will carry and lead us into a sea of true and solid joy and comfort Other directions in case of wrongs done to men But as these are Remedies given and prescribed by these holy Apostles in respect of God so seeing we wound our consciences often by trespassing against man we must also seek our cure as by the aforesaid means with God against whom we chiefly sin when we sin against our brethren so as the case may require 1 To submit to them Matt. 5.23 24. Jam. 5.16 1 By submission and acknowledgement of our sins against them and by seeking reconciliation with them 2 By Restitution made unto them whether of their good name or of their goods if by usurious contracts extortion 2 To make restitution if need be theft or otherwise we have defrauded wronged or oppressed them by the example of Zacheus when he became a true convert and penitent 3 To desire their prayers Job 42.7 8. or by desiring their pardon and their prayers for us as God himself injoyned Jobs friends to submit themselves to him who else could have no peace with God And thus for this first particular CHAP. XXVI The Apostles considered according to their Order and Number and that direction and comfort is to be sought of others as well as of Peter and more then of the Pope 2. These Apostles considered according to their order 2. THe other two concerning their order and number shall be but named It s here declared that they said to Peter and to the rest but first to Peter Papists who protend their Pope in speciall manner to be Peters successor and thence to have a primacie and superiority over all Churches do here catch at the placing of a word and name to prove Peters authority over the rest of the Apostles They speak first to Peter as if because these Jewes do all turn themselves unto him therefore hee must needs be chief a leader and guide to all the rest Which they would gather also because Luke Acts 1.13 and in his Gospel and some of the other Evangelists naming all the Apostles together make mention of Peter and name him in the first place But what of this In other Scriptures we find James named before him Gal. 2.9 John also who was the beloved Disciple and at meat was next to Christ leaning on his bosome the very night he was betrayed whom Peter himself used as his spokesman unto Christ John 13.23 24 25. So the Disciples are named before Cephas by the Angel Mark. 16.7 But were they therefore superiour to Peter Our adversaries will deny that If the naming of him after others of them maketh not against his supremacy then the setting of his name before them maketh not for it for speciall reason In this place there was a speciall reason for it Peter it was who deepliest charged them and by conviction of them troubled their consciences he was the chief though not the only speaker and he was therefore first and chiefly spoken to and his advice and counsell asked Howsoever grant Peter were first in respect of order among them An Order may be granted but no Supremacy yet what is this to that primacy and superioritie that power and authority which Papists ascribe unto him above the rest as if he were any more or immediatly Christs Vicar then the rest No Christ gave none of them such authority over other but expresly forbade it in them saying But ye shall not be so We conclude then that the proud Pope's claim from Peter will afford him little power or lordly authority over his brethren And Peter here though first named is but one among the rest among many unto whom these also spake as well as to Peter For they said unto Peter and to the rest of the Apostles 3. Their number many Others as well as Peter 3. For number then those here sought unto were as well the other Apostles as Peter who as they must not be supposed to be dumb all that day and to stand as cyphers beside Peter seeing the holy Ghost in the gifts and power of it was promised to them all as well as to any one of them Acts 1.4 5. Luke 24.49 and did accordingly in the visible signs of it sit upon each of them yea and inwardly fill them all Acts 2.3 4. who all of them began to speak with other tongues as the Spirit gave them utterance so must they be thought equally and indifferently as to preach the same doctrine in the like convincing manner so to give the same saving counsell and direction to such as being alike convinced and pricked in heart sought the same severally at their hands Direction counsell and comfort sought and to be sought from others as wel as from Peter For its likely that some of this great multitude spake to Peter and some to the other Apostles whom they heard seeing it cannot be imagined that either all the twelve Apostles spake at once to the same hearers or that those three thousand which were added to the Church that day did or could all of them speak to Peter Howsoever their counsell and comfort is sought as well as Peters and was accordingly given by them at least implicitely in Peter their foreman who spake for the rest and in their names if they spake not for themselves seeing there is but one and the same rule and ground of true comfort and spirituall direction for the substance of it by which all both Apostles and Pastors of the Church must go to the end of the world For though it by occasion be said by Christ to Peter Matth. 16.19 I will give unto thee the keyes of the kingdom of heaven and whatsoever thou shalt loose on earth as well as bind shall be loosed in heaven yet this was not spoken or meant to belong personally or only to Peter but to the rest and therefore the same mouth uttereth the same words to others as well as to Peter saying in the plural Matth. 