome in that he heath not tied himself to one way we may take notice of the wisdome of God who doth all for his own glory and for the greater good of his children 1 If he deeply humble some 1 In those he more deeply humbles Shewing his power and mercy in them it is that he might more magnifie his power in sustaining them in such straits his free grace in delivering them and make them more beholding to him for it and better fitted for great employments yea that others not so deeply humbled may be more thankfull for his more gentle dealing with them and the unconverted might not he hardened in their evill wayes to continue in the same for if God should deal gently with such as have been scoffers of Religion profane wretches oppposers of his truth and people others as bad as they were will be ready to flatter themselves in their evil wayes hoping in like easiy manner to be reformed and striking terrour in others or at least to get heaven as those others have done therefore the Lord will wound and bruise them and not shew mercy to the 〈◊〉 in secret or in hugger mugger but will let all the world see their humiliation as they have been witnesses of their profancenesse and it religion 2 If he deal more gently with others in their conversion 2 In those with whom he deals more gently showing 1 To them his freernesse pity and goodnesse teaching them compassion to others and to walk more warily 2 To others arming them and not so deeply cast them down as it is to shew them the freenesse of his work and of the manner of it as also of his goodnesse favour and pity to them especially when they shall behold other converts brought into greater extremities who are thereby taught to walk as more compassionately to their brethren so deeply wounded so more humbly thankfully and warily lest though they have escaped those pangs of their new birth in the extremity of them yet they meet with after-throws in the course of their lives to their little ease So it is that he might neither discourage others from undertaking this saving work whilest they see some at least to go through it with no great ado 1 Against discouragements and harsh conceits of godlinesse 2 Against opion of merit in their own greater sorrows and to live comfortably and chearfully in that condition of a renewed and regenerate estate which is not necessarily a dumpish melancholick sorrowfull life devoid of pleasure content and comfort nor give the converted who suffer and undergo such extreme terrours and sorrows at first occasion by Satans suggestion and the flattery of their own hearts to think that there is matter of satisfaction or merit in their sufferings whether of congruity or otherwise as if thus avenging themselves of their sinnes by contrition and exercises of mortification and deep humiliation they did either prepare themselves for grace so incroaching on the glory of God of Christ or otherwise as the Popish sort speak drey their penance and make as of themselves some satisfaction to Gods justice which should also much derogate from the free mercy of God and merit of Christ But now when they see that others share in the like benefits and partake equally with them of the blessing and that without such extremities smart and sorrow When they see others partake of equal mercies with lesse sorrows they as we all observing this different dealing of God with sinners cannot but ascribe the whole work of their and our conversion wholly and altogether to Gods mercy and to the power and freenesse of his grace and nothing at all to any merit congruity or worthinesse in our selves As this now said hath shewed us the reasons of Gods different dealing with men in their conversion in regard of the divers degrees and measure of their humiliation so we are led on to consider the Reasons why he will in some measure have all to taste of this distastfull cup at least to be convicted in themselves and some way pricked in conscience before they
and consultation whom he meanes to save This for the first preparative and most generall Use CHAP XII Shewing the desperate estate of secure sinners and danger of a false peace 2 Second sort of uses concern such as yet have notbeen pricked or not sorrowed 1Vse of Instruction not to please themselves with their false peace NOw upon this Triall it will be discovered whether thou hast been pricked wounded convinced and made sorrowfull for thy sinne or not And first if not here is an Use and matter both of Instruction and of Exhortation to thee But if yea then here are other Uses for thee 1 The secure sinner whether of more profane or of civill conversation is hence instructed not to please himself in his secure estate or false Peace He that hath not in some good measure been under the spirit of bondage troubled for his fin pricked and wounded in conscience hath just cause to suspect himself all is not well Many please themselves in their secure courses load their consciences yea wound gash the same with the guilt of many enormous and grosse sins and yet blesse themselves in their condition and remain unsensible and of stupified consciences sorry they would be to be in such case as they have seen or see some others to be in who yet indeed are either in the state of grace or in a good way unto it Yet those other are such as these wretches should be if ever they prove true Converts Those other it may be with David have their sins often before their eys which draw out tears of true hearty yea alsoof saving sorrow repentance from them but these secure ones cast all behind their backs and leave all to be reckoned for hereafter are moved with nothing they either think say or do and are not willing at any time to have ought in their thoughts or before their eyes but such things as may give the flesh content and which may blind their eyes and besot their souls namely sensuall delights and pleasures gain nonours in the world love and favour of men and such like True peace distinguished from false 1 It goes with Righteousnesse Rom. 14 2.2 is grounded on the Gospel That it is no true peace but a fools Paradise and false peace which they enjoy is most evident 1 True peace and righteousnesse go together the Kingdome of God is not meat and drink or pleasures or ought else of that nature but righteousnesse and peace and joy in the holy Ghost But their peace and joy is not such 2 True peace is grounded on the Gospel of peace which works reconciliation with God Rom. 5.1 but their false peace cannot endure the Gospel or the reproofs of the word as we see in Ahab hating Michaiah and may see in these men not enduring to be told of their sinnes or to be called to mourn and to weep for the same and for their ensuing miseries 3 It issues out of sorrow for sinne 3 In a word true peace sound and solid comfort is for order of nature yea and working after yea out of true sorrow for sin trouble of conscience and spirit of bondage as hath already plentifully been shewed their 's not being such cannot be good â— Terrour â—secure ones who have not arowed for sin Let me then read thee thy doom thou secure sinner whosoever thou art and shew thee what cause thou hast to suspect thy self till thou hast at least been wounded pricked and pierced in thy couscience for thy sinne in some sense and feeling of Gods displeasure against thee for the same Their secure estate is a signe that they are stil 1 in their naturall condition and in sinne Simil. This is a sign 1 that thou art still in thy natural that is in thy damnable estate in which thou camest into the world and wast by nature a child of wrath as well as others Is sin no burthen to thee It is a signe thou art yet in sin as in thine own element For as the weight of water is not felt in the water as not of a man who shall dive deep into the sea whereas one hoggeshed of water on the land would crush him so to a soul any way separate and divided from sin who her it be in its judgement will or affâ—ction sin will be as it was to David and heavy burthen too heavy for it to bear and will make the soul to cry to God for ease as finding no peace Psal 38.1 2 3 4 rest or health because of its sin whereas if the soul be not in some measure burthened and troubled with sin but do still make light of it as Samson did of the brazen gates of the City and do still bath it self in the delights and pleasures of sinne it must needs prove that it and sinne is yet all one and that there is no separation made between them as yet and consequently that it remains in its naturall and damned estate and that sin unsorrowed for will prove to it as that dead sea of Sodom which causeth all living things to dy that come into it 2 That they are in Satans possession 2 And so this false Peace is also a signe that such an one is in Satans possession all things are so quiet within him Satan molests none so much as those that make from him and those he will not suffer to be quiet as we have heard onely the Lord first by his word troubles those souls he means to save all is so quiet as by the Angel the waters were troubled before any cure was done Now what a condition it is to be in Satans keeping yea possession let any wise man consider 3 and dead in sin 3 This condition of secure sinners doth plainly shew them to be dead in and by sinne and deprived of all spirituall sense and life To be without the sense of feeling is a certain signe of death now these being wounded as being without sense stung and pierced by the word yea hewed by it for such are the effects of the word even 〈◊〉 slay and kil men that is to devote the impenitent to certain destruction yea damnation of soul and body yet shew themselves no whit sensible but are as dead and senselesse blocks under the lashes and strokes of the word herein like the drunkard or as he described Pro. 23.34.35 lying down in the midst of the sea or upon the top of a mast They have strucken me shall be say and I was not sick they have beaten me and I felt it not c. 4 That they are far from Repentance 4. It s a signe that secure sinners have not as yet entred the porch or so much as touched the threshold of the School of Repentance whereof this pricking of conscience in my text is made the first stop as hath been so largely shewed and proved It is a strong argument that the word the means and
