but by opposing to it not only practice but secondly reading thirdly the spirit and inspirations fourthly praying which may also answer so many objections 1. Practice as if they needed no more knowledge 1. What can we hear say some that we have not heard the greatest defect is in the practice of duties To which I answer First we may hear that which we have forgot our memories are like leaking vessels Heb. 4.1 or we have made little use of what we know and so stand inneed of stirring up see 2 Pet. 1.12.13 Secondly We must heart to have our affections wrought upon till which time all our knowledge or hearing availes nothing as these Jewes heard formerly from these Apostles and from Christ himself that they never beleeved till now viz. that Jesus was the true Messias and therefore were never pricked in heart or wounded savingly till now So for other affections besides sorrow as joy hope fear zeal Thirdly The same word of God the more it is boulted the more meale like good corne it yeeldeth like a plentifull mine in which the deeper we dig the veine proves the richer 2 Pet. 3 18. Psal 119.18 and we should grow in knowledge and desire to see deeper into the wonders of Gods Law 2 Reading Rom. 10.17 2. Some reject hearing and preferre the reading of the word in publick and in private yea the reading of printed Sermons as more accurate for the most part To these I only at this time oppose Gods Ordinance from which onely we may expect his blessing by vertue of his promise annexed It s said Faith comes by hearing but the hearing is by the word and commandment of God Bare reading is not such preaching as the Scripture commends to us It is the Gospel preached which is Gods power to salvation Rom. 1.16 and the preaching of the Crosse which though it be to such as perish foolishnesse yet unto us which are saved it is the power of God 1 Cor. 1.18 Naamans cleansing was no effect properly of the waters of Jordan but of faith and obedience to Gods word c. 3 Some expect to be taught without the ordinary means of hearing 3 Inspirations Iohn 6. Psal 94.12 seeing it is written They shall be all taught of God And Blessed is the man whom thou teachest out of thy Law True God can save without the word and teach us onely by his spirit so he can feed us without bread as he did Moses for forty dayes in the Mount and he fed the Israelites in the wildernesse with extraordinary food from heaven when they wanted ordinary But God works now and usually by meanes not by miracles As therefore no man contemnes ordinary and corporall food because God can feed us otherwise and as the Israelites having the fruits of Canaan to feed on depended not any longer on Manna from heaven so we must not neglect the hearing of Gods word preached because God can give the spirit without it as to elect infants dying in infancy because God doth not at least ordinarily give his Spirit but by the word which where preaching is and may be had it were presumption tempting and mocking of God to expect it yea a provoking of God to give over to delusion of Satan 4 Those that oppose prayer to preaching 4 Prayer that Gods house is an house of Prayer not of Preaching Domus Orationis non Orationum and of Sermons Of Orations to God not from God to us True Christ said indeed his house was a house of Prayer but where said he so was he not then preaching in the Temple to the buyers and sellers and was there not in the Temple as well the Oracle and the Lamp of God dayly burning a type of his word as well as the Altar of Incense But I ask Who can pray aright that knowees neither what to pray for nor how both which are taught us by the word How can we pray aright without faith or call on him on whom they have not beleeved how shall they beleeve on him of whom they have not heard or how shall they hear without a Preacher Rom. 10.14 And so how can men in prayer confesse sin and yet not know sin by the word c. Not to mention that Prayer and Invocation is often in Scripture taken for the whole worship of God Gen. 4 26. Acts 2.21 and so it includes preaching too Vse 3 Vse 3. Lastly It is a good signe of good intended by God to such as to whom he sends his Word and Ministers It s a good signe where the word is and is reverently heard if especially they reverently and meekly hear and receive the word without quarrelling with it or the Preacher when their sins are discovered they convinced Christ his Kingdom and glory advanced as here comes next to be shewed It s a good signe that God hath some to call convert and save eternally And it may and should encourage all to hear with deligence alacrity and hope to reap the good fruit of their hearing yea to long for and desire it and not to put any barre in the same by their negligence in hearing prejudice had of the Preacher either his person matter and doctrine being Gods pure word though harsh to us or manner and plainnesse As contrariwise where either there is no preaching or no sound preaching or conscionable hearing and practice of things heard it s a signe that whether Christ with draw himself from a people or come by his word to such it is in judgement and for their further hardening and blinding as Joh. 9.39 Isa 6.9 10 11. CHAP. IIII. The object of our hearing generally and specially and what doctrine is like to doe the greatest good With Vses 2 TTe Object of their hearing This 2 The Object of hearing or these things or that which was spoken to them by Peter and the rest on this day when the Spirit came upon them so visibly 1 Generally Gods words 1 In general the Object of our hearing is and should be the word of God only taught by such faithfull Ministers of Christ as he stirres up calls and assists by his Spirit Thus every-where we are called on to hear the word of the Lord Isa 1.10 Jer. in the mouth of Christ and of his Ministers 2.4 7.2 -20. c. the voice of Christ or Christ himself Mat. 17.15 hear him Joh. 5.25 10.3 -16. yea of his Messengers Prophets and Ministers Zach. 7.7 seeing he that heareth them heareth Christ Luke 10.16 Luke 16 29-31 And this is no other then the voyce of the Spirit speaking in by the word as in Noah Gen. 6.3 which God hath of old promised to accompany his word Isa 59.21 and since the ascension of Christ also who hath promised by his spirit and power to be present with his Messengers to the end of the world Mat. 28 18 19 20. and to send the Spirit the Spirit of
armes did they thus go forth conquering whithersoever they came yea and subduing spirituall and infernall power 2 Thess 2. Their weapons were not carnall but spirituall yet mighty not of themselves but through God c 2 Cor. 10.4 5. Thus Christ came to be set up in his throne and thus in after times after that great defection foretold Antichrist began to be cast out in many Kingdomes by the preaching of Luther in whom God shewed his mighty power and of whom one writes thus saying Vir sine vi ferri vi verbi inermibus armis Vir sine re sine spe contudit orbis opes He was one who without sword or speare by the onely power and weapons of the word of God without strength wealth and hope in himself overcame and subdued the power and strength of the world Alexander was renowned admired because with so few he subdued so many but here are conquests more admirable then his whereby moe and greater enemies even the powers not of the world only but of hell are subdued and that by fewer and to outward seeming weaker means Vse 1 Vse 1. This power of God in his word by which he then did and doth still goe on triumphing It s for terrour to the opposers of the word as he will till he have brought the necks of all his enemies in subjection to him one way or other is to be admired and acknowledged and we thence assured that the Lord Christ and his cause and Gospel shall in his good time prevaile against all opposition of men devils and Antichrist and that it howsoever supprest sometimes yet shall not be wholly oppressed it is like fire Which to them will prove like fire which though kept under and halfe smothered down yet will worke it self free having a consuming power in it to devour all combustible matter which stands in its way The word cannot be restrained as the Arke detained by the Philistines wrought it self out and as the people of Israel in Egypt by strong hand delivered it self and made the enemies weary of it Which may be terrour to all enemies of the Gospel and of the sound preaching and Preachers yea and Professors of it And a fair caveat to all that they meddle not with such edge-tooles the word will prove a sharp sword to them as a mall hammer or as a burthensome stone to crush such as heave at it or are enemies to it or yet do resist it in themselves Vse 2 2. For Confutation we hence conclude To confute first the errour of Vniversall grace and of free-will in man to accept of grace And secondly of mans power to resist Gods grace that to the conversion of a sinner there is more required then the hearing of the same word or the same common-motives and in a word then common and universall grace there must a speciall and an effectuall power go along therewith but that is no power of mans free-will but of Gods free and powerfull grace which therefore would be begged so oft as we heare Gods word Secondly That where God will convert any indeed it is not in the power of man to resist finally But these being points of Controversie I list not to insist upon them Onely for them both Know that conversion of soules and faith is made the affect as of the word preached The power of God in working faith Ephes 1.13 20 so of the power of God the greatnesse of his power yea the exceeding greatnesse of his power yea of the might of his power even effectually and actually and therefore irresistibly working as it is there also said according to the working of his mighty power even the same power by which he raised Christ from the dead i. e. the power of the Godhead Therefore as a man conferres nothing of his own to his bodily raising to life The same by which Christ was raised from death or to his own creation so he hinders it not when God will raise him up as we see in Lazarus he rose not of himself neither could he hinder his own rising he arose not by his own power and yet it was he even Lazarus who did rise Even so is it in our spirituall resurrection from the death of sinne which is wrought by the power of Christs word Ephes 5.14 saying Awake thou that sleepest and arise from the dead And we do so but then it is Christ who by his word which is operative gives us light and life Yet we must know that man in his conversion though it be thus both infallibly and powerfully wrought Yet man is not compelled is not forced or compelled to it but according to Gods wisedom as well as power is first made willing so Gods works though powerfully yet sweetly he so draws us as that wer un willingly after him Which teacheth us to live to Gods glory This overthrowes the contrary errour of Jesuites Lutherans and Arminians and teacheth us to give the whole glory of our conversion to God from whose mercy and power it is to depend on him for a continuall supply and influence of his grace to live wholly to him whose creatures we are both by nature and grace c. 3Vse Of comfort and Encouragement 1 To Preachers having a refractory people 3. It is a point of comfort and encouragement and that both to Ministers and to people 1. Ministers are hence encouraged to preach the word with power and with authority as knowing whose Ministers they are and that they have their Commission from him whose is all power and who according to that power calls and sends them forth promising to be with them to the end of the world so though they meet with opposition in their Ministery Neither to be daunted or otherwise have a refractory people of hard hearts and necks to deal withall opposing deriding and mocking them so that through discouragements they be ready with Jeremiah Jer. 20.8.9 who so found it to resolve to give over preaching or at least such plain and home-teaching yet ought they not to be discouraged but at Christs bidding to cast in their net again Not to despair of them otherwise we disobey yea and distrust the power of our Master Christ whose word if with Jeremiah we offer to shut up we also finde it in our heart as a burning fire shut up in our bones which will make us weary with forbearing that we cannot hold In case then that with Peter wee fish all night and catch nothing yet at Christs bidding let us cast in againe as he did and we shall in his time catch and make a great draught Joh. 21.11 as Peter did of an hundred fifty three great fishes thereby was but foresignified to him this great conversion of so many thousand soules by his Ministery whereby Christs promise to him at his calling to the Apostleship was made good unto him I will make
thee a fisher of men or thou shalt catch live men Peter could hardly have expected to have made such a draught at one Sermon So though we see for the present little fruit of our labour yet we must consider Gods word is powerfull and can when God so pleaseth change yea break and bruise the stoutest heart But howsoever we shall not lose our labour with God Gods word will have its worke and effect some other way to his glory and our comfort See Isa 49.2 3 3 4 5. which is spoken of Christ not onely in his person but in his Ministers and Isa 55.10 2 Cor. 2.15.16 We shall be unto God a sweet savour of Christ in them that are saved and in them that perish c. This comforts us again in the weaknesse of our own gifts 2 In the weaknesse of their own gifts to to look to Gods promised assistance so long as we shew our faithfullnesse in that little which we have If God give us a call we must not plead with Moses We are not eloquent Exod. 4.10 11 12. we must and may comfortably expect assistance ability and strength from God as also good successe in our Ministery according to a Promise made to Christ and in him to us Esa 60.4 5 14. 