18.18 Whatsoever ye shall loose on earth shall be loosed in heaven And John 20.23 Whose soever sins ye remit they are remitted unto them Or from his pretended successor the Pope So that suppose the Pope were Peters Successor yet direction and comfort to our consciencs is not to be sought only from him or from any power derived from him as head and judge Others may and ought direct in matters of salvation who cannot quiet troubles either in the Church or conscience in doubts and cases of Conscience as well as he or his Casuists He can no more quiet the trouble of conscience then troubles in the Church Else why is there not an uniformity of doctrine in the Romish Church and particularly why did he not determine the controversie between the Domicans and the Jesuits which yet troubles their Church and the Protestants also through the siding of the Arminians with the Jesuits when he was sought
unto otherwise then by prescribing rules of moderation on both sides seeing he goes not by Peters rule Nay the truth is he goes not by the same rule with these Apostles here or with Peter but in like case prescribes unlike remedies for how doth he and his Priests satisfie wounded consciences or comfort men distressed for their sins but in like case prescribes unlike remedies he goes not Peters way here nor Pauls who send men to Christ to receive pardon and so true comfort by beleeving on him and resting on his only merits and satisfaction by true repentance and to the right use of Baptisme to seal their pardon and comfort No such consciences by them are healed only with a false peace whilest for pardon they are sent to mumble over their beads and to the saying of so many Ave-Maries as Ave Maries and Pater-nosters to go on Pilgrimage pilgrimages and works of satisfaction and to visit the tombes and relicks of such or such Saints to workes of satisfaction by whippings and hard usage of the body when it is the soul which chiefly sinneth and should be humbled or after this life to their satisfactory sufferings in Purgatory and so telling them of Purgatory penance if now and in death they can be free and liberall to procure Masses Dirigies c. they may hope by the Indulgence and great mercy of the Pope who keeps the keyes to have those dayes of Purgatory-pennance shortned So they are sent to salute holy graves so to holy graves and crosses hallowed by the Pope and dispersed into other countries which will purchase them a pardon for a 100. yeares if not a plenary indulgence or to the shriving of themselves to Popish shavelings and so to Popish pardons and power of absolution to popish pardons especially at the houre of death and so to their extream unction at that time to holy water crosses and crucifixes unctions to Agnus Dei's to their Masses as if thereby were made that most speciall application of Christs merits and to their Sacraments crucifixes masses even the very bare work done and wrought which yet even Baptisme it self which in the right use of it is and to the bare partaking of the Sacrament as is said for remission of sin is not effectuall by any power of its own but of the word and promise of God and so as joyned with faith Acts 8.37 and for the Eucharist upon the same superstitious conceit that remission is necessarily conferred in and by the bare partaking of the Sacraments it is by them held necessary to be administred to parties ready to depart this world that whatsoever their troubles of conscience are or have been they may die with comfort Such superstitious waies and meanes Peter and Paul never used or injoyned any to use Ill then may the Pope be thought to be Peters successor No comfort to be expected from such as teach the doctrine of doubting as not going by Peters rule In a word never a Popish Priest in the world can soundly cure a wounded conscience or apply that spirituall salve which should comfort it without delusion so long as they teach that most uncomfortable doctrine of doubting If they sind men in trouble of mind and in doubtings they so hold them and are sure to leave them in the same if not in desperation or at best they can bid them but hope well yet so as still to be in doubt and fear but true faith would expell all such slavish fear and bring assurance of pardon and certain comfort So much for this first relation CHAP. XXVII Gods word cures as well as kills The second relation of these Apostles being the same that wounded 2. COnsider These who are sought unto for comfort and direction are the parties who by their preaching and convictions did first wound these Jewes And thence we may note That the Word of God rightly taught and applied doth cure as well as cut heal as well as hurt binde up as well as bruise save as well as kill yea save by sauciating cure by killing Note Gods word heals the wounds it maketh Isai 53.5 and bring to heaven by the very gates of hell The wounds of the word being the wounds of a friend are like the wounds of Christ of a healing nature for by his stripes we are healed Isai 53.5 The word heals in and by vertue of Christs suffering for us This is the mercy of the word It cures when it might kill It cures whom in some sence it doth kill Not that every one who is pricked by it is therefore healed but that those whom God will save being of yeares and capable he will have to be pricked and those who so are pricked in heart by the word and in their own sence dead and slain shall also be healed and quickned by it The wounds of it are to health and life This is from Christ only whom the word throughout teacheth and aimeth at Reason hereof from Christ crucified whom