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
the Lord as water out of buckets whilst they fasted and prayed And did they not after fear and confesse their sin Did not Davids heart smite him before he repented of that his sin in numbering the people And did he not David Psal 32.3 4. before he confessed and got ease in another case roar all the day Josiah 2 Chro. 34.27 How did Josiah's heart melt and how did he weep upon hearing of Gods threatnings Did not Ephraim bemoan himself and smite upon his thigh Jer. 31.18 19. these Jews Zech. 12.10 And was not that foretold which here in my Text was in part effected that they should look on him whom they had pierced and mourn and so be pierced and pricked themselves And was not the ax laid to the root of the hearts of those Jews whom John the Baptist converted Luke 3. Did not he convince them to be a generation of vipers before they did flee from the wrath to come Did not penitent Mary wash Christs feet with tears Was not Paul struck from heaven Mary Paul Acts 9.6 charged with persecution of Christ and his people and so made to see his sin before he was converted Yea after did not the sense of his sin make him cry out Miserable man that I am Rom. 7. and 2 Cor. 12.7 8. c. yea and complain of a prick or thorn in the flesh c And was not the converted Jaylour in the like plight the Jaylour Act. 16.29 30. when the earth did quake under him and his heart within him Moe examples need not Psal 4.4 We know that before we can cease to sinne we must tremble in the sight of sinne and there must be a spirit of bondage unto fear before the spirit of adoption to free us from that fear Matth. 11.29 A man must be heavy laden before he can come to Christ and lost in his own sense before Christ seek and save him sick and feel his sicknesse before he seek to the Physician and get cure to his wounded conscience as these here As then there is no birth without the pain of travail going before Simil. though some have easier labour then others as the Hebrew women Exod. 1. So no true Repentance without some terrours of the Law Thinkest thou then to convert and come to heaven when these holy men so roared and were wounded canst thou be saved in thy security and before thou be in thine own sense lost CHAP. VII SECT 3. That all in some measure must be pricked though not all alike and why BUt to Illustrate and make this point more clear we will first seek to satisfie this main doubt and question which some make concerning this point of doctrine Quest Whether all Converts are thus pricked and wounded Reason of this doubt whether all converted are necessarily subject to terrors of conscience whether all must be thus wounded prick'd humbl'd who are truly converted The reason of this doubt may be because many of whose sound coversion and sincerity of grace and of repentance we have no cause to doubt yet cannot themselves name the time meanes oâ— instrument or other circumstances of their conversion which in all likelyhood if it were truly effected they could not be ignorant of or at least not easily forget seeing conversion is our new birth and marriage to Christ and few or none but can tell either by the relation of witnesses or otherwise their own age the time of their marriage place where and person by whom they were married and we read of some that have been made other men then formerly with little or no trouble of conscience as Matthew who at his first conversion as it is thought entertained Christ with a feast as Lydia did the Apostles But I answer Answ All in some measure must be pricked and troubled though I acknowledge a great difference in the manner and measure of this work of conversion yet it must not be denyed but that for the substance of it there must be at least some pricking some griping of conscience and trouble of thoughts Even as there is no birth without some pain lesse or more both to the mother and child if it come alive into the world though sometime the extremity of the birth and straits it pasteth maketh it seem yea the mother too as dead for the time after which yet the pains revive and return which is shewed 1 From Satans opposition 1 Can it be denyed but we all naturally are by sin under the power of Satan Acts 26.18 who hath got possession of us and may we think he wil willingly without some violence and greater power part with his prey and if so must not the poore soul which of it self is as willing as he to remain in its former condition as yet not knowing any better must it not I say be miserably distracted and almost rent in pieces as the poor lamb which David delivered out of the jaw of the lion and paw of the bear will not Satan the strong man like Pharaoh put his power out to the utmost to keep his hold and to keep out the entrie of the stronger there may be peace till then but no longer til it after a full deliverance and freedom be better grounded and bottomed the Israelites in Egypt found their burthens increased ere they departed so here II From that close union and marriage beween sin and the soul 2 Is not sin and the soul in a manner all one before conversion yea is not sinne every sinne which a man delights in and every man delights in some sinne more then other as a God in him commanding his thoughts and affections and is it not more and sooner obeyed then God himself Now before a man be converted unto God and made plyable to his will as these Converts here were saying in a self deniall what shall we do or as Paul was Acts 9.6 Lord what wilt thou have me to do he must be averted which cannot be severed from the soul yea and divided and separated from himself and his own will and so that knot that union and onenesse so to call it which was between the soul and sinne comes in some measure to be broken and the soul and sinne to part which how can it be done or how can the venome or corruption lying in the ventricles of the soul be let out without some pricking at least of the heart if not some deeper incision which therefore God is pleased to make use of causing men to feel the smart piercing and woundings and burthen of sin that the soul may be willing to part with it or the soul divorced from sin and to be severed from it which if it as formerly found onely delight ease and pleasure in it would never yield or submit it self to the obedience of Christ such pricking wounding and sorrow must first make the divorce between the soul and sinne
visions and dreams 4. to the constancy of the martyrs sufferings 5. to Miracles 6. to Afflictions yet these all are to be considered onely either as Preparatives to conversion and furtherances of the work of the word and Ministery and not barely or as seals and confirmations of the truth of Gods promises made known and propounded in and by the Word 1 By the Sacraments 1. For the Sacraments they for their efficacy especially come in the order of nature after faith to confirm and strengthen the same the Sacraments seal and assure onely that which the word promiseth and that is Christ upon the condition of faith and repentance and so he is promised and truly offered in the Word and Sacraments both to good and bad Men grown professe faith and repentance before they be admitted to Baptism and so beleeving are baptized Mark 16.16 Infants within the Covenant promise so much by their sureties which if coming to yeers they perform not then they receive Christ onely sacramentally specially not by Baptism and retain onely the external sanctification of Baptism a subsequent faith is required of them when they shal be capable without which they have no internall effects of sanctification by the Spirit The change made in the soul is not by water or by the bare work wrought in Baptism but by Faith and that is the effect of the word Christ is the substance life and vigour of all Sacraments whom therefore no unbeleever doth receive now Christ and his Spirit are not divided he is not received without his Spirit nor but by his Spirit given by the word which is the ministration of the Spirit Vse Not to trust to Baptism or Profession without faith So that Baptism works not of it self without the Word and Spirit which for Vse doth teach us not to ascribe too much to outward Baptism or Profession without true faith and the effects of the word on our souls and in our lives so that we may say of Baptism as was said of Circumcision Rom. 2 25-28 29. It verily profiteth if wee keep the Law else it becomes no Baptism true Baptism is that of the heart in the spirit 2. Some are said to be converted by voices from heaven 2. Not by voyces Aug. Confes l. 8. c. 12. as S. Austin tels us of himself that by a voice from heaven saying to him take up and read he being by Gods providence directed to the place in Rom. 13.13 14. Not in chambering and wantonnesse c. was throughly converted as his friend Alipius by reading the next words Rom. 14.1 as formerly hath been mentioned And wee know for certain that S. Paul Act. 9. was by the voice of Christ from heaven converted But Saint Austin was not ignorant of Gods word which hee had then by him and was not unacquainted with his will Therefore being formerly a wanton and having much strife within himself and shewing a lothnesse to leave his pleasant sin this voice prepared him to yeeld more reverence and obedience to the word known which in effect though read by him yet being thus by divine providence directed to this passage and it by this means specially applyed to him and his present occasion the perfecting of his conversion formerly begun was thus effected by the power of the Word Vse Not to depend on immediate teaching from heaven or Hell Yet as wee now are not to depend on this manner of immediate direction from heaven so if it did not confirm to us the doctrine of the Scriptures neither it nor any doctrine brought us by voyce from Heaven or Hel would prove effectuall to work faith