therefore he will shew his displeasure against it But it is so likewise in Spiritual blessings we read of great things ascribed to Faith Acts 15.9 as purifying the heart overcoming the World quenching all the fiery darts of the wicked 1 Jo. 5.4 Eph. 6.17 Now it doth not all these things in a moral way as Moses overcame by looking to the recompence of the reward but we are thereby strong in the Lord and in the power of his might Heb. 11.26 Ephes 6.10 2 Tim 2.1 1 Peter 1.5 Col. 1.11 or in the grace that is in Christ Jesus and we are kept by the power of God through Faith to Salvation It is the Divine Power that keeps us and we are strengthned thereby or according thereto and not only morally by his word as men may strengthen each other Job 43.4 Ezek. 13.22 but it is Faith that takes in this aid or assistance of Grace or the supplies of the Spirit of Jesus Christ Phil. 1.9 which are communicated from him to the several Members of his Mystical Body as the Spirits are from the Head in the Natural Body and as Christ dwells in the heart by faith Ephes 3.17 so we derive Spiritual Life and Virtue from him in the daily Exercise of Faith he leaving those usually to themselves that trust to their own strength as Youth and Young men are ready to do when those that wait on the Lord and look to him for supplies of Grace shall surmount all difficulties and persevere in well-doing without weariness or fainting Isaiah 40.30 31. Psalm 27.14 He will strengthen the heart of those that wait on him and give Grace to such humble Souls as distrusting themselves rely upon him for strength and assistance CHAP. IX THere is yet one way more whereby Faith becomes such an effectual Remedy against Touble and that is as we thereby have a view or prospect of the other World or of the Future state We thereby look to the things that are not seen which are eternal And if any shall say 2 Cor. 4.18 the word there used doth not imply that he saw them or had a view of them but only that he made them his scope or aim I answer The word sometimes signifies to mark or observe as well as to consider or have respect to Rom. 16.17 Phil. 3.17 Heb. 11.27 And we do in a sort see the things which we aim at Moses is said to endure as seeing him that is visible which implies not the manner of his enduring but the ground of it not as if he had seen him that is invisible but because he saw him that is invisible or like one that saw the invisible God John 1.14 So as the glory of the only begotten Son of God is a glory becoming such an one And if it be said there is a Contradiction in the terms to see him that is Invisible I answer It is an Elegancy used frequently in Scriptures where a word in the same place is taken in different senses as to believe in hope Rom. 4.18 1 Tim. 5.6 against hope And she that liveth in pleasure is dead while she lives She lives Naturally but is dead Spiritually So God is invisible to our bodily Eyes but we see him by faith which is the evidence of things not seen Heb. 11.1 And if it be further objected that Faith and Sight are opposed in Scripture as We walk by faith and not by sight And in whom 2 Cor. 5.7 1 Pet. 1.8 tho now ye see him not yet believing ye rejoice with joy unspeakable and full of glory For this latter place distinguish of seeing as before and the sense is plain and for the former place Faith is there opposed either to the Vision of God which we shall have in the Future state or to present sense implying that we should govern our lives not by Sense or what we see but by what we belive or hereafter hope for And the Apostle when he would set forth the virtue of Faith and of what excellent use it is to support Christians under Trials and Sufferings he grounds it upon this Heb. 11.1 that it is the substance of things hoped for and the evidence of things not seen It gives as it were a real and present subsistence to things that are yet but future and so hoped for and giveth us as full satisfaction concerning those things which we do not see as if we saw them clearly before our eyes And these two things make that which is future to affect us more and work more effectually upon us We say indeed among men that seeing is believing And they have Proverbial Speeches in other Nations like this of our own There is so much deceit and falshood to be found among men that persons will hardly believe till they see or have sufficient ground for it and so will not venture much on uncertain hopes But when we have to do with God that cannot lie believing is seeing that is when we have his Word to ground our Faith upon we are as sure as if we saw with our eyes or as if things were proved to us by a Mathematical Demonstration that is by such clear evidence as nothing can be objected against But tho we look upon things as certain they do not much affect us if we look upon them as