it teacheth and applieth Who came with healing under his wings The wounds of Christ properly heal as procuring pardon and favour The Scriptures and word of God make these known to us and the faithfull Ministers of the word apply them and these wisely and rightly applied heal our wounds he being wounded for our transgressions that we being pricked in our eies sides and hearts with the thorns of our sins brought close to us by the word might not be hurt but healed and that our wounds might not prove mortall but saving Christ died and was wounded that those for whom intentionally he died might not die in or by their sins eternally Pricked wounded and to our own sence dead we must be in our selves before we be healed or revived that we might know our own desert and case if the whole burthen of our sin were to be born by us as also how to prize the benefit of spirituall health and life and how to give God his glory Vse 1. It concerns Ministers 1. Use who are hence taught to see that they be not only as ready and forward For Ministers to be as willing and able to answer doubts us to make them but also as able to heal as to hurt to raise up with true comforts as to cast down by terrors and convictions Some can apply the word to the wounding convicting and amazing the conscience and perplexing the heart by laying home the judgements of God and beating men from all their false holds and from resting in their own performances yea and on Christ in a false manner a thing most needfull yet it were to be wished they were as clear in laying down distinguishing notes of trial and of true sincerity and did direct how to lay true hold and to rest savingly on Christ and how clearly to to see it when it is so and not to leave the soul perplexed for want of clear and
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
art the man he meaneth when he saith Come unto me all ye that labour and are heavie laden and I will give you rest 5 To the troubled 5 Is thy soul cast down and is it disquieted within thee as Psal 42.11 yet hope in God if he trouble thy conscience it is but as when the Angel troubled the pool to heal such as step into it 6 To the sorrowfull and labouring 6 In a word Doth thy sin make thee sorrowful take such sorrow as a sign and fore-runner of comfort to thee Sorrow for sin being godly sorrow is of the nature of the sorrows of breeding women who have their qualms their faintings and their longings yet so they are breeding not a dangerous disease but a childe and though when they come to bear it there be pain and sorrow yet it is forgot when they are delivered for joy that a man in born into the world John 16.21 such and of like nature is that sorrow which is for sin unlesse with this difference many women after their sorrows do miscarry here such sorrow as is truly godly ever brings forth joy in the end and is not to be sorrowed for of such it is said Matth. 5.4 Blessed are they that mourn for they shall be comforted Here they have comfort for the present and never more then when they trulyest weep for their sin It s a time of atonement Levit. 23.27 and of peace and reconciliation with God and of assurance of pardon but a large harvest afterward Here light and joy is sown for them Psal 97.11 but they that sow in tears especially of true contrition shall reap in joy Psal 126.5 The ground of all this comfort is from christ the purchaser and authour of it The ground of all this is Christ who by vertue of his office hath suffered that sorrow which is properly due for our sin and so though he look we should some way be sensible of our sin and ill-deservings for speciall ends such as long since have been named yet all our sorrows come to be sweetned to us and are made harbingers of much joy and comfort to us according to that promise in Isa 61.1 2 3. which Christ made his Text when he began to preach the Gospel Luke 4.18 saying The Spirit of the Lord God is upon me because the Lord hath annoynted me to preach good tidings to the meek or the Gospel to the poor as Luk. 4.18 he hath sent me to binde up or to heal the broken-hearted to proclaim libertie or to preach deliverance to the captives and recovering of sight to the blinde and the opening of the prison to them that are bound or to set at liberty them that are bruised to proclaim or preach the acceptable yeer of the Lord and the day of vengeance of our God to comfort all that mourn to appoint unto them that mourn in Zion to give them beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heavinesse that they might be called trees of righteousnesse the planting of the Lord that he might be glorified Here we see is meeknesse and povertie Who by bringing into this condition prepares his for comfort broken-heartednesse and captivity blindnesse restraint and bruisednesse thraldome and debt implyed mourning ashes and the spirit of heavinesse all of them noting that spirituall condition into which God brings those he intends good unto by Christ Yet it is not that they should abide always or yet very long in the same but that they who are intended for trees of righteousnesse and makes them trees of righteousnesse c. and the planting of the Lord might thus have their roots well fastned be deeply and truly humbled and made low in their own eys that God and Christ might be glorified both in his mercy and by their greater fruitfulness yea themselves also comforted by the Gospel having thus been first prepared healed and bound up set at libertie and in a word comforted and made blessed whereof all the former are to be taken but as harbingers preparatives and fore-runners