COMPUNCTION OR Pricking of Heart: With the Time, Means, Nature, Necessity, and Order of it, and of Conversion; With Motives, Directions, Signs, and Means of cure of the wounded in Heart, with other Consequent or Concomitant Duties, Especially self-denial, All of them gathered from the Text, ACTS 2.37. And Fitted, Preached, and Applied to his Hearers at Dantzick in Pruse-land, in Ann. 1641. and partly 1642. Being the sum of 80. Sermons. With a POSTSCRIPT concerning these Times, and the sutableness of this Text and argument to the same, and to the calling of the Jews. By R. J. Doctor of Divinity. LONDON, Printed by Ruth Raworth for Thomas Whitaker, and are to be sold at his Shop, at the King's Arms in Paul's Churchyard, 1648. To the Right Worshipful Mr. THOMAS BURNEL Governor, the Worshipful Deputy Assistants and whole body of the Right worshipful Company of East-land Merchants residing in London, and in other parts of England: AS ALSO To my loving Hearers here at Dantzick of the same Society, R. J. prayeth, and wisheth to you all and each, a Share and Partnership in that Society and Communion of Saints, whereof Christ Jesus is sole Governor and Head. THat I do prefix your names and make choice of you (Right worshipful, etc.) before all other in this Dedication, and publication of these Sermon-notes, is not done without good ground and reason. First, I account it very suitable to my duty, to give you this taste of my labours, and thus to render an account unto you in part, how my ministerial pains have been employed here for the spiritual good of your sons, servants, factors, and friends (respectively); seeing your prayers and desires (attested under so many of your hands at first) were that my ministry might prevail mightily in these parts, and that those of our Nation here, might walk answerable to the profession of the Gospel. I have, to these your good desires, joined not my prayers only, but my best endeavours that, by the good fruit and efficacy of my ministry here, you may have no cause to repent you either of your choice of me, or cost on me and them; but that you may by God's mercy reap the harvest of that your seed, and fruit of your expectation and desires. You by this taste, may perceive the method and manner of my plain teaching, which is framed, not to tickle the ear, but by God's mercy to touch the heart; and not to please any man (in his sin and security) but only in that which is good. My endeavours, I say, tend this way, the blessing and success is from God, of whom it is still and ever to be sought. Again, I should be unthankful both to God and to you all (by whose desires, votes, and good liking, I was called to this employment) if I did not, by some more than private acknowledgement take notice and give testimony of God's good hand of providence towards me, by making you his instruments to call me to this place and means of employment at such a time, when through the malignancy of some degenerate spirits, sensualists and time-servers, and through their hatred of the truth, power and life of religion and godliness; they by false reports, defamations and accusations without proof, got their lies, if not credited and believed, yet made use of (though under other pretexts) to my unjust deprivation, yea and banishment from mine own dwelling house and native home, by procuring letters in his Majesty's name (whom by like misreports they misinformed and abused) not only for the settling of another in my place and means, but to require my removal from Newcastle; by which means I was cast merely upon God's providence, who yet in the riches of his wisdom and mercy to me; (I say not to yours in these parts, who yet had been so long destitute, but) to myself, (who desired nothing more than employment) had provided, as those here to desire supply (so yourselves upon the recommendation at first of a private friend without my privity, seconded by the approbation and recommendation of a worthy Divine) to pitch upon myself, and to put me (otherwise an ancient born— and sworn-brother of your Company) into employment again by the free and unanimous vote of your General Court (procuring me also a warrant from the Council for my transportation) and so to provide for me not only a competent yearly maintenance and minervall, but a convenient dwelling house, as also to be at further cost for a place of our asembling and meeting. This I acknowledge as a great favour and providence 〈◊〉 God, who (till he again gather the outcasts of Israel) provided you to give me a call, as once he commanded the widow of Sarepta to sustain the (persecuted) Prophet Elijah, 1 Kings 17.9. sending him in like mercy to her only (as me now a Prophet not accepted (at least generally) in mine own country, Luke 4.24, 25, 26. to your friends here,) when yet there were many widows in Israel (as then were many places destitute of faithful Pastors in England.) Thus it fared here in some proportion with me— and many other in England, as once when the Jews in envy and opposition against Paul and Barnabas, Acts 13.45, 46 did put the word of God from them, and so judged themselves unworthy of everlasting