zeal Yet if thou goest no farther and out-strippest them not in sincerity Dike of Deacif ch 10. honesty and goodnesse of heart as one well sheweth by inward renewed good qualities as good never a whit as never the better At least thou wilt come short of salvation But I must remember my self that I am speaking to and of such as are sensualists senselesse sinners livelesse blocks muddy worldlings in a word such as think it folly to trouble their heads or themselves with any serious thought of their sin or of Gods wrath due to them for the same who love to be at ease to enjoy their false peace and their pleasures of sin without interruption or molestation and in a word who are loth with the Devil to have their sins cast out or to be tormented before the time to these I must now Lastly or Fifthly say that this their secure estate is a fearful signe that all wil not end well with them 5 Sensualists and secure ones have most cause to morn this their calme will end in a fearful tempest Such as now never dream nor wil be told of the necessity of this trouble of conscience are the only men that have most cause to mourn who indeed are by all that know their estate and love them better then they either know or love themselves to be pitied and prayed for and to expect a storm as Job did for his children in after their feastings For these are they who being merry and light-hearted and spending their days in wealth and mirth suddenly go down to the grave or to hell Job 21.13 as those secure ones of the old world Mat. 24.37 38 39. And as the Jewes concerning whom Jeremiah doth pitiously complain and lament The young men have ceased from their musick The joy of our heart is ceased Lament 5.14.15 our dance is turned into mourning c. So wil secure sinners finde it either here or hereafter And yet alas that they who have most greatest cause to weep and mourn in the midst of their security should be as they would seem the only Jovial merry men of the world These feast and make merry but never think of the house falling upon their heads as once upon Jobs children and on the Lords of the Philistines when they sported themselves with Samson or of the point of the sword hanging by a small threed over their heads as once over the head of Damocles or rather of the hand writting on the wall as in Belshazzars case or of Gods writing of their sins in his book which will be opened at the day of judgement These jolly fellowes never think how their sin which they delight in lieth and that their sin will doe them in the guilt and punishment of it at the door as Cains did that is neer to seize upon them as dogging them continually at the heels like a bloodhound pursuing them and never ceasing till it overtake them and fly in their faces when the iniquity of their heels shall overtake them finde them out Numb 32.23 and in their hunted consciences meet with them and finde them out if not before yet on their death-beds perhaps where the guilt of their sin shall present it self unto them as that black dog which appeared to Cornelius Agrippa at his beds-feet whilst he lay a dying pursue them to death or like Brutus his ghost which standing by him as he was writing left him a while to hell telling him he should see it again at Philippi where in battel he was slain 1 Sam. 28.19 20. or like Satan appearing in Samuels likenesse and telling Saul saying to morrow shalt thou and thy sons be with me at which speech Saul fell straitway all along on the earth and was sore afraid and there was no strength in him and judgement Little think secure sinners how soon their sin will overtake them and bring them to their graves yea as their bones were full of it lie down with them in also the dust Job 20.11 c. Ezek. 32.24.27 and be upon their bones and if so it will rise with them too stand at their heels yea elbowes in judgements to accuse and condemn them so that their judgement is not far off and their damnation sleepeth not 2 Pet. 2.3 Their end is come at least it watcheth or awaketh against them Ezek. 7.6 These things being so a man would wonder that any should under the noise of such canon shot and thunderings sleep quietly Their security wondered at over such traps dance so merrily and being so neer hell perhaps as till to morrow morning or sooner if the threed of their life be cut off sooner to secure and blesse themselves in their vain hope of heaven their only grief on earth is to have such ministers or others as shall tell them of their sin and danger and check them in their courses and that they cannot sinne so freely as they would without controule otherwise no sorrow at all for sin appeares CHAP. XIII Containing a large Exhortation to the Secure and Motives urging them to be afflicted and to mourn for sin WEll let me now make use of a word of Exhortation to such and speake to them in S. James his language 3Vse Exhortation seriously to confider of our cause of mourning Jam. 4.8.9 10. chap. 4.8.9 10. Draw nigh to God cleanse your hands ye sinners and purifie your hearts ye double-minded Be afflicted and mourn and weep let your laughter be turned to mourning and your joy to heavinesse Humble your selves in the sight of the Lord and he will lift you up Ah dearly beloved And accordingly to mourn let us learn at length but yet in time to take our sins and Gods curse and wrath due to them into deep consideration and withall to be affected with true and hearty sorrow for the same sin you see will have sorrow here or hereafter this hath partly been considered before We see here the elect of God true converts such as God shews greatest love unto seeing the elect of God are not saved without it in converting and saving their souls are at least and must be pricked and wounded and that in their tendrest part the heart what will become of thee then and of all others who sinning as deeply as any yet never mournest for thy sin in all thy life or at least to little purpose neither hast thou yet any will purpose affection or disposition thereunto Surely if such dear Saints Servants yea Sons and Children of their heavenly Father escape not without finding and feeling some bitternesse from their sin yea even when Christ in whom they trust and to whom they fly hath indured the hot wrath of God for them what mayst thou think will be thy portion hereafter if now thou beest such an enemy to godly sorrow and so averse from it as thou art being also by thy
the City Gaza thou carriest I may say the very gates of hell upon thy back and goest upright under many execrable abominations unclenness drunkenness oppression profanation of the Lords day and other impieties and yet art not pressed therewith though God be even as a cart laden with sheaves Amos 2.13 and groaning as it were under the burden thou hast a whole sea of Gods wrath upon thee Without which we cannot feel the burthen of it and yet as the fishes in the sea or as one diving under water feelest not the burthen But now that thou mayst feel it and be sensible of it consider thy sin in the forenamed aggravating and greatning circumstance thereof and so lay it upon thy shoulders and thou shalt finde it heavier then thou canst bear as David did Psalm 38.4 as one shall do a small vessel of water laid on his back on dry land Sins taken severally and barely and slightly looked on may seem small and little and nothing burdensome but if thou lookest on them in the heap or as on the sand lying on the sea-shore thou wilt finde them and the grief of them heavier then the sand of the sea as Job speaks of his grief and calamitie when it is throughly weighed and laid in the balance together Job 6.2 3. A weight suppose of many hundreds whilest it lieth on the ground is not felt in the burthen and heaviness of it till we begin to pluck and heave at it no more is thy sin till thus thou weigh it in the balance of the sanctuary and take it into deep and serious consideration Hold thy self then constantly to this duty of consideration and pondering thy sin Serious consideration of our sin is needful and then a small sin like a small weight which we carry far and long being much thought on will prove a burthen and make thee in the sense thereof cry and by repentance and faith come to Christ that thou mayst be eased In case thou receive an injury from man or a small affront by much thinking on it thou makest it very great Thus deal with the injuries thou dost unto the great and holy God and which lie upon thy score and I suppose thou wilt finde and feel them a burthen intolerable heavie pressing and oppressing thy heart SECT 3. Gods judgements on our selves past present and to come should humble us 2 God softens our hearts also by his judgements and afflictions 1 On our selves Which accordingly and to that end wee are to make use of Whether the afflictions be NOw moreover seeing God often wounds mens spirits and softens their hearts by his Judgements by Afflictions and Corrections working with his word let us take the advantage thereof and make a right use of the same whether they be his corrections and crosses which befall or belong to our selves or more directly and firstly do concern others 1. God would work in us true and saving sorrow by such outward evils as he is pleased to inflict upon us being otherwise justly procured and deserved by our sins which may and should be diligently considered and made use of by us to the same end and that whether wee consider them as past present or to come 1. We are to call to minde especially being of riper yeers and judgement what great things wee have suffered 1 Past and what fore afflictions have befallen us by dangerous sicknesses hurts wounds extreme perils and sharp corrections of God when we were young or howsoever in former times whether lately or longer since when it may be either through childishness ignorance or otherwise by distraction of thoughts or sharpness of bodily pain or astonishment of our senses we could not so well meditate on the same or take things into such serious consideration as was meet Such corrections would not now be forgot but seriously called to minde and considered of as then sent of God in his displeasure against us for our sins whereby we provoked this patient God so to smite us that so we may now do that which he expected from us then Which wee must remember and be humbled for them that is be humbled in soul and come to true sorrow and repentance for our sin Thus Jeremy in the name of the faithful Remembring mine affliction and my misery the wormwood and the gall my soul hath them stil in remembrance and is humbled or bowed in mee Lament 3.19 20. That which was bitter to the body in the present feeling thereof is now bitter to the soul in remembrance thereof and in consideration of sin the cause thereof Thus should it be with us 2 present By which God humbles and converts 2 If Gods hand be upon thee by any outward cross and affliction for the present which hee sends of purpose to humble thee be sure thou let him not smite thee in vain Afflictions by Gods mercy prove means of conversion as in King Manasseh though not without the word Psal 94 12. and 2 Chr. 33.10 12 18. It s said when he was in affliction he besought the Lord his God and humbled himself greatly before the God of his Fathers his affliction prepared and made his heart fitter to receive profit by the words of the Seers that spake to him in the name of the Lord. and calls to weeping Isa 22.12 God humbled Manasseh and he humbled himself God at such times cals to weeping and to mourning to baldnesse and to girding with sackcloth and by such means would break the hardness stoutness and stoniness of our hearts thus bringing us under his hammer and stroke to bruise us into his fire and furnace to try fine and melt us unless we be reprobate silver In such case then let thy cross drive thee home first to thy self in consideration of thy sin the cause meritorious of thy cross then to thy God and Father with the Prodigal the efficient and inflicter of thy cross where 1 We are to be sensible of Gods displeasure And here first learne to be sensible of Gods displeasure God will be known by executing judgement he will have thee know he is angry and displeased with thee and would have thee sensible of his displeasure See what God said concerning Miriam after her sin against Moses the servant of the Lord for which she was smitten with leprosie when Moses prayed for her healing the Lord tels him saying If her father had spit in her face should she not be ashamed seven dayes Numb 12.14 Let her be shut out seven dayes c. Even thus when God shewes any token of his displeasure against thee be ashamed and humbled smite on thy breast with the Publican and on thy thigh with Ephraim Thus Naomi which signifieth pleasant disclaimes her name Call not me Naomi call me Mara that is bitter for the Almighty hath dealt very bitterly with me Ruth 1.20 21. Why then call ye me Naomi seeing the Lord hath testified against me and