Now Christ who sweetens all such sorrow to his people and hath tasted and so taken from us the bitternesse of the same as he was sent and annoynted to preach such good tidings so his very first famous Sermon that he did preach on the Mount begins so Blessed are the poor in spirit for theirs is the Kingdom of heaven Blessed are they that mourn for they shall be comforted Blessed are the meeke and such as hunger and thirst after righteousnesse c. If thou then be in this mourning condition be comforted thou art one of those to whom all the promises of the Gospel do belong one for whom Christ became man and in our nature suffered all those sorrows which are due to thy sin for whom he was annoynted with the spirit of gladness to make thee glad for ever a tree of righteousness a plant of renown and for his own glory CHAP. XXI How to carry our selves towards such contrite ones with a just reproof and censure of censurers of them A fourth sort of Vses concerning all It now remains that we briefly conclude this large Argument of true Compunction and contrition of heart with a fourth sort of Uses which more generally do concern All. 1 To teach us how to carry our selves towards such mourners 1 And first seeing this is the condition of mourners this the necessity of their mourning as without which no true conversion nor salvation this the happy end and issue of their mourning by which method and in which order God brings his to grace and glory It teacheth and instructs us all how to carry our selves how to judge of and how to be affected towards such as we know or see thus to be pricked thus to be bruised and burthened and not to mis-judge them but to conceive God intends good to them We are to conceive that for ought we know God is about a gracious work with them even to bring them from a damned condition even from an estate of nature to grace and hereby to prepare them not onely for grace here but for glory hereafter so that if they seem roughly dealt withall a while it is but for a while if they be under the spirit of bondage it is such a condition as tends to true and perfect liberty of spirit in the end if they cannot so soon get comfort though for the while hee withhold comfort from them or grow cheerfull in a sense of mercy whilest they are burthened with the weight of their sin and Gods wrath yet this is the way to it Howsoever we are all to be carefull that we do not rashly censure or pass any hard harsh or uncharitable sentence upon them their hearts as all our hearts naturally are stout unyeilding and untractable and not so soon brought down nay it may be God is pleased to with-hold his comforts from
teach and write so that their doctrine now written was to be the only Canon and rule of all Christian doctrine and religion to the end of the world Though the office cease who had speciall gifts of miracles to confirm the same whose office though in regard of the speciall priviledges of it which were many was temporary and ceased with them yet their doctrine unto which the Church of God ever since is tied and ministery which was as to pray so to preach the Gospel and to administer the Sacraments ceaseth not yet not according to the common duties of it prayer preaching c. which continue still but is to continue in such as succeed them therein to the end of the world Mat. 28.19 20. God promising the direction and assistance of his Spirit to them and to all such as shall teach the same doctrine These were they who by preaching Christ unto these Jewes and by the extraordinary work of the holy Ghost now sent down upon them pricked and wounded their consciences unto whom accordingly they seek for direction ease and comfort as to their only spirituall Physitians Doctr. The only way to be directed and eased in conscience is to seek to Gods faithfull ministers Whence from their example men are taught how to get ease to their wounded consciences namely by having recourse to the messengers of God and faithfull ministers of Christ For so the Apostles are to be considered here namely as preachers of the Gospel and such as under Christ did know how to speak a word in season to him that is weary Isai 50.4 Quest Why did not these here seek to their own Rabbines to the chief Priests learned Scribes Quest Why did not these here seek to the Scribes and Pharises devout and zealous Pharisees as they would be taken who sate in Moses seat Answ Alas They could expect poor comfort or direction from them whom they saw to be in the same condemnation with themselves Answ They were guilty Mat. 27.3 4 and the crucifiers of Christ more then they were They might consider what little comfort Judas in the distresse of his conscience found from them he might go hang himself for any comfort they either could or would give him and so he went from them immediately to the gallows or Tree Where the heart is truly touched it seeks only to Gods faithful messengers for cure and help It is ill seeking comfort to our consciences from such as are deep in sin yea in the same sins as we our selves Such great Rabbies as these in all ages know better how to wound and intangle mens consciences then to heal them and knew better to intangle consciences then to cure them They care least for men of scrupulous and tender consciences Such as make no conscience at all of sin unlesse in hypocrisie like themselves who Matth. 