or to convert But though such voyces should teach us the same truths which the Scripture doth wee are not to depend thereon See Luke 16.27 28 29 30 31. The like wee say for Saint Paul's conversion hee knew what doctrine hee persecuted but beleeved it not till now howsoever it was Christs voice and word which changed him and his conversion was further perfected by the preaching of Ananias to him 3. Not by visions and dreams 3 Some mens eares are opened and their instruction sealed in a dream in a vision of the night c. and so are withdrawn from their purpose yet it is the word of the messenger an interpreter one of a thousand which makes all effectuall see Job 33.15 16 17 c. with 23 24 c. 4 Some have been converted by seeing the constancy of innocent Christians in their sufferings 4 Not by seeing the constancy of Martyrs Euseb l. 4. c. 8. and their rejoicing to suffer for Christ as Justin the martyr witnesseth of himself in his Apology to Antoninus But this was onely an occasion sanctified of God to him and others both then and of later times to sift enquire into that truth which they knew not before by vertue of which when by the teachers thereof they were acquainted with it they were converted as Lactantius also sheweth so that we are hence taught not to judge of truth simply by mens sufferings for no true conversion wil alwayes follow thereupon but of their sufferings by the cause and truth for which they suffer 5 Not by miracles 5 So Christ wrought many Miracles upon the sight of which many believed on him but what did they believe the word taught by him which formerly they did not rellish Miracles were not without the word they onely made way for it The word by the Spirit did truly and effectually convert them when once they were convinced by the miracle that it was the very word of God the miracles onely occasioned their convesion 6 Afflictions often are the occasion of mens conversion 6 Not simply by afflictions Anno 496. See Doctour King on Jon. lect 40. as well as miracles so Clodoveus a French King upon a great discomfiture was converted to be a Christian but he was first instructed by his Lady Crotildis and moved to embrace the Christian faith The like we see in King Manasseh 2 Chro. 33.11.12.13 Then he knew that the Lord was God he knew him before for the Lord spake to Manasseh and to his people but they would not hearken as verse 10. onely afflictions brought him to acknowledge God and to be convinced that it was hee whom hee had to deal withall and to hearken to his word and obey it by repentance So David before he was afflicted went astray but now saith hee have I kept thy word Psal 119. Hee knew Gods word before but now hee kept it This wee see in divers others on whom Gods word hath not its powerfull work in humbling them till some grievous crosse losse sicknesse or danger come to second the word and to occasion a more serious consideration and use-making of it all which work in and by the power of the word In all the forenamed instances Conversion is from the power of the Word and from other things onely
servants shall sing for joy of heart but ye shall cry for sorrow of heart and shall howl for vexation or for breaking of spirit Isa 65.13 14. Such as now are pricked in heart and broken in spirit shall be bound up and everlastingly comforted whereas such as will not now be pricked shall then be broken in heart and spirit without any healing following after CHAP. XIV SECT 1. Containing a removal of lets And first of such lets as hinder the word to pierce 2 Directions and means of humiliation and sorrow ANother thing to be considered for the furthering of these Motives and setting forward the Exhortation is Direction Motives may make a man by Gods grace more willing but Directions by the same grace make him more able to do his duty Here then we must direct you to the means of self-humbling and how such sorrow may be wrought in your hearts The first of which or that which is first to be done But first is a removall of lets and impediments thereunto Le ts removed which are of two sorts 1 Lets hindering the word to hit and pierce Now the Lets to godly sorrow and pricking are either such as by which the point as I may say of the sword of the Spririt or word of God is diverted put by blunted or otherwise kept from hitting or piercing or such as by which though the Word hit and pierce yet it pains not it puts to no grief men still remain insensible of it and are farre from true Contrition Of the first sort are these 1 Want of Meditation and of Application 1 Inconsideration and want of Meditation without which all Motives prove inavailable for want of this they are not brought home by Application and so men are not touched or but lightly touched and so as not to be much moved by them All actions require time and space for their operation as fire to burn and so all arguments used to the soul even the most piercing as Gods judgements though they be of a fiery nature will not warm melt or mollifie the heart which is like green wood whose sap is in it unlesse by constant meditation they be holden and applied close to the soul and the soul to them by setled and serious cogitation He onely that meditateth burneth as David saith of himself Psalm 39.3 While I was musing the fire burned As a man may take fire in his hand and not feel the effects of it if he presently throw it from him again Either then resolve to set thy self seriously to meditate on the aforesaid Motives or such like or never expect to have any saving sorrow unto which thou naturally art so averse wrought in thee It is not here as in sinfull or naturall objects which like lightning being once apprehended passe thorow the soul and affect the same unto which the heart and affections of men are like unto drie tinder soon enflamed by the same In this case then set times apart to meditate on such things as may move and affect thee and resolve that nothing shall interrupt or hinder thee in the same and watch against Satans wiles 2 Misconceit of Gods anger against sin 2. Here take heed of misconceit of Gods Justice and Anger against sin this blunts the edge and point of that sword and word of God which otherwise would pierce and though wound thee yet by wounding and pricking would heal cure and saye thee Who knows the power of his anger when once he sets our iniquities before him our secret sins in the light of his countenance Psal 90.5 7 8 -11. O think but on the wrath of a King on earth if he should be displeased with thee The Kings wrath is as the roaring of a Lion Prov. 19.12 And when God as a lion roars who wil not fear Amos 3.8 even as all beasts quake when the Lion roareth Ah beloved great and terrible is this God whom we have to deal withall even a very consuming fire to such Heb. 12.29 who by impenitency set themselves as briers and thorns against him in battel though otherwise fury be not in him towards such as take hold of his strength that they may make peace with him Isa 27.4 5. It is a fearful thing to fall into the hands of the living God Hebr. 10.31 Who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is powred out like fire and the rocks are thrown down by him Nahum 1.3 4.5.6 Presume not then on Gods lenity in thy sin be once humbled and let thy heart smite thee for the same as Davids heart smote him and then but not till then thou mayst hope in his mercy and chuse to fall into the mercifull hand of God whom so thou shalt have lesse cause to fear then man 3 Stoutness of heart in withstanding God 3. And now I hope I need not advise thee to beware of Pride and stoutness of heart in standing out with God when once thou apprehendest him angry And yet such hath been the pride and madness of some as that when apparantly they have seen God to fight against them they have as it were in despite of him gone on obstinately in their sin and hardened themselves against him as Ephraim and the inhabitants of Samaria that said in the pride and stoutness of heart The bricks are fallen down but we will build with hewen stone the Sycomores are cut down but we will change them into Cedars But what saith God Therefore the Lord shall set up the adversaries of Rezin against him and they shall devour Israel with open mouth for all this his anger is not turned away c. for the people turneth not unto him that smiteth them Therefore the Lord will cut off from Israel head and tail c. Isa 9.10 11 12 13 14. Thou canst never humble thy self if thus thou fearest not God 4. Self-love 4. But if thou canst not thus resist God in his anger by thy pride yet it may be such is thy love to thy self as that though thou acknowledge God an angry and just God with sinners yet thou canst not think he can or will be so angry with thee thou canst not conceive nay indeed thou wilt not be convinced that thy case is so bad or that his threatnings are true of thee and so thou puttest and postest them off to others as not concerning thee as if thou hadst not this need to be so humbled And thus thou puttest by the blow or thrust from thy self to others or else so hidest denyest or excusest thy sin some beloved sin or other as if when search and examination is made for it there were no such traytor hid in thy house or heart Or else thou seekest to bribe conscience or to stop the mouth of it by one trick or other as some being arrested make the Officer drunk that so or by some other means they may escape