life, whereby those servants of the Lord, turned to the Gentiles (God so commanding) who hearing it, were glad and glorified the word of the Lord. The Gentiles we see (with the woman of Canaan) were glad of that which the Jews did surfeit on, and of those Crumbs which fell from the richer, but loathed table of the Children: Even as many now, who (loathing the homely Manna of the Word, in the simplicity of the Gospel, and longing after such teachers as are according to their own mind, humour, and heart) find, as those in the wilderness, who had other meat according to their lusts given them indeed, but with a curse, both of body (for while their meat was yet in their mouths, Psal 78.30, 31. the wrath of God came upon them, and slew the fattest of them) and of soul too, for he gave them their request, but sent leanness into their soul, Psal. 106.15. 3. By this (not undesired by some here) my desire is (by penning and printing) to water that seed which at first was sown by preaching, Joh. 14.26. and (as near as I can) to become a Remembrancer, (this way also as well as by prayer at the throne of grace) to my hearers here, even after my departure and decease, by stirring up that spirit in them, which as a Remembrancer is promised to them in due time and season to bring to their remembrance what hath (by Christ and his Minister) been said unto them; 2 Pet. 1.15. that so they may either reap that good which was and is intended by me, or that this may prove a testimony on God's behalf, in time to come, against them, that he hath not wholly been wanting to them. And thus with hope that my ministerial pains and conceptions, (which, with some of my ancient hearers, proved altogether abortive) will yet find better acceptance here, (and such as I bless God, with many other of better temper among my ancient hearers, they have found) and that the seed cast on the thorny and stony ground and hearts of many in England, will take better root and thrive better in another soil (as some trees transplanted do,) I recommend this mite of my good will to your Worships, and to their perusal here, as also to the Church's service and use elsewhere, resting, Dantzick, June 28, 1642. Your Worships and the Church's Servant, R. J. An Advertisement to the Reader. KNow, that this ensuing Treatise was sent into England, and should have been printed in Anno 1642: but what by the death of one undertaker (after the book was approved according to Order of Parliament,) and what by the inconstancy of another, who after he had printed the first three sheets, gave it over, and fell to a more gainful trade of printing Diurnals, it hath been laid aside thus long. But now, since my return into England, the Copy being recovered, and the printing of it by a third person procured, I thought good (though after six years of the date of it) to let it pass in the stile it was written in at first, and so, as if I were still with my Hearers at Dantzick. Judge of it then according to time, place, and persons, when, where, and to whom it was preached, and (it being of general use) make improvement of it for thine own spiritual good; for which thou hast the prayers of the unworthy Author. The general Contents of each Chapter of this Treatise, and of the several Sections under their several Chapters respectively, containing the chief doctrines handled therein. (As for the many particulars under each Chapter and Section, they may by a short glance of the eye, be viewed in the margin of the book itself) CHAP. I. Concerning the time of men's Conversion. Section 1. But first of the Change which is in Conversion. Section 2. Why Christ converted not so many at any one Sermon as Peter (and the rest) here did? with Uses. Section 3. Why men's Conversion is often so long delayed by God? with Reasons and Uses. CHAP. II. Concerning the Persons converted by Peter etc. their Quality Number. Section 1. That some, (otherwise) devout men, need Conversion. Section 2. God freely singles out some of many, of whom his Church consists: And of the freeness of God's Grace: with four Uses. CHAP. III. Concerning the Means of Conversion, the hearing of God's word preached. Section 1. Of the Act of hearing: and of the power of God's Word: whence it is; with five Uses. Sect. 2. Of the profit of hearing God's word aright: whence it is; with three Uses. CHAP. FOUR The Object of hearing, general, and special here: And what doctrine is like to do the greatest good: even that which most advanceth Christ, and debaseth man: with reason's sons and uses respectively. CHAP. V. The effects of saving hearing of God's Word. Section 1. 