27.6 seemed to make some conscience of putting into their Treasury the price of blood but none at all of taking it out such I say are fittest for their turnes Only the faithfull Ministers of Christ can afford true comfort Why No they must be the faithfull Ministers of God and of Christ that can afford true comfort to troubled Consciences and that for these Reasons 1. This comfort and cure of Consciences is originally only in God and Christ that good Samaritan who was sent to heal the broken in heart 1. They only are in Christs stead who is the author of comfort as we have heard out of Isai 61.1 2 c. and Luke 4.18 19. Yet thus he is not alwaies in person or yet by his Spirit alone but by his word and the preaching of it which is the ministration of the Spirit So that those only and they are rare that dispense the Gospel most faithfully as the Ministers of Christ in his name and according to his will and word are they by whom Christ affords true and solid comfort to wounded consciences and by whow he refresheth the weary soul See Job 33.19 20. to 26. The blessing to be expected only from Gods ordinance These and none but these have commission from him and the power as to bind so to loose Mat. 16.19 John 20.23 Gods ordinance then is to be looked unto who having appointed the preaching of the Gospel to the same end hath also annexed his promise thereunto where his word is faithfully dispensed from which ordinance only of his we may expect a blessing 2. The same hand of the Surgeon which wounds is fittest to heal 2. The same hand that wounds is fittest to heal seeing the wounds made by the word are not the wounds of an enemy but friend Surgeon and Physitian If the Surgeon lance and cut as he doth it with intention to heal so he onely is the fittest to undertake that cure he that pours in wine is fittest to pour in oyl also Such an ones words are like if any truth be in it the sword which making the wound doth also the cure if the weapon-salve be applyed unto it or as they say concerning the wounds made by the darts of Achilles which could no otherwise be cured but by his salves Onely Gods faithful Ministers are the men that savingly both wound and heal We had need then be well directed and guided yea know well to whom or to what to have recourse for comfort to our grieved hearts SECT 2. False means of cure to be abandoned Vse 1 1 IN such case then when thou art pricked in conscience or inwardly troubled in soul To seek for cure of conscience only to Gods faithful Ministers seek onely to such as have been named and seek directions chiefly from Gods faithfull Ministers not neglecting the advice of godly faithful and experienced Christians and not 1 To merry company and drinking And here take heed Satan is a Mountebank and his Apothecaries will prescribe poysons Some yea thine own false heart perhaps will bid thee go to mirth and merry company so to drink away sorrow which yet will return and prove like the hand-writing to Belshazzer on the wall 2 To musick some to other sports and to musick as Saul when the evill spirit came on him must have a Musician to play unto him 3 To sleep some lie down and sleep that they may forget their sorrow 4 To their wealth some seek to comfort themselves in the sight or thought of their gold and silver store and abundance which no more can cure these prickings of conscience then the stone or gout or not so much some in trouble of conscience 5 To physick as if it were but meer melancholy fly to physick and to the bodily Physician with neglect of the spirituall as King Asa 6 To the Divell and witches some will send thee to the godâ— of Ekron with King Ahaziah 2 King 1.2 or to the witch of Endor with King Saul in his great straits 1 Sam. 28.15
sound direction The word it self is every way as able to heal as to wound and so should the teachers of it also be Some they say can raise and call up spirits but not lay them Pharaohs sorcerers could by their inchantments bring blood and frogs so increasing the like plagues sent of God but they could not kill them or cause the plague they brought depart and cease no Moses must do that both for those brought by him and those brought by the Sorcerers Exod. 7.22 and 8.7 8. Vse 2. Being wounded and pricked in heart by the word in the ministery of it Use 2. thinke not the worse of the minister as if he intended your hurt or disgrace Being wounded not to conceive worse of the minister Each faithful minister though he seems to deal sharply with you yet aimes at your good if he wound you it is because he sees that course to be the only way to purge cleanse and heal you If they preach damnation to you it is to bring you to salvation If by discovery of your sin they seem to shame you it is to bring you to glory And when once they see you truly pricked and wounded they are both able by Gods assistance and as willing and ready to heal as they were to wound as ready with their oil as with their wine As the very mercies of the wicked are cruel so the wounds of faithfull Ministers and of the righteous generally are mercies their smiting a kindness their reproofs an excellent oyle Psal 141.5 3. To fly not from but to God though seemingly an enemy 3. Being wounded flie not from God from his word and ministers but to them Usually men fly from such as would wound them conceiving them enemies and in the hearers of the word it is too usually done by many who being touched by the sharp reproofs of the word forsake their teachers as either too saucy with them or too strict little thinking that thus flying from them they forsake their own mercies These converts here did otherwise betaking themselves and flying not from but to those that pricked them being indeed inwardly sustained by a secret power to expect help and direction from the same Apostles and no other If thou then or whensoever thou shalt