day of the general judgement when Christ shall come in flaming fire c. as 2 Thess 1.5 6 7 8 9. Matth. 25.31 32 to the end That so by serious thoughts thereof and by timely judging of our selves we may prevent the Lords judging of us O let the terrour of that day fall upon us that at the least fear of that judgement and true love to our selves may now bring us on our knees before Christ to seek our peace with him in time by hearty sorrow for our many and great offences before we come to be judged SECT 4. Others sufferings especially Christs should move us 2. 2 God would soften us by his judgements on others so that we are to go to the house of mourning Eccles 7.2 GOd would also humble us and teach us to mourne by looking on the afflictions and mournfull condition and dispositions of others like our selves but especially on the sufferings of his onely and beloved Son Jesus Christ for us That then we may be softened in heart made sensible and learne truly to mourne let us often repair and go to the house of mourning that is much better than in our securitie to go to the house of feasting and drinking Go to to the house of mourners both bodily and in practise go also in minde and in thy meditation and so go and consider the case and condition both of private Christians of the Churches of Christ yea and of Christ the head of all Christians and Christian Churches 1 To private Christians 1 Even Enemies And for private Christians 1. It were much to bid thee go to the house of such as other wise are thine enemies and yet thus to go or thus to consider of their evils and afflictions is both a meanes to humble us and hath been done by such as knew well enough what did belong to their dutie as by David Psal 35.12 13 14. who speaking of his enemies saith They rewarded me evil for good But as for me when they were sicke my cloathing was sackcloath 2 Friends Whether their trouble be 1 outward I humbled or afflicted my soul with fasting I bowed down heavily as one that mourneth for his mother 2. But howsoever go resort to such and consort thy selfe with such as be in sorrow for the hand of God upon them whether it be by outward crosses losse of friends estate libertie or health whom thou shouldest often visit in their sorrowes sicknesse and imprisonment if especially they suffer for Christ and his cause The constancie and comfort which such do manifest in their sufferings and death 2 in minde and as they are mourners in Israel So we shall profit hath been by Gods blessing an occasion of the conversion and like sufferings even of their persecutours as hath been said or whether it be from a fight or sense of their sinnes and through tender heartednesse for so thou mayest and by Gods blessing shalt be much furthered in this worke 1. By their example 1 By their example for thou wilt readily within thy selfe reason and say Doth such an one mourne for the neglects of Dutie and is his conscience so troubled for smaller failings and slips yea to see others sin so as to question the love of God and whether he be in the state of grace or no Doth he or she make such conscience of an Oath or of prophaning and neglecting the duties of the Sabbath in publike and private yea and doth he so mourne for the miseries of the Church O then what an hard heart have I that being guilty of many mo and much greater sinnes never yet shed a tear never yet was wounded in spirit for the same yea never sorrowed either for mine own or others sinnes and miseries 2. By their exhortation and encouragement 2 By their exhortation the benefit of which we get by conversing with godly and humble Christians what is that we are kept from departing from the living God but how It followes Hebr. 3.13 But exhort one another dayly while it is called to day least any of you be hardened by the deceitfulnesse of sin Mutual exhortation then is a good meanes to prevent hardnesse of heart and to keep us from securitie and from the prophanenesse of the Times and to work and preserve tendernesse and sensiblenesse of heart in us when in this manner we in evil Times especially fearing the Lord Mal. 3.16 do oft speak one to another And how were the Disciples hearts wrought upon and as it were melted even burning within them Luke 24.35 while Christ talked with them by the way 3. By their admonitions and reproâ—fs 3. By their admonitions and seasonable reproofes which as it is a Dutie Lev. 19.17 so it hath a blessing being ordained and sanctified of God to bring men to a saving sight and sense of their sin and to keep them from hardening their hearts therein as Matth. 18.15 16 17. 2 Thess 3.15 Count not his case desperate till this course hath been taken with him In a word and generally we must seek helpe to mourn from true mourners si vis me flere c. seeing the best men and Christians are generally though chearfull in God yet of mournfull dispositions and apt to weep its good to be much in their companie that we by them may learne and be excited to be of like temper and to weep by their example Christians and especially Ministers must shew themselves sensible and reprove sin fellingly and first mourne to those whom they would bring to mourne for their sin Matth. 11.17 And such as would so do must seek this helpe not onely in publike but in private from them and from such godly Christians as justly may be called mourners in Israel as in a like case the Lord provoking his people to humiliation and repentance bids them consider and call for the mourning women Jer. 9.17 18. to take up a wailing for them to what end but that their own eyes might run down with toares and their eye-lids gush out with waters Thus allusion is made to their custome in funerals and other mournfull occasions which was it seemes to hire certain women and why not men and minstrels skilfull in singing and playing dolefull songs to increase their heavinesse and to make them more apt to mourne By like proportion we are to make use of the best helpes to provoke our selves to mourne for our sinnes and to that end to associate unto us such as are true mourners in Israel 2. 2 We are to consider lay to heart and be affected with the miseries of other Churches Go in thy meditation and present to thine own thoughts the afflictions miseries and oppressions and dolefull condition of the Churches of God in other places by the incursions violence spoiles done and evils perpetrated by the enemies of Gods Church and people by Turkes and Turkish Pyrats violently taking divers of good note
softened with the milke of this love of God! ye stout-hearted sinners and be moved therewith be moved and affected with grief to consider and thinke how ye sin against the bountie of God expressed to you in all temporal blessings which you enjoy and they are well nigh infinite in his patience towards you not cutting you off and sending you to Hell in your sinnes but chiefly in his gracious and morcifull disposition to wards you in offering himselfe more willing and ready to be reconciled to you than you are by true repentance sorrow and submission to seek it at his gracious hands O base hearts who by living still in your sinnes and without all sorrow taking pleasure in the same do seek his dishonour Do ye so requite the Lord O foolish people and unwise Deut. 32.6 7 c. Doth not this stab thy heart O my people may God now say to us and much rather than to his unthankfull people of old What have I done unto thee and so in Micah 6.3 4 5. John 10.32 Many good workes may Christ now say to us also have I shewed you from my Father for which of those workes do ye stone me How should you answer but with more humilitie sinceritie and selfe-deniall as it followeth in Micah Verse 6. Wherewithall shall I come before the Lord and bow my selfe before the high God Yea and instead of all other sacrifices there mentioned offer that of an humble and contrite spirit and resolve to walke humbly or humble your selves to walke with God O that I could hear your relenting hearts as overcome with his free mercies and offers of his grace to sound and eccho out such voices and to say What any mercie or hope of mercie for such a vile Wretch bold sinner base Varlet as I Might not God many yeares ago in his just displeasure have sent me from the wombe to Hell O Patience Would any man have put up such injuries at my hands as God hath done dishonours or would I my selfe shew like kindnesse to any who had multiplied wrongs against me O it grieves my soul that I have so grieved him beast that I am O how have I been besotted not to see better to answer his love Men and brethren what shall I do to purchase his favour whereof I have made my selfe so unworthily I resolve therefore to wallow in ashes and to repent in dust and ashes and not for a world to offend him as I have done SECT 5. Gods Majesty thought on would abase us 4. The serious thought of Gods high Majesty will humble us HEre again I might direct you to a meditation also of the high and glorious Majesty of the high and holy God of his greatnesse excellencie power wisdom glorie and all other Attributes of God that so we may no longer harden our hearts against him Psal 95 3-8 9. Deut. 10.16 17 18 -20 21. that the immutabilitie of his decrees Job 23.13 14 15 16. and his excellency may make us afraid Job 13.11 37.23 24. that his mighty power may cause us prepare to meet him by repentance Amos 4.12 with 13. as we see in Rahab Josh 2 10.-12 13-18 And that we may at length learne with Job to acknowledge our vilenesse and to abhorre our selves and repent in dust and ashes Job 38.2 3 c. 40.2 3. 