A REMEDY AGAINST TROUBLE IN A DISCOURSE ON JOHN XIV I Wherein something is also briefly attempted for clearing the Nature of Faith Of Justification Of the Covenant of Grace Assurance the Witness Seal and Earnest of the Spirit And Preparation for Conversion or the Necessity of Holiness By H. LUKIN LONDON Printed for Thomas Cockerill at the Three Legs in the Poultrey over-against the Stocks-Market 1694. TO THE READER THE ensuing Treatise is the Substance of some Sermons which I transcribed at the desire of a Friend I designed chiefly a Practical Discourse and if I have sometimes fallen upon controverted Points it is not from any delight that I take therein I am not of Abner's Temper 2 Sam. 2 14. to make a sport of Digladiations amongst Brethren neither should I with Alipius have been tempted to be a Spectator of the Gladiators among the Romans As in passing through the Streets in London I would not plod on without minding my way or resolve to go on in a direct Line turning every one out of the way without giving the least place to them but chuse my way to escape the Dirt so far as I could and turn my self so as to pass with the least trouble to my self or offence to others so in passing through the World I would not despise my way walking at random or at adventures nor rudely check all that I meet with or that stand in my way Prov. 19.16 Levit. 26.21 Psalm 39.1 Prov. 4.26 James 1.27 2 Peter 2.20 Rom. 12.18 1 Cor. 10.32 1 Thes 3.12 13. but take heed to my way ponder the paths of my feet that I may so far as I can keep my self unspotted of the world and escape the pollutions of it and that I may if it be possible live peaceably with all men giving none offence neither to the Jews nor to the Gentiles nor to the Church of God neither exasperating others nor giving others occasion to exasperate my self Sharp Humours discompose the Soul as well as the Body and hinder the thriving thereof Therefore the Apostle prays for the Thessalonians That the Lord would make them to increase and abound in love one towards another and towards all men to the end he might establish their hearts unblameable in holiness A Charitable frame of spirit tending much to the promoting thereof Yet we cannot wholly avoid treating of things that are disputable and it is an happy work if any could thereby allay the Heats that are amongst Christians and set them right in their thoughts about those things that are controvered both to maintain a good Understanding and Accord among themselves and to direct them in their Addresses and Applications to God I have endeavoured to bring Water not Oyl to the Fire I know Water will make unquenched Lime burn but I hope I shall not meet with any of that Temper Prov. 20.18 We should with good advice make war We should consider whether we are able to deal with those that we undertake a War against But tho we think that we are so we should consider whether we have any just Cause to begin a War There were great Preparations against the Two Tribes and an half on the other side of Jordan the rest of the Tribes fearing that they would bring wrath upon the whole Congregation of Israel Joshua 22.18 c. but when matters came to be examined they were pleased with the account that the Two Tribes and an half gave of what they had done So many are ready to undertake a Religious War or Dispute against their Brethren as if they were subverting the Christian Religion or undermining the Foundation thereof but when they come to examine matters they find there is no cause of such heats or emotions of spirit but those things which they are offended at are either the private Opinions or at least the rash and unadvised Expressions of some particular Persons which the rest of those that are supposed to be of their Party do disown This is very ordinary amongst all sorts of persons and I know no sort of persons that will vouch every thing which is spoken by all that rank themselves among them let every one bear their own burthen and let not others answer any further for what they say than they have given their consent thereto But sometimes we may mistake Persons and impute such things to them as they do not believe Many do not read mens own Works but judge of their Opinions by what they read in those that write against them who often chuse out such passages as may give them most advantage against them or which they can most easily answer or will represent them as most blame-worthy to others and justify their rough treatment of them It is rare to find in Polemical Writings such Candour and Clearness as is observed in a late Writer Mr. Le Blanc who in stating many of the Differences betwixt us and the Papists renders himself suspected by some on both sides some Protestants thinking he is too favourable to the Papists in representing their Opinions And some Papists have thought that he hath been partial in the account that he gives of the Doctrine of the Protestants and yet both Papists and Protestants acquit him from wronging them in setting down their own Opinions Now it is a great disadvantage to any to have some Periods or Sentences taken out of their Writings when we do not see on what occasion they write such things nor what they write in other places which may allay or qualify such harsh Expressions I have seen a Letter which was so written that if it were read at length every