day of the general judgement when Christ shall come in flaming fire c. as 2 Thess 1.5 6 7 8 9. Matth. 25.31 32 to the end That so by serious thoughts thereof and by timely judging of our selves we may prevent the Lords judging of us O let the terrour of that day fall upon us that at the least fear of that judgement and true love to our selves may now bring us on our knees before Christ to seek our peace with him in time by hearty sorrow for our many and great offences before we come to be judged SECT 4. Others sufferings especially Christs should move us 2. 2 God would soften us by his judgements on others so that we are to go to the house of mourning Eccles 7.2 GOd would also humble us and teach us to mourne by looking on the afflictions and mournfull condition and dispositions of others like our selves but especially on the sufferings of his onely and beloved Son Jesus Christ for us That then we may be softened in heart made sensible and learne truly to mourne let us often repair and go to the house of mourning that is much better than in our securitie to go to the house of feasting and drinking Go to to the house of mourners both bodily and in practise go also in minde and in thy meditation and so go and consider the case and condition both of private Christians of the Churches of Christ yea and of Christ the head of all Christians and Christian Churches 1 To private Christians 1 Even Enemies And for private Christians 1. It were much to bid thee go to the house of such as other wise are thine enemies and yet thus to go or thus to consider of their evils and afflictions is both a meanes to humble us and hath been done by such as knew well enough what did belong to their dutie as by David Psal 35.12 13 14. who speaking of his enemies saith They rewarded me evil for good But as for me when they were sicke my cloathing was sackcloath 2 Friends Whether their trouble be 1 outward I humbled or afflicted my soul with fasting I bowed down heavily as one that mourneth for his mother 2. But howsoever go resort to such and consort thy selfe with such as be in sorrow for the hand of God upon them whether it be by outward crosses losse of friends estate libertie or health whom thou shouldest often visit in their sorrowes sicknesse and imprisonment if especially they suffer for Christ and his cause The constancie and comfort which such do manifest in their sufferings and death 2 in minde and as they are mourners in Israel So we shall profit hath been by Gods blessing an occasion of the conversion and like sufferings even of their persecutours as hath been said or whether it be from a fight or sense of their sinnes and through tender heartednesse for so thou mayest and by Gods blessing shalt be much furthered in this worke 1. By their example 1 By their example for thou wilt readily within thy selfe reason and say Doth such an one mourne for the neglects of Dutie and is his conscience so troubled for smaller failings and slips yea to see others sin so as to question the love of God and whether he be in the state of grace or no Doth he or she make such conscience of an Oath or of prophaning and neglecting the duties of the Sabbath in publike and private yea and doth he so mourne for the miseries of the Church O then what an hard heart have I that being guilty of many mo and much greater sinnes never yet shed a tear never yet was wounded in spirit for the same yea never sorrowed either for mine own or others sinnes and miseries 2. By their exhortation and encouragement 2 By their exhortation the benefit of which we get by conversing with godly and humble Christians what is that we are kept from departing from the living God but how It followes Hebr. 3.13 But exhort one another dayly while it is called to day least any of you be hardened by the deceitfulnesse of sin Mutual exhortation then is a good meanes to prevent hardnesse of heart and to keep us from securitie and from the prophanenesse of the Times and to work and preserve tendernesse and sensiblenesse of heart in us when in this manner we in evil Times especially fearing the Lord Mal. 3.16 do oft speak one to another And how were the Disciples hearts wrought upon and as it were melted even burning within them Luke 24.35 while Christ talked with them by the way 3. By their admonitions and reproâ—fs 3. By their admonitions and seasonable reproofes which as it is a Dutie Lev. 19.17 so it hath a blessing being ordained and sanctified of God to bring men to a saving sight and sense of their sin and to keep them from hardening their hearts therein as Matth. 18.15 16 17. 2 Thess 3.15 Count not his case desperate till this course hath been taken with him In a word and generally we must seek helpe to mourn from true mourners si vis me flere c. seeing the best men and Christians are generally though chearfull in God yet of mournfull dispositions and apt to weep its good to be much in their companie that we by them may learne and be excited to be of like temper and to weep by their example Christians and especially Ministers must shew themselves sensible and reprove sin fellingly and first mourne to those whom they would bring to mourne for their sin Matth. 11.17 And such as would so do must seek this helpe not onely in publike but in private from them and from such godly Christians as justly may be called mourners in Israel as in a like case the Lord provoking his people to humiliation and repentance bids them consider and call for the mourning women Jer. 9.17 18. to take up a wailing for them to what end but that their own eyes might run down with toares and their eye-lids gush out with waters Thus allusion is made to their custome in funerals and other mournfull occasions which was it seemes to hire certain women and why not men and minstrels skilfull in singing and playing dolefull songs to increase their heavinesse and to make them more apt to mourne By like proportion we are to make use of the best helpes to provoke our selves to mourne for our sinnes and to that end to associate unto us such as are true mourners in Israel 2. 2 We are to consider lay to heart and be affected with the miseries of other Churches Go in thy meditation and present to thine own thoughts the afflictions miseries and oppressions and dolefull condition of the Churches of God in other places by the incursions violence spoiles done and evils perpetrated by the enemies of Gods Church and people by Turkes and Turkish Pyrats violently taking divers of good note
done wickedly but these sheep 2 Sam. 24.17 what have they done Let thine hand I pray thee and of Job be against me and my fathers house Job 1. Levit. 26. So Job in his sore affliction was content to receive evill at the hand of God as well as good thereby accepting of the punishment of his sin as true converts do who are sensible of their own ill deservings and others and are humbly patient under Gods hand Thus the mournfull repentance of them that escape in the finall desolation of Israel is described But they that escape of them shall escape and shall be on the mountaines like doves of the vallies all of them mourning Ezek. 7.16 and 18. every one for his iniquitie as for the rest when destruction is upon them horrour covers them and shame is upon their faces The King shall mourn and the Prince shall be clothed with desolation and the hands of the people of the land shall be troubled but what they shall seek peace what peace not with God but with man that is ease from their troubles but there shall be none and 26 27. Then they shall also seek a vision from the Prophet in hope God will give them ease and deliverance such as their seducing and flattering Prophets did promise them but the Law shall perish from the Priest and counsell from the ancients there shall be none to give them any hope from God Psal 38.3 4. c. So David again being in a pitifull case in regard of some grievous sicknesse inflicted on him because of his sin which he confesseth though his sorrow which was increased by reason of the insultations and snares of the wicked was continually before him yet that troubled him not so much as his sin the cause thereof therefore saith he and vers 18. I will declare mine iniquity I will be sorry for my sin So that when hee is sensible of Gods judgements and afflictions yet his sin is his greatest sorrow The troubles of mine heart are inlarged Psal 25 17 18. look upon mine affliction and my pain and forgive all my sins They were his sins which most troubled him Now I ask is thy sorrow when Gods hand is upon thee Application or upon the Church or nation and place where thou livest such as this If so thou mayest have comfort of it when thou canst turn the stream of thy worldly sorrow into the right channell and make thine eyes run down with rivers of teares because of sin Psal 119.139 thine own and others because men keep not Gods Law and canst with those in Ezekiel mourn for the sins of the place Ezek. 9. and for all the abominations thereof more then for the evill fruits and effects of sin which thou canst in all humility accept of and submit unto heartily bewailing the one and humbly submitting to the other as it was with good Nehemiah chap. 1.4 5. compared with 5 6. and with Daniel chap. 9 5 6 7 8 c. 14. But if it be chiefly for the evill effects of thy sin either felt or feared thou hast cause to sorrow afresh lest thy sorrow being only for punishment prove but the beginning of everlasting sorrow and torment to thee as to Pharaoh who when Gods hand was heavy upon him and his