2 Cor. 2.14 Which if we do finde we must return thanks to him which causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place 2. Gods people and hearers generally should not be discouraged too much with the hardnesse of their own hearts 2 To people who complain of hardnesse of heart See 2 Cor. 12.8 9 10. with their forgetfulnesse unfruitfulnesse deadnesse dulnesse so long as they be truly displeased with themselves for these pray heartily to God and strive against them Gods power in the word is such as that it can and will if they wait subdue all these It is perfected in Weaknesse Nay though men were as these here in the Text hard-hearted against Chirst and his word and such as hate him and have long rejected his word and grace we should not despair of them as hath been said neither they of themselves so long as they withdraw not from hearing of Gods faithfull Messengers They may meet with a Peter at one time or other at least Gods power is not shortned now more then formerly Even refractory sinners may be reclaimed Which may encourage and give hope to the greatest sinners when they consider this power of Gods word yea of Gods grace by which they here were savingly pricked and pierced that by their sins pierced Christ yea and indeed crucified him that they through the preaching of the word came to be saved by Christs blood Not to despair either of Gods mercy through the greatnesse of their sins 3 who with wicked hands at least by their votes did shed Christs blood There is hope then for the most rebellious Let none then ascribe so much to their own wickednesse as with Cain to say My sin is greater then can be forgiven but let such in hope of mercy attend diligently on the word humble themselves mightily begge grace earnestly wash throughly not by dipping or by little consideration of sin which may defile us the more as the face or foul cloth lightly touched with water but by soaking and rinsing and bathing our selves in the teares of repentance and hearty prayer to God with David that he would wash them throughly from their iniquity Psal 51.2 Neither let any ascribe so little to Gods power and grace as because they have no power in themselves to subdue this or that corruption in them finding so much heardnesse of heart or weaknesse to withstand temptation to despair of help from God Is either any sin in them or malice of the devill against them so great and strong that these shall be more able to damne them then God to save them This were too injurious to Christ and to themselves As it is too great a discouragement so it argues too much pride if they had more power of their owne they would lesse be beholding to him now that they have none of their own they will as much despair with that unbeleeving Prince 2 Kings 7. of Gods power as of their owne and so deserve to be used in some proportion as hee was even to see mercy given to others as bad as themselves but not to taste of it because of their distrust as it was with Cain also Vse 4 4 Is the word thus powerfull through God To shew forth in our lives the power of the word Why 1. It s else an ill signe of no grace in us Let it be thus powerfull in us who live or have lived long under the Ministery of it It s an ill signe when one feeds constantly on good wholesome and hearty meat and yet with Pharaohs leane Kine looks ill on it gets no strength of body but keeps lean little and weak still And as this is an ill sign to such that Gods Ordinance is accursed to them neither can they have any assurance that they are the children of God begotten by the word when the childrens bread this word of God doth not nourish and strengthen them for all in Gods house are fat and good-liking So secondly 2 It s a disgrace to the Gospel they bring a disgrace upon the word and Gospell of Christ by their power-lesse and fruit-lesse lives and so give occasion for enemies of Religion as Papists and profane Atheists to blaspheme the same and to upbraid Profession because of the loose lives of many Professors Ah beloved I know we what we doe let us take heed of this dishonour done to Christ and his word Our lives should be as Comments on the word or as Wax imprinted with the seale of the word As then there is a power in the word so let there be a power of Godlinesse in our lives and a life of grace and faith in our whole course of life neither let us take up take up with bare formes of godlinesse nor rest in outward performances in heart-lesse live-lesse services 3 Sin else and Satan will be powerfull in us to damnation Let not the name word and Gospel of God be evill spoken of through us Thirdly But if otherwise the word of God in us be not and that through our own default the power of God to our salvation let us look to it lest our own carnall reason lusts and sin become the power of the Devill in us to eternall damnation nay the same very word which now hath no place nor power in the disobedient shall prove a terrible word unto them one day at the power of which heaven and earth shall shake as they do even in this life much more then hereafter when Christ shall come to judge them according to this Word and Gospel in flaming fire 2 Thess 1.8.9 taking
vengeance on them that know not God that obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power See wee then that we refuse not him that speaketh c. Heb. 12 25 26. 2.1 2 3. Let such look to this who finde an irresistible power in all sorts of temptations to sinne A reproof of such as suffer the world to be more powerfull in in them then Gods Word from their lusts or the men of the world who if they hold but up a finger it is as a strong cord to draw them with them into all excesse or the very looks and speeches of the harlot are enough to cause them follow though it be as the Oxe to the slaughter And so when they can find and professe that they can be moved even to tears at the beholding of a Play and that much sooner then at a Sermon as some have done Oh it s a signe the Devill hath a strong hold in them and hath taken up their hearts which are shut towards the word and open only to vanity Vse 5 5. Lastly If we have found any good by the word that we are become new men by it Being converted not to ascribe the glory of it either to our selves or to the gifts of the Minister 1 Cor. 3.5 let us give God his glory and not ascribe our conversion in whole or in part either to our selves to the power of our own will to our own wit aptnesse or good nature see Joh. 1.13 Mat. 16.17 or yet to the gifts and abilities of the Preachers what is Paul or what is Apollo I know some Ministers may be called powerfull Preachers in comparison of others namely such as follow Gods method of Preaching and that course which he chiefly blesseth yet it is not the Minister but God which converts opens the hearts pricks wounds and after heales it We may and must respect and honour such as so labour even with double honour but as the Ministers of Christ God himself must have the honour of their work We must not ascribe to them either too little but honour them for their works sake and be thankfull to them as to spirituall parents under God or too much but acknowledge the power and grace of God in and by their Ministery And thus for the power of the Word SECT 2. Concerning the profit of hearing Gods word With Vses 2 WEe note from this their hearing the word so as to be pricked and wounded Note 2. The profit of hearing Gods word and at length fully converted by it as the power of Preaching so The great good and saving effects of hearing aright We may see here how that the Hearing of Gods Word as it was taught by Peter and the rest Proved the means of their Conversion and Salvation For bereby first their eyes came to be enlightened 1 It opens the eyes to know Christ and they came to see both their own sins and their Saviour and at length to be directed in and to the only way of salvation vers 37.38 Thus our blessed Saviour discoursing and preaching to these two Disciples that went to Emmaus at length their eyes were opened Luk. 24.27 31. and they knew him yea afterwards presently appearing to them and the rest and aplying the Scriptures to the present occasion it s said He opened their understanding that they might understand the Scriptures and the Scriptures but that was by his powerfull Spirit accompanying his word seeing formerly he had expounded and opened unto them the Scriptures And thus the Lord teacheth men out of his Law which Law and word of his is a light to give us understanding of his ways and of our wayes too Psal 94.12 It enlightens our minds and directs our Path. Thy word saith David is a lamp or candle to my feet and a light unto my path Psal 119.105 It is given to direct and lead us in this our pilgrimage to heaven as once the fiery pillar and cloud did the Israelites to Canaan through the wildernesse and as Ships are directed by lights from without in their course into their dangerous havens which in some havens are double or two which are to be brought in a right line together in the Ships course so here is a double light this of the Word and that other of the Spirit accompanying the same by which we come effectually and safely to be directed 2 It awakens out of security Secondly This same Word did also by pricking and wounding these Jewes awaken them out of their security in which they did lie and should have lien for ever So God awakened David by the Prophet Nathan and rouzeth men daily from their quiet sleep in sin 3 It both wounds and heals Thirdly But as it did awaken them so pricking and wounding it did let out their corruption and made way for the perfect healing and cure of their soules 4 It is the ordinary means of conversion and salvation Fourthly In a word it thus proved a word of life to them and as we have said the means of their salvation And so indeed we must conceive of the word and the right hearing and preaching of it as of the means of our salvation So it was also in Lydia and the Jailor Acts 16. And contrariwise the rejection of the word preached Acts 13.48 is an adjudging of our selves unworthy of life Whence is it so This in briefe is not from the power of the word it selfe but from Gods appointment and blessing and by vertue of his Ordinance seeing he hath so ordained and appointed that faith should come by hearing Rom. 10.14 15 16 17. and hearing is by the word i. e. command and appointment of God as elsewhere on the text I shew To this end God stirres up and endues with gifts as here and sends Ministers where he hath any to save and accordingly by his Spirit whereof the word preached is the Ministery makes it effectuall in whom he pleaseth though by his absolute power he can if he would and doth where he will as in elect infants dying c. save and apply Christ by his Spirit onely Vse 1 Vse 1. This teacheth us as we desire the good and salvation of our souls Of Instruction Diligently to hear Gods word Why 1 Considering our ignorance to be diligent in hearing of Gods word as it is faithfully taught by the true Ministers and Teachers of it Our necessity requires it Such is our ignorance such is our Impotency we cannot save our selves First our ignorance is such naturally since we fell into sin and under the curse that of our selves we neither aright and convictingly know our sinfull or yet accursed condition We are apt to think well of our selves and of our own wayes though they be never so bad or accursed of God much lesse doe we
know of God or of his will concerning the meanes of our recovery and salvation till God in and by Christ declare it to us Joh. 1.18 neither know we the things of God or any saving truth as of our selves 1 Cor. 2.14 Nay Secondly such is our impotency that we cannot either know them or yet doe any thing for our selves in the businesse of our conversion 2 Our impotency both which he healeth us of till God by his word and spirit work the same in us God must create us anew by the same mighty power of his word by which at first he made the world Psal 33.6 John 3. We must be drawn Joh. 6.44 and born again of water and the Spirit as the ship cannot move it self but as it is first born up of the water Secondly set forward by the wind both being without her selfe Now this is done whilest we receive into our soules and affections the gales of Gods grace and blasts and breath of his Spirit by attentive hearing of his word by which his Spirit is ministred to us 2 How Let us then attentively hearken to Gods word and so seek and expect the good and profit of it Let us chuse Maries part Luke 10. 1 Take heed of lets and take heed of Martha's incombrances and of such lets as prove hinderances to the fruitfull hearing of it as of worldly cares pleasures and in a word of having our hearts set upon the things of the world as Oxen Farmes Wives c. 2 So hear as first meditate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now we cannot hear it aright unlesse we first seriously meditate on the things we do hear as the word here seems to carry a continued act when they had heard there was not an end the word still sounded in their ears that they were the Crucifiers of Christ that Christ whom they crucified was the Lord of life these nailes stuck in them whether they did eat drink lie down or arise Whilest the heart museth and meditates on an object it comes to be affected as Psal 33. Lament 3.19 20. 2 Pet. 2.8 Lot in seeing and hearing vexed his soul i. e. he pondered the evils done and was the more vexed with their unlawfull deeds 2 Apply it Secondly We must so hear as to apply particularly to our selves what we hear for so these here came to be wounded when the point of this sword was set to their breasts and they could not neither did offer to put it by This belongs both to the Preacher to doe who must not draw and only flourish his sword this sword of the Spirit but strike home with it his mark being only or chiefly the heart for so the word both hits soonest and pierceth deeper and becomes as nailes fastened by the Masters of Assemblies and also to hearers themselves who must help their spirituall Surgeons and Physicians to apply the plaister or potion by keeping the one close to the sore and the other in their stomack without casting it up But of these two On 1 Cor. 11.31 pag. 1332. c. Meditation and Application as meanes of Humiliation more largely elsewhere 3 Beleeve it Thirdly The word heard must be mingled with faith in those that hear it else it profits them not Heb. 4.1 2. 4 Obey it Yea fourthly it must be followed with obedience as here these both beleeved the things taught them to be true and being directed to repent and to be baptized they both repented beleeved and were baptized If then we would reap the fruit and benefit of hearing and be blessed thereby we must both hear and keep the word we hear Luk. 11. otherwise God will not hear us Zach. 7.13 Exhortation with other reasons In a word if we will be Christs sheep we must receive his mark and that must be in the eare John 10.3 27. Mat. 13.43 17.5 If we will be his servants for ever we must suffer him to bore our eares that the pearles of the Gospel may hang at them If we will either beleeve or pray aright we must hear aright the first link of that golden chaine of the Apostle is hung at the eare Faith cometh by hearing c. Rom. 10.14 17. And if we would find such saving effects of the word as these here we must so hear as they heard and as is said for when they heard they were pricked in heart and said Men and brethren what shall we do It s said of the Weasel Mustella concipit aure parit ore She conceiveth at the ear and brings forth her young ones at her mouth So the seed of Gods word received in at the eare and conceived there and in the heart bringeth forth the fruit of holy thoughts meditations and devotion and expressions of inward sorrow for sin at the mouth Vse 2 Vse 2 This being the profit of hearing and duty of hearers let us see what to judge Of reproofe 1. of scoffers 2. of enemies to hearing in others first of scoffers at the word c. Secondly of such as hinder and keep back others from hearing as Elymas would have done the Deputy such as are enemies to the spirituall good of soules and shew themselves children of the Devill Who are of the Devill whose office is to make the hearing of the word unfruitfull if he cannot keep them from hearing then he steales the Word heard out of their hearts as the birds pick up the seed after it is sown Luke 8. lest men beleeve and be saved but if he can he will keep them from hearing it herein like the Jaylour who though he suffered his Prisoners to have their hands and feet free yet he keeps the prison doore fast lockt and bard and so long he fears no escape of his prisoners so Satan lets such as he keeps captive it may be to have their hands at liberty to reach out an almes and sometimes their feet to go to Church to hear Prayers saith one but he will be sure to keep the eares Dr. Featly And under Gods wrath which are the gates and doores of their souls fast Yea such are also under the wrath of God 1 Thess 2.16 3. Of such as lightly account of hearing who to discountenance it prefer before it 3. Generally we see what to conceive of such as with whom Satan prevailes so far as either through meer negligence refuse to hear Gods word when they may preferring their ease and sloth or at least to hear it onely of such as are like themselves and will flatter them and are time-servers or through prejudice of the word to hear the voice of a man the Pope forbidding them to hear when yet God calls them to hear as our Popish Recusants or to stop their ears from hearing and lock up that door by breeding in them a contempt at least neglect of hearing not onely by pretending that we all know enough already practice is more needfull