42.3 with 6. But I will hasten to the last Direction without which all the rest will be used in vain and it is prayer 〈…〉 SECT 6. Earnest Prayer a means of Humiliation 5 Withall wee must earnestly pray to God who onely can humble us LAstly Seeing God onely as hath been said can humble and soften the hard and stony heart of man wee are if wee truly desire to have tender pliable sensible and humbled hearts most earnestly to seek the same by prayer of God 1 By others 1. If thou canst not through weakness of gifts or distractions pray of thy self desire the assistance of some godly and compassionate Christian to pray with thee and for thee that God would graciously and powerfully work in thee what thou desirest In such case yea howsoever send for the Elders of the Church when thou feelst thy heart any thing hardened or thy self to be in any distress of soul or body that they may pray over thee James 5.14 2 By our selves But 2. Is any among you afflicted or would any of you be indeed truly afflicted in conscience and come to some remorse for his sin Let him pray saith Saint James himself It s hard if any man who hath a true and inward desire of any thing he wants or would have If I say he cannot breathe out one sigh and some way or other though brokenly express himself to God Broken prayers oftentimes shew a broken heart and spirit which God will not despise But as thou art able beg earnestly daily and constantly an humble soft and relenting heart with godly sorrow for all and every sin It s no easie thing to break the pride and stoniness of the heart it requires help from heaven and power from above If God do it not it will never be done Wee have Gods promise But now we have his promise for it if we will earnestly seek unto him for it as for all other things freely promsed Ezek. 36.26 32 37. Beg earnestly that God would melt and soften thy heart and must be earnest be importunate with him till he hear thee his word is past and if thou faint and weary not it shall in Gods fittest time and urgent with him and in that measure and manner which he thinks good be accomplished and fulfilled Challenge God of his promise of powring upon thee the spirit of grace and of supplications that looking upon Christ thou maist mourn c. Zech. 12.10 God as hath been said must by his Spirit breath in before thou canst breathe out by thy spirit one sigh for thy sin And in thy prayer complain to God of thy hardnesse and say Lord why hast thou hardened my heart from thy fear Isa 63.17 Lord I have an hard proud and stubborn heart it is too hard for mee do thou take it down break and humble it If thou art not heard for the present yet cry still give not over yea and constant wait on him for an answer in due time who hath long waited for thee Rom. 10.21 Deut. 22.26 and for thy Repentance Cry aloud to God for help as the virgin was bound in case shee were forced else lost both her reputation and her life Cry to God before for help and after for pardon so shall not thy hardness of heart be imputed to thee or be thy ruine That which unfainedly thou desirest might be done and grievest if it be not done that shall by Gods mercy in Christ be accounted to thee as done And with our prayer wee must joyn 1. Fasting Now to make thy prayer more effectuall
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
either now of late or never the adversaries of Gods truth and people in England cannot but be forced inwardly to confesse howsoever they shall see it though withall they be grieved gnash with their teeth and so melt away the desire of the wicked shall perish when the horn of the righteous shall be exalted with honour Psalm 112.9 10. Vse 2 2 For Gods servants and faithfull Ministers of Christ now disgraced The faithful not to be discouraged with mocks or persecution mocked neglected and not accounted of yea it may be persecuted banished or afflicted Let them in their callings serve God faithfully and constantly and in and above all things seek Gods honour by wel-doing in fincerity Let them live by faith and by faith depend and cast themselves on Christ and they shall not want honour in the end Let them do nothing in vain-glory or simply to please men and wether they preach pray or do ought else whatsoever their thanks be among men God shall reward and honour them openly Matth. 6.5 6. Yea as David answered Michal And of the maid-servants which thou hast spoken of upbraiding him that in their eys he as one of the vain fellows uncovered himself shamelesly of them shall I be had in honour God will see them honoured 2 Sam. 6 20-22 so they may rest assured that in the end they shall be honoured and acknowledged in their sincerity by those with whom their disgrace was sought when their disgracers neglecting or seeking to break covenant with God Mal. 2 2-9 shall of God be made contemptible and base before all the people of whom they sought honour even as they have not kept Gods wayes but have been partial in the Law or lifted up the face against the Law And thus for the third circumstance To whom they said Men and brethren c. The fourth and last thing here considerable follows What they said Men and brethren What shall we do CHAP. XXIX Shewing what titles were given to the Apostles what are usurped by the Pope c. 4 ACcording to the order of the words in the Translation 4 What said they here we here observe and take notice first of a Compellation Secondly of a Consultation 1 A compellation Men Brethren The Compellation Men and brethren or Men-brethren Thus they stile Peter and the holy Apostles of Christ and that without any offence either given by them or taken by the other Here was not yet in use the title of Peters pretended successor which by his claw-backs and flatterers is given unto him and kindely taken by him without any so much as a complementall refusall namely Holinesse No Titles as yet of Holiness Vice-god c. Anno 1514. Vice-god God on earth or Divine Majesty a title given to Pope Leo the tenth by one of his Secretaries in the last Lateran-Councel And yet for complement I must recall my self when in deep and modest humility I finde him to stile himself as Noah stiled his cursed son Ham the father of Canaan Gen. 9 22-25 26. Servant of the servants of God as Canaan was to be unto his brethren who were blessed by their father Roma tibi quondam Servi Domini DominoruÌ„ Servi Servorum nunc tibi sunt Domini The pride of the Pope under shew of humility but indeed shews himself Lord of Lords unto them and that more then the heathen Emperours of Rome his Predecessors A servant to Gods servants he may call himself in a Court-complement but indeed and in proof no otherwise then some Courtiers use the phrase Your servant Sir to such as they endeavour to undermine disgrace and to destroy or as Judas was Christs servant when he said Hail Master He is such a servant of God and of the servants of God that he opposeth and exalteth himself above all that is called God or that is worshipped so that he as God sitteth in the Temple of God shewing himself that he is God 2 Thess 2.4 Such a servant is he that he advanceth himself above all his brethren 1. Above other Priests or Presbyters 2. then Bishops 3. Metrapolitans 4. Patriarchs His usurpations by usurping the name Oecumenicus universall Bishop of the whole world and 5. Solus Pastor the onely Pastor or Shepherd and 6. Master of all Christendome and over Kings and Emperours And all this as Peters Successour Now if at this time these titles had been on foot which was after Christs ascension and after he had given him and the rest all the commission and power he meant to leave to the Pastours of his Church yea and when by sending down the gifts of the holy Ghost in that manner he from heaven solemnly inaugurated them and shewed his power by them induing them with power from on high as he promised I say it had been a saucy boldnesse and high presumption in these Jews to have used such homely terms savouring so much of equality Shewing him not to be Peters successor who was humble by giving no other titles of distance and difference then onely Men and Brethren But we see neither Peter nor any of the rest disdained so to be stiled either by these Jews or by other Apostles or yet Presbyters whilest he stiles himself a fellow-Elder or Presbyter with them 1 Pet. 5.1 and I beleeve if any such titles had been given him by any which his said Successor takes and assumes to himself he would have rent his clothes and taken them up roundly and in effect said unto them as he said unto Cornelius Acts 10.25 26. when falling down at his feet as low as his toe he took him up saying Stand up I my self also am a man Thus was Peter in his own person but being personated by the Pope he is no more a man or no more a meer man or barely a man of God which if it were so indeed were a higher title then any he can truly brag of â—bat Antichrist but a God on earth a Vice-god a divine Majesty Now this excessive pride being made one of the characters of Antichrist in the place fore-quoted we need not seek that man of sin far being so contrary and unlike both to Peter whose successor he would be and to Christ whose Vicar he would seem who being indeed and truly God equall with the Father took upon him the form of a servant and was made in the likenesse of man becoming indeed true man and one who disdained not neither was ashamed to call us men brethren and to be made like unto us his brethren Heb. 2.11 But let us turn our selves unto the true Successors of Peter who not standing upon titles of honour either of Vice-god Holiness or of Grace Lord or the like can with these great Apostles here be content with the stile of Men and brethren and that not onely from themselves but from such as are their hearers and lay-lay-people as they are called CHAP. XXX God teacheth us