Line of it did import one thing but if it were so folded or turned down as to hide the end of every Line it was of a quite different tenor or signification So a partial representation of mens minds may subject them to great mistakes or misconstructions yea we may mistake men many times tho we read their Writings our selves we may say of the most Learned Writers as is said of the Egyptians They are men and not God Isaiah 31.3 they cannot see all things at one single view and when men are intent on one thing they will call in the service of some Hypothesis which may be for their present turn and disown it at another time when they see that it will not well agree with some other Opinion which they would confirm This is a weakness that I have observed in some of the most Learned men that I have read especially when they write much and forget at one time what they have written at another and it may be have given an Interpretation of Scripture at one time when it might serve an Hypothesis which they have answered themselves on another occasion when some other Point which they have been treating of would not bear their former Interpretation There must be an allowance made in such cases for mens over-sights and infirmities Sometimes
This is believing with all the heart when we do gladly and willingly apply our selves to him for Grace and Salvation For thus to seek to God Heb. 11.6 or to Christ is to come to him That which is called coming to God is in the same verse expounded diligently to seek him so they say Jer. 2.31 We are Lords we will come no more unto thee Psal 10.4 Joh. 1.12 The wicked through the pride of his countenance will not seek after God So we must receive Jesus Christ that is accept of him for our Saviour submit our selves to his way and method of Salvation saying with Paul Lord what wilt thou have me to do Acts. 9.6 Gal. 5.6 So our Faith must work by love his readiness and willingness to save us at the price of his own Blood 1 Joh. 4.19 must make us love him who loved us first And this love will constrain us while we judg that he dying for us when we were dead we should no more live to our selves but to him that died for us 2 Gor. 5.14.15 and is risen again I will endeavour to make this more plain by a similitude There may be some Physician in the Country whom we may reckon our selves happy that we ever knew or heard of Tho' there are many that know of such a person and perhaps live near him yet do not regard him because he is nothing to them while they find themselves well and see no need of him But we were sick of a dangerous disease which we never heard that any were cured of till this Physician came amongst us but hearing that he cured all that he took in hand that would follow his directions that he was so obliging that he turned away none that came to him that he expected neither see nor present from the poor that had nothing to give but cured them Gratis we chose him for our Physician applied our selves to him followed his Directions and find already such a change and alteration in our selves and so good success that we resolve to stick to him and follow his directions looking for perfect cure in time from him This is our case Jesus Christ is come into the World to save sinners many know this but are never the better for it because they not finding themselves sick think they need not the Physician Mat. 9.12 Rom. 10.14 and so never apply themselves to him But we knowing the miserable condition wherein we were think our selves happy that ever we heard tidings of him for how should we believe on him of whom we have not heard But we looked upon it as worthy of all acceptation That Christ came into the World to save sinners Hereupon we applied our selves to him 1 Tim. 1.13 tho' we had neither price nor present to find acceptance with him yet did we not seek his favour that we might continue in Sin but that he would save us from our Sins and bless us in turning us from our iniquities Thus we see that Faith Mat. 1.21 Acts 3.26 or that saving act whereby we are justified and saved is neither a bare notional knowledge nor a barren dead Faith but such a belief of the Gospel as doth suppose our miserable estate by nature as brings us to Jesus Christ as our only Saviour not only for pardon of sin so as we may avoid the wrath to come but for entire and compleat Salvation Rom. 6.14 so as iniquity may not have dominion over us but that we may be freed from the bondage of it and so redeemed from it as to be a peculiar people to God zealous of good works Tit. 2.14 I shall have occasion to add something afterwards which may more fully clear up this point and so shall at present proceed to the second thing which I propounded to speak of viz. Why we are to believe in Christ as well as in God First If we consider Christ as God of the same Essence with the Father Joh. 5.23 Joh. 10.30 so we are to honour the Son as we honour the Father for so he and the Father are one But if we consider him as Mediator so we are to believe in him as the immediate object of our Faith and by him to believe in God 1 Pet. 1.23 Joh. 17.3 As the knowledge of Christ must be superadded to the knowledge of God for obtaining Eternal Life so Faith in Christ must be joined with our Faith in God We must come to God by him Heb. 7.25 None can come to the Son but by the Father that is