people shewed himself more affected with the evill he suffered then with the evill which he did and therefore cried not out to God as David did I beseech thee O Lord take away the iniquity of thy servant for I have done very foolishly but to Moses and Aaron 2 Sam. 24.10 Exod. 10.17 Intreat the Lord your God that he may take away from me this death only True sorrow is for sin as sin and as it is an offence of God True sorrow then is more for sin as it is sin and an offence of Gods Majesty and a dishonour done unto him then for any evill consequent of sin hurt perill or danger it brings men into It is therefore called a godly sorrow or sorrow according to God respecting him more then our selves being more for the object of our sorrow which is sin 2 Cor. 7 9. and 10. then for any Act of sorrow caused by sin whereof sorrowing aright for sin as sin we may have much comfort it being repentance not to be repented of and not worldly sorrow working death It is such a sorrow as wherby we lament after the Lord as they did Such is not the sorrow of hypocrites Zach. 7.5 1 Sam. 7.2 and not such as the Iews in their captivity performed concerning which the Lord bids Zacharie aske the Priests saying when ye fasted and mourned in the fifth and seventh moneth even those seventy yeares did you at all fast unto me even to me Nor such as the Israelites formerly made shew of and of which the Lord complaineth saying They return but not to the most High Hos 7.14.16 they are like a deceitful bow And saith the Lord they have not cried unto me with their heart when they howled upon their beds they assemble themselves for corn and wine and they rebell against mee The meaning is what shew soever they make of sorrow for sin it is not in sincerity nor from the heart Whose sorrow meerly respects themselves and that chiefly in things of this life It is not for their sin as it is sin against me and my honour but it is for their adversity captivity want through dearth and famine give them ease libertie and let them have corn and wine and their sins against me will never trouble them Nay when thus they howl and cry unto me they rebell against me how much rather then would they so doe if they had their desire they seek as worldlings usually do Psal 4.6 7. not my face and favour whom by their sins they have offended and dishonoured but corn and wine the blessings of my left hand and so in their howling fasting and sorrow they have not regard to me whom by their sins they pierce and wound but to themselves and that not to their soules but to their bodies in the things only of this life Now hence it is that God having threatned his people with grievous evils for their sins against him calls on them to return and to mourn sincerely in these words Therefore also now saith the Lord Joel 2.12 13. Turn you even to me with all your heart and with fasting and with weeping and with mourning And rent your heart and not your garment c. Where the Emphasis would be observed turn you to me even unto me till ye come and reach unto me Vsque ad me shewing that our repentance and sorrow comes short of God if it be chiefly for worldly wants crosses and losses and not in sincerity of heart sorrow for sin as it is sin against God SECT 2. How to know when our sorrow is for sin as sin if
two observed by others Confession and Detestation of sin SECT 5. 3. True Contrition fills the head with care and causeth consultation about the means of Cure Three moe signs of one truly pricked in heart gathered from the Text. BUt I shall now till in due time I come to handle the following words observe from them and gather three principall signs and effects of one savingly wounded for sin which here because we are of purpose speaking of Trials I must name in this place That they here being pricked turn themselves to Peter and to the rest of the Apostles and ask saying What shall we do I gather three effects and so far notes and Signes of one truly contrite and savingly humbled 1. Care and Consultation 2. Self-deniall 3. Ready Obedience 1. True contrition and sorrow for sin fills a mans head with care and consultation concerning the means of ease pardon and salvation 2. It sends a man out of himselfe and teacheth him self-deniall 3. It makes a man ready to obey God in all things These will be so many observations when we come to those last words of the Text now I will consider them as signs only 1. True Contrition of heart fills the head with care about the meanes of cure 1. Such as are savingly pricked pinched wounded for their sins sit not still but with the Lepers at the gate of Samaria consult resolve and shew themselves carefull to seek after and to use meanes for helpe ease and comfort to their consciences They cannot be secure as formerly they have been as apprehending and seeing a necessity of a remedie and of mercy without which they see for any help of their own they must certainly perish And makes them consult 1 with themselves as the Lepers 2 Kings 7. v. 3.4 Such care as this is made a fruit of godly sorrow 2 Cor. 7.11 And it makes them as far as they are able consult with themselves as the aforesaid Lepers saying Why sit we here untill we die If we say we will enter into the City then the famine is in the city and wee shall die there and if we sit still here we die also Now therefore come and let us fall into the host of the Syrians If they save us alive we shall live and if they kill us we shall but die So also the Prodigall signifying every wandring sinner being pinched with hunger The Prodigall Luke 15.17 18. came to himself consulted with himself and resolved both what to do and say to that his loving father whom he had leudly forsaken and so returned and found mercy The like care wisedome and consultation I will not say justice was in the unjust but wise steward in his straits saying What shall I do and wise steward Luke 16.3 4 c. At length I am resolved what to do c. Or if they cannot well advise themselves what to do they who so are wounded in conscience will seek advice and help of others 2 With others as these here with Peter So the Jaylor Acts 16.29 30. as these here of Peter and the rest The Jaylor of Paul and Silas Sirs What must I do to be saved The Israelites of Samuel when they so lamented after the Lord 1 Sam. 7.2 3. and 12.18 19. Or of Christ himself as Saul who was Paul who trembling and astonished said Lord what wilt thou have me to do And the Woman of Samaria So Paul and others Acts 9.6 Especially the Israelites and Iewes Jer. 50.4 5. Joh. 4.15.20.25 Who knew the Messias would tell them all things Thus it is said of the children of Israel and Judah They shall come together going and weeping they shall go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying Come and let us joyn our selves to the Lord in a perpetuall Covenant that shall not be forgotten Thus it is with true converts but how is it with many who yet so would seem Application against secure ones whose care is chiefly for other things Rom. 13.14 Their security and careless living plainly shews how far they are from true conversion Their care is only for the world saying What shall we eat c. as Matth. 6.31 Or for the satisfying of their lusts contrary to that of the Apostle Make not provision for the flesh to fulfill the lusts thereof Or for many things with Martha yea for any thing rather then for that one thing that is most needfull that is the least part of many mens care Nay or who soon give over their fears and sorrows such as either do feel or pretend to feel the sting and wound of conscience what care shew they or consultation about the matter They are like men who being wakened in the night by some cracks of thunder Simile storms of wind noise and cry of fire or the like lie down again and sleep securely on their pillows They think the storm will over the fire is not near them and therefore they will trouble themselves no more with it and so their terrours of conscience and sorrow if any were as was in Felix who trembled come to nothing and themselves too in the end Whereas Which they could not do if in soul they were as truly pincehed as were the four lepers or Prodigal and others in body if they were in soul truly pinched as the Lepers the Prodigal and Steward were in body and outward estate or if they truely trembled in their consciences as Paul and the Jaylour did they could not rest no more then men in some grievous fits of the stone gout cholick tooth-ach but as they cry out Alas What shall I do can none help me send for such a Physician for such a Surgeon So What shall I do to be saved how shall I get ease to my wounded conscience can none of you direct me to a wise able and godly Minister whatsoever he shall prescribe I will do And here concerning this carefulness about the remedy know which are so many subordinate signes of true compunction under this That as these Converts in my Text sought not for direction ease or cure to the Scribes and Pharisees as did Judas in his anguish but onely to the Apostles of Christ and to spirituall means of cure and comfort that they might enjoy pardon Gods favour and get him appeased to them So And particularly True converts 1 Seek onely to the true means of help 1 True Converts and contrite ones as they are not secure so they seek onely to the true means to the true and faithfull Ministers and servants of Christ as King Hezekias in his straits to Isaias King Josiah to Huldah the Prophetesse When the soul is truely pricked it will never seek comfort of carnall and wicked men or of such as are guilty of the same or like sins as I shall shew more fully when I speak of the quality of the persons of
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