being men are hence taught not to take to themselves more honour then is fit for them such as hath been named if through mens error or superstition it shall be given unto them They may learn that lesson from John the Baptist who had the opportunity of being honoured and acknowledged as the Messias or Christ if being asked he had but said it yea from Peter who refused Cornelius his devotion in falling down at his feet and worshipping him saying as we have heard Stand up for I my self also am a man Acts 10.25 26. And lastly from Paul and Barnabas who being reputed as Gods and called by the name of heathenish gods and when sacrifices were ready to be offered to them cried out Acts 14.13 14 15. Sirs Why do ye these things we also are men of like passions with you c. But doth the Pope thus yea or did some other inferiour Bishops thus who could be content to have the Popes title of Holinesse indeed gods true title and attribute put upon them without rending his garment Or should the best deserving among the Ministers of Christ take Gods honour to themselves or if it be by flatterers given them should they let it rest with themselves they may remember how King Herod was eaten up with wormes for so doing And I know none who willingly so doth but the Divel who among the heathen sought Gods honour and took it being given so becomming their god seeking the like honour still in the person of the Pope especially as elswhere more largely I shew Vse 2 Now Secondly for others they are hence taught 1. As not to give flattering titles unto man Concerning others Job 33.23 24. 1. To honour Ministers as men of God so not to deny to the true Ministers of Christ such honour and respect as is due unto them as men of God God will not have them despised as being men or sons of men and in regard of outward relations and respects in the world as birth wealth c. oftentimes mean men for so do proud and scornfull men who oppose their own temporall honours birth wealth offices or dignities to Gods word in such mens mouthes scorning that such as they term and account to be ex faece plebis of the dregs of the people and not worthy to sit at their table c. should teach reproove or controul them No God will have us look on them as men of God as his messengers and substitutes of Christ doing that and executing the same office which Christ executed on earth Rom. 15.8 being a minister of the circumcision or of the Jewes and now would execute if he were to live on earth The name and office of Minister then is honourable and not to be slighted neither is it by any so much scorned as by the Ministers of Antichrist The honour to be done them that are truly faithfull is 1. To receive and hear them as the Ministers of Christ 1. By acknowledging them such Gal. 4.14 and so as Christ himself as once the Galathians did Paul and to receive the word they teach as the word of God himself 1 Thes 1.13 2. By our obedience 2. To obey them in the Lord Hebr. 13.17 3. By our love 3. To love or esteem them very highly in love for their works sake 1 Thes 5.12 13. 4. By affording them maintenance and double honour 4. To honour them with double maintenance especially such as labour in the word and doctrine 1 Tim. 5 17. In a word God will not have his ministers wronged in their office he will maintain them in it whilest they attend thereon He hath given a charge concerning them saying Do my Prophets no harm Being men they are subject to many wrongs and disgraces and to take heed of wronging them but if any wrong or disgrace them as and because men of God that is in or for their faithfulnesse zeal and conscionableness in their callings God himself will require it and requite it even as David avenged on King Hanun the disgrace done his Ambassadors so 2 Chron. 36.16 They so long mocked the messengers of God and despised his words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy or healing 2. To depend on the ministery of man 2. That God is pleased to teach us by men and that as is said in great mercy to us we are all hence taught to acknowledge Gods ordinance and to depend on the ministery of men his men his faithfull servants Mal. 2.7 though not without trial of them whose lips should preserve knowledge And though such among men be rare Job 32.22 23 c. and that there be false teachers and some such as Paul foretold told the Elders of Ephesus of saying Also of your own selves shall men arise speaking perverse things to draw Disciples after them Acts 20.29 30. who are to be tried by the rule of Gods established truth as Deut. 13.1 2 3. Acts 17.11 1 Joh. 4.1 yet we are not to neglect the ministery of man as such do as depend 1. On immediate revelations of the spirit without the word or against it For as we must not quench the spirit and not on revelations of the spirit Or 2. of Angels Or 3. of apparitions of the dead Or 4. on witches c. so not despise prophecying 1 Thes 5.19 20. 2. On Angelicall revelations 3. On Apparitions of the dead as Papists do Luke 16.30 31. They have Moses and the Prophets let them hear them c. 4. On diabolicall Oraches on witches south-sayers against whose inchantments God hath given us his son in our nature and his substitutes See Deut. 18.10 11. 14 15. Isai 8.19 20. CHAP. XXXI Shewing that Ministers are Brethren one with another and with their people with Vses Brethren THis is the second title given by these humbled Jewes and not scorned by these great Apostles 2. The second Title here given Brethren It might seem some boldness if not sauciness to some that private men should be so familiar with such eminent men and great Apostles and I will not say what humane weaknesse would have done if these Apostles had appeared in the silken sattin golden habit of their pretended successors And yet me thinks men of humbled spirits and distressed in soul and conscience would hardly have given flattering titles or much respected them the more for their gay clothes I dare say A title too mean in these our daies it would be thought want of good manners at least if not sauciness and pride in any of the Laity now to speak so to Peters successors though he should be a King that should in humility call the Pope Brother Pope Paul the fourth would disdain that Appellation who could at table publikely say that he would not have any Prince for his companion but all subject under his feet which he said striking his foot
themselves they flee to the Apostles and consult with them what they should do to procure a pardon of their bloody sins and how to flee from and escape wrath and in a word how to save their poor souls saying What shall we do And the meaning is no other then that of the Jaylour who in like case and distresse of soul trembling and falling down before Paul and Silas said Sirs What must I do to be saved Acts 16.29 30. 1 Who consult 1 Now in that they all being many ask saying What shall we do 1 For number they were many A blessed conspiracy It notes 1. A blessed conspiracy in these young Converts in that they compasse their teachers round about and thus flock unto them for advice and counsell as others also did about John Luk. 3.10 12 14. and as you all now that are attentive hearers make semblance of Thus to do especially in trouble of conscience is no unlawfull meeting no Conventicle no matter of accusation No Conventicle nor combination in evill as such like meetings in rehearsing calling to minde and examining the conscience after hearing of the word whether with their Teachers or other experienced Christians have been made by such as either can endure no such meetings as wherein they themselves are not the speakers or none but such as their own are in Taverns Ale-houses Gaming-places and the like whereby they may be justified by other mens like practice which now being so unlike exasperates the malice of the unsound and profane who yet many of them will also gather about their Teachers and Instructours nor such as whereby the wicked gather about their Ministers either in hypocrisie but then it is in hypocrisie with purpose and desire to catch and get matter of accusation against them and so the Scribes and Pharisees flocked to Christ At least with no purpose or desire to obey or follow the wholesom instructions of the word but rather to scoffe and jeer as God of old told Ezekiel saying The children of thy people still are talking against thee by the wals and in the doors of the houses and speak one to another every one to his brother saying Come I pray you Ezek. 33.30 31 32 33. and hear what is the word that cometh forth from the Lord. And they come unto thee and sit before thee as my people and they hear thy words but they will not do them and so on And as those other dissembling hypocrites in Jer. 42.1 2 c. 19 20 21. who great and small flocked and came neer to Jeremiah requiring by him of the Lord that which they meant not not obeying the voyce of the Lord nor doing any thing for which either they sent him unto the Lord or for which the Lord sent him unto them even as many now adayes seek advice in matter of their unlawfull marrying or otherwise and yet never mean to follow it if it prove contrary to them and their former resolutions Yea if this were all it were not so bad as when they hearing such things from the faithfull Ministers of Christ as please them not or in rage and fury gather about them in fury and in rage as the Jews dealt with Stephen Acts 7.54 -57 58. run upon them with one accord and either stone them or otherwise by open insurrection rebellion and massacring put them and all that hold of the truth with them to death See also Acts 16.19 -22. CHAP. XXXIII That there is the same means of cure in like case for all distressed in conscience 2 For inward motive and end they are directed to the same means by the same Spirit 2. IN that they being so many do all with one accord seek to the same means it notes that There is the same work of the Word and spirit of Compunction in all who are truely touched in heart for sin As it humbles all in sight of sin and misery so it heals by sending all to the same remedy Note There is the same work of the word and Spirit and the same means of cure generally for all even to the word and the faithfull Ministers of it not to other means such as have been named there being the same remedy though as the case may require somewhat divesly to be applyed according to the rules and method of spirituall physick for all Converts and wounded consciences So that the same spirit working in all hath like effects for the generall in all 2 Cor. 4.13 Vse In like case to inquire and make use of other mens experiences Would any then being wounded by the word know how to finde comfort and saving direction let