Joh 6.44 Joh 14.6 by his grace drawing them But none can come to the Father but by the Son That is they must have access to the Father through his mediation As the Tyrians made Blastus their Friend when they came to desire Peace of Herod Acts 12.20 So if we would have Peace with God we must have access to him by Jesus Christ it is he that must bring us to God Rom. 5.2 Eph 2.18 1 Pet. 3.18 Ephes 1.6 We must first by Faith come to Christ and he must introduce us to God that we may find acceptance with him The Jews were so terrified at the giving of the Law that they were afraid of having to do any more immediately with God and therefore desired that Moses might come betwixt God and them Exod. 20.19 Now as the Athenians had an obscure notion of an unknown God but the Apostle declared to them him whom they ignorantly worshipped Acts 17.23 so here the Jews had some Conviction of the necessity of a Mediator and they pitched on Moses as the fittest person for it that they could think of But God answered to the ground of their desire Deut. 18.15 c. Ephes 3.20 and promises them a Mediator which they could never have thought of that was fit for that Office doing for them above what they could ask or think As God doth doth many times in answering the Prayers of his people grant the thing which they desire but not in such a way or by such means as they might think of but by some more proper way or means which his wisdom finds out But further before the Incarnation of Christ they were to believe in the Messiah to come but now that he was come and had given sufficient proof that he was the promised Messiah by doing these works which never any man did they were to determine their Faith on him in particular Joh. 15.22 Joh. 8.24 or dye in their Sins But he doth likewise press this upon them because he foresaw what discouragements they were like to meet with and how likely their Faith was to be shaken in this particular 1 Cor. 1.23 A crucified Christ was a stumbling-block to the Jews and to the Greeks foolishness The Jews thought that the Messiah when he came should abide for ever John 12.34 therefore his Disciples when they saw his
against Jerusalem it was threescore and ten years but when it is compared with the everlasting kindness wherewith he hath mercy on his people it is but a little wrath and for a moment Isaiah 54.8 Children look but a little way before them and it seems hard to them to be kept to their books and to School-discipline or to hard labour under a severe master and they consider only the present ease and pleasure of others that are left to themselves But their wiser parents look further and consider how short a time they are at School or at an Apprentiship in comparison with the rest of their lives what Preferments what Riches many attain to by a good improvement of that time and on the contrary what Straits what Miseries many are reduced to that trifle away their younger years But there is a far greater disproportion betwixt the things of this life and that which is to come and as great a difference betwixt their duration and continuance Now by Faith we take a view of the things that are not seen which are eternal and are as sure of them as if we saw them as if we were with Paul caught up into Paradise 2 Cor. 12.4 to see the glory of Heaven or as if we had some place opened to us to look into the Lake that burns with fire and brimstone for evermore as the Prophet had a place opened through the wall to see the Abominations that were done by the house of Israel Ezek. 8.7 c. Now while we do by Faith look to these things and while we see the time of this life but as an handbreadth to Eternity Psalm 39.5 Rom. 8.18 we shall reckon the sufferings of this present life not worthy to be compared with the glory that shall be revealed in us nor any way answerable to those miseries which poor sinners must be tormented with night and day for ever and ever Rev. 20.10 Therefore as in our spiritual combat we should take to our selves Faith as a shield to hold up against the fiery darts of the wicked Ephes 6.16 so we should take it to us as a Perspective-glass through the help of which we shall not only see afar off beyond time to Eternity but it will bring the things of the world to come nearer to us and make them seem as at hand for tho they be not really nearer yet that distance of time which they are at from us will seem as nothing when we compare it with that Eternity which is beyond time wherein we must be for ever happy or miserable according to what we propound to our selves as our chief end And let us but consider what is the principle that all the world is acted by what is the spring that moves the several wheels that are moving some one way and some another or what is it that as it is said concerning Noah doth comfort men concerning their work and toil of their hands but the hopes of future Advantages Honour Riches for these the Soldier exposes himself to a thousand hardships and hazards The Merchant leaves his Friends and Country try and commits himself to the waves runs the risque of suffering Shipwrack being taken by Pyrates and subjected to perpetual Slavery And if we do run the like hazards for the profession of Religion which men seldom do let us by this Perspective look before us not only to the recompence of Reward which will abundantly answer all