against the ground But Peter here his first predecessor as he would have it took no exception at men meaner then Princes yet accepted by Peter and the other Apostles who called them all brethren by which kind acceptance of the title they shew how the men of God though the greatest Apostles should not only be content to be esteemed of by the meanest of their hearers Vse 1 even as their brethren And not to be disdained by Gods Ministers now 1 Pet. 5.3 who must behave themselves as brethren First with the people but to account of the meanest as of their Brethren and to shew the same by carrying them selves as tender shepherds to the flock not as being lords or lording it over Gods heritage Let them behave themselves as brethren First with their flock 1. By tenderness of affection and sympathy learning the same from their great master Christ Jesus Hebr. 2.7 and 4.15 and from Paul Gal. 6.1 2 Tim. 2.24 25. 2. By love and good agreement avoiding all unnecessary suits and jarres with such as they instruct 1. By sympathy as they desire to see any good fruit of their labours among them 2. Good agreement yet they must also take heed of becomming through too much or needless familiarity with them in good fellowship as they call it Brethren in evill 2. Among themselves 2 Let them carry themselves also as brethren among themselves as here all these Apostles agreed in one and conversed lovingly together which is not so soon done as said seeing before the death of Christ some of these Apostles by themselves and friends sought preheminence above their brethren yea all of them strove who should be greatest though now upon our Saviours reproof of them and that they had all received the gifts of the holy Ghost which taught them humility they carry themselves as loving brethren one towards another without envy or contempt one of another A reproof or discovery of some mens pride It were to be wished that it were so now adaies that pride or at least high place and lordliness did not make some to disdain to account or call others as faithfull it may be and as painfull in the ministery as themselves their brethren unlesse perhaps with the distinction of brother or fellow-Presbyter least that brother should think himself a Bishop though for Scripture Bishops he may be assured he is one and as true a Chaplain of Jesus Christ as some other who carry a greater port on earth Here the Apostles took it not ill to be called men and brethren as indeed they were in a large sense brethren in that they were men In what sense the Apostles were Brethren to these Jews and of the same Country and Nation and as now they were growing to be brethren in affection and spirituall obligation as Christians This was the humility of the Apostles and yet it was no pride in these humbled souls to speak to them in the stile of Men-brethren But you will say Whether beasts be our brethren Dr. F. Are there any brethren that are not men Yes saith one if we will beleeve the Legend of S. Francis for he saluted ordinarily beasts when he met them in this manner Brother Oxe brother Bear brother Wolf But this is a note beneath Gamoth and a degree below lowlinesse it self I add it is as much under true humilitie being a shew and affectation of it in a proud Friar as the other is above it in a proud Pope and Prelate Vse 2 As this said especially concerneth Ministers so now a word more by way of Vse as it concerneth hearers For the people Dr. Featly on this Text. Egeon Askew of brotherly Reconcilement c. For I list not enter upon the large discourse of Christian Brother-hood the distinctions of brethren yea or yet the Exhortation to maintain such brother-hood Others have done it largely and learnedly and I would nott too much burthen my Discourse which already is grown much bigger then at first conception of it I conceived it would prove Hearers are to conceive of their Teachers as brethren and accordingly 1. To be perswaded of their love and sympathy Let Hearers then conceive of their Teachers being faithfull especially not onely as men subject to like passions but as brethren Accordingly let them 1 Be perswaded of their love even when they do rebuke and reprove and of their sympathie towards them in anguish of conscience as of loving brethren neither of which these Jews could expect from their own Rabbies the high Priests Scribes and Pharisees no more then Judas found from them 2. To be more familiar with them 2 Let them have especially in like trouble of conscience recourse more familiarly to them by conference and craving their advice even because they are brethren assuring themselves that none but inhumane and disdainfull men will take it ill to be sought unto in such case Where they have a faithfull Minister they may confidently expect from him tender-heartednesse and sympathie and accordingly loving usage as from a naturall brother 3. Not to despise them though they themselves be great on earth 3 Lastly Great ones on earth as wel as others are taught to honour good Ministers as their brethren and not to scorn or to account meanly of them or of their calling They are our brethren and so far our equals the calling being in it self as honourable and they in regard of their calling as any other Nay they are to be respected and honoured as our elder brethren seeing they come in stead of the most honourable in the Family these being as elder brethren even of the first-born Numb 3.12 who before the Levites were taken in their steads did minister to the Lord as Exod. 24.5 The first-born then even among Lords and Dukes were to perform that office then neither were it any disparagement to their birth if so it were now at least they should not in regard of the calling despise their Brethren And thus for the Compellation Now of the Consultation in these words What shall we do CHAP. XXXII Consultation of many about the good of their souls is no Conventicle c. 2 The Consultation and how occasioned THese are words full as of sorrow and fear yet not without some hope as formerly hath been shewed so of care and perplexitie of spirit They are now convinced of their own guiltinesse they are forced to acknowledge that Christ whom they crucified is indeed the true Messias exalted by the right hand of God to sit at the right hand of God and to have shed forth this which they did now see and hear being now ready to make his foes and who were they more then his crucifiers his foot-stool Acts 2.33 34 35. They being by the word also convinced hereof apprehend wrath and damnation as most justly due unto them And therefore as men at their wits end and as having no help in
as justly due unto them for the same Now they found they had souls to lose which they never thought on seriously before Why and How Our souls are lost Now this is the case of us all by nature we are all in this same condemnation Our souls are already lost we are all signified by the lost sheep and lost groat as having first in Adam strayed from God and lost him his face and favour as also our selves which we daily do more and more by our actuall sins against the Law which bring us under the curse of the same but especially whilest we speak of us Christians by our impenitencie and unbeleef which bring us under the condemnation thereof John 3.18 By sins of the first sort we sell our souls and bring our selves under the curse and guilt of eternall damnation which is by profanenesse But by sins of the second sort whereby we through our negligence or wilfulness make no use of the means appointed in mercy and afforded us of God in and by Christ which are faith in him and only saved by repentance and faith in Christ John 3.16 -36. and repentance Luk. 13.1 2 3. we through impenitency and infidelity and so through our own default suffer our souls to perish eternally in and through the guilt of sins for whose redemption and salvation the eternall Son of God in our nature paid a sufficient ransom in and by the price of his own blood so that whilest we make light account of Christ we are in the same condition of these Jews who crucified him for we tread under foot the Son of God c. Heb. 10.29 before they came to see and be convinced of that their sin which when once they saw they then and not before began to shew their care of saving their souls from wrath deserved and of coming into a better estate and condition by Christ And doubtless till we in like manner see our own guiltiness and the curse of God due unto us and nothing but certain damnation whilest we live in security sensuality unbelief and impenitency our souls and the salvation of them from wrath deserved will be the least part of our care through a sight of our misery Oh then deer brethren and sisters be all convinced and the Lord in mercy convince you of your lost condition of the damned and desperate case in which you all are whilest you live in your sins without hearty sorrow or repentance and without true faith in Christ who came to seek and find that which is lost Now till you find and feel your selves lost even in the midst of your greatest earthly happiness and abundance you will but go on in a secure course of your voluptuousness worldliness profaneness or at best of a civil life and morall righteousness to the everlasting and certain perdition and irrecoverable losse of your precious souls The careless security of many at this day doth evidently shew in what a damnable and desperate condition their souls are in You now both see in part how your souls may be saved namely if upon sight and sense of the loss thereof you seek by faith and repentance to Christ the Saviour thereof as also why you are to shew your greatest care to save the same Why It is already lost by sin originall and infinite actuall sins and shall irrecoverably be lost and damned if in time out of a deep sense of your damned condition you do not cry to God for mercy and forgiveness So that our perishing is from our selves God hath now put the price into your own hands and if you have no heart to purchase to your self that which is already purchased for you by Christ and shall be given and effectually applyed to you upon your faith and repentance I must then say as God saith to impenitent ones Hos 13.9 Thy perishing and destruction is of thy self thou hast destroyed thy self and that through thy wilful ignorance carnall security self-confidence and bold presumption Therefore saith the Lord to such impenitent ones Turn ye turn ye from your evil ways for why will ye die O house of Israel Ezek. 33.11 Let you chief care then be to save your souls as undoubtedly it would be Exhortation to shew greatest care to save and gain our souls if you were but once in straits of conscience as these were here or as the converted Jaylour was and that the rather because if it be lost all is lost with it God Christ life and salvation our selves And what shall it profit a man if he shall gain the whole world and lose his own soul Mark 8.36 Where we see it is a precious soul seeing the soul is 1 Precious more worth then the whole world and therefore would not be sold or yet hazarded for any thing of the world whether wealth honours offices favour of men liberty friends or life it self in case we cannot hold both 2 It is but one yea it is but one soul and when it is lost we have not a second or third to lose here is no place then for had I wist 3 Our own And that one soul is our own soul we may lose and forgoe much of the world yea the whole world it self and be no losers by it it is none of ours and losing it we lose nothing that is ours But losing the soul we are undone for ever we so also lose our selves and are cast-awayes Luke 9.25 and what have we more As then men in other things shew the greatest care of their own horse house childe c. so should they much more regard and have care of their precious souls because nothing on earth is more theirs then their souls Now the soul is lost by selling pawning and by carelesse keeping of it Take heed of all these Who lose their souls and how 1 The profane sell it out-right 1. The profaner sort sell themselves and their souls right out for a little sensuall and sinful delight for unlawful gain by oppression lying defraudation yea and so do such as when Christ and the world come in competition as in times of triall rather then lose their places offices liberty credit with men by being accounted fools or singular let profession Christ soul and all go A goodly exchange 2 Such as defer repentance pawn it but never redeem it 2. Presumptuous sinners and procrastinatours who put off repentance till afterwards these pawn their souls for the like worldly and sinfull things hoping in time by their repentance in old age sicknesse and hour of death to redeem the same but indeed finde themselves to be deeper in debt with God then before and less able and so forfeit and quite lose it 3 Formalists civill men lose it by carelesnesse 3. Carelesse and secure sinners formall men who rest and take up with bare performance of duties and rest in them or with a false and presumptuous faith and outward