truth to abide with us for ever John 14.16 17. to teach us all things and to bring all things to our remembrance whatsoever he had said unto us This is that Spirit speaking in his word It only must be heard which we are to hear Revel 2.7 11 17 -29. This is the word which we only are to hear Why No Word else will profit us Why In one word No other word will profit us without this no conversion see Jer. 23.21 22 -32. Therefore they i.e. such as God sent not but prophesie false dreames and stand not in Gods counsell shall not profit this people at all onely saith God if they had stood in my counsell and had caused my people to hear my words then they should have turned them from their evill way c. 1Vse For teachers to preach no other doctrine Vse 1. For us preachers to direct us as we intend any good to the poeples soules to lay aside all conceits and inventions and doctrines of men our own and others much more to abandon all Doctrines of devills such as are named in 1 Tim 4.1 2 3. and so generally all other Popish and Antichristian doctrines and to preach onely Gods pure word unto his people Vse 2. For hearers 1 Not to depend on Revelations without the word 2. For hearers to desire only such teaching And therefore not to depend upon the teaching of the Spirit by Revelations Inspirations c. without the word but onely according to it Much lesse upon apparition of spirits out of hell supposed Purgatory or yet heaven Luke 16.29 30 31. 2 To take heed first what secondly how they hear Gods word must be heard as his word 2 To take heed what they hear Mark 4.24 If any speak not according to this word it is because there is no light in them Isa 8.19 20. Yet how can they hear Luk. 8.18 they must hear and received it not as the word of men but which it is in trurh as the word of God which effectually and which only effectually worketh in them that beleeve 1 Thess 2.13 where faith also is required in our hearing without which it profits not Heb. 4.1 2. So long as young Samuel ran to old Eli when God indeed spake unto him 1 Sam. 3.4 5 c. 10.11 he had nothing revealed to him but when he could say Speak Lord for thy servant heareth he had the word effectually made known unto him 3 By so hearing it to approve our selves Christs sheep 3. Let us all by hearing onely Christs voyce in the mouth of his faithfull servants approve our selves to be Christs sheep even by this ear-mark Joh. 10.3 27. My sheep hear my voyce c. Let us not be beat from hearing it by such Popish Wolves as will say unto us as the wicked Jewes to the people He hath a Devil and is mad why hear ye him John 10.20 but let us rather reverently set our selves in Gods presence with Cornelius and say as Acts 10.33 We are here present before God to hear all things that are commanded thee of God It is this word of God only thus heard and obeyed James 1.22 23 24 25. which will save our souls 1 Tim. 4.16 John 5.25 Revel 3.20 And as in the Text. 2 The speciall Object of their hearing 2. But more specially What word was this these here heard and which did wound their spirits I answer That which Peter now spake unto them the summe whereof is in the verse before the Text Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye crucified both Lord and Christ Which is according to that main passage in his Sermon verse 23.24 Him being delivered by the determinate counsell and free knowledge of God ye have taken and by wicked hands have crucified and slain Whom God hath raised up and who verse 33. being by the right hand of God exalted and having received of the Father the promise of the holy Ghost he hath shed forth this which ye now see and hear What Word and Doctrine then was that which so wounded and pierced them It s reducible to these two heads First concerning Christ his natures office glory exaltation and dominion Secondly concerning themselves their sin and wickednesse which thus was discovered reproved and they convinced and deeply charged to be the crucifiers of this so gratious a Lord yea of the Messias who was sent unto them and of their Saviour Note Their former blockishnesse and how they came to be convinced This blockishnesse was great before not to know or acknowledge him whom they seemed so long to look for but so to carry themselves towards the Messias which teacheth us for our humbling that the very sight and presence of God and of the things we seem most to long for as every way satisfactory to our desires is not enough to satisfie us unlesse God do further strike in by his grace and powerfull Spirit But now being thus charged and convinced August in Psal 43 began to think say Alas what will become of us seeing he is so great and glorious whom we have slaine For now they see and are convinced who this Jesus was that he is the Lord of glory which they saw not before 1. Cor. 2. Now they see and are convinced of their vilenesse guiltinesse of wrath of their bloody practices and cruelty as having persecuted murthered an innocent of their base and vile unthankfulnesse against so gracious a Saviour Benefactour and Physician who came to save heale and cure them This was the nature of the Doctrine which so wounded them Whence Observe What Doctrine is like to doe the greatest good Answ That which most advanceth Christ and debaseth man Why 1. let us observe and wisely consider What Doctrine or Teaching is that which is likliest to do the greatest good and which is most availeable to conversion and to the salvation of mens soules Here we may conclude it that it is that doctrine which most advanceth Christ and sets forth his glory and the glory of the Father and which withall most debaseth vilifieth convinceth sinfull man letting him see his filthinesse guiltinesse unworthinesse and inabilities Why 1. Because such Doctrine onely sets forth Christ as Christ as a Saviour as a Surety as a Physician as the sole Prophet Priest and King of his Church and so most glorifieth God and Christ in his goodnesse bounty mercy and in the freenesse and power of his saving grace none of which can so gloriously and fully appear as when mans sinfulnesse polution of nature his guiltinesse unworthinesse and impotency is according to truth and the evidence of Gods word laid open to the full 2. Because without such doctrine man will never come to know either God Christ or himself aright whithout such knowledge no salvation because no true or through humiliation self-denial conviction faith c. Vse 1
which is also on our behalf most needfull for as we are miserable and stand in need of mercy so also helplesse yea wholly impotent unable unfit yea unwilling as of our selves to convert or come to Christ Our need of Gods power in our conversion 1 Cor. 1.23 we must be drawn if we come at all our hard hearts must be changed prepared made willing that so Christ who to the Jews is a stumbling block and to the Gentiles foolishness may be made unto us which are called both Jews and Greeks the power of God and the wisdom of God There is a yoak on our necks which God onely can take off Hos 11.4 by drawing us with cords of a man even bands of love God must prepare us for faith and grace by removing all blocks which lie in our way and that prejudice which wee generally have of Christ and take from us the stony heart We are dead in sin and trespasses and no less power is required then that which raised Christ himself from death Joh. 6.44 Ephes 1.19 20. Rom. 8.11 We are under darkness yea under the power of Satan and to turn us from darkness to light Acts 26.18 and from the power of Satan to God requires the power of God Nay when we are turned 1 Pet. 1.3 4 5. we stand in need of the same power of God to keep us through faith unto salvation Conversion not wrought all at once Now this work of Gods power is manifested also by degrees and in a certain order whereby he brings those he loves from nothing to something from infidelity to faith 1 By driving them out of themselves and by self-denyall 2 By bringing them to true contrition and other further grace 3 And so by these and other preparatory works but by some preparatory works to through conversion and to true faith which faith and grace of conversion is not wrought all at once in one instant at least it appears not in any all at once nor is it wrought alike soon or late in all but as the Baptist was to prepare the way to Christ as to the onely City of Refuge by filling every valley and bringing low every mountain and hill so Gods messengers make way for his coming in the spirit savingly and powerfully by preparing the soul for Christ that is by pricking and wounding the conscience by casting down all high thoughts in men by humbling them first and then by raising them up by hope c. This work of power then would be traced from its highest originall also The order and steps of conversion which is double Know we then that the order and degrees by which the grace of conversion and of faith as it depends on power is wrought may be considered two ways 1. There is an order in regard of the persons and means working it 2. In regard of the work it self SECT 2. The persons and means used in Conversion 1. In regard of the persons and means working it It is originally from God 1 THis grace as all other grace is originally in from God and so comes to be wrought in us in a certain order by himself yet not always without means but in and by the use of his own Ordinances and by the Ministery of such persons as he pleaseth to imploy in the dispensation of his ordinances The summe is this 1 The Father 1. God the Father is first in order who is said to draw such as by him in love are given unto Christ to save John 6 37-44 Jerem. 31.3 Faith being therefore called the faith of the operation of God who raised Christ from the dead Vse Therefore not from us Coloss 2.12 It not being of our selves Ephes 2.8 or originally from us as if we first beleeving moved God to elect us We are his workmanship Ephes 2.20 2. Next is God the Son 2 Son Hebr. 12.2 Vse Christ saveth by power as well as merit who works Faith and Conversion also For whatsoever the Father doth the Son doth likewise Joh. 5.19 Christ is a Saviour not onely by his merit but by his power himself not we applying effectually what he hath merited else he were but an half Saviour 3 Holy Spirit 3. Now the Father and Christ shew their power by the holy Ghost or Spirit of them both which we know was in visible signes on this day of Pentecost given by the power of which these many here were converted and faith given to them it is therefore called the Spirit of faith 2 Cor. 4.15 and by it faith is given of God Vse Therefore it is a free work John 3.8 1 Cor. 12.9 Whence it is that all that hear the word of Faith do not beleeve the Spirit is a free worker herein like the winde blowing where it listeth And the whole work of conversion must from these authors and workers of it needs be acknowledged to be a work of such power as far transcends the power of nature Vse of all This work is 1. Divine and not of man John 1.13 and of mans supposed free-will as if a man from the birth or otherwise wanted a naturall and bodily hand or eye who could give it him but the God of nature So who can give faith which is the hand and eye of the soul but God onely And all these three Persons had their work in the conversion of these Jews Luke 24.49 Acts 1.4 5-8 It is therefore a sure work 2 Sure as depending on 1 the Fathers Love 2 Sons merit 3 Power of the holy Ghost Now the Spirit or the Father and Son by the Spirit all whose power is one works this grace of Conversion and applyeth grace and faith to the soul either more immediately or mediately by the word and Ministery of it The Spirit works conversion either Immediately as in elect infants dying 1. Immediately as in elect Infants dying in their infancy where though the chief work shewed on them be a work of mercy and of free imputation yet their natures are sanctified and changed by the infusion of an habituall principle of grace wrought by the Spirit without which they could not enter into heaven But of this formerly The like we say of such elect ones as are born deaf and dumb or By means by the word 2. The Spirit ordinarily works not but by means and begets faith and grace by the ministery and preaching of the word as here Act. 2.37 Rom. 10.17 Faith cometh by hearing and hearing by the word of God i.e. by the command ordination and appointment of God Isa 59.21 which therefore carryeth along with it his power and blessing so that though conversion may seem in Scripture or other wise to be ascribed to divers other things as 1. to the Sacraments Conversion is not wrought but by the word that of Baptism especially called the washing of the new birth 2 to voices from heaven 3. to