our losses and sufferings but to the penalty that we shall incur if we do not by patient continuance in well-doing wait for Honour and Glory and Immortality there being no middle place between Heaven and Hell And let us but consider the difference betwixt our case and the case of those that endure such hardships and run such hazards for the things of this world The Apostle sets it forth in two things borrowing a similitude from things then in use amongst them one did strive for a corruptible crown 1 Cor. 9.25 26. a Garland of Flowers or Lawrel the other for a crown of Glory that fades not away 1 Pet. 5.4 The one did run uncertainly the other with more assurance of success So here there is no comparison betwixt what we shall receive through Faith and Patience and what men receive as the reward of their labours and sufferings here in this world either for the nature or for the continuance of it and we are at greater certainties about it Here the race is not to the swift Eccl. 9.11 nor the battel to the strong nor bread to the wise nor riches to men of understanding nor favour to men of skill but time and chance happens to all But if we be stedfast unmoveable abounding always in the Lord's work we may know that our labour shall not be in vain in the Lord. 1 Cor. 15.58 I should here conclude but that as the Apostle would provoke the Jews to emulation by the Gentiles so I would by a Heathen Rom. 11.14 provoke Christians to look by Faith to the things which are not seen which are eternal Seneca in the beginning of his Preface to his Natural Questions shews That as there is a difference betwixt Pholosophy and other Arts so there is a difference betwixt that part of Philosophy which respects men and that which respects God This latter he saith is more high and sprightly and supposes something greater and more beautiful which Nature hath placed out of sight and unless he might be admitted to these things he should not think it worth the while to be born or to take such pains and adds O how contemptible a thing is man if he do not raise up himself above human things If an Heathen could speak thus what a shame is it for us that have the help of Divine Revelation to fall under the reproach and censure of those that mind earthly things It is by faith alone that we can look to those things out of sight let us thereby raise up our selves to take a view of the other World both the good and evil things of it and this will so raise and enlarge our minds that we shall have meaner thoughts of the things of this life and not concern our selves so far in the pursuit of the good things of the world or in the avoiding the evil things of it as thereby to be taken off from minding those things that are above or so as to run the hazard of falling short of that rest which we have a promise left us of entring into CHAP. X. HAving treated thus far of the nature of Faith and the benefit and advantage that Cristians have thereby I shall now add something for encouraging persons to believe and for directing them the rein And whereas some speak of the Souls preparation for Christ I will endeavour to shew you briefly and plainly what is required in order to believing And first there is nothing to be done
in order to our believing which may commend us to Christ for his acceptance It is said a mans gift makes room for him Prov. 18.16 and brings him before great Men by means thereof he hath free access to great Men and finds favour with them But we can bring neither price nor present to Christ Isaiah 61.10 Cant. 8.10 nor come to him as a Bride adorned with Jewels that we may be in his eyes as one that finds favour we must rather come to Christ that we may buy of him Gold tried in the fire Rev. 3.18 Isaiah 55.1 that we may be rich and white raiment to cover our nakedness and eye-salve to anoint our eyes and we must buy this without money and without price It is as they speak the antecedent put for the consequent Judg. 2.14 Psalm 44.12 as God is said to sell his people when he delivers them into the hands of their Enemies tho he sell them for nought because in selling there is a delivering of what is sold into the hands of the Buyer So we are said to buy when we make a thing our own or get it into our own hands Ezek. 16. Tho the Prophet speaks chiefly of the mean Condition of the Jews when God took them to be his peculiar people and advanced them to such greatness yet that was a Representation of the State and Condition wherein God finds Sinners when he chuses them out of the World and sets than apart for himself Our righteousness is but as filthy rags Isaiah 64.6 These do not reach to cover a man's Nakedness but it is seen through them and if they be filthy rags they rather make a person more loathsome than become an Ornament to him so far as they do reach So our best Works or Duties reach but a little way they extend but to a small part of our lives and so far as they do reach they are polluted and defiled with sin We must not come with our own righteousness to Christ but we must be married to Christ that we may bring forth fruit to God Rom. 7.4 And if any say we are married to Christ by faith and so must receive that Grace whereby we believe before we are married to him I answer It is in this case as it happens in some Marriages If a mean person marry one that is much above her tho she