at a great distance of time therefore wicked men relieve themselves against the fear of future Evils by looking upon them as at a great distance Ezek. 12.27 Amos 6.3 or putting far away the evil day We are likewise encouraged to patience by the near approach of the recompense of reward because he that shall come will come and will not tarry Heb. 10.37 James 5.8 9. Luke 21.28 The coming of the Lord draws nigh The judge stands before the door And our Saviour bids his Disciples lift up their heads when their redemption draws nigh If persons were going to some places and tired with the tediousness of their Journey and discouraged with the Difficulties and Dangers that they meet with in their way questioning whether they should find the way to it or hold out till they come at it should come to the top of an Hill and before they are aware see the place that they are going to a little before them what Courage and Life would it presently put into them As Columbus that first discovered the West Indies when his men were ready to Mutiny having been wearied with a Voyage of Sixty days over the Ocean he perceiving the Clouds to look clearer concluded that they were not far from Land and so promised them to return if they did not within three days discover Land which they did before the end of the third day So if we could get a sight of the other World as Moses did of the Land of Cannan on the top of Pisgah Deut. 3.27 What Vigour and Life would it add to us when we
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
shall have too much ground to suspect that our Faith is not an unfeign'd Faith 1 Tim. 1.5 2 Tim. 1 5. Tit. 1.1 or the Faith of Gods elect if it do not work by love It is further evident That Assurance must be maintained by Reflection or Self-Examination because the Apostle makes that to be the scope of his Epistle That those who believe on the name of the Son of God may know that they have eternal life 1 John 5.13 and may still believe or be confirmed in their Faith If any doubt what those things are that he refers to doubtless they are not the things immediately going before but the Epistle in general In several places of which he shews what doth evidence a state of Salvation and what is inconsistent therewith as Ch. 1.6 7. Ch. 2.3 15. Ch. 3.14 Ch. 5.1 4. Now after all this some are unsatisfied with this way of attaining Assurance or rather maintaining it as being neither satisfactory nor necessary and it seems to found our Assurance and Comfort on something in our selves For this last Objection to dispatch it in few words As fruit tho it grow from the Root yet grows upon the Branches so tho all our Hope and Comfort be originally from the Grace of God yet this manifesting it self in its effects we may comfort our selves in what God hath wrought in our selves as well as rejoice in behalf of others when we see them walking in truth 2 John 4. or see in them those things that accompany Salvation Heb. 6.9 or have Salvation following on them And if any say this may suffice for a Judgment of Charity which is all that is required of us in reference to others but it is not sufficient to that judgment of certainty which we should have concerning our selves This will receive an answer from what I have to say upon the two other exceptions Now whereas it is said that this way of self-examination leaves Christians at great uncertainty about their Spiritual Estate and the evidences that are usually given for satisfying them are not so convincing but Christians are perplexed still with fears and doubts I answer That we should not go to Ministers either in hearing or reading or conferring as Naaman went to the Prophet to be cured of his Leprosie expecting that he should do it with a word of his mouth and a stroke of his hand 2 King 5.11 We cannot expect that they should presently resolve us about our Spiritual condition but there is much diligence to be used by our selves as there is in all things of any worth which are difficult As this deserves our diligence so it requires our diligence not only for the tryal of our Grace but for the exercise of it It is observed by some that Christians in our days have not ordinarily that Assurance which others have had in former times and I doubt the observation may be true but I think it proceeds not so much from any error about the nature of Faith as from decay in Grace and that manifest declining that there is in the practice of Religion and it is no wonder that professors of Religion are such strangers to Assurance and Spiritual Comfort while there is such a manifest difference betwixt the Christians of these days and of former times and I desire that the words of one suspected by none to derogate from the Grace of God or the operations of his Spirit in reference to man's Salvation may be diligently heeded It is saith