visions and dreams 4. to the constancy of the martyrs sufferings 5. to Miracles 6. to Afflictions yet these all are to be considered onely either as Preparatives to conversion and furtherances of the work of the word and Ministery and not barely or as seals and confirmations of the truth of Gods promises made known and propounded in and by the Word 1 By the Sacraments 1. For the Sacraments they for their efficacy especially come in the order of nature after faith to confirm and strengthen the same the Sacraments seal and assure onely that which the word promiseth and that is Christ upon the condition of faith and repentance and so he is promised and truly offered in the Word and Sacraments both to good and bad Men grown professe faith and repentance before they be admitted to Baptism and so beleeving are baptized Mark 16.16 Infants within the Covenant promise so much by their sureties which if coming to yeers they perform not then they receive Christ onely sacramentally specially not by Baptism and retain onely the external sanctification of Baptism a subsequent faith is required of them when they shal be capable without which they have no internall effects of sanctification by the Spirit The change made in the soul is not by water or by the bare work wrought in Baptism but by Faith and that is the effect of the word Christ is the substance life and vigour of all Sacraments whom therefore no unbeleever doth receive now Christ and his Spirit are not divided he is not received without his Spirit nor but by his Spirit given by the word which is the ministration of the Spirit Vse Not to trust to Baptism or Profession without faith So that Baptism works not of it self without the Word and Spirit which for Vse doth teach us not to ascribe too much to outward Baptism or Profession without true faith and the effects of the word on our souls and in our lives so that we may say of Baptism as was said of Circumcision Rom. 2 25-28 29. It verily profiteth if wee keep the Law else it becomes no Baptism true Baptism is that of the heart in the spirit 2. Some are said to be converted by voices from heaven 2. Not by voyces Aug. Confes l. 8. c. 12. as S. Austin tels us of himself that by a voice from heaven saying to him take up and read he being by Gods providence directed to the place in Rom. 13.13 14. Not in chambering and wantonnesse c. was throughly converted as his friend Alipius by reading the next words Rom. 14.1 as formerly hath been mentioned And wee know for certain that S. Paul Act. 9. was by the voice of Christ from heaven converted But Saint Austin was not ignorant of Gods word which hee had then by him and was not unacquainted with his will Therefore being formerly a wanton and having much strife within himself and shewing a lothnesse to leave his pleasant sin this voice prepared him to yeeld more reverence and obedience to the word known which in effect though read by him yet being thus by divine providence directed to this passage and it by this means specially applyed to him and his present occasion the perfecting of his conversion formerly begun was thus effected by the power of the Word Vse Not to depend on immediate teaching from heaven or Hell Yet as wee now are not to depend on this manner of immediate direction from heaven so if it did not confirm to us the doctrine of the Scriptures neither it nor any doctrine brought us by voyce from Heaven or Hel would prove effectuall to work faith or to convert But though such voyces should teach us the same truths which the Scripture doth wee are not to depend thereon See Luke 16.27 28 29 30 31. The like wee say for Saint Paul's conversion hee knew what doctrine hee persecuted but beleeved it not till now howsoever it was Christs voice and word which changed him and his conversion was further perfected by the preaching of Ananias to him 3. Not by visions and dreams 3 Some mens eares are opened and their instruction sealed in a dream in a vision of the night c. and so are withdrawn from their purpose yet it is the word of the messenger an interpreter one of a thousand which makes all effectuall see Job 33.15 16 17 c. with 23 24 c. 4 Some have been converted by seeing the constancy of innocent Christians in their sufferings 4 Not by seeing the constancy of Martyrs Euseb l. 4. c. 8. and their rejoicing to suffer for Christ as Justin the martyr witnesseth of himself in his Apology to Antoninus But this was onely an occasion sanctified of God to him and others both then and of later times to sift enquire into that truth which they knew not before by vertue of which when by the teachers thereof they were acquainted with it they were converted as Lactantius also sheweth so that we are hence taught not to judge of truth simply by mens sufferings for no true conversion wil alwayes follow thereupon but of their sufferings by the cause and truth for which they suffer 5 Not by miracles 5 So Christ wrought many Miracles upon the sight of which many believed on him but what did they believe the word taught by him which formerly they did not rellish Miracles were not without the word they onely made way for it The word by the Spirit did truly and effectually convert them when once they were convinced by the miracle that it was the very word of God the miracles onely occasioned their convesion 6 Afflictions often are the occasion of mens conversion 6 Not simply by afflictions Anno 496. See Doctour King on Jon. lect 40. as well as miracles so Clodoveus a French King upon a great discomfiture was converted to be a Christian but he was first instructed by his Lady Crotildis and moved to embrace the Christian faith The like we see in King Manasseh 2 Chro. 33.11.12.13 Then he knew that the Lord was God he knew him before for the Lord spake to Manasseh and to his people but they would not hearken as verse 10. onely afflictions brought him to acknowledge God and to be convinced that it was hee whom hee had to deal withall and to hearken to his word and obey it by repentance So David before he was afflicted went astray but now saith hee have I kept thy word Psal 119. Hee knew Gods word before but now hee kept it This wee see in divers others on whom Gods word hath not its powerfull work in humbling them till some grievous crosse losse sicknesse or danger come to second the word and to occasion a more serious consideration and use-making of it all which work in and by the power of the word In all the forenamed instances Conversion is from the power of the Word and from other things onely
occasionally And that it may further appear that Gods power goes along with the Word preached and heard wee will briefly shew this first In the persons who preach and hear secondly in the work of the Ministry it self and in the order thereof The power of which is further shewed 1 In the persons of Preachers who by the power of God are 1. Called 1. There is a power goes along in the very calling and sending of Ministers their calling and abilities are from Gods power When Christ called Peter and Andrew James and John from their fishing trade Matth. 4.18 19 20 21 22. was there not a secret power drawing them to leave both ship and father Zebedee and to follow him but especially in calling Matthew from that gainfull trade the receit of custome Matth. 9.9 who forth with arose and followed him so in calling of Paul to be an Apostle and after when the holy Ghost said Separate me Barnabas and Saul c. Acts 13.2 Men may not arise from their ordinary callings and thrust themselves into the ministery unlesse God more immediately and extraordinarily do call them as Christ did these named where to his authority he adds inward power to obey Men may not then thrust in themselves into the Ministery as of themselves that power and authority belongs to God and Christ to call them 2. Inabled with gifts 2. Men even the best are of themselves insufficient to these things and unable to discharge such a weighty duty what through bodily what especially through spirituall defects and inabilities but yet God enables such as he calleth and makes them able Ministers 2 Cor. 3.5 6. Vse c. who therefore are taught not to trust to their own gifts studies and endeavours men so doing fail most of all as might by instances be shewed 3. Made willing and encouraged 3. Men often are unwilling by reason of the greatnesse and danger of the task to undergo or undertake such a great difficult and hazardous work as we see in a like work how unwilling upon this ground of inability Moses was to obey Gods call but see Exod. 3.11 12. and 4.10 11 12. Jeremy was foretold of such things but strengthened and encouraged against them see Jer. 1.6 7 8 9 19. And when he was by discouragements ready to give over Gods spirit quickned and set him to his work again Jer. 20.2 From this power it is that godly Ministers do so constantly holdout and still preach for all their discouragements and that they dare oppose and reprove even great ones for their sins as John did Herod who if either they resist the word or hate and persecute their reprovers for their faithfullnesse they so doing do resist the power and spirit of God in them and the ordinance of God There is a wisedom and spirit by which these speak which the ungodly though learned otherwise are not able to resist Acts 6.10 In a word when Christ sent his Apostles to preach to the Gentiles saying go teach all nations and it is premised Mat. 28.18 19 All power is given unto me in Heaven and in Earth which was spoken for their encouragement who had a mighty work in hand the Conquest of nations to Christ and were to meet with the wisdom and power of the world to withstand them 20. This promise is extended to us even unto the end of the world 2 For hearers 2. Of hearers whose 1 Hearing or willingnesse to hear is a work of power first It is a work of power that men come to hear being called It is God that humbles them and gives them an heart to do his will in obeying even the commandment of godly Magistrates therein as 2 Chron. 30.11 12. That some being called by the bell or otherwise come to church to hear Gods word especially as Gods word and as in obedience to him with desire of profit as verse 8. when others having the same call refuse go to cards drinking walking abroad or to a Masse in a word refuse to come It is not from any power of mans will but from the spirit of God moving the heart of the one effectually and leaving the other to their own hardnesse who as Popish and profane Recusants now being by Moses the godly Magistrate called on refuse obstinately saying we will not come up which Numb 16.12 Vse by the way 1 shews The justness of Gods judgements on all such Recusants being given over to their hearts lusts and 2 teacheth all such to acknowledge his power and mercy to them whose hearts tell them they come to the hearing of his word in obedience and with desire to profit thereby 2 When men thus lend their presence 2. So their attending yet it is God onely who by his Spirit opens their hearts 1 to attend as he did Lydia's Acts 16.14 So that it is a signe when men do not attend to the word which they hear that corruption and Satan is strong 2Vnderstanding of the word 2 To understand the Scriptures which otherwise they could not though delivered to them by the mouth of Christ himself Those to whom he expounded in all the Scriptures the things concerning himself stood in need that he should also by his power open their understandings that they might understand the Scriptures Vse See Luke 24.27 with 45. So that men must not so much trust to their own piercing wits and understandings in their giving the sense of the Scripture or expounding the mysteries of Religion especially those deep points of Predestination and Election 2 This power is shewed in the effect of the Ministery 2. And so we come to see Gods power in and by the Ministery who by his Spirit goes on with his own work and makes it powerfull to conversion as 1 Cor. 3.5 6 7. 2 Cor. 3.3 whosoever be the Planter yet it is God who by his Spirit gives the blessing and increase Whatsoever be the pen yet it is God who by his Spirit writes with it It is Gods ordination yea and power by which hearing faith and obedience cometh Rom. 1.16 10.17 All which should teach us 1 to magnifie the ministry of the word even in the mouth of weake man if otherwise faithfull as Gods power to salvation And 2 to see and try our selves whether it be so powerfull in us or yet have such a powerfull and saving worke in us as it hath in many others SECT 3. The order of the work of Conversion and first of the Law 2. The order of Conversion in regard of the work it self The popish order disallowed ANd thus we come more particularly and neerer to the work it self and to shew in what order God by his word doth work conversion and beget faith in us Schoolmen and Papists make three degrees of penance or of repentence 1 Compunction 2 Confession 3 Satisfaction the first is of the Heart the second is of the Mouth the third
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
see the glory of that calling 2. To magnifie the preaching of the word 3 To prefer Christs spiritual presence in the word and Sacraments and are hence taught all of us first To magnifie the preaching yea also the faithfull Preachers of the Gospel though they be men like to our selves and of like infirmities as instruments of Gods power in the conversion and saving of soules as also secondly not curiously to wish or dreame of Christs bodily presence either by conversiing on earth againe as do the Chiliasts or to thinke he cannot be effectually present in the Sacrament unlesse corporally either by Transubstantiation or Consubstantiation No his spirituall presence both in Word and Sacrament by his blessing is more profitable to us c. 2 Cor. 5.16 SECT 3. Why mens conversion is often so long delayed Question 2. Why doth God often defer the conversion of men Quest WHy doth God so long deferre the conversion of his Elect and suffer them to go on so long in sinne before they come to faith and true repentance Answer 1. For his own glory Answ I answer This he doth first for his own glory For the glory 1. Of his power first of his power in so easily subduing the obstinacy of mans will which hath so long hardened it selfe in sinne which will appear wonderfully in the conversion of the Jewes And so he sheweth it is only in his will not in mans will that men are converted otherwise it is most likely that these converts in my text should have repented when Christ preached to them himselfe Secondly of his Freedome and to shew his Spirit is not tied to persons 2 Freedom nor times but like the wind blows and workes freely when and how it listeth Joh. 3 8. Thirdly and especially of his mercy 3 Patience his long-suffering and patience which is more resplendent in and toward such See 1 Tim. 1.13 14. Rom. 11.30 31 32. Answer 2. For their humiliation 2 God thus often doth for the deeper humiliation of such Converts as 1 Tim. 1.15 16 17. And that they might have their mouthes for ever stopped See Rom. 3.19 20 c. 25. Vse 1 Vse 1. It refutes the conceit of such as think it in their power to repent when they will To refute mens practice And to confute the opinion of such as thinke men may accept or reject grace at their pleasure who accordingly deferre repentance upon presumption that at more couvenient time they will convert and return to God Yea it confutes the opinion of such as think the power to accept or reject grace is in themselves Indeed I may say the power to reject grace is in them when God leaves them to themselves as often as he doth leave these presumers otherwise not as in these Jewes But I cannot say that to accept of grace is in mans power till God work it effectually in him though even then for the subject it be man that doth accept of it onely the power yea and will nay the deed and work is from God and his effectuall grace No means prove effectuall or availeable till Gods appointed time doe come no not the preaching of Christ himself why else were these why we no sooner converted why are not the Jewes to this day as yet converted and many of us who have lived long under the means not at all Vse 2 2. This yet teacheth us not to despair of any sinners conversion in this life To despair of no mans conversion here on earth God suffers many long yea some till the very last as the Thiefe on the Crosse