all self-respects unto those four generals which formerly have been but onely named they being such and the onely things for which we are to deny our selves and which respectively we are to admire and in our thoughts Four things especially to be admired and sought above all without which no self-denyall estimations and endeavours to prefer before all things else And these are 1 God in his Perfections and Glory 2 Christ in his Excellency and All-sufficiency 3 Our own souls in the excellency and salvation of them 4 The Church of Christ on earth in the whole and in the particular members of it Instance first in these Jews who being convinced did see and acknowledge And first let us see here whether these here in my Text whilest they denyed themselves were not the rather moved and enabled thereunto by being first or at least withall inwardly convinced and also made to see and in heart to acknowledge all these Not doubting but that they diligently attended unto the things which were spoken by Peter and the rest without which no conversion their hearts were 1 God in his glory Ver. 16. and 2 3 4. without all question opened to see 1 The glory soveraignty and truth of God who now according to what was so long before spoken by the Prophet Joel did shew wonders in heaven and from heaven by the rushing mighty wind appearance of fiery tongues sitting upon each of them and especially by their speaking of so many and diverse languages on a sudden now they are told and are convinced that the wonders and miracles of Christ were wrought by God that God by his determinate counsell did deliver Christ into their hands and Ver. 22 23 24.33 34. and now had raised him up and by his right hand exalted and set him on his right hand and made him both Lord and Christ 2 Christs glory and excellency 2 Withall they could not but see the excellency and glory of Christ now sitting at the right hand of the glory of God and made both Lord and Christ and now according to the promise of the Father shedding forth this even the holy Ghost and all such things as they did now see and hear Vers 33 c. yea sitting also as Judge over all his foes till they be made his footstool 3 Their need of being saved Ver. 23.36 3. Now also being convinced that they by wicked hands had crucified him their Saviour yea and Judge they see their souls in a damned condition that nothing in themselves or on earth could be given in exchange for their souls as equivalent thereunto unlesse it were this blood of Christ which they had shed whereof being yet somewhat doubtfull and yet seeing a necessity of saving their souls they preferring their souls now before the whole world cry out Men and Brethren what shall we do and as the Jaylour in like case Sirs What must I doe to be saved 4 The worth of the Apostles and Disciples of Christ 4 And thus they also both highly account of these Apostles seeking direction from them and of those other Disciples with them not regarding any longer as not their own so not the wisdome authority or favour of their Priests and learned Scribes and holy Pharisees as they would seem to whom they joyn themselves yea also they joyned themselves unto the Church and preferred the communion thereof before and their carnall friends saving themselves from that untoward generation admiring onely among men the saints of God delighting now onely in those that were excellent on earth looking on all others as the foes of Christ and such as shortly after should be made his footstool Verse 35. seeing no more any thing in any of them for which they should deny Christ as formerly they had done Matth. 27.20 Acts 3.14 but such baseness in them and such worth in Christ as for whom they resolved to deny themselves and all others whatsoever and for whom they deny all carnall friends and to prefer one Saint or true Christian before all ungodly ones and enemies to Christ how great wise learned noble otherwise howsoever they be Therefore let us who are taught and cannot but know what especially to chuse and prefer as excellent Hence let us learn to subordinate all and that the rather by their example highly esteem only of those four things named subordinating our own desires judgements affections and whole selves and all things else thereunto especially whilest withall we compare and consider our own and the creatures vileness weakness inferiority and unworthiness striving and indeavouring to be nothing in our selves or in the creature but all out of our selves especially in God and in Christ 1. The Name of the Lord alone is excellent or exalted his glory is above the earth and heaven Psal 148.13 1. To God and his glory Only admiring him in his perfections as Let us then only admire him and not our selves or any thing else but only in him and let his glory be dearer to us then all the world besides He is wise in heart and mighty in strength Job 9.4 Touching the Almighty we cannot find him out he is excellent in power and in judgement Job 37.23 24. 1 In his wisedome that we may deny our own wisedome and reason 1. Now considering first his wisedome and learning once to admire it who can or ought stand upon any wisedome of his own who should not deny his own thoughts Isai 55.7 Who dares reason dispute or reply against his doings or bark against his word who should not tremble at it and confessing his own darkness of heart Rom. 1.21 ignorance 1 Cor. 2.14 and blindness of mind Eph. 4.18 2 Cor. 3.14 Who should not cry out thy judgements are a great deep Psal 36.6 Thy footsteps are not known Psal 77.19 O the depth of the riches both of the wisedome and knowledge of God! c. Rom. 11.33 34 With Job Who is he that hideth counsell without knowledge therefore have I uttered that I understood not things too wonderfull for me which I knew not wherefore I abhorre my self and repent in dust and ashes Job 42.3 4 5 6. 2 In his power 2. I know saith Job again Thou canst do every thing Job 42.2 He taketh away who can hinder him If God will not withdraw his anger to humble us that we stand not out against him either the proud helpers or helpers of pride or strength do stoup under him If I speak of strength lo he is strong saith Job also ch 9.12 13. 19. Now who thus acknowledging will not but humble himself under his mighty hand 1 Pet. 5.5 6. Who dares harden himself against him 1. By impenitency Or 2. by presumption either by impenitency and not rather upon this consideration of his power prepare to meet God by repentance as Amos 4.12 with 13 or by presumption and fighting against this mighty King and
weaknesse and knowing that if we had such an abundant measure of grace and gifts as we desire we would stand in less need of him and be prouder of the gift then of the giver and not rest in him as alone all-sufficient and better then many graces to us Which I say provided we truly thirst and labour after more grace not that upon this pretence any careless liver should take up with any measure of grace or please himself with his infirmities as he will call his grosser and more willfull sins such an one I shall discard from the number of true Christians and genuine sons of God and babes in Christ who will ever out of a true sence be crying for more food and grow by it too but that we all should labour for true grace in sincerity and comfort our selves therein and in Christ our sanctification whilest we strive but cannot attain to that strength and measure of grace which we truly and from the heart desire 2. In our having of the gifts of grace all which without Christ are but glistering sins Secondly then make we Christ sanctification to us not onely in the want but in the having of any gift of grace whatsoever without whom all our gifts and graces are but dead carkases liveless pictures meer formalities yea like the vertues of the heathen who knew not Christ glistering sins Christ is the very life and soul of all graces and must be all to us in them all as our knowledge as what is knowledge of all things else but heathenish science if we know not God in Christ All other knowledge puffeth up 1 Cor. 8.1 2. and if any man teach otherwise and consent not to the words of our Lord Jesus Christ he is proud knowing nothing at least as hee ought to know zeal 1 Tim. 6.3 4. What is our zeal if it be not according to such knowledge its rather fury and madness What is our faith faith hope if Christ dwell not in our hearts by it Eph. 3.17 What is our hope if it be not in Christ 1 Cor. 15.19 but a comfortless and ungrounded presumption What is love or charity if it be not out of a pure heart charity 1 Tim. 1.5 Eph. 5.2 and if we doe not walke in love as Christ also hath also loved us and if our love be not in Christ Jesus 1 Tim. 1.14 it s but a fained love patience 1 Thes 1.3 What is patience but a Stoicall blockishness if our labouring and not fainting and so our patience be not for Christs names sake Rev. 2.3 What are our sufferings and bonds but a thankless bearing of deserved evill Our sufferings if they be not in Christ and for Christ Phil. Our good works 1.13 What are all our good workes almes fasting prayer and generally all our wayes if they be not in Christ and living godly and what is all our godly living if it be not in Christ Jesus 2 Tim. 2.12 but a death whereby we have a name that we live and spirituall life but are dead Revel 3.1 What is our spirituall life if we be not made alive in Christ 1 Cor. 15.22 and quickned together with him Eph. 2.5 and if Christ live not in us Gal. 2.20 What is it but an artificiall and forced motion such as is in walking engines and in pictures and Images with artficiall rolling eyes or otherwise drawn or carved to the life Our mortification In a word what is mortification but a monkish holiness and apish imitation if we be not dead with Christ Rom. and humility 6.8 or our humility in worshipping of Angels or Saints as not daring come so boldly into Gods immediate presence but pride and a being puft up in our fleshly minds Col. 2.18 and the punishing not