he impossible that many professors whom we see and converse withal should have any solid peace with God It is a fruit that will not grow on an earthly selfish frame of mind and conversation God forbid but that our utmost diligence and continued endeavours to thrive in every Grace should be required thereunto Now in this case I neither think it so easy a matter as some do to attain Assurance nor such an impossibility as others do Some Learned Men think that Assurance doth generally accompany saving Faith because they suppose the Soul must needs know its own acts and so must necessarily know when it believes and when it repents and consequently infer its own Justification But tho it be easy to know our own acts considered Physically or Naturally that is when we put forth such an act in general as when we believe or repent or know God yet it is another thing to know our own acts morally considered or as they ought to be qualified in order to such ends as they are appointed to There may be a Faith which is but temporary Mat. 13.21 or for a season there may be a repentance like that of Nineveh which may avail to the preventing of temporal Judgments but not to Salvation There may be such a knowledge whereby we do not know things as we ought to know them 1 Cor. 8.2 Tit. 1.16 so we may only profess that we know God But we must know that we know him 1 Jo. 2.3 Jer. 22.16 by our Obedience as the fruit or effect thereof so it requires search and self-examination 2 Cor. 13.5 to know whether we are in the Faith or in the state of true believers But on the other hand some suppose it impossible to attain Assurance by reflecting upon any thing in our selves as an evidence of God's special Grace or favour towards us and that they may wholly disable Christians for inferring any Assurance from any thing in themselves they deny both propositions from whence they should draw their conclusion For example we say that those who love the brethren are passed from Death to Life 1 Jo. 3.14 By reflecting upon our selves we add further that we love the brethren thence we conclude that we are passed from death to life Now these men with whom we have now to do deny both the Propositions that is they deny we know that we our selves are passed from death to life by our love to the brethren making this to be rather a ground of a judgment of Charity concerning others than a judgment of certainty concerning our selves for we may surely make a better judgment of our own love to the brethren than of the love of others only they think a judgment of Charity may suffice towards others but we are now speaking of Assurance of our own love but in this argument they insist on the second Proposition denying absolutely that we can know our own love to the brethren or at least that Christians can ordinarily know it there being so many properties of it which it is hardly possible for any Christian to find in himself 1 Cor. 13.4 c. but further we must know them to be brethren they say otherwise Papists or any sort of persons love those of their own way looking upon them as brethren Yea we see such Divisions and Animosities and mutual Exacerbations among Christians as it seems impossible either to attain to a judgment of Charity
last of which places it is evident that by the earnest of the Spirit he means the Spirit as an earnest as the sign of Circumcision is Circumcision for a Sign Rom. 4.11 Some take the word which is borrowed from the Eastern Languages in a large sense for a pledge pawn or earnest but in this case it is properly rendred earnest for there is a great difference betwixt a Pawn or Pledge and an Earnest The former is something deposited or left with another for securing what hath been taken up or borrowed and it is something of another kind and of greater or at least equal Value with what it is left in pawn for But an earnest is something given at the making of a Bargain for the ratifying and confirming of it and it is of the same kind with what is afterwards to be paid and but a small part of it Now we can have no Pledge of future Glory there being nothing of equal value to it but God gives us his Spirit or as he doth sometimes express it 1 John 3.24 Chap. 4.13 of his Spirit of the Gifts and Graces of it and this is the Earnest of our Inheritance Grace differing from Glory in degree only not in kind As here we know but in part but then shall know as we are known 1 Cor. 13.9 12. and as our Knowledg so our Love and Joy shall then be perfected and what we receive here of the Spirit doth assure us of receiving the full sum of the Glory promised Phil. 1.6 And as the Earnest that we receive at the making of a Bargain doth not only confirm the Bargain but is of some Vse to us at present tho it be but a small part of the whole so those Graces of the Spirit which he here works in us are