be entitled by Marriage to what is her Husband 's if she hath not wherewithal to bear the Charge of the Marriage or to come to him as Rebecca did to Isaac she must take on trust what will defray this Charge on the Credit she hath by such a designed Marriage or be furnished with what is necessary from him So tho we are entitled to the benefits of Christ by our believing on him yet it is given to us to believe on him for his sake Phil 1.29 through whom we receive the first Grace as well as all the rest 2. There is nothing required in us to make the Grace of God to become effectual He doth not as those that make choice of such as nature hath qualified or fitted for improvement to great employments or take the advantage of any good humour which he finds men in that may dispose them to Eternal Life as some interpret the words of the Evangelist which in our Translation were ordained to eternal life Acts 13.48 Nebuchadnezzar when he would take some of the Children of the Captivity to train up for his Service chose such as were well-favoured or fightly and such as were skilful in all wisdom and cunning in knowledge and understanding science and such as had ability Daniel 1.4 But God doth not seek out such for his Service He makes the heart of the rash to understand knowledg and the tongue of the stammerers to speak plainly Isaiah 32.4 The Carpenter indeed must look out such Wood as is naturally fitted for his use he cannot make a crooked piece straight by bending or make a knotty piece cleave But a Founder can take any piece of Metal of what size or form soever or however rusty or batter'd and cast it into what Mold or Form he pleases So God can of stones raise up children to Abraham Matth. 3.9 And as he shews the freeness and riches of his Mercy in chusing the worst of Sinners so he shews the power of his Grace in making a thorough change in those in whom he finds the most deep-rooted Prejudices against the Gospel He turned Paul when he was in his full Carreer towards Hell while he was breathing out threatnings and slaughter against the Church Acts 9.1 and verily thought he ought to do many things against the name of Jesus of Nazareth and 26.9 Gal. 1.23 24. so that they glorified God in him when they saw such a wonderful change wrought in him But tho there be nothing in us which may oblige God to bestow his Grace on us or facilitate his Work in our Conversion or drawing us to Christ yet as Faith is our Act there is something required in order thereto that we may believe with all our heart Acts 8.37 or freely and willingly take hold on God's Covenant Prov. 27.7 Matth. 7.6 Matth. 11.28 Revel 22.17 The full stomach loathes the hony comb and swine will tread pearls under their feet Therefore only those that are weary and heavy laden and those that thirst are invited to come to Christ because none but such will come John asks the Pharisees and Sadduces Matth. 3.7 Who had warned them to flee from the wrath to come whereby he doth not I suppose mean the wrath that was to come upon that nation by the Romans but the damnation of Hell Luke 21.23 Matth. 23.33 1 Thes 1.10 as our Saviour elsewhere calls it Tâ—â—s is the wrath to come which Jesus deliverâ—â—â— from The Sadduces did not believe that there was any Future state and consequently any wrath to come The Pharisees trusted in themselves that they were righteous and so could not apprehend any danger of the wrath to come Therefore he seems to question their sincerity in the profession which they made and requires them to bring forth fruit meet for repentance and not to ground their hopes upon their Descent from Abraham As men are to give a reason of the hope that is in them 1 Peter 3.15 so they should have some reason for their believing or coming to God by Jesus Christ I shall take the liberty here to refer to what hath been said by a Grave Sober man on this Subject he being a person that none will suspect of going too far on this hand Mr. Walter Marshal in the Gospel Mystery of Sanctification p. 207 c. In the Instructions that he gives to prevent the defects that we are most liable to in the first Act of Faith he tells us 1. We must believe with a full perswasion that we are Children
of Wrath by Nature subject to the Curse of the Law the Power of Satan and insupportable misery to all Eternity 2. We must believe assuredly that there is no way to be saved without receiving all the saving benefits of Christ his Spirit as well as his Merits Sanctification as well as Remission of Sins by Faith It being as he saith the ruin of many souls that they trust on Christ for the remission of Sins without any regard to Holiness when as these two benefits are inseparably joined in Christ He herein grants more than many will desire of him that men should assuredly believe this in the first Act of Faith 3. We must be fully perswaded of the all-sufficiency of Christ for the Salvation of our selves and all that believe on him 4. We are to be fully perswaded of the truth of the general Free-promise in our own particular case 5. We are to believe assuredly that it is the Will of God that we should believe in Christ and have Eternal Life by him as well as any other Now without the two former of these we shall not mind coming to Christ but shall make light of him without the others we shall have little encouragement to come to him Now if