1 Pricking of heart. Section 2. Pricking of heart considered, 1 As the work of the Word: And that the best kind of preaching is that which pricks the heart. Why? With two Uses. Sect. 3. Pricking of heart considered, 2 As the fruit of sin: And that sin carries a sting with it. With Use. Section 4. Pricking of heart considered here as the first step to true Conversion. And that Conversion must begin at the heart. With two Reasons, and three Uses. CHAP. VI How these Converts in the Text came to be pricked in Conscience. CHAP. VII. Showing that all true Converts must first (in some measure) be pricked in heart. Section 1. The Explication of this point of Doctrine, and of whom, and how it is meant: with the difference between the Elect and Reprobate in their legal sorrows. Sect. 2. The former point illustrated by Scripture and examples. Sect. 3. That all in some measure must be pricked in conscience, though not all alike: Where four Reasons why. Sect. 4. Who are more roughly, and who more gently dealt withal in their Conversion: Which difference is showed with respect of their different conditions, 1. present. 2. past. 3. to come. Wherein God's wisdom wonderfully appeareth. CHAP. VIII. The Demonstration of the former Point, with the Reasons (both on man's behalf and Gods) why God will have all Converts (of age) to be first brought under the spirit of bondage. CHAP. IX. Of the Order of Conversion: and 1. As it depends on Love in God. Where ten approaches of God's grace towards us: all free. CHAP. X. Sect. 1. Conversion is also a work of God's power. Sect. 2. The Order of Conversion as it depends on Power: And first, In regard of the Persons and Means employed in working of it, which is only the Word; and no other means without the word; neither Sacraments, Miracles, Afflictions, etc. without it. Sect. 3. The order of the work (it self) of Conversion: And first, seven orderly works of the Law. Sect. 4. Eleven orderly works of the Gospel. CHAP. XI. Containing anVse of Trial, as preparative to the rest. CHAP. XII. Uses for such 1. as have not been pricked. And first, The danger of a false peace; and the desperate estate of secure sinners. CHAP. XIII. 2. A large Exhortation to the secure: And Motives urging them to be afflicted, and to mourn for sin. CHAP. XIIII. Containing Means of Contrition: and first, A removal of Lets. Sect. 1. Such lets removed as hinder the Word of God to pierce. And they are six. Sect. 2. Let's removed which make the soul senseless: And first, Sensuality and worldliness. Sect. 3. Three more lets removed: Which are, Great sins: Little sins: Custom of sinning. Sect. 4. Two more Lets: Gods secret vengeance: and Hardness of heart; with the nature and danger of it, and means to prevent it. CHAP. XV. 2. Of the Means of true Compunction and Sensibleness. Sect. 1. And first, Of God's Word heard, recalled, and applied: With the power of it in pricking the heart. Sect. 2. Of the Consideration of sin, Original and Actual, in the aggravations of it. Sect. 3. God's judgements on ourselves, past, present and to come, should humble us. Sect. 4. Others sufferings, especially Christ's, should move us. Sect. 5. God's high Majesty well thought on, would abase us. Sect. 6. Earnest prayer with God a means of Humiliation, and a way to derive power from him, when especially it is joined with watchfulness. Sect. 7. A reproof of the secure: with an exhortation and caveat. CHAP. XVI. Uses for such (secondly) as have been wounded. Sect. 1 And first that they return not to sins, for which they formerly have smarted. Sect. 2. That secondly they go on with the work of humiliation, and that they seek not ease too soon. Sect. 3. An Exhortation hereunto, that we follow home Gods strokes till we be throughly humbled and cured. Sect. 4. Divers reasons why men are not to take up with legal qualms till they be humbled enough. Sect. 5. The former exhortation further followed, that our sorrow may be to repentance. CHAP. XVII. A Case, showing when a man is humbled enough. Sect. 1. Directions what to do in case of a seeming defect in our sorrow. Sect. 2. Signs of true sorrow: 1. From the Antecedents of sorrow. And 1. What sorrow is not sound; scil. That which is caused by envy, anger, natural causes, whether outward, or inward by melancholy; and that which is grounded on any power of mens will. CHAP. XVIII. Signs of true sorrow from the true Grounds of it. Sect. 1. And first, If it be for sin, and upon a true sight thereof; more than for punishment. Sect. 2. How to know whether our sorrow be for sin as it is sin. And first, If it be in our prosperity as well as adversity. Sect. 3. If it be for all sin, in our selves and others. Sect. 4. True sorrow is occasioned by some hope and glimpse of mercy. CHAP. XIX. Other Trials of a sufficient Humiliation from the Concomitants and Effects thereof. Sect. 1. And first, It is generally showed what is sufficient Humiliation. Sect. 2. The truth of sorrow showed from two Properties, seven Effects, and six Concomitants of it. Sect. 3. From other Concomitants gathered from the Text: As 1. Confession of sin, even to man. Sect. 4. Detestation of sin an effect of true sorrow for sin. Sect. 5. True Contrition in the heart fills the head with care, and causeth Consultation about the Means of cure; and is not cured but by spiritual means. Sect. 6. Self-denial accompanieth true Contrition. Sect. 7. The contrite heart is an obedient heart. CHAP. XX. AnVse of Comfort to the truly contrire. CHAP. XXI. Uses (fourthly) concerning All. 1. Instructing how to carry ourselves towards such contrite ones. 2. Reproving and censuring their censurers and persecuters. Their doom. CHAP. XXII. An Exhortation to all of all sorts, to get this mournful disposition of soul for sin: With more Lets removed. CHAP. XXIII. Where is showed another effect of the word, and what these young Converts said: And that the heart being once affected, showeth itself by words, and thereby may be discovered. CHAP. XXIIII. Showing that in trouble of conscience for sin, Means should presently be used. Why: withVses. CHAP. XXV. Sect. 1. That comfort to our troubled consciences is to be sought only of God's faithful Ministers. Why? Sect. 2. False Means of cure are to be abandoned. What they are: Where the Libertines Objection against us is answered. Sect. 3. With two other Uses: showing, 1. That few are pricked. 