be wounded in like case consult and say Come and let us return unto the Lord for he hath torn and he will heal us he hath smitten and he will binde us up After two daies will he revive us in the third day he will raise us up and we shall live in his sight Hos 6.1 2. If God by his word do wound If he help not all other help is in vain it is in vain to seek to any other for cure when he is displeased who can afford help if he deny it resolve therefore if thou must perish as thou art sure enough to do if God save not to die before the footstool of his mercy he may save thee though in seeming thine enemy at least if he do not no other can imitate the Lepers of whom we have heard 2 Kings 7.4 5 c. But if being wounded in conscience thou seek to any of the aforesaid uncomfortable means thou so forsakest the fountain of mercy and with Cain fleest from the presence of God Thus do many who as one saith well as they beleeve without repenting and therefore their faith is presumption so they repent without beleeving and therefore their repentance is desperation They mutter and murmure and are like the chaffe which when it is shaken flutters in the face of the fanner as angry with him as those Jews Acts 7. flying in Stephens face but the godly are as great wheat falling down at the feet of the fanner as these converts here humbling to Peter c. What shall we do And so we come to the third relation which may be considered between these Apostles and some of these Jewes if not all CHAP. XXVIII Shewing how Gods Ministers and people are and shall be sought to and honoured by those that disrespect them 3. The Third relation of these Apostles being the same who formerly were neglected if not mocked 3. UNto whom then did these here in their distress of conscience seek saying Men and brethren c. I answer unto those whom formerly they contemned or at least neglected and accounted meanly of and in likelihood some of these were in the number of those that in the morning of the same day mocked and derided if not reviled them v. 13. saying These men are full of new wine But now that they are truly touched and pricked in heart they seek unto them with all submission and prostration of themselves and of their own wisedome and wills desirous to be directed and willing to be commanded by them by those that now seek unto them They are now taken down off the high conceit they had of themselves and in an high esteem of these Apostles they make their moan and requests unto them seeking comfort and direction from them whom formerly they so lightly accounted of if not railed on and mocked Howsoever they now thus honour those whom they formerly contemned Note The godly shall be honoured of those that contemn them 1. Often in this life which their enemies do 1. Either willingly as being converted Thus shall it be done to the man whom the King of heaven delighteth to honour Even such as seek their disgrace shall be made to honour them at one time or another 1. In this life Or 2. hereafter They shall be made to do it either willingly or against their wills 1. Willingly in and by their conversion and alteration of judgement concerning the faithful servants of God So that whereas they have spoken evill against them as evill doers they shall now by the others good works which they shall behold glorifie God in the day of visitation and so acknowledge them the true servants of God Thus the Jaylour having thrust Paul and Silas into an inner prison and made their feet fast in the stocks came not long after trembling and falling down before their feet seeking help and comfort from them washed their stripes and so did them honour Acts 16.24 -29 30 c. This is according to the promise Isa 60.14 The sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy feet and they shall call thee the City of the Lord the Zion of the holy One of Israel 2 Vnwillingly As 1 It may be Or 2. Unwillingly 1 By command of others as in Haman by command of higher powers So proud Haman who formerly despised good Mordecai and now had plotted his and the Jews destruction was commanded to honour him and afterwards all the Jews also in the person of Queen Esther a Jewesse before whom Haman stood up to make request for his life to her Esth 6.10 11.
by men with the Ground Reasons and Vse of the point The first title Men. Doctr. God teacheth us by Men. Men. MInisters Pastours Teachers Evangelists Prophets and Apostles yea Christ himself the great and onely Prophet the Apostle and high-Priest of our Profession all these were men of the same nature with our selves though withall Men of God by whom it pleased God according to his infinite wisdom and mercy to us to teach and instruct us men and to make known unto us his will and wisdom whom accordingly he indueth with gifts sutable and answerable to the present necessities of the Church either immediately and extraordinarily exciting stirring up enabling and sending them or otherwise calling furnishing and placing them in a more ordinary way and by usuall and externall means He teacheth us first by Christ his Son God-man who 1 By his Son in our nature being made of a woman is also the son of man So that howsoever God at sundry times and in divers manners spake in time past unto the Fathers by the Prophets yet in these last dayes he hath spoken unto us by his Son Hebr. 1.1 2. not but that he spake then also to them by him who is the onely Prophet and hath been mediately or immediately the sole Prophet of his universall Church on earth from the beginning This is that Prophet whom the Lord opposeth to all that use divination who is the onely