sparing or neglecting of the body and hard usage of the body but only a shew of wisedome in will-worship and humility Col. 2.23 What 's sanctification then out of Christ Why should we not deny our selves in all these and in like things further then we do suffer them in Christ In all these wee are to deny our selves that wee may be them all only in Christ 4. Make wee Christ to us Redemption in all the parts of it or why should we be discouraged in some sense of our own wants and imperfections in these when we do and suffer them in Christ in whom they are accepted and accounted sufficient Now lastly considering this Alsufficiency of Christ we have reason to make him and him onely or God in him as God hath made him to us Redemption In which benefit is included salvation from first to last not onely freedom from the guilt of sin by pardon and power over it by the Spirit and so a freedom both from the damnation Luke 1.68 69 71 c. and also domination and power thereof together with finall perseverance in grace to the end by vertue of Gods new covenant with us in Christ Jer. 32.40 but also protection and defence by the ministry of Angels Hebr. 1.14 and otherwise yea and consolation in troubles and a blessing of curses or crosses and afflictions to us in this life Let him be our Consolation 1 In all our Crosses at the end thereof a blessed death and after death a joyfull and blessed resurrection to life and glory for ever And what needs more All this and more then I can expresse to you or you and I conceive within our selves is Christ to us if once by denying our selves in all power of our own whether over sin or other enemies or in all earthly comforts we can seek to be All in all these and that onely in him Let us make then Christ all to us in these things that All in him may be ours whilest he is ours and we his 1 Cor. 3.21 22 23. And so let us make him more specially in all our losses 2 and Losses in the losse of goods name friends and what else in all which we lose nothing if we lose not Christ who is all in all these to us Have we lost our goods as 1 Of goods say we with Paulinus Bishop of Nola when the City was sackt by the Barbarians Lord let me not be troubled for the gold and silver for thou art all to me Are we disgraced 2 Name or is a fools cap in disgrace put upon us as once upon one Alexander Cane say we as he Can I have a greater honour done then to be served as my Lord Christ before Herod Have we lost our friends 3 Friends Senec in Consolat ad Polyb. who seemed to be a staffe and a stay unto us what Seneca said in the comforting in such a case of his friend Polybius a Courtier may fitlyer be applyed to a Christian concerning Christ So long as Cesar lives and is thy friend thou oughtest not to complain of thy condition whilest he is safe thou hast
lost nothing in him thou hast all he to thee is in stead of all I am sure such a one is and will be Christ unto us if once we make him ours 3 In all our Wants And as in our losses so in our wants on earth all which are supplyed unto us from Christ and his fulnesse so that with one Attalus we may oppose the name Christian to all things else and with him say whilest others brag of their wealth honour friends c. But I am a Christian and with Paul in want I have learned in whatsoever state I am therewith to be content c. I can do all things both be full and hungry abound and suffer need through Christ which strengtheneth me Phil. 4.11 12 13. 4 In Death Yea and as in life so in death we by denying our selves may and should seek to be gainers by gaining him as Paul Phil. 1.21 For me to live is Christ and to die is gain Christ takes away the sting of death and of most terrible makes it desirable and changeth the condition of it so that one in Christ may desire with Paul to depart and to be with Christ and having once truly by faith seen Christ with Simeon say Lord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation Luke 2.29 30. In which regard death when especially we are called to suffer it for his Names sake should be no death to us so that by it we may more fully and immediately enjoy Christ and in death truly say 1 Cor. 15.18 1 Thes 4.16 as Peter of old and one Lambert of later times None but Christ Nothing but Christ For blessed are they that die in the Lord nay blessed are they being dead from henceforth saith the Spirit that they may nest from their labours and their works do follow them 5 After death where our gain is Glory Revel 14.13 Then our gain is glory and an eternall retribution then do wee enter into our Masters joy which like a sea is so great that it cannot enter into us Who need now fear who can but deny himself for such a Christ And if thus we can once truly conceive of Christ as these young converts in my Text began to do It will be no hard matter to us to deny our selves for him SECT 13. Shewing we are Thirdly to deny our selves in other things for the eternall good of our souls 3 Our souls are to be thought more precious then the whole world NOw in the third place Next after Gods glory and Christ our own Souls compared with all things of this life would be thought on and respected as more excellent then them all which all of them even the whole world it self must be denyed and lightly esteemed and accounted of in comparison of it which is to be denyed for it The world and things of it being unworthy that the soul should either be hazarded for them All things of this life are nothing to it for worth and price seeing Christs blood and not the world or ought in it could redeem it 1 Pet. 1.18 19. And therefore it should not either be hazarded or so much as imployed seriously about the things of this world and life which are not worth a mans labour Prov. 23.4 or that especially the soul being a spirituall and immortall substance should be made a drudge to earth or seek any happinesse from things mortall and momentany Man and the powers of his soul are made and redeemed by Christ as for other ends even for God and his glory who made man for himself and not for the world to love follow seek and serve it so for higher objects and that is himself too that the end of his labours might be the fruition of God himself in glory and of his own eternall happinesse in God or that either the noble faculties of it should be much imployed about worldly things as the Vnderstanding Memory How unworthy a thing then is it how dissonant and disproportionable that the faculties of the soul should be seriously imployed about the world or the best things in it that either the understanding and thoughts and so mans head should plot or be filled with cares of this life Luke 12.22 or that the memory should be so burthened that with the thought thereof a mans heart taketh not rest in the night Eccles 2.23 Or that the Conscience should be defiled therewith Conscience yea galled and secretly nipped in the guiltinesse of goods ill gotten and not by right or of our precious time mis-spent about earthly things with neglect of better Will Or that the Will of man whose object should be God should so absolutely and so resolutely propend and lean to such things 1 Tim. 6.9 Or that his Affections of Love Affections Desire and Delight should be so intensive towards and in the same 1 Tim. 6.10 Psal 4.6 Or or yet our Labour All which being rightly imployed would bring us to better things that the Heart should be set thereon Psal 62.10 Or lastly that a mans labour should so much be imployed about them Psal 127.2 when especially the things of this life so impensively sought and the Soul cannot both be enjoyed or had together each requiring the soul especially the whole man Matth. 6.24 33. 1 John 2.15 16 17. with Jam. 4.4 Yea and considering that the noble powers of mans soul being rightly imployed and mans labour and pains wisely ordered would with much lesse adoe bring him to much better riches honours happiness even to true wisdom and saving knowledge to righteousnesse joy in the holy Ghost and at length to eternall life and salvation Why then should we so over-value the world and under-value our precious souls as not to deny our selves in all things of this world rather then either mis-imploy our chief care or hazard the life of our souls for the gaining of the world This was the care of these self-denying Converts and should be ours who should ever oppose the excellency and preciousness of our souls against all worldly allurements temptations and offers which the world can make us But of our care of it I have spoken but lately SECT 14. Shewing Fourthly that the publick good of others of Church and Common-wealth is to be preferred before our own 4 The publick good of Church Common-wealth and publick persons is to be preferred before all private respects all which are to be denyed for the other FOurthly and lastly We are much to propose unto our selves the publick good of others especially of the true Church of God on earth which should of us in our thoughts and affections be preferred above our chief joy Psal 137.6 in respect to which all the enemies of it and of Gods people should be basely accounted of though otherwise and in other respects and references neer and deer unto us yea and prayed against as there ver 7. Nay our
grace from whom is both the will and the deed the power and the act Phil. 2.13 Even speciall and effectuallâ— It was Gods effectuall work on the heart of these converts that they were so willing to obey and so desirous to be directed what to do by such as they now judged able and faithfull to direct them aright even as it is with others both in and after their first conversion Such desire onely to know what to do that is pleasing to God and they are ready to do it yet do they not ascribe the power to themselves but to Gods grace and the effectuall work of his Spirit so David Cause me to know the way wherein I shall walk and teach me to do thy will as in David It seems then he was willing ready and resolved to walk in that way and to Gods will when once the one or the other should be made known unto him But what will he do this by his own strength though now converted no for besides the force of the words cause me to know and teach me to do which imply more then a generall direction even an effectuall knowledge and practice he hereunto craves the speciall help and effectuall assistance of Gods holy Spirit or as some read the words is assured of the same Thy Spirit is good lead me or thy good Spirit shall lead me into the land of uprightness quicken me O Lord for thy Names sake Psal 143.8 10 11. Howsoever thus it is with true converts and in these Converts as with these here who as they were willing and ready to follow good direction given which was to repent and beleeve so this readinesse as also the act and performance after was Gods work in them As on the contrary the high Priest and whole councell of Elders and Scribes being in like manner charged and convinced by Stephen as these here by Peter to be the betrayers crucifiers and murtherers of Christ opposed and stoned him Acts 7.51 52 c. and the doing thereof was the work of the Divell in them and of their own wicked and obstinate wils whereby being stiff-necked and uncircumcised in heart and ears they resisted the holy Ghost and became the authours of their own hardening and damnation But we rather hasten to the Vse of the former Point and to an end of all By what is said wee see what to judge of disobedient and refractory sinners Vse 1 and of all such as being convinced of their sins as these here were and called to repentance Of reproof of such as resist the work of grace and withstand their own salvation proudly withstand God without any trembling at his word Isa 66.1 2. and are ready to say with proud Pharaoh Exod. 5.2 Who is the Lord that I should obey his voyce and with those citizens by whom such as I speak of are meant wee will not have this man to reign over us Luke 19.14 And Our lips are our own who is lord over us Psal 12.4 These very Jews both more anciently as also Gentiles Pilate and Herod and others that rejected and persecuted Christ are meant by David therein a type of Christ in his sufferings when he brings them in Acts 4.27 28. saying Let us break their that is the Fathers and the Sons bands asunder and cast away their cords from us Psal 2.1 2 3. These bands Jer. 27.2 3 -6 7. and cords Job 39.13 Ezek. 4.8 were signes of subjection and restraint yet though these bands of Christ be also bands of love Hos 11.4 and his yoake be easie Matth. 