and then and not till then shewes them mercy seeking or intending his own glory by that means Thus we doubt not neither question the conversion of the Jewes in Gods fit time we have his promise and he can and will in his own time graffe them in again Rom. 11.23 And we conclude the like concerning such particular persons among our selves as he within himself purposeth to call though we have it not made known unto us who they are therefore we will despaire of none while they live Vse 3 Not to neglect the present time 3. It may yet excite all not to neglect Gods time so farre as we know it or any opportunity of hearing the word by which God converts There is greatest likelihood of conversion where the word is preached for now in the time of the Gospel is the accepted time and day of salvation 2 Cor. 6.2 Other times God may winke at as he pleaseth Act 17.30 but now he commandeth all men every where to repent Know we then our time which is the present and leave we the rest to God Let us take the first next or rather the present opportunity step we in when and so soon as we see the waters troubled John 5.4 which being but at a certain season let us not lose the opportunity seeing there is much time in a little opportunity Luk. 19.42 34. Oh that we would but know then the time of our visitation which many or most of the Jewes did not know though these here in my text did Oh that young men would know that their best and fittest time now that they enjoy the Gospel is the time of their youth Eccles 12.1 That such as have lost so much time of the Gospel and of their age would now at length know the time Rom. 13.11.12 that now it is hight time for them to awake out of sleep The night is far spent the day is at hand said Paul to the Romans but I may say to many Christians among us The day is far spent with them and the night is at hand the night of the Gospells removall from us or at least of death Verse 13. Let us therefore cast off the workes of darknesse and put on the Lord Jesus Christ Luk. 19.13 Revel 1.1 23. Pro 1.14.10 28 Let us know also that there is a time when God will shew no mercy when he will leave men in their hardnesse In a word a period of his patience when no prayers will be heard Vse 4 4 If any have been late commers in as these here who neglected Christs preaching a long time For late commers in 2 Cor. 7.11 Acts 2.41 42 45. let us learne with the Corinthians to be more zealous and of these here likewise who continued stedfastly in the Apostles doctrine and fellowship and conversed devoutly and charitably together selling their possessions and goods parting them to others in the zeale of their love as every man had need To redeeme their time by greater zeale Let us think how much time we have lost how long we have done service to our lusts and to Satan how far we are cast behinde others how much holy knowledge and good experience we might have gained if our time had been better spent how much glory we might have brought to God and withall how
they heard this Where is first the Act of hearing VVhere 1 The Act of hearing which implyeth preaching Rom. 10.14 15. Secondly The Object what they heard First Hearing implyeth teaching and preaching as here Peter preacheth and they hear and how shall men hear without a Preacher saith Paul and how shall they preach except they be sent first of God So that we have here to note Note 1. The power and efficacy of Gods VVord First the power and efficacie of the Word of God preached Secondly the profit and good fruit of hearing it aright Peter speaking onely in the outward eare they that heard are pricked in the heart and by further hearing are fully converted 1. The word of God is a powerfull word because soundly taught and wisely applyed as here we see where not onely for number three thousand but for quality scoffers mockers yea persecuters were converted by it so the like afterwards and in some measure to the end of the world No word of man no not in the mouth of the most eloquent Oratour can worke such effect as this doth In changing the effections and verting soules Acts 26.18 this hath a power on the soule not onely to move the affections but to change them to renew them to convert them and turn the soule to God from death to life from darknesse to light by opening of the eyes yea from the power even of hell Psalm 19.7 of the very Devill himselfe of Satan unto God The law of God converts soules and changeth stones into bread yea flesh base metall into pure gold beyond all Chymicall transmutation turning beasts into men yea beasts into men in which regard the Church differs from the Arke of Noah a type of it in other things for there the beasts that entred into the Arke received no chainge nor alteration but if they went in uncleane wilde and savage they also came out uncleane wilde and savage but in the Church of God where Gods word is powerfully taught it is not so with every one we come in unclean but go out clean we come in wilde we go out tame we come in wolves lions vultures we goe out lambs deere and doves we come in beasts and go out men yea new men regenerate as one well noteth Here it might be shewed how that by the power of one text only some hath been converted Iun. in vita as Junius reclaimed from Atheisme by casting his eye on Job 1.1 Saint Austin See Dr. Featlyes sermons on this text by taking up the Bible and reading the first place he lighted on which was Rom. 13.13.14 not in gluttony and drunkennesse not in chambering and wontonnesse c. was fully converted from his wantonnesse yea his friend Alypius desiring to peruse that place and reading the next words Rom. 14.1 Him that is weake in the faith receive you besought Saint Austin to strengthen him in the faith and he became a Convert also And I beleeve if every one would tell their experiences in this kind and how the word either at first or since in their anguish distresse temptations hath strengthened comforted and upheld them we should â—eed no other proof of this truth But whence hath the word this power Not from it selfe 2 VVhence hath it this efficacy from God and his spirit Psal 149.6 7 8 9. but from the Author which is God who when and where he pleaseth maketh it powerfull and effectuall by his spirit accompanying the same It is a two edged sword and cuts both wayes as God shall please to weild and use it either to wound or prick savingly like the Surgeons lancing-knife or to wound to death like the sword of an Enemy but we speake especially of the former work of it whereby it shewes it self quick and powerfull Heb. 4.12 whose instrument it is sharper then a two edged sword piercing even to the deviding asunder of soul and spirit and of the joints and marrow being a discerner of the thoughts and intents of the heart And so it is called the power of God to salvanion to every one that beleeveth Rom. 1.16 that is Gods powerfull instrument by which he worketh faith in men and converts their souls Now as the instrument hath no power of or from it self but onely a fitnesse thus or so to be used and workes in and by the power of the chief workman working in the power of him the principall Agent as the steele with which the Load-stone is capped so it is here The sword cuts not without a hand to weild it and then it cuts according to the power strength and will lesse or more of him that useth it so the word or words of the Preachers being quantity have no efficacy of themselves or considered as a sound or beating and dividing of the ayre but as it is an instrument of God appointed and sanctified to produce such great effects so that the power is from Gods Ordinance and not from the word of the Preachers who by the sounding of rams hornes made the walls of Jericho fall down â—nd by vertue of â—is ordinance as did the rammes horns of old Moses rod in dividing the sea which sounding was rather a signe at which then any cause by which the walls fell even as Moses his rod by which he smote the Sea had not that power in it selfe but by vertue of Gods appointment Moses smote with it because God had so commanded but God did the worke And though the Word preached work after another manner yet the worke done by it whether it be conversion comfort pricking melting bruising c. is from the effectuall power of God and of his Spirit who doth the deed 1 Cor. 3.6 so that Paul may plant Apollos may water but it is God that gives the increase and so the Word is compared to a sword and hammer which bruiseth Jer. 23.29 Isa 55.10 Acts 2.1 3. to a nayle which pierceth and to fire which melts and mollifieth to a mighty winde and thunder which shakes the heart of the stoutest Thus here Gods Spirit being like water both for abundance and strength poured out in the signes of a rushing mighty wind and of fire makes the word of Peter and others thus powerful the power of which spirit shewed it selfe not onely in the tongues of the Preachers but in the hearts of the hearers so afterwards the Apostles being armed with the promise of this power Mat. 28.18 19 20. are sent out to all Nations to convert them which thing they also did but who a few men of no account of no learning some of them of no authority or state whom Kings of the earth whom with these chains comming out from their mouth as is fabled of Hercules Celticus they did binde and bring into subjection under Christ Bodin de rep lib. 4. cap. 7. So wise Philosophers and the learned the proud and refractory but by what meas and
Gen. 3.15 and that both on the behalf of the Jews to whom he was made known by promises sacrifices and types as we know and also of us Gentiles Isa 42.1 4 His Exhibiting of Christ to the world in the fulnesse of time 4 The Exhibition of Christ in person by incarnation Gal. 4.4 Joh. 3.16 when the two natures divine and humane were in the womb of the Virgin united into one Person the humane assumed into the unity of the person of the Son of God 5 As our surety by imputing our sin to him 5 Gods imputation of our sinnes to him as our surety who was therefore made under the Law Gal. 4.4 and our Champion to maintain our quarrel against Satan that braving Goliah and all other enemies as well as to discharge our debt with God which Imputation was yet of force to them who before his Incarnation believed on him the Messias to come as well as to us as those other effects of his love which follow 6 His making him a Sin offering also for us and a curse 6 As a Sacrifice for us Gal. 3.13 2 Cor. 5.21 whose death was an expiatory sacrifice he carrying as our sinnes so our griefs and sorrows Isa 53.3 and 12. Heb. 9.26 28. Herewithal we may consider the sufficiency of this his sacrifice yea the efficiency of it seeing he offered it by the eternal spirit Heb. 9.14 and his blood was the blood of God Acts 20.28 All sufficient 7 Gods acceptation of it 8 with his invitation of us to partake of it 7 Gods Acceptation of it as sufficient for all and efficient and effectuall for the elect Matth. 3.17 and 12.18 Ephes 5.2 the Kingdome of heaven being thus opened 8 His Invitation of us hereupon and Calling us by the preaching of the Gospell to faith and to Conversion which Gospell he freely according to his eternall love and purpose sends so to one place as at the same time not to another Act. 16.6 7. c. See for this his invitation 2 Cor. 5.19 20 21. Isa 55.1 2 3 c. 9 His acceptation of us by vertue of it 9 His Acceptation of us the elect who do believe by vertue of Christs Sacrifice and for his Sonnes sake in whom he hath made us accepted Eph. 1.6 or which is all one in effect his imputation of it to us and of all his benefits 1 Cor. 1.30 31. 2 Cor. 5.21 This implies Remission or the not imputing of our sins to us 2 Cor. 5.19 and then the imputation of his satisfaction righteousnesse and obedience All these are meere acts of Gods Love most free and depend on no condition in us unlesse you will say the last named which requires faith as a condition before the Love of his good pleasure become also the Love of his Complacency concerning which I list not contend 10 His reall Communication of saving grace to us 10 Lastly as depending on all the former there is Gods Communication of all grace unto us the grace of effectuall calling Conversion faith and other saving graces which is done by the power of his spirit Christ being a Saviour both by the merit of his death and efficacy of his grace and spirit whereby Christ comes to be formed in us Gal. 4.19 and we are made to partake of the divine nature 2 Pet. 1.3.4 But this belongs to his power Vse To shew us 1. the freenesse of his grace The Vse of what is said shall be briefly to take notice hence of the 1 freenesse 2 firmnesse 3 fountain of all grace in us call it Conversion Faith habituall and actuall holinesse or if you will of the whole work of our salvation 1 These are free gifts and benefits grace in us depends originally on Gods Grace that is his free love and favour to us being all of them effects of his Fatherly Love which in him is an act of his goodnesse not of Justice as if deserved or procured by any thing done or foreseen to be done by us 1 To humble us Which teacheth us 1 humility not to ascribe any grace to our selves any worthinesse any thing which might move God to elect us before others or in his eternal Predestination to prepare grace for us or to bestow it upon us in the temporall dispensation of it 2 To make us thankfull 2 Thankfulnesse in the acknowledgement of his free grace in our free love of him who first loved us and in a free consecration of our selves wholly to his honour and service But of these more fully * In notes on 1 Cor. 1.30.31 pag. 255. c. pag. 85. c. 2 The firmnesse of his grace to assure us of our perseverance else where 2 These benefits are firm also as depending on God and on his love not as yet to say power and not on us or on anything in us and so as the freenesse of his love prevents our pride so the firmnesse of it or fears of falling away assuring us of our finall perseverance in grace once truly received which flows to us from such a spring as never drieth up And so the Originall of all grace in us well considered prevents our errour c. 3 The fountain of all grace 3 We are hence taught and directed whither to go for true and saving grace for conversion faith and all other grace The Fountain of all is in heaven in Gods free love so that though we may and must use the meanes of grace the word preached and other ordinances of God yet we must not rest in them These are but streams leading to the fountain for our direction that we take not up with the means and being separate from the free grace of God in Christ they are but empty cisterns The word ministers sacraments may all say faith the grace of conversion perseverance c. are not in us One main reason why many misse of grace of faith other benefits is because they seek them from the meanes only from the minister his person or from themselves and their own indeavours in which they rest and with which they take up But we are hence directed to begin at Gods love to look first to God in Christ then to the meanes First to Gods love then to his power so to use the meanes as from Gods power in and by the means to expect a blessing yet first and withall to pray earnestly and to beg the blessing from God and from his free grace And thus of this work of Conversion as it is an effect of his love CHAP. X. SECT 1. Of the Order of Conversion as it is a work of Gods power and that in regard both of the persons and means working it as also of the work it self 2 Conversion is also an effect of Gods power BUt we are chiefly to consider this grace of conversion and so of faith as an effect and work of Gods power and effectuall grace in us