any shall enquire whether these things which are perpatory to our believing or coming to Christ be in our own power or are the effects of God's Grace in us and whether conversion do always follow thereupon I Answer There are some things as much in our own power as any of our natural or moral actions are that may have a tendency to our conversion and therefore the Prophet complains of Israel Hos 5.4 that they did not frame their doings to turn to the Lord. And there is a Sermon in the Morning Exercise Published in the Year 1661. ☜ reputed to be Mr. Greenhills who was a person far from the suspicion of ascribing too much to the power of Nature which resolves the question what persons must and can do towards their own conversion Now it is certain that men may as well go by their Natural power where the word is preached as to places of temptation And there they are within the call of the Gospel and so are as the impotent persons at the Pool of Bethesda Jo. 5.1 c. 1 Cor. 3.5 c. Rom. 10 17 Luk. 8.12 in a nearer capacity of cure if it please God by his Spirit to give increase to what is planted and watered for faith comes by hearing and therefore the Devil endeavours to divert our minds from what we hear lest we should believe and be saved We see further how much it is in man's power to bend his mind to the study of any particular subject we see it plainly not only in mens chusing in general the study of Law Physick or Divinity but those that addict themselves to the study of Divinity chuse any particular point thereof to treat on And they who give not the least ground of hope that there is any saving work upon their own souls will press upon others such things as the consideration of may incline and dispose them to believing Ezek. 18.14 28. Psal 119.59 Rom. 2 23. and men have the same natural power to teach themselves which they have to teach others But all this will not reach to conversion any farther than God is pleased to give to every one I will now shew you what God doth towards the conversion of sinners or which may have a tendency thereto Some things he doth by his Providence which he makes many times subservient to his Grace Acts 17.26 He that determines the bounds of mens habitation casts them into such places where they may hear the Gospel preached plainly seriously by such as persuade men 2 Cor. 5.11 as knowing the terror of the Lord. And he may exercise them under some affliction which may be as a ground-rain soaking to the roots and softning the clods and turning them to mold that the seed that hath been long buried may spring up of that which persons have a long time before heard and never thought of after when some humbling affliction befalls them they bethink themselves 1 Kings 8.47 and repent But such works fall short many times of true Conversion Hos 6.4 Gen. 20.6 Jo. 16.8 and this goodness proves but as the morning cloud or early dew which passes away God doth something further by his common grace restraining men from much evil I confess I think our Saviour where he speaks of the Spirit 's reproving or convincing the World understands the World of such whom he chose his Disciples out of and distinguishes them from but I think it is not intended of any inward working of the Spirit upon their hearts but of those Miracles which he wrought which confirmed the truth of Christ's Resurrection and of his Doctrine By such means as I have now mentioned men may be brought near the Kingdom of Heaven but never enter into it Mark 12.34 See Cassander's consultation p. 45. But those preparations which Salvation doth follow upon are as the soberer Papists acknowledge wrought by Gods Grace and Spirit He enlightens the mind so as we have a more clear sight of Heavenly things and other apprehensions of them than before we had when it pleases God to reveal his Son in us Gal. 1.16 Isa 53.2 Cant 5.10 Jo. 6.44 45. he that before had no form nor comeliness in our eyes nor any beauty that we should desire him is now the chief of Ten thousands in our account and altogether lovely God draws us to Christ by teaching tho I do not think that all the efficacy of God's Grace consists in propounding things to the understanding or in enlightening the understanding to conceive aright of them But by a secret touch of his Spirit he so effectually inclines our hearts to him 1 Kings 8.57 Phil. 2.20 that we do in a sort naturally mind spiritual things that is freely without constraint This of the Spirit 's enlightning the mind is not a peculiar notion of Enthusiasts but the commonly received Doctrine of sober Protestants So Bishop Pierson on the Article of the Holy Ghost in his Exposition of the Creed tells us The work of the Spirit is double external and general or internal and particular By the former he reveals the will of God to the whole Church by the latter he illuminates the understanding of particular believers that they may receive the truth the Holy Ghost working in us an assent to that which is by the word propounded Again God doth by his Spirit convince us spiritually of our state and condition and the word Eph. 6.17 Heb. 4.12 Acts 2.37 which is the sword of the Spirit and sharper than any two-edged Sword piercing to the dividing asunder betwixt the Soul and the Spirit the joynts and the marrow pricking sinners at the heart so as it shall be as a Sword in their bones