11.29 30. these proud and disdainfull ones refuse to serve Christ and will none of him Such are also their scholers who now being called upon and now in and by the ministery of the word to repent convert and turn from their own evil wayes and to be subject to Christ as their Prophet Priest and King will none of Christ will not deny their own wisdom that they may be wise onely by his word will have as an hand in the meriting and work of their own salvation so other Priests and Intercessours then he whether refusing to take on them Christs easie yoak and in a word will not submit themselves to him as their King to be guided by his word to repent and beleeve on his name or to forsake any sin for which they are reproved and of which convinced being ready to say Who is the Minister what saucy and bold fellow is he who thus reproveth us As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee But we will certainly do whatsoever thing goeth forth out of our own mouth Jer. 44.16 17. This if it be not so openly said of all yet is done by all such as answer not Gods call when they are invited to repent and told of Gods heavie judgements if they repent not yea also by such as by outward profession and seeming repentance have been thought to have taken Christs yoak upon them but are such as have revolted or casting it and his cords off after a seeming profession and played the Apostate from him by making defection to Popery Antichristianisme Arminianisme Lutheranisme and to other errours and to the doctrine at least practice of Libertinisme by imbracing this present evill world in the lusts of it and by licentiousnesse of life being such as the Princes of Judah of old were Hos 5.10 who were like them that remove the bound as not willing to be kept within the limits of Gods word and like those great men to whom Jeremy did speak Jerem. 5.5 and of whom he saith But these as well as the poor and meaner sort of people have altogether broken the yoake and burst the bands Their doom But their doom there follows ver 6. as also the like or worse doom of all disobedient impenitent and refractary sinners elsewhere not onely a lion out of the forrest shall slay them but God himself will be as a lion unto them as he threatned Ephraim saying I will be unto Ephraim as a lion and as a young lion which is more fierce to the house of Judah I even I. the great glorious and mighty God will tear and go away Hos 5.14 15. not tear and heal unlesse timely repentance follow Hos 6 1. but tear and go away and leave them for ever unlesse in time they in sense of their guiltinesse acknowledge their offence and seek my face But of these mens doom more hereafter We are hence taught and instructed Vse 2 when God calls us to repentance Of Instruction and exhortation especially by his Ministers and messengers sent of purpose to that end not to harden our necks not to be stiff-necked as we and others formerly have been but to give the hand or yeeld our selves unto the Lord c. 2 Chro. 30.8 to humble our selves to walk with our God to tremble at his
my face my heart said unto thee thy face Lord will I seek And elsewhere Lo I come Psal 40.7 8. I delight to do thy will O my God yea thy law is within my heart This was chiefly verified in Christ who herein is an example to us Hebr. 10.5 so if God call us to suffer of whom also we must learn to become obedient if need be unto death even the death of the Crosse that is the most shamefull painfull and accursed death if we bee called thereunto for his names sake Rev. 2.10 In all these we must obey First before laying aside 1. All excuses Now in all these whether in matters of salvation religion and worship or of obedience generally we are being called to obey God cheerfully and sincerely as is said laying aside before 1. all excuses whereby we shew our selves both to obey as did Moses Exod. 4.1 2. 10.13 with whom God was therefore angry vers 14. Where God injoynes any thing hard dangerous and impossible to us we must trust to his promised assistance which is ever implied 2. 2. All delayes All delayes I made haste said David and delayed not to keep thy Commandments 3. All feares Psal 119.60 3. All feares such feares would not excuse Saul in his disobedience but increased his sin as fearing man more then God 1 Sam. 15.24 Let us hear what God said to Jeremy Whatsoever I command thee thou shalt speake Be not afraid of their faces for I am with thee to deliver thee saith the Lord be not dismayed at their faces lest I confound thee before them Jer. 1.7 8 17. Yea let us consider what Christ saith to his Disciples and to us incouraging and comforting against persecution Fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell Matth. 10.28 2. After we have done any thing which is good 1. Let us lay aside all opinion of merit Secondly After we must 1. Renounce merit and empty and cast down our selves before him confessing that as Christ adviseth us when we shall have done all those things which are commanded us we are unprofitable servants we have done that which was our duty to do Luke 17.10 Can a man be profitable unto God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art righteous Job 22.2 3. understand it of our gratifying and adding ought to God which he hath not otherwise our obedience rightly performed is a thing pleasing and acceptable to him If thou be righteous what givest thou him or what receiveth he at thine hand Job 35.7 Our well doing extendeth not to him Psal 16.2 neither for our works faith or any other grace done or foreseen to be done Rom. 3.28 and 9 11. hath he saved us and called us but according to his own purpose and grace which was given us in Christ Iesus before the world began 2 Tim. 1.9 and Tit. 2.5 2. And as we are to renounce merit so are we not to rest in any duty done by us though never so good and holy and not performed without some assistance from Christ 2. Not rest in the duty done so as to thinke the duty is good and commanded which we have done yea and we as we thinke have done it with a good heart and intention too therefore our estate is good and we doubt not of salvation Indeed duties sincerely and in poverty of spirit and self-deniall performed are testimonies of true faith and so of election as being effects of the same and may assure us as hath been said of our finall perseverance and salvation 2 Pet. 1.10 But then we must not take up therewith and rest therein as done by our selves or own strength or for our selves and our own ends unlesse as we acknowledge them to proceed from the free and powerfull grace of God in us so they carry us further even to Christ and that wee give God the glory of his grace in us and expect acceptance only from his favour and grace and good will in his Christ with whom only he is well pleased and accept of us and all we doe in his beloved Eph. 1.6 It s a sign of one left to himself and out of Christ as yet to rest in his own legall righteousness and to take up with the performance simply of his duty but of denying our selves in duty formerly SECT 2. An Exhortation to obedience with the comfort of it at Christs coming contra Conclusion of all exhorting and shewing the needfulness 1 Of submitting our selves to the word at first NOw for the conclusion of this and of the whole Treatise how will it concern us all first to become and truly to be as these converts here ready to submit in all things to the convictions and ordering of Gods holy word in the ministerie of it to be guided by it to embrace Christ upon his own termes not barely by outward profession but by answering effectually our baptisme and by performing the vowes and promises there made wherein we seem to make as free an offer and to profess as much if not more and as fair as these here and by an effectuall faith in Christ and obedience and submission to the Gospell 2. Of living according to it over after Secondly to walk constantly with God throughout the course of our whole lives according to the only rule of his Word framing our selves to the obedience thereof as in the main business of our salvation so in the religion worship and service of God and generally in all duties both of our generall and particular callings and that constantly to the end Thus doing besides the true and full content and satisfaction 1. The comfort of so doing at Christs coming which for the present we shall find to our wounded 02 consciences if ever we be truly pricked in heart for our sins it will be matter of unspeakeable comfort for us to be found when Christ comes to us either by death or by the last judgement and shall find us each one walking in his uprightness or before him Isa 57.2 Oh blessed and for ever blessed is that servant whom his lord when he cometh shall find so doing Matth. 24.46 When Christ shall come and find us his servants hard at work watching and in a readiness nor only to every good work but at his coming ready to give up our acounts to him with joy With what boldness may such stand before the Lamb as not only being now at peace with him but found in his service and doing his work when hee comes and his reward with him Paul was such an one who as at his first conversion submitted to the voice of Christ as we see in Paul and by his confidence at death and freely offered himself to do whatsoever Christ should direct him to saying Lord what