is of the Hand in and by works but because they explain themselves dangerously in these and because a reprobate may have them all as well as their converts for all three were in Judas I leave them The order noted which some others observe Others much better make the order this by reducing the whole work to these six heads 1. This trouble of minde and conscience upon sight of sin and misery 2. Consultation hereupon what in such case to do 3. To be broken-hearted humble and contrite 4. Secret desire of forgivenesse with confession of sin and hope 5. Forsaking of all and highly prizing the pearl of the Gospel 6. Application of Christ and his promise Thus that worthy Divine old Mr. Rogers See also who list Mr. John Rogers of Faith Seven Treatises Treat 1. Chap. 4. Treat of the Christians Apparelling by Christ part 3. Sect. 73. on 1 Cor. 1.30 pag. 117 c. Chap. 2. I have also my self endeavoured to shew how faith is wrought and from thence discovered many mens false faith Onely now I will briefly note thus much Before the grace of Conversion and Faith be fully wrought the Spirit works orderly by the word assisted as is said sometimes by Miracles Afflictions c. so that there is first a work of the Law then of the Gospel not but that the Gospel hath also some work on the soul like unto that of the Law which therefore so far I refer to the work of the Law if not of Moses There is a double orderly work of Gods power both of the Law and Gospel 1. By the precept Mark 11.15 yet of Christ The Law then yea and so the Gospel hath a work 1. In and by the Precepts of it as when it saith Thou shalt have no other gods besides Mee and so in the other Commandments Yea so also the Gospel Repent ye and beleeve the Gospel and so it works on the understanding 2. In the Sanction of it 2 By the Sanction Gal. 3.10 Deut. 27.26 whereby it is established and a curse annexed to the breakers of it Cursed is every one that continueth not in all things which are written in the book of the Law to do them So faith the Gospel Except ye repent ye shall all perish And Hee that beleeveth not the Son Luke 13.5 shall not see life but the wrath of God abideth on him Joh. 3.3 6. And thus it works on the Conscience By both which works men are brought under the spirit of bondage brought to self conviction and beat out of themselves despairing wholly of themselves or of any help or succour from their own wisdome righteousnesse holinesse power The distinct works of the Law The distinct and 〈◊〉 works of the 〈…〉 1 Revealing of sin 2 Increase of sin and orderly proceeding of it I take to be this whereby it makes way for the mercy of the â—â—â—â—â—el This it doth 1 by revealing sin which formerly lay hid Rom. 3.20 2 By increasing sin not but that the law is holy but this it doth accidentally through our corruption for the commandment once coming to the conscience and shewing its spiritual nature sin which lying in the heart as well as in the outward man was thought to be dead reviveth Rom. 7.9 and taking occasion by the commandment Vers 11. deceiveth us and thereby slayeth us and worketh in us all manner of lust when the commandment cometh sin aboundeth and appeareth to be sin yea out of measure sinfull This the law doth in and by the precepts of it 3 Causing of wrath 3 By causing wrath that is by revealing foreshowing and threatning of wrath convincing the soul thereof and shewing God to be truly angry Rom. 1.18 that his wrath is revealed from heaven against all ungodlinesse and unrighteousness of men and against theirs in particular 4 Horrour and fear 4 Hereupon follows horrour and amazement through fear of this wrath and of the Justice of God The soul is at a stand the hammer of the Law hath given it such a blow that it is dazzeled confounded and knows neither what to think of it self nor what to do as it was with Saul posting to Damascus yea it with Belshazzar see 's the vengeance written and the hand-writing of condemnation against it self apprehending nothing but some fearful and sudden wrath ready to befall it so that it begins to quake and tremble as he did in the midst of his jollitie in an expectation of some fiery indignation his life even that of his soul hanging in doubt before him fearing day and night as having no assurance of it and having nothing in his eye but his sin the cause of his fear and damnation and death as the wages and fruit of his sin which seeing God hath him in chase he knowes not how soon or suddainly it may befall him And this is that spirit of fear 2 Tim. 1.7 Rom. 8.15 and of bondage spoken of in scripture Heb. 2.14 5 Sorrow and griefe 5. Now with this or upon this apprehension of cause of fear there goeth or followeth sorrow wounding pricking of heart stinging of conscience and present feeling of hell torments lesse or more For what is painfull when it is present is not without pain in the certain expectation of it as on the contrary a man may and the true Christian doth even under affliction rejoyce in hope of glory so these I speake of do sorrow and feel sensible grief in the fear of hell the soul is wounded pierced and stabbed as with the point of a sword hell is already begun in the conscience which saith I have thus and so sinned against a just God and damnation is my portion and thus the curse of the Law particularly seizeth upon the soul 6. Self-despair 6. This is accompanied with self-Judging and through a sight of its own inability to help it self with self-despair also whereby the soul lies plunged as a bull in the net and by striving is more intangled seeing its own help-lesse and so hope-lesse condition lying in bondage under the fear of death and of eternall wrath Now this as the three former is as from the Sanction of the Law and curse annexed and denounced to the breach of it so especially it flowes from the conclusion of that practicall syllogisme spoken of which conscience makes where is both self-judging an act of conscience and affections sutable stirred up in the will and soul 7. Consultation and a driving of a man out of himself 7 Now this desperate condition of the soul makes it it may be but alwayes with those whom God will convert look about to see as it were if any help or meanes of help be neer and causeth a consultation and an inquiry after them if possibly there may be cure as in these here in Saul or Paul and in the Jaylour and this I make also a work of the Law and of natural conscience the law being
from him Or otherwise as is said by a good but ungrounded conceit of thy self and of thine own estate being alive before the Law come closer and neerer home to thy conscience thou thinkest thy self safe and in good estate Rom. 7.8 and apprehendest no danger or judgement as belonging to thee but onely to others But in a word know and remember that though thou be thus partiall towards thy self yet God is not as hath been said though thou hide cover and conceal thy bosom sin neither searching it out thy self nor suffering the word to search thee yet God will search thee and finde it out Thy safest way were to judge and condemn thy self that thou mayst not be condemned and judged of the Lord and to imitate the poor and humble Publican who smote on his brest and heart confessing and craving mercy for his sin and to beware of the proud Pharisee his self-justification 5. Flattery of soothing Prophets 5. And as part cause of the former beware of smoothing and flattering teachers who howsoever sometimes they may make a flourish and declame it may be against sin and tell of Gods judgements yet they will have a care that they come not so neer as to offend thee or to touch thee in thy speciall sin if especially thou be one in place or who mayst come even with them again These men heal before they hurt and what stings others the faithfull servants of God have left in the mindes and consciences of any they seek to pluck out and to heal the wound with their oyly words being like the false Prophets of old of whom and of the Priests it was said They have healed the hurt bruise or breach of the daughter of my people slightly saying Peace peace when there is no peace Jer. 6. v. 14. And when Gods deerest servants tell the people of particular judgements belonging to them and so by wounding and pricking their consciences bring them on in a good way towards repentance these flattering Prophets strengthen their hands that they should not return from their wicked wayes by promising them life Ezek. 13.22 onely wounding and making sad the heart of the righteous whom God hath not made sad In this case I must say to you if you would be pricked and savingly wounded for your sins as the Lord in another case said to the Kings of the Nations Therefore hearken not ye to your Prophets nor to your Diviners c. for they prophesie a lie unto you to remove you far from your Land and that ye should perish Jer. 27.9 10. and Jer. 29.8 6. Lastly 6. Vnbelief take heed of unbelief want of faith to beleeve Gods true Prophets when they tell you of the danger of your sin keeps you from applying the threatnings of God to your selves so that you reap no fruit by the word but though fairly warned and called to repentance with hope of mercy perish through your own unbelief in his wrath as it was with those of the old world whereas Noah himself by faith being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house Hebr. 11.7 So wee read of Enoch Jude v. 7. though but the seventh from Adam and in the beginning of the world who yet set the end of the world or the day of judgement before him prophesying thereof whereas secure men through their unbelief never humble themselves if then till judgements be upon them being herein like such as hearing thunderclaps far off are not moved till they be as present over their heads and some hurt in their sight be done then with Pharaoh they tremble but not till then So want of faith in Christ keeps men from being sensible of their sin and from being pricked in conscience for it When was it that these Converts in my Text were pricked in heart It was when they heard and withall beleeved that Christ whom they crucified was the true Messias So it was foretold Zech. 12.10 that when they should look upon him whom they had pierced they should be pierced themselves and mourn bitterly and be sensible of their sin which shall be fulfilled especially at the conversion of their Nation but then they must no longer abide in unbelief Rom. 11.23 Seeing then faith is the gift of God we must earnestly pray for it and carefully attend to the ministry of the word by which it is begotten To withdraw from the hearing of the word either in regard of presence of body or attention of mind is to keep our selves out of the sphere and compasse within which onely the word of God that sword of the Spirit is active and operative and will reach and pierce us SECT 2. Le ts removed which make the soul senseless And first Sensuality and worldliness 2 Lets keeping the soul from being sensible of pricking BUt men who cannot avoid the stroke of the word the scorching of that fire the smiting of heart and conscience having such teachers as smite home and will not suffer them by their evasions shifts excuses and extenuations to put by the blow yet as experience sheweth shew themselves little sensible of the same neither are they truely made sorrowful thereby being like Jacob or Israel Mens senselsness for blindnesse deafnesse incredulity senselessness and stupidity on whom it is said the Lord poured the fury of his anger and the strength of battell and it set him on fire round about yet he knew not and it burned him yet he laid it not to heart Isa 42.25 or like the drunkard who may say They have stricken me and I was not sick they have beaten me and I felt it not Prov. 23 25. being past feeling Ephes 4.19 and of cauterized consciences 1 Tim. 4.2 Now there are divers things which bereave men of all spirituall sense and pain which accordingly if we would become true mourners for sin we must carefully beware of and see that wee give no way unto them Men have ways and means by which they for the while especially become insensible of pain by pricking Divers things bereaving men of the sense of bodily pain As Deep sleep Searing burning bone-setting incision cutting off a member and the like as by the use and application of narcoticall or stupefactive medicines and potions by being cast into a deep and dead sleep by which all their senses even that of feeling are bound up so by searing and burning whereby the part is mortified and the inward humidity dried up So I have heard and read Bewithching how in the body of witches in covenant with the Divel in the place where by sucking or otherwise he sets his mark or Sacramental signe the place is so benummed and deaded that a pin of a great largeness and length may be thrust in to the head without the grief or any sense of the party by which means if that mark or bewitched place can be but once found out