him inquire how others in like case have found it and let him do accordingly All finde it as these all here did finde it They being all of them both touched and directed by the same Spirit sought and found direction and ease from the ministry of the word onely and not from any other men or means which they were well assured would afford them no help The word onely being faithfully dispensed will fit all sorts and callings of men it will answer and resolve all their doubts and cases Luke 3.9 10 11. In such case then it will behove us to look into this and the like examples in Scripture and to inquire of such as having been in our case how they found comfort what directions they followed Other mens experience will be of great profit to us if we wisely make use of it The reason is because as Gods promise is the same to all who are alike prepared and qualified to receive it so his dealing is alike with all he not being partiall This made David propound his experience to others and say The humble shall hear thereof and be glad I sought the Lord and he heard me and delivered me from all my fears They also looked unto him and were lightned and their faces were not ashamed saying This poor man cryed Who literally David mystycally Christ but spiritually every humbled sinner and the Lord heard him and saved him out of all his troubles Whence the generall is inferred The Angel of the Lord encampeth about all them that fear him and delivereth them Psal 34.2 3 4 5 6 7. CHAP. XXXIV The chief care of Christians should be how they may save their souls 2 About what they consult A Second thing to be hence observed is about what they consult Now in that they all consult concerning so weighty a businesse as is the saving of their souls we may learn from hence that Note Our chief care should be to save our souls The chief care of all and each of us ought to be concerning our souls and how we may save the same These here had never a serious thought of this main businesse till now that by the word savingly taught and applyed unto them they were convinced of their sin and thereupon apprehended Gods wrath
is to be the more magnified by us Now the way by which God gives an issue God only gives the issue by giving repentance c. as in David is by repentance faith confession of sin prayer self-condemning and self-deniall punishment of offendors judging our selves and others with reformation of things amisse as we see here in these Iewes and in the Jaylor so also in David who through his pride and folly in the needless numbring of his people 2 Sam. 24.14 17 18. was brought into a great strait I am said he in a great strait he knew not what to doe what to chuse yet he finds a good issue by his casting himself upon God and his mercy by his confession of sin 1 Chron. 21.13.16 17. and prayer for himself and his people joyned with fasting and sackcloth by rearing an Altar and offering of sacrifice as the Prophet Gad directed him See this also in Joshua who through the sin of Achan in Joshua with the whole host of Israel is brought into marvellous straits whilest the men of Ai prevailed against them Josh 7.6 7 8 9. Alas O Lord God what shall I say when Israel turneth their backs before their enemies c. What shall I say either to thee O Lord whom doubtlesse we have offended though as yet I know not wherein Or to this people to whom I ever promised good success and victory in thy name or to the enemies whose mouthes I cannot stop from blasphemies or to my self in answer to mine own doubts concerning thy truth and promises Yet God gives him an issue also Get thee up for he with his clothes rent with the Elders of Israel was faln upon his face before the Ark of the Lord untill the eventide wherefore liest thou upon thy face Israel hath sinned I will not be with you any more except ye destroy the accursed from among you c. This done God was appeased But now where in such straits and convictions of conscience men doe not betake themselves to such like courses of repentance Impenitent persons exclude themselves from mercy faith prayer c. but thinke to wrastle it out by their own strength or other meanes they shut the door of mercy against themselves and cast themselves into straits inextricable and such as wherein they perish as the forenamed Cain who in such straits built him a city unto which but not unto the Lord he betook him for safety and as Iudas who in like case sought to the High Priests but not to Christ for mercie and in others especially at the last day when sinners shall be speechlesse and seeing Christ in glory and as their judge shall not know either what to say or do or whether to flee from his presence Nay even in this life when evill men will not flee to God by repentance confession faith and not repenting amendment c. and so serve his providence and make way for his mercy they not only put themselves they put God willing to save them into straits as not knowing what to do unto them but be it spoken with reverence God himself to some stand so that he being loth they should perish knowes not what more to say or do unto them in mercy especially and so as may stand with his glory who will not save men in their sins unless he should utterly destroy them So God to Ephraim and Judah O Ephraim what shall I do unto thee O Judah what shall I doe unto thee for your goodness is as a morning cloud Hos 6.4 and as the early dew it goeth away And may not inlike manner the Lord complain of our unto wardness unfruitfulness and iniquity saying What could have bin done or what can I do more to my vineyard with his honour and holinesse What can I do more with my honor to you who so long have abused my mercy not feared my threats made light account of my word smothered checks of conscience out-wrastled a while to the stifling of the spirit your fears doubts and inward anguish by your own meanes unlesse I should utterly destroy you seeing you by self-deniall and going out of your selves wholly will not seek your helpe and salvation from me And assuredly dear brethren seeing your sin hath brought you into such a distressed condition as that all the world cannot help you if God in mercy help you not unlesse damn them and that again by your presumption and bold trusting to your selves and security and self-confidence you bar up Gods mercy and his power against your selves I say know it assuredly that mercy it self shall never save you till or unlesse you in sence of your hellish and slavish condition under the power of sin and wrath and acknowledgement of your own inability and by an absolute deniall of your selves do seek help and salvation out of your selves in God only according to the direction of his word and faithfull Ministers and dispensers of it and from the power of his saving grace So did these here And so I return to the Observation propounded Those whom God will save must by self-deniall seek salvation out of themselves SECT 2. Why we are to deny our selves and all goodness in our selves in the matter of Salvation YOu perhaps will say did these here in the Text so Or did the Jaylor so when he asked What must I do to be saved Quest Did these Iewes seek salvation out of themselves It seems they are all for doing and works and that they sought though the way of salvation from others yet the cause of it in themselves and in their own doings What shall we do I will not deny but that generally men seek their own good by their own doings when they so speak of doing they of themselves by nature know no other way and are ignorant of Jesus Christ and his righteousnes and so seek righteousness not by faith but as it were by the works of the Law Rom. 9.32 as did the Jews whilst they stumbled at Christ For so according to that condition at the first even in nature intire did the Covenant run Men not knowing Christ commonly and naturally seek their own good from their own doings but more expresly afterwards when the Morall Law was given to the Jewes Do this and thou shalt live Which condition yet was in the true intent of it for conviction and to shew man his unrighteousnesse and impotency and so to prepare him for Christ when he should be made known unto him unto whom accordingly even in the time of the Law men had recourse in the promise and by their legall sacrifices all of them types of Christ and from the first condition of works which yet was for conviction and to prepare them for Christ so that being in their consciences convinced of their sins and of their just desert of death they betook themselves those I mean who understood what they did by