Prophet unto whom we are to hearken and not to diviners Deut. 18.10 11 14 with 15 16 17 18 19. to all that observe times to enchanters witches charmers consulters with familiar spirits wizards necromancers and diviners and whom he promiseth saying by Moses unto the people desiring that they might not hear again the voyce of the Lord which when the Law was given was so terrible that even Moses said I exceedingly fear and quake I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him c. Hebr. 12.19 -21. by whom onely in our nature wee come to see Gods glory Now that our chief or onely Prophet should be a man like unto us was very needful for us seeing he as God is a light inaccessible whom no eye can see and live his glory should over-whelm us but that in Christ it is vailed and clouded in his humanitie in which as in a glass he shews us the glory of his Father being the bright nesse of his glory and the expresse image of his person Heb. 1.3 in whom onely we come to see God who otherwise is invisible 1 Tim. 3.16 Joh. 1.14 We see him 1. In his goodnesse mercy and grace 1 In his Goodness and Mercy in that God for our sakes should become Man See Tit. 2.11 John 1.17 and 3.16 2 Tim. 1.9 10. 2. In his Justice 2 his Justice not forgiving sin simply but upon satisfaction made unto the same by man 1 Cor. 15.21.3 In his Wisdom 3 his Wisdom which appeased the strife between Justice which called for vengeance on all and Mercy which would have all saved for It or the Son who is the Wisdom of the Father satisfieth Justice by allowing and requiring the punishment of man seeing man had sinned and Mercy in that he himself would become man and our surety 4. In his Power inasmuch as this Son of God in our weak nature 4 his Power and as the son of man and by dying would overcome sin and vanquish the divell Vse To bridle our curiosity Which may bridle our curiositie in prying into the secrets of the God-head But now know that Christ leaving us in person hath left onely men his deputies to teach us the same and no other things then such as he taught them 2. By men as substitutes to Christ Why Matth. 28.19 20. Joh. 20 21. As my Father sent me so send I you Eph. 4.8.11 Now this he doth 1. For his own glory that such great works as are done by their Ministery as especially the conversion of souls might not be ascribed to such weak creatures 1. For his own glory 2 Cor. 4.7 but to himself Therefore saith Paul We have this treasure in carthen vessels that the excellency of the power may be of God and not of us 2. For our good 2. For his Churches good that by our familiarity with men of like affections and sympathy we might with more easiness learn and with lesse terrour hear reproofs and threatnings It s a mercy that God doth not teach us 1. By his own immediate voice 1. Gods own immediate voice as in giving the Law would make us exceedingly fear and quake as it did Moses It is a mercy then that he speaks not to us immediatly with his own thundring voice but by the voice of man which as the Israelites desired so are we to be thankfull for 2. By Angels 2. To teach us by Angels he thought it not so fit seeing thence would arise 1. Matter of terror and astonishment 2. Danger of adoration 3. By his Spirit alone 3. To teach us immediatly by his Spirit inwardly and in silence would expose us to Satans illusions and deceits For these and like reasons God is pleased to teach instruct and convert his Elect by the Ministery of man First and principally of his Son in our nature Secondly by such Deputies as he hath left and daily raiseth up in his room This is of speciall use both for Ministers themselves and for others 1. Ministers being by nature men Vse 1. Concerning Ministers who hence are taught though by office men of God must hence learn 1. Not to take upon them to teach or do any thing in their own name or to impose any point or article of faith on the church yea or ought else which directly bindeth conscience and restraineth it of that liberty which Christ in his word affordeth it 1. To speak and doe all in Christs name This only is Gods royalty and prerogative We are men and may err Every man is a liar Rom. 3.4 Our doctrine is to be tried yet not by every private mans fancy but only according to the only rule and touchstone of truth not in their own the written word of God which accordingly is to be searched And if any speak not according to this word it is because there is no light in them Isai 8.20 For us Ministers We must not preach our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 2 Cor. 4 5. What as many in word pretend and perhaps inwardly so flatter themselves whilest they find their Bishopricks such burdens to them and such of their Clergy as will not indeed cannot yeeld to their injunctions so far as to master them and to overcome by their sufferings No but truly and without all court-complement servants to the