it a curse when especially through your own defaults you are deprived of it yea a leaving of you and a giving up to hardness of heart if not a sealing altogether of your destruction 2 By our calling the word heard to minde 2 Having such teaching you must remember call to minde ruminate and meditate on what you have heard the word heard must ever be in your ears as here the word used in my Text implyeth a continuall act and hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or when they had heard they were pricked The word left a sting behinde it they could not forget it the voice of Christs blood was ever in their ears after once they were by the word charged with it and convinced and so it came to work such a stinging effect in their hearts Thus Peter himself had formerly come to see his sin and judge himself for it It s said Hee remembred the words of Jesus and hee went out and wept bitterly Matth. 26.57 By such remembrance and meditation on the word and continuance in the things we have heard yea and seen 2 Tim. 3.14 whilest we look our selves in the glass of the word and continue therein Jam. 1.24 25. these nails at first entred by the masters of the Assemblies come to be fastened and struck further home to the pricking nay piercing and wounding of the conscience In a word remember often such truths as first or at any time wounded or touched thee wound and prick thy heart therewith in the often remembrance of them 3 By our applying the word to our selves 3. To which end Apply also to thy self what is applied to thee by thy teachers or what more generally is taught concerning such sins as thy conscience tels thee thou art guilty of Help them who have fitted the plaister to thy sore to binde and fasten the same unto thee by thine own application that by lying and continuing close to it may have its wished and saving effect Repell not what the Minister applyeth Apply to thy self especially the terrours of the Law for so is this pricking wrought especially the terrors of the Law Suffer the Preacher to do it but especially do it thy self till this be done there will be no pricking This is the way to be stung by the word in soul yea such cannot but be stung as thus apply which rightly applyed will sting As in like cases as when in body a man is stung with an adder or pricked with the point of a sword or heareth heavie news which concern himself If one of Job's messengers should come and tell thee all thou hast thy cattell thy goods are taken away violently by enemies or robbers the fire hath burnt up thy store thy sons and daughters are slain crush'd drowned or dead would not this move thee and cause thee to rend not onely thy mantle Job 1.15 16 17 18 19 20. as it did Job but thine heart When David came to Ziklag with his men and found it burnt with fire and their wives and their sons and daughters to be taken captives it is said he and the people that were with him lift up their voyce and wept 1 Sam. 30.3 4. until they had no more power to weep this was when he and they apprehended the loss as their own men weep not so commonly in other mens losses Now certainly such as shall be saved are secretly drawn Such as God wil save are secretly drawn to apply threatnings to themselves they know not wel how to be perswaded that the doctrine taught doth concern them and so to be touched with it as to judge themselves most miserable and to loath themselves for all their filthy abominations to beleeve their own misery and without any exception or self-flattery or posting it off to others to cast away all deluding conceits which may hinder the work of the word so that when it presseth them they do not repel it or cast off the burthen from them but say O wretch that I am this is my case I am the man the Scripture means 1 Cor. 6.9 10. I am that swearer whom God will hold guilty I am that adulterer whom God wil judge I am that fornicator that effeminate person that idolater that thief that covetous person that drunkard that reviler that extortioner that shall not inherit the Kingdome of God Wo is my soul I shall die in the guilt of this or these my sins unlesse I speedily repent Ah Beloved without such faith and application by faith of the threatnings of the word and so they come to be pricked and vengeance due to our sins and to us for our sins we shall never be savingly touched onely such apprehension and application will by Gods mercy do it as the condemned malefactor is as what makes the malefactor tremble at the bar but fear of the sentence of death when he seeth so many and evident proofs against him which sentence when once it is spoken of and pronounced how doth it strike him as a dagger to the heart how is hee wounded with it in the certain looking for and expectation of execution and death which now looks him in the face SECT 2. Of the consideration of our sin c. 4 By our consideration according to his word of our sins 4 AS a further help to the aforesaid duty to humiliation of the soul and to sensiblenesse learn aright to be affected with thy sins to which end follow these Directions 1. Consider and seriously think of thy birth-sin 1 Originall In which we may see what creatures wee are 1 how loathsom of the pollution of thy nature by it now loathsome thou art to God in that regard both in thy person yea in thy prayers and all thy performances yea in thy very righteousness which all of them are defiled with the contagion and hatefull plague and leprosie of natures pollution 2 how miserable Think also how thereby thou art become mortall miserable deprived of all good depraved by sin forward and prone onely to evill froward and backward to all goodnesse not favouring either goodnesse or truth in a word an enemy to God and under the displeasure of the Almighty Meditate hereon and on the vilenesse of thy nature lest otherwise thou think thy self something when thou art nothing Gal. 6.3 Thou wilt never be out of love with or loath thy self till thus thou dost thou mayst and wilt remain like a filthy dunghill which unstirred sends forth no noysom savour till it be raked into or the sun shine hot upon it 2 Actuall Which wee must finde out and remember 2. Caâ—â— to remembrance thy actuall sins to which end examine and sift thy self well and unpartially use the reason God hath given thee and be not bruitish in letting thy sins passe and escape thee without examination Here I may say to thee as God to the idolater Remember this
Master Felix trembled when he heard Paul reason of righteousnesse and judgement to come Felix Acts 24.25 26 27. but had his heart in consciousnesse of his own unrighteousnesse and apprehension of Gods just judgement against him indeed been pricked to purpose he would not either have kept him so long a prisoner in hope of a bribe or going out of his Office have left him bound to shew the Jewes a pleasure If the thought of the last judgement had truly terrified him he would have been afraid to continue in such an act of unrighteousnesse To fear is a signe and effect of godly sorrow 2 Cor. 7.11 Hereby is discovered the unsoundnesse of many mens sorrow where godly sorrow is it is followed as with other effects so with fear to sin again He that is truly pricked bitten and stung by his sinnes dares not returne at least usually to them again but will avoid them or like sinnes as much as he that hath been once stung with Adders Aspes Scorpions who will avoid comming near their holes and haunts and seeing them approach will flie as faste from them as he can or as one pricked or gored with a wilde Bull or Ox will not easily come that way or within its reach again What a mad part is it then for men who professe that their sinnes their filthy whoredomes their swinish drunkennesse profane breaking and neglecting the Lords day c. have cost them teares sighs and sorrow yet not to shew more fear of falling into the same or like sinnes again whilest they avoid not the occasions and provocations thereof but rather desire follow after or at least readily imbrace the same yea whilest the remembrance of former sinnes which should renue their sorrow and repentance Revel 2.5 insnareth them again to find sweetnesse therein and to desire their flesh-pots in Egypt again SECT 2. That they goe on with the work of humiliation 2 To go forward with this work of Humiliation 2 AS return not to former sins so take not up with every little pang of conscience with a slight sense of sin and wrath or with some legall terrours and qualms Remember that this pricking of heart here in my Text is but a beginning of Conversion and the first and remotest step thereunto This pricking is but a beginning of Conversion such as is common to reprobates yea such as in great measure is in the fiends of hell who believe and tremble yet repent not neither ever shall This pricking here is onely a good preparative to Conversion and Repentance in the elect as the needle by pricking and piercing prepares the way for the thred but it is not Repentance Therefore when being pricked these Jews cryed out and desired direction what to do Peter said unto them Verse 38. Repent ver 38. shewing thereby that hitherto they had not repented You must then go forward with this work Pag. 95 96 c. and call to minde how God goes on with it and how he leads and bring on the humbled and wounded soul by degrees til at length he perfect the work and have wrought faith in it which must neither be neglected As then you must not quench beginnings or neglect Gods offer whereby in his Gospel and word he comes neer unto you though it be to trouble you a while as wheresoever the Gospel first came it made uproars and stirs in such Cities lest you never have like offers again but that he reject you as you him nor rested in Luke 10.9 10 11. Acts 13.45 46. So neither must you rest or take up with beginnings Every slight or short grief or sudden terrour is not enough to make you true penitents or so much as bruised reeds This prick in the conscience is not so soon for the most part healed this thorn in the flesh is not so soon plucked out or the wound made by it so soon cured This plaister then though it smart a little must not be taken off this tent and corrasive must not be pulled out till it eat out the corruption neither must men be too hasty with their healing plaisters lest the wound which seemed closed We must not seek our ease and comfort too soon break open again to the greater pain hurt and hazard of the party Seek not then thy comfort too soon snatch not hold on the promise before thou be fit and prepared for it There is I know more mercy in God then sin in us more vertue in the plaister then venome in the maladie but this proves effectuall onely where the plaister is suffered to have its full and kindely work this mercy heals onely true Penitents By the example of one cut for the stone If God then once begin this work of Conversion and of the new birth in thee seek not thine ease too soon desire to be rather soundly then soon healed If God aiming to take from thee thy stony heart begin as in like bodily cures of the stone in the bladder to prick cut lance and make incision think not the cure is done it s scarce begun yet thou must suffer him after this entrance is made to pinch pull pluck yea break the stone in thy heart or thy stony heart and having begun so to do to search scrape and bring all away clean lest thy pain and sorrows in time increase on thee again He should be an unwise man who desiring perfect cure should not suffer all these things to be done before the wound be sewed up or healing and comfortable things applyed as she should be an unwise woman and of a woman towards her labour who having a childe to bear and bring forth should think the work done when she hath passed a few slighter throws or pangs such as know what belongs to such a business if their pains slack or abate use all means to quicken them again and are afraid of nothing more then that their throws once begun do leave them seeing that often proves the death of the childe if not of the mother also Such then resolve to abide out the last and sorest brunt before they will look for comfort or joy that a man-childe is brought into the world Such is the new birth of a sinner before hee be made the childe of God Many stick fast and miscarry in the birth and come short of Conversion and of Salvation because they seek their case and comfort too soon whereas comfort will flow in apace where soundness once is wrought Ease is not good unlesse it be seasonable Ease is not good and seasonable at all times The godly his ease is ever after ach and pain ease unseasonably enjoyed ends in endless sorrows as in the wicked SECT 3. An exhortation hereunto An exhortation to follow home Gods strokes till we be throughly humbled and cured MY counsell then to thee is if God by his word hath begun to pierce and wound thee do thou drive
dog whose mouth you had stopped will awaken against you and fly in your faces and then be your greatest terrour when you most stand in need of comfort and to have conscience your friend 3 Or howsoever you shall be given up to Desperation and therein to perish for ever as we see in Judas who repenting of his sin meerely out of horrour not hatred of it 3 or to utter desperation and neglecting in hope to seek to Christ and to shew true sorrow for his treachery against him was in Gods justice given up to desperation to be tormented by Satan in this life till he grew weary of it as is seen in Judas and to hasten his own eternall torments with him in hel Even thus little pricks or bruises neglected prove not only extremely painfull but often deathfull and rods are turned into scorpions How was it with Francis Spira whose lamentable story is so well known who smothering a good while such checks of conscience and Francis Spira as being hearkened unto would have kept peace in his conscience was given up to be lashed in his naked soul for a long while by so many strokes of conscience as with so many iron rods and at length for all that could be done or said vnto him to dye most miserably and without comfort God by such remarkable examples though they fall out rarely in such noted manner yet by the terrour of them would and doth warn all men not to neglect conscience or to whist and smother the reproofs and checks of it that so more securely and with lesse controll they may still enjoy their lusts their sinfull gains pleasures offices honours liberty favour with men and what else they are wedded to more sorrow for such things whilst stings of conscience are followed home with godly and repentant sorrow with self deniall in them will much sooner bring a man to sound ease and solid rest then the injoying of them with a false peace by silencing deading and dulling of conscience But now supposing thou art an elect child of God who art so wounded which that thou art yea in the elect there will follow thou canst not know till thou be made truly sorrowfull and be throughly converted and attain to true faith yet though thy first prickings of conscience be such as shall prove saving to thee yet I say if thou follow not home this work of humiliation and sorrow once begun these things will follow either 1 an easie return to sinne and the best thou canst expect will be either an easy return to former sinnes so sleightly sorrowed for and an often relapsing into the same sins as we see in Abraham twice denying Sarah to be his wife and may see it much more in others not onely the wicked as is said as in Ahab Judas Felix c. but even the elect of God or 2 a questioning the truth of conversion or an uncomfortable walking all thy life time with a continuall questioning the truth of thy conversion and so nothing but deadnesse and doubting or it may be or 3 a new beginning again a coming back again under the bondage of the Law as having the whole work to begin after a dead and unfound profession for many years whereby thou hast deceived thy self or 4 crosses from God further to humble them or lastly great crosses and afflictions sent from God to humble thee yet more and more as why not in Jobs cases who by afflictions was made to remember and possesse the sins of his youth perhaps not so truly sorrowed for at the first You see then that there is no resting or taking up with every light or little pang of conscience A reproof of such as 1 seek comfort and lay hold on pardon too soon many by seeking or snatching at comfort too soon do altogether misse of it they will believe the promise of pardon ere they be prepared sufficiently for it they take too great and wide a stride at once seeing there are many steps between such sleight terrours wrought by the Law and true faith to believe the pardon of sin Others after some apprehension of wrath shaking it off 2 Shake off all former sense of sin and punishment do think it basenesse to suffer themselves to be so much disquieted as sometimes they have been and hereupon most desperately harden themselves against the word and resolve to outstare the Ministers of it they will no longer be such children as they have been they will do as they have done let Jeremy if he were among them or all the Ministers in the world say against them what they will or can But for men of this stamp I must leave them seeing by this their obstinacy and hardning of themselves which is a fearfuull case they shew that God hath left them to their own gracelesse hearts in his greatest displeasure to run on headlong without fear to their own eternall destruction as not meaning and yet who knows the mind and mercies of the Lord to give them repentance that he might save them God may do much for such and in meere mercy by his mighty power soften and reclaim them but neither may they presume thereon nor dare I promise it I therefore turn mee to such as have some sense of sin and are or shall be touched with some gripings and stings of conscience though for the present it be onely in apprehension of judgement to these I would speak a word of Exhortation and of Direction SECT 5. The former Exhortation further followed The exhortation further followed that our sorrow may be to repentance TO you then I say seeing the word hath taken hold on you and wounded you See that your sorrow be to purpose that is indeed to repentance and to salvation and that it be according to God or after a godly manner that it work and bring forth carefulnese 1 Cor. 7.8 9 10 11. and other such fruits as godly sorrow wrought in the Corinthians upon Paul's reproof of them and such as this here in my Text wrought in these Jews by Peter's conviction of them the first fruit whereof was carefulness what shall wee do upon which question they were directed to repent verse 38. they were first pricked in heart yet had not repented that was after prescribed to them as a salve and as the end of their pricking So that wee see the one of these is but a beginning a preparative and the way to the other men may be wounded heavie laden and burdened with their sin and yet not converted not as yet come and brought to Christ Matth. 