in the exercise thereof our greatest Comfort and Happiness in this World and are Prelibations and Foretasts of our Future Happiness and are therefore called the first fruits of the spirit Rom. 8.23 being a small part of the full Harvest of Glory which we shall reap hereafter In short We do by the Spirit of God know the things that are freely given to us of God He enabling us to discern Spiritual things and to make a right Judgment of them 1 Cor. 2.12 13 14 15. Ephes 4.23 renewing us in the spirit of our minds as well as in our inferior Faculties so that as there is a saving work upon the whole Soul which we are to make a Judgment of there is likewise Knowledg and Judgment or Wisdom and Spiritual Vnderstanding Phil. 1.9 Col. 1.9 to determine concerning our Spiritual Estate As those of full Age by reason of use have their senses exercised to discern both good and evil Heb. 5.14 But that communion of the holy ghost which the Apostle prays might be with all the Corinthians 2 Cor. 13.14 and so with all Believers whereby he communicates to us all those good things which Christ hath obtained for us John 16.15 is known only to those humble and circumspect Christians which love God and give proof of it by keeping his Commandments John 14.23 So that as it is the Blessing of the Lord that makes rich yet the hand of the diligent Prov. 10.4 22. the blessing of the Lord going along with our diligence So it is by the Spirit of God that we know the things given to us of God yet by giving all diligence we make our Calling and Election sure the Spirit of God both exciting us to and assisting us in the exercise of Grace and encouraging such diligence by Spiritual Comforts And as those that do his will shall know of the doctrine whether it was of God or whether he spake of himself John 7.17 So they shall know the Work which they find in themselves whether it be from moral Principles fleshly Wisdom restraining Grace or from renewing Grace and so of those things that accompany Salvation Heb. 6.9 CHAP. V. THAT I may do something towards the helping of Christians in the trial of their Spiritual state I will first premise some general Observations 1st Some persons may have much advantage of others before their Conversion and by reason of Natural Temper Fleshly Wisdom Education Restraining Grace or other things which keep them from the Polutions of the World and bring them to a form of Godliness Now it will be harder for such to judge of their Spiritual state than for others Sometimes the Nights are light by reason of the Moon shining and it is not so easy then to discern whether it be Day Yea if the fore-part of the Night be dark and the Moon rise before morning a man may think it Day before it is so and having found his error he may that he may not be deceived again be backward to believe that it is Day when it is really so In like manner some may as I said be free from the more gross Follies and Vanities of Youth others may have been Profane and Wicked in their Younger Years but through some Affliction or some special Providence of God or happening into some Religious Family or into some place where the Word of God is Zealously and Faithfully Preached their Consciences are awakened and they leave those sins which formerly they lived in and there is a great change wrought in them but not a saving-change this is but as the light of the Moon before Day hereby they may be deceived into a false opinion of their own state and when they come to see their own mistake may be more backward to believe a real thorough change in themselves when it is wrought There have been those that have dated their Conversion after they have not only done much but suffered much in the service of Christ 2dly It may so happen that persons may at some times seem better or worse than they are We are upbraided by some for painting Hypocrites or shewing what they may attain to so as to represent them better than we can ordinarily find sincere Christians to be And on the other hand in speaking of the Infirmities of the Saints we make them worse than most Hypocrites But as the Wise-man complains of it as a vanity upon the Earth that there be just men to whom it happens according to the work of the wicked and wicked men to whom it happens according to the work of the righteous So it is in their Morals Eccles 8.14 if we read 2 Sam. 11. we should judge looking no further that David was a grievous Apostate considering what profession he had before made which we may easily see in the 34. and 63. Psalms and that he had now sung away care that there was no fear of God before his eyes but we see afterwards by the 51. Psalm that the root of the matter was in him and his Grace did again flourish We have other instances in Scripture as Asa Peter 2 Chron. 16.
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