grace from whom is both the will and the deed the power and the act Phil. 2.13 Even speciall and effectuallâ— It was Gods effectuall work on the heart of these converts that they were so willing to obey and so desirous to be directed what to do by such as they now judged able and faithfull to direct them aright even as it is with others both in and after their first conversion Such desire onely to know what to do that is pleasing to God and they are ready to do it yet do they not ascribe the power to themselves but to Gods grace and the effectuall work of his Spirit so David Cause me to know the way wherein I shall walk and teach me to do thy will as in David It seems then he was willing ready and resolved to walk in that way and to Gods will when once the one or the other should be made known unto him But what will he do this by his own strength though now converted no for besides the force of the words cause me to know and teach me to do which imply more then a generall direction even an effectuall knowledge and practice he hereunto craves the speciall help and effectuall assistance of Gods holy Spirit or as some read the words is assured of the same Thy Spirit is good lead me or thy good Spirit shall lead me into the land of uprightness quicken me O Lord for thy Names sake Psal 143.8 10 11. Howsoever thus it is with true converts and in these Converts as with these here who as they were willing and ready to follow good direction given which was to repent and beleeve so this readinesse as also the act and performance after was Gods work in them As on the contrary the high Priest and whole councell of Elders and Scribes being in like manner charged and convinced by Stephen as these here by Peter to be the betrayers crucifiers and murtherers of Christ opposed and stoned him Acts 7.51 52 c. and the doing thereof was the work of the Divell in them and of their own wicked and obstinate wils whereby being stiff-necked and uncircumcised in heart and ears they resisted the holy Ghost and became the authours of their own hardening and damnation But we rather hasten to the Vse of the former Point and to an end of all By what is said wee see what to judge of disobedient and refractory sinners Vse 1 and of all such as being convinced of their sins as these here were and called to repentance Of reproof of such as resist the work of grace and withstand their own salvation proudly withstand God without any trembling at his word Isa 66.1 2. and are ready to say with proud Pharaoh Exod. 5.2 Who is the Lord that I should obey his voyce and with those citizens by whom such as I speak of are meant wee will not have this man to reign over us Luke 19.14 And Our lips are our own who is lord over us Psal 12.4 These very Jews both more anciently as also Gentiles Pilate and Herod and others that rejected and persecuted Christ are meant by David therein a type of Christ in his sufferings when he brings them in Acts 4.27 28. saying Let us break their that is the Fathers and the Sons bands asunder and cast away their cords from us Psal 2.1 2 3. These bands Jer. 27.2 3 -6 7. and cords Job 39.13 Ezek. 4.8 were signes of subjection and restraint yet though these bands of Christ be also bands of love Hos 11.4 and his yoake be easie Matth. 11.29 30. these proud and disdainfull ones refuse to serve Christ and will none of him Such are also their scholers who now being called upon and now in and by the ministery of the word to repent convert and turn from their own evil wayes and to be subject to Christ as their Prophet Priest and King will none of Christ will not deny their own wisdom that they may be wise onely by his word will have as an hand in the meriting and work of their own salvation so other Priests and Intercessours then he whether refusing to take on them Christs easie yoak and in a word will not submit themselves to him as their King to be guided by his word to repent and beleeve on his name or to forsake any sin for which they are reproved and of which convinced being ready to say Who is the Minister what saucy and bold fellow is he who thus reproveth us As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee But we will certainly do whatsoever thing goeth forth out of our own mouth Jer. 44.16 17. This if it be not so openly said of all yet is done by all such as answer not Gods call when they are invited to repent and told of Gods heavie judgements if they repent not yea also by such as by outward profession and seeming repentance have been thought to have taken Christs yoak upon them but are such as have revolted or casting it and his cords off after a seeming profession and played the Apostate from him by making defection to Popery Antichristianisme Arminianisme Lutheranisme and to other errours and to the doctrine at least practice of Libertinisme by imbracing this present evill world in the lusts of it and by licentiousnesse of life being such as the Princes of Judah of old were Hos 5.10 who were like them that remove the bound as not willing to be kept within the limits of Gods word and like those great men to whom Jeremy did speak Jerem. 5.5 and of whom he saith But these as well as the poor and meaner sort of people have altogether broken the yoake and burst the bands Their doom But their doom there follows ver 6. as also the like or worse doom of all disobedient impenitent and refractary sinners elsewhere not onely a lion out of the forrest shall slay them but God himself will be as a lion unto them as he threatned Ephraim saying I will be unto Ephraim as a lion and as a young lion which is more fierce to the house of Judah I even I. the great glorious and mighty God will tear and go away Hos 5.14 15. not tear and heal unlesse timely repentance follow Hos 6 1. but tear and go away and leave them for ever unlesse in time they in sense of their guiltinesse acknowledge their offence and seek my face But of these mens doom more hereafter We are hence taught and instructed Vse 2 when God calls us to repentance Of Instruction and exhortation especially by his Ministers and messengers sent of purpose to that end not to harden our necks not to be stiff-necked as we and others formerly have been but to give the hand or yeeld our selves unto the Lord c. 2 Chro. 30.8 to humble our selves to walk with our God to tremble at his