chiefly against the sincerest holiest and most conscionable Christians and Ministers yea and most soyall Subjects of his Majesty whose molestations and banishments by false suggestions have been procured Hence also such interruption of godly proceedings for Reformation whilest Christs easie yoke of discipline is accounted such a burthen and his cords so strait hence such and so many mighty plots and machinations such associations and practises such ill counsels and instigations and all by raising a combustion to hinder the work of Reformation which they cannot bear to draw in which upon too just grounds is feared the Irish Rebels to be our butchers here also Ah poor Ireland and ah poor England thus after so long a continued outward peace with the Gospel now after fourscore yeers to be divided against thy self and to seek thine own ruine And now beloved Brethren let us but look to God and we cannot but taking all blame to our selves justifie him and say in the midst of all this enmity The Lord is righteous in all his waies and holy in all his works Psal 145.17 Can it or should it be thought any wonder These judgements just considering such connivence as hath been shewed to practising Priests if God plague and punish us a while by the prophane Popish Arminian Antichristian faction and by such as hold of superstitious vanities when by our too much connivence used towards such and countenancing of them we have in effect and as God will take it repealed actually all those good Lawes and Statutes which upon most just cause have been enacted against practising Papists and Jesuites and against prophanenesse Did not the Lord punish his own people by their lovers the Assyrians and Caldeans who first defiled them and then slew them with the sword Ezek. 23.9 10. 17 21 22 23 c. And did not those Canaannites and other Nations uncast out prove as God foretold and threatned snares and traps unto Israel scourges in their sides and thorns in their eyes untill they perished from off that good land which the Lord their God did give them Josh 23.13 concerning whom God had said Exod. 23.31 32 33 c. Thou shalt drive them out before thee They shall not dwell in thy land lest they make thee sin against me c. Exod. 23.31 32 33. They shall vexe you in the land wherein ye dwell and it shall come to passe that I shall do unto you as I thought to do unto them Num. 33 5â— 50. even cast you out by them whom you should have cast out Even so the sparing of such let be pretended what will is but foolish pity Thine eye shall shall have no pity upon them saith God Deut. 7.16 And blood spared as that of Jesuites and practising Priests and Papists as well as spilt calls for blood as in King Ahabs foolish pity towards Benhadad God in such case curseth such as keep back their sword from blood Jer. 48.10 The different course and issue held by K. Henry 4. of France There hath never been any long while peace or safety either to King or State where such have been whether through fear or favour suffered or connived withall It is worth our best observation to consider the different course holden by King Henry the fourth of France and Queen Elizabeth raigning at the same time with the different events and sucesses of both He in policy saith mine Author to establish the Crown of France upon his head revolted to Popery from the true Religion in which he had been bred and re-admitted the Jesuits after their just banishment by solemn Edict of the Court of Parliament not only into his Kingdome but Closet making Father Cotton the Jesuite his Confessor saying to some that would have disswaded him from the same Give me then security for my life fearing it seems if he did refuse to admit them they would at one time or other find means to send him the same way after his Predecessour Henry the third who was murthered by James Clement a Monk through the perswasion and incouragement of Father Commolet and others of the Jesuits society Yet at length himself was stabbed to the heart by Ravilliac through the instigation as by strong presumptions is probable of these Jesuits Contrariwise and Queen Elizibeth blessed Queen Elizabeth though at first weak and having many enemies yet building by faith upon God and not upon such worldly wisedome and policie she restored and maintained true Religion constantly reposed her trust in God confidently held the Jesuites and all her Popish enemies at the staves end stedfastly put her Lawes in execution against them resolutely yet without cruelty was protected by God against all their hellish plots and practises miraculously reigned fourty and four yeers gloriously and departed this world in her bed in a ripe age peaceably so leaving a glorious example to all succeeding Princes and others of constancie and perseverance in the true profession of the Gospel and of reposing trust in God more then in humane policy Good use may be also made of the example of King Solomon Did not Solomon King of Israel saith Nehemiah Nehem 13.26 As also other sins 1. Of great ones sin by these or such like things yet among many Nations was there no King like him who was beloved of his God and God made him King over all Israel Neverthelesse even him did outlandish women cause to sin Now this was no sooner done but mark it the Lord was angry with him and not only stirred him up two adversaries whilest he lived Rezon and Hadad but threatned to rend the Kingdom from him and to give it to Jeroboam 1 Kings 11 2 3 4-9-14-23-25 The foundation of which losse was laid in his own time though it were not effected till his son Rehoboam began to reign who in a suit of relaxation made to him by the people forsaking the counsell of the old men that stood before Solomon his father and following the advice of yong men and answering his people roughly he so occasioned the revolt of ten Tribes whilest only two remained with him Now if from such effects already felt or from our danger and feares of worse we would unpartially look into like causes we should soon see what need there were of true compunction contrition and godly sorrow without which it is in vain by the use of any other meanes or by trusting to an arm of flesh to expect peace quietness or safety This is the only way as it may concern our own Nation at this time to disappoint the Romish Church of their hope as it is expressed in the late brief or Bull of dispensation of the Pope to his Sonnes in England But are not the sins of the people to be looked into as a main cause and procurer of our present unquietnesse and distractions 2. Of the people Yes doubtlesse for when such a wonderfull and horrible thing is committed in the Land namely that the Prophets
prophesie falsely witness the Arminian and Popish doctrine taught by many and the Priests bear rule for whose demerits Princes are left to themselves and are strengthened by their meanes and that the people also love to have it so what will we doe in the end thereof Jer. 5.30 31. What can be expected that good is It is said The anger of the Lord was first kindled against Israel and then he moved or suffered Satan to move King David against Israel to say to Joab though unwilling go number Israel and Judah and all to the end that a plague might come upon Israel 2 Sam. 24.1 Now our people have besides all their other provocations so generally complied with their Priests for so in a more Popish sence they will be called and with their Prophets and strengthned them by their readiness to entertain their opinions superstititions and new Ceremonies and are yet such enemies to Reformation yea and yet so generally senceless of our present sufferings in the true causes thereof that we have just cause to thinke that his Majesty whose Throne ever be guiltlesse is what by the demerit of their ill deeds what by their ill counsell and instigation moved to say go number England and Wales array as many as you can c. and all that the deserved wrath may at length fall upon themselves as the first and chief procurers of these evills and that withall the better affected among them may be further tried humbled approved and prepared for after mercies Yet good hope upon our humiliation and reformation Howsoever our good hope is that upon our more solemn yea and daily humiliations in compunction of heart for our own sins and the sins of the land and times God after some triall will graciously be pleased to crown the pious laborious and constant indeavours of this present Parliament with an happy end both for our selves with a peaceable and blessed conclusion and happy Reformation now to be begun and in due time further to be setled according to his word in our own Churches of great Brittain and Ireland other nations and as our hope is to be followed in his good time also by others in other Countries by degrees and so long till the great stumbling block and main hinderance of the Jewes conversion and calling again in and by the downfall of Rome be removed out of the way and especially the Jewes Now that the Iewes shall be called and again received as from the dead and graffed into their own Olive-tree their sins according to Gods election and love taken away and the vail of their ignorance removed we need not doubt whose calling and conversion we expect See Rom. 11 12.-15-23 24. to 29.2 Cor. 3.14 15 16. And for the occasions and grounds thereof we may more then probably conclude when they shall be pricked in heart upon like grounds that by Gods blessing they shall be the same for effect and in the general which they were by the same grace working effectually to these in this my Text where that old prophesie of Zachary only began to be fulfilled God having on that day of Pentecost in outward and visible signs and otherwise poured upon them the hearers as well as teachers the spirit of grace and supplications And saith the Lord Zach. 19.9 10 11. they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitternesse for him as one that is in bitterness for his first born Now when was it that these were so pricked in heart and mourned as were these Jewes here in my Text but when they were convicted first of Christs glory and that Jesus the son of Mary being now advanced to glory at the right hand of the Father was made and declared of God to be both Lord and Christ Secondly or withall of their own sin and unworthy carriage towards him whom they were truly charged to have crucified as appeares by the close of Peters Sermon in the words immediatly preceding my Text Acts 2.36 And when shall the body of the scattered Nation of the Jewes mourn and convert to God but when they also shall be convinced namely first of the glory and power of Jesus Christ and withall of their own wicked blasphemies and sins against him so loving a Saviour Vpon conviction and fight 1. Of the glory of Christ 1. Christ to their conviction will at length even here on earth though I will not say by a bodily appearance and residence amongst us shew himself King of his Church and deliver as once the Israelites from Pharaoh and the Ark from the Philistines and himself out of the power of death and the grave so it from the tyranny of Antichrist and from all yokes of superstitious ceremonies