11.28 Men must be first sinners in their own sense that done they are called to repentance The weight of sin may lie on one and he as yet not truly or not sufficiently humbled See then yee be humbled enough And that we be humbled enough Num. 16.14 Most come short in this great work
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
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
my face my heart said unto thee thy face Lord will I seek And elsewhere Lo I come Psal 40.7 8. I delight to do thy will O my God yea thy law is within my heart This was chiefly verified in Christ who herein is an example to us Hebr. 10.5 so if God call us to suffer of whom also we must learn to become obedient if need be unto death even the death of the Crosse that is the most shamefull painfull and accursed death if we bee called thereunto for his names sake Rev. 2.10 In all these we must obey First before laying aside 1. All excuses Now in all these whether in matters of salvation religion and worship or of obedience generally we are being called to obey God cheerfully and sincerely as is said laying aside before 1. all excuses whereby we shew our selves both to obey as did Moses Exod. 4.1 2. 10.13 with whom God was therefore angry vers 14. Where God injoynes any thing hard dangerous and impossible to us we must trust to his promised assistance which is ever implied 2. 2. All delayes All delayes I made haste said David and delayed not to keep thy Commandments 3. All feares Psal 119.60 3. All feares such feares would not excuse Saul in his disobedience but increased his sin as fearing man more then God 1 Sam. 15.24 Let us hear what God said to Jeremy Whatsoever I command thee thou shalt speake Be not afraid of their faces for I am with thee to deliver thee saith the Lord be not dismayed at their faces lest I confound thee before them Jer. 1.7 8 17. Yea let us consider what Christ saith to his Disciples and to us incouraging and comforting against persecution Fear not them which kill the body but are not able to kill the soul but rather fear him which is able to destroy both soul and body in hell Matth. 10.28 2. After we have done any thing which is good 1. Let us lay aside all opinion of merit Secondly After we must 1. Renounce merit and empty and cast down our selves before him confessing that as Christ adviseth us when we shall have done all those things which are commanded us we are unprofitable servants we have done that which was our duty to do Luke 17.10 Can a man be profitable unto God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art righteous Job 22.2 3. understand it of our gratifying and adding ought to God which he hath not otherwise our obedience rightly performed is a thing pleasing and acceptable to him If thou be righteous what givest thou him or what receiveth he at thine hand Job 35.7 Our well doing extendeth not to him Psal 16.2 neither for our works faith or any other grace done or foreseen to be done Rom. 3.28 and 9 11. hath he saved us and called us but according to his own purpose and grace which was given us in Christ Iesus before the world began 2 Tim. 1.9 and Tit. 2.5 2. And as we are to renounce merit so are we not to rest in any duty done by us though never so good and holy and not performed without some assistance from Christ 2. Not rest in the duty done so as to thinke the duty is good and commanded which we have done yea and we as we thinke have done it with a good heart and intention too therefore our estate is good and we doubt not of salvation Indeed duties sincerely and in poverty of spirit and self-deniall performed are testimonies of true faith and so of election as being effects of the same and may assure us as hath been said of our finall perseverance and salvation 2 Pet. 1.10 But then we must not take up therewith and rest therein as done by our selves or own strength or for our selves and our own ends unlesse as we acknowledge them to proceed from the free and powerfull grace of God in us so they carry us further even to Christ and that wee give God the glory of his grace in us and expect acceptance only from his favour and grace and good will in his Christ with whom only he is well pleased and accept of us and all we doe in his beloved Eph. 1.6 It s a sign of one left to himself and out of Christ as yet to rest in his own legall righteousness and to take up with the performance simply of his duty but of denying our selves in duty formerly SECT 2. An Exhortation to obedience with the comfort of it at Christs coming contra Conclusion of all exhorting and shewing the needfulness 1 Of submitting our selves to the word at first NOw for the conclusion of this and of the whole Treatise how will it concern us all first to become and truly to be as these converts here ready to submit in all things to the convictions and ordering of Gods holy word in the ministerie of it to be guided by it to embrace Christ upon his own termes not barely by outward profession but by answering effectually our baptisme and by performing the vowes and promises there made wherein we seem to make as free an offer and to profess as much if not more and as fair as these here and by an effectuall faith in Christ and obedience and submission to the Gospell 2. Of living according to it over after Secondly to walk constantly with God throughout the course of our whole lives according to the only rule of his Word framing our selves to the obedience thereof as in the main business of our salvation so in the religion worship and service of God and generally in all duties both of our generall and particular callings and that constantly to the end Thus doing besides the true and full content and satisfaction 1. The comfort of so doing at Christs coming which for the present we shall find to our wounded 02 consciences if ever we be truly pricked in heart for our sins it will be matter of unspeakeable comfort for us to be found when Christ comes to us either by death or by the last judgement and shall find us each one walking in his uprightness or before him Isa 57.2 Oh blessed and for ever blessed is that servant whom his lord when he cometh shall find so doing Matth. 24.46 When Christ shall come and find us his servants hard at work watching and in a readiness nor only to every good work but at his coming ready to give up our acounts to him with joy With what boldness may such stand before the Lamb as not only being now at peace with him but found in his service and doing his work when hee comes and his reward with him Paul was such an one who as at his first conversion submitted to the voice of Christ as we see in Paul and by his confidence at death and freely offered himself to do whatsoever Christ should direct him to saying Lord what
their hearts melt in true sorrow and their tongue and outward behaviour expresse a great change wrought in them Note 1. Corversion brings a sensible change Hence note first briefly That Conversion where it is in truth breeds and brings with it a sensible and great change not only in the state and condition of sinners who formerly were not a people but now are the people of God and which had not obtained mercy but now have obtained mercy 1 Pet. 2.10 but in their hearts tongues and lives It being indeed a change from darknesse to light Why Ezek. 26.26 1 Cor. 15.51 52 Ephes 5.8 yea of stones into bread shall I say yea into flesh which is softer being a greater change then our last change shall be which is from grace to glory that is from one degree to another this being from sin to grace from nothing to something that is from one kinde to another Example in Paul and An instance of this change may be given and seen in Paul who once a child of wrath was made a vessell of mercy once ignorant Rom. 7.17 1 Tim. 1.13 but after not rude in knowledge 2 Cor. 11.6 12.14 In a word changed first in his judgment and in his estimation of things see Phil. 3. vers 4 5 6 7 8. and so secondly in his affections of love hatred 1 Tim. 1.13 c. and thirdly in his practise once a persecutor of Christ now a preacher once injurious to the Saints now ready to dye for them once a blasphemer of God and his people now a blesser of them The like in the Jailor in the Jaylour Act. 16.24 with 29 30 31 32 33 34. even now thrusting Paul and Silas into an inner prison making their feet fast in the stocks presently after being humbled by an earthquake and so prepared and withall hearing the word of the Lord preached to him he beleeved was baptized he and all his washed their stripes brought them out of the stocks into his own house set meat before them and rejoyced beleeving in God with all his house Vse Of triall whethâ—r we be converted or no. Vse Though the change in all be not alike palpable and sensible yet if we would approve our selves true Converts our own consciences at least must be able to witnesse with us and for us and to say with that young man in S. Ambrose newly converted and afresh tempted by an old acquaintance of his to return to former lusts she saying Know you not me It is I yea but said he Ego non sum Ego I am not the man I was And with S. Paul of Onesimus Once unprofitable Philem. 11. 1 Cor. 6.9 10 11. now profitable and of others Such were some of you that is Fornicators Idolaters Theeves Covetous Drunkards Revilers Extortioners But now yee are washed sanctified and justified When thus we finde it we have a blessed and comfortable testimony of the truth of our conversion if especially the change hath been wrought by the preaching of the word pricking the heart as here Whereas profane and civill men who can shew no such inward and outward change can have no such comfort as being the same now after so many yeeres profession if not much worse then they were ever still profaine formall resting in the bare outward performance of duty and so children of wrath Hence note God hath his times for the conversion of sinners Some he sanctifieth in the womb Note 2. God hath his times for the conversion of the Elect. some he calls at the last houre but all that belong to his Election shall at length be converted most certainly but when who knowes Joh. 6.37 SECT 2. Why Christ converted not so many as Peter Quest WHy did not Christ himselfe when he preached convert so many Question 1. or so visibly and miraculously Ans I answer Answer 1. first this was more for the glorifying of his grace and power which he reserved till after his death to make it manifest in by and after his resurrection and ascension for till then Jesus was not said to be glorified he was here on earth to execute his kingly office only moderately and not to put forth his divine power so fully till afterward to the end that he might be put to death which was the chief end why he came into this word which else they would not have done 1 Cor. 2.8 His power was thus more magnified after a seeming weaknesse if they had known him to be the Lord of glory It made more then for his glory now by his servants weake instruments and by an apparent signe from heaven yea and after a seeming weaknesse in dying to shew forth his power and grace then if he had done it formerly for it shews in what favour he was with God now who had been so despised of men and that though he died it was not of weaknesse but of will seeing he could have saved himself from death who gave life not only to the thiefe but now to so many Conversion is a glorious work This shews that conversion of souls by the ministry of men is a glorious worke in and by which the glory of Christ God-man doth wonderfully appear which seeing it tendeth also to the glorifying of the creature should by the converted be ever acknowledged Ephes 1.2 to magnifie the ministry of the Word by man not in word only but in deed to the glory of the praise of his grace c. 2 This was also done and thus referred that he might magnifie the Ministry of the Word and Gospel by man as he had said greater works then those shall ye doe Thus he was pleased yea is still pleased to do greater works by an instrument then immediately by his own sole and only power As we see his like providence wisedome and power in the Load-stone a darke dull and heavie stone which though he have imparted to it an attractive power yet that power is not put forth by the Load-stone it self alone which alone or unarmed drawes but a little but is as it were communicated to the steel or iron with which it is capped so that the same stone which alone could scarce take up seven ounces waight being capped with iron hath very easily and strongly taken up two and twenty pound waight saith he that saw it and hath written of it Mr. Samuel Ward in Magnet is Reductorie Theologico cap. 8. Thus Christ is willing to communicate the glory of this great worke of mans conversion to the weake Ministery of men telling us Whosoever receiveth them receiveth him and whosoever beleeveth in me he shall do greater works then I have done He converted not by any one Sermon that we read of an hundred yet by Peter he at once converted three thousand Thus we again see what a glorious worke the Ministery of the Word by man is what a glorious calling it is Vse 1. To