and of his power and victory over Antichrist and other enemies spirituall and bodily and tyrannicall government which hath so long and that in part even since the time of Reformation lien upon the necks of his people as also from all licentious doctrines and practises The Kings of the earth and of the world whom those three unclean spirits coming out of the mouth of the Dragon Beast and false Prophet shall gather to the battell of that great day of God Almighty into a place called Armageddon to make war against Christ Rev. 16. or as he is called the word of God King of Kings and Lord of Lords who sits on the white Horse and against his Army Rev. 19.11,12 -18 19. those Kings I say by their ill successe shall at length see and acknowledge as the power of Christ against whom they warred so their own madness in opposing him and his people and how they have been deluded and so not knowing what to do or how to be saved in their own Religion and way shall at length abandon the same embrace the truth and way of Christ and submit to his Scepter Then shall they hate the whore and see the abominations of poperie and so shall Euphrates be dried up that is as a good Author doth interpret the succours Mr. Cotton on the sixt viall supplies and revenues of Rome that the way of the Kings of the East whom the best Interpreters make the Jewes may be prepared Revel 16.12 13 c. for then also by the same successe of the battel in Armageddon shall the Jewes see the mighty power of Christ in rooting out all Idolatry and superstitions and prophanenesse of Professors which have so long kept and hindred them from comming to the knowledge and acknowledgement of their Messias 2. Of their own sin in crucifying and rejecting him 2. Then also upon conviction of their sin against their Messias and King now acknowledged by them there shall be great mourning but in a godly manner as at the mourning of Hadadrimmon upon the death of good King Josiah in the valley of Mageddon unto which this Armageddon may allude Which mourning shall be in compunction such as this in my Text was and with contrition of heart not only because Jesus now acknowledged their Messias and the King of glory was crucified by them but also for them and his blood shed even for them that spilt it Yet their sin in crucifying and rejecting him so long yea of cursing the name the Lord Jesus in their Liturgies praying that it might perish from under these heavens and from above this earth shall be their sorrow also as having so long brought them and their fathers under the curse of Cain Gen. 4.14 and made them no better then fugitives and vagabonds in the earth Thus when the enemies of the Church and that man of sin shall as well by the mouth â—f the sword as by the sword of the mouth be destroyed Rev. 19.21 these Jewes convinced by them both shall mourn and come to true repentance After which Christ shall reign in the purity and power of his Ordinances here on earth and in due time after make his appearance as a glorious King and judge of quick and dead and come to wipe all teares from the eyes of true mourners according to his gracious promise Joh. 14.3 I will come again and receive you unto my self that where I am there may yee be also Rev. 22.20 Surely I come quickly Amen Even so Come Lord Jesus Dantzick October 30. 1642. FINIS
and 7.7 2 Or otherwise 2 By fear as the Magistrates of Philippi by fear as those Magistrates of Philippi who having commanded Paul and Silas to be beaten and after they had laid many stripes upon them cast them into prison sent of themselves after as it seems they had heard of the earth-quake and of Gods presence so mightily with them to let them go and that out of some reverence to them as Gods servants but when they heard they were Romans whom they had beaten openly uncondemned they feared and came themselves and besought them and brought them out Acts 16.22 23. with 35 38 39. 3 By judgements on them 3 So God by his plagues and judgements on such as despise envie and reproach or any way threaten or misuse his servants shews himself to honour his despised people by vindicating the wrongs done them and punishing their despisers and mockers Thus God sent out bears to destroy those children that mocked the Prephet and sent barrennesse on Michal for mocking her husband David and honoured him the more for it as on Michal 2 Sam. 6.20 22 23. Nay thus by his plagues God makes the despisers of his children seek unto them for their prayers and otherwise and so to give them honour on Jeroboam Thus King Jeroboam was forced to entreat the Prophet whom by stretching out his hand against him he had threatned to pray for him that his hand which was now dryed up might be restored him again 1 King 13.4 -6. the Isiaelites So the people who rejected Samuel's Government were made to intreat his prayers for them 1 Sam. 12.19 Jobs friends And Job's friends who had deeply charged him with hypocrisie were when Gods was wrath signified against them commanded to go to Job whom God calls his servant that he might pray for them and they finde acceptance for his sake Job 42.7 8. Thus they are made to submit themselves unto him and not onely goods and children but his good name is restored to him again by the testimony of God and by them that sought to spoil him of it Nay Aaron and Miriam was not Aaron on his own and Miriams behalf through Gods anger apparently on her by leprosie forced in all humility to beseech Moses whom they through envie spake against so that they had the benefit of his prayers and he specially honoured by the testimony of God given of him as his faithfull and highly honoured servant even to them who envied him Num. 12.1 2-7 8-11 12 13. Or 3. otherwise Occafionally and accidentally 3 Howsoever yet often occasionally Gods despised people come to be honoured whilest God recompenseth their disgraces and the wrongs they suffer even in their enemies sight and observation by procuring their honour some other wayes as Joseph's wrongs whilest through envie of his brethren he was sold as a slave into Egypt occasioned by Gods wise ordering his advancement there whereby he was more honoured then he could have been at home yea by this means those brethren of his who hated him came to bow before him and to honour him But if Gods servants get not honour here by their despisers and persecuters 2 But howsoever after this life they shall not want it hereafter when God at the day of judgement shall proclaim them blessed lay open their innocency in the sight of such as persecuted them make them to sit as Judges on their enemies and shall in the sight of all call them to partake with him for ever of his glory saying Come ye blessed of my Father c. come in with me to the marriage shutting the door against all the rest saying Go ye cursed into everlasting fire c. Then would they be glad of any comfort from them or by their means as Dives in hell seeks some refreshing by the help of Lazarus whom formerly he despised but now seeth in Abrahams bosome Luk. 16.21 -23 24. Thus in the Book of Wisdom chap. 5. v. 1 2 3 4 5. the wicked after their own miserable end are brought in honouring the righteous whom formerly they despised For then shall the righteous man stand in great boldnesse before the face of such as have afflicted him and made no account of his labours When they see it they shall be troubled with terrible fear and shall be amazed at the strangenesse of his salvation so far beyond all they looked for And they shall say within themselves This was he whom we sometimes had in derision and a proverb of reproach We fools accounted his life madnesse and his end to be without honour How is he numbred among the children of God and his lot is among the Saints Reason Gods promise Now whence is all this but from God the most just wise and holy God who will not suffer such as honour him to want honour If any man serve me saith Christ him will my Father honour John 12.26 And saith the Lord them that honour me I will honour and they that despise me shall be lightly esteemed 1 Sam. 2.30 And commonly the greatest honour which one man can receive from another on earth is when God makes a mans enemies acknowledge his vertues and worth or the favour and mercy of God towards him and his own interest in his peoples wrongs God being dishonoured in his servants seeks the repair of his honour by repairing theirs Vse 1 This briefly teacheth 1 All the wicked especially to take heed of contemning The wicked not to disgrace or neglect Gods messengers persecuting or any way disgracing Gods faithfull servants especially his Messengers such as truly serve him shall not want honour from God who will make thee whoever thou art restore to them that honour thou hast sought to deny them by thy disrespect shewed them or disgraces done them Thou mayest perhaps ere thou art aware if not willingly lest they be made to seek unto them in their distresse which were a mercy yet be forced to do them honour in the day when God visits thee whether in mercy or in justice God may bring that anguish of conscience upon thee on thy death-bed or otherwise that thou mayest be forced and finde no peace till thou sendest for them crave their pardon beg their prayers seek their advice and counsel acknowledge them otherwise then formerly thou thoughtest the servants of God and men in favour with him Men in fair weather throw stones or cudgels at the apple-or pear-or other fruit-tree unto and under which in a storm they fly for shelter God can and will so far honour his servants who are faithfull to him or will they nill they to see Gods love to them Rev. 3.9 as that their greatest persecuters shall either seek unto them and bow before them or at least see and be forced to see that God loveth them and acknowledge his wonderfull dealings with them and to say The Lord hath done great things for them Psal 126.2 as