2. A difference between the sound and unsound in trouble of soul. Sect. 4. Three Directions to be (in such case) followed, which the Apostles (being sought unto) do give: And no other in effect, to be given by Ministers. With three other Directions to be followed in case of wrongs done by us to other men, to regain our peace. CHAP. XXVI. The Apostles considered (also) according to their 1. Order. 2. Number: And that Direction and Comfort is to be sought of others as well as of Peter; and much more than of Peter's pretended Successor, the Pope. CHAP. XXVII. God's Word cures as well as kills. CHAP. XXVIII. Showing how Gods Ministers (and people) are and shall be sought to and honoured at one time or other, by those that now disrespect them. Why? With doubleVse. CHAP. XXIX. Showing what Titles were given to the Apostes, and what now are usurped by the Pope, and kindly taken by others. CHAP. XXX. God teacheth us by Men: the ground and Reasons why: with diversVses concerning both Ministers, and their hearers. CHAP. XXXI. Shows, that Ministers are Brethren one with another and with their people: WithVses. CHAP. XXXII. Consultation of many about the good of their souls, is no Conventicle. CHAP. XXXIII. That there is the same means of cure in like case for all distressed in conscience. CHAP. XXXIIII. The chief care of Christians should be how they may save their Souls. CHAP. XXXV. How such as God will save, must be qualified: And first, That they must question their estate, and shake off security. WithVses. CHAP. XXXVI. Such as are converted and saved, must seek salvation out of themselves: Where largely of Self-denial. Sect. 1. But first, That men by sin bring themselves into great straits. Sect. 2. Why we are to deny ourselves, and all goodness in ourselves, in the matter of salvation. Sect. 3. Use 1 of Instruction; and Exhortation to denial of ourselves, as in other things, so particularly in duties concerning Conversion. Sect. 4. Containing a more general Exhortation to self-denial: And showing first, In what things we are simply and absolutely to deny ourselves. Sect. 5. Showing (secondly) in what things, otherwise lawful, we are to deny ourselves: And first, In things natural: and these of three sorts. Sect. 6. Secondly, In things spiritual; as in Duties, Gifts, etc. Sect. 7. Thirdly, In things eternal: as first, In some accidentals of glory; as in the degree and time of it. Sect. 8. Secondly, In glory itself: And first, In the salvation of others. Sect. 9 Secondly, That in some case we should be ready to deny ourselves in our own salvation. Sect. 10. Containing a second Use, or a reproof of such as being convicted by the Word, do yet oppose it, and are all for themselves. Sect. 11. A third Use, Encouraging, and Directing what to own; and showing for what we are to deny ourselves: And first, for God in his Attributes and glory. Sect. 12. Secondly, for Christ, in his Excellencies and All-sufficiency, by making him All, and in all things to us. Sect. 13. Thirdly, Showing we are to deny ourselves in other things, for the eternal good of our souls. Sect. 14. Fourthly, Showing that the public good of others, of the Church and Commonwealth, is to be preferred before our own private good. CHAP. XXXVII. Sect. 1. Showing (3) That such as God converteth and saveth, must be willing and pliable to God's will, and ready to submit to him in matter 1. of Salvation. 2. Of Religion and worship. 3. Of Obedience. Why? With Uses. Sect. 2. An Exhortation to Obedience, with the comfort of it at Christ's coming: & contrà, Terror to the rebellious and disobedient. The general Method of the whole TREATISE, on Acts 2.37. Where three things. What these young Converts, 1. Heard. 2. Suffered. 3. Said. 1. What they heard, where of 1 The time of their Conversion; Now, and not till now. Chap. 1. 2 Persons, They: where, their 1 Quality. Chap. 2. 2 Number. Chap. 2. 3 Means of their Conversion; when they heard this: where 1 The Act, Heard, Chap. 3. 2 Object, This: 1 general. Chap. 4. 2 special. Chap. 4. 2. What they suffered: They were pricked in heart: which passion is considered in a threesold relation, 1 To Peter's Sermon, as an effect of it, Chap. 5. Sect. 1, 2. 2 To the sinners themselves, as a fruit of their sin, Sect. 3. 3 To the whole work of Conversion, and as the first degree and beginning of the same, Sect. 4. Where 1 How they came to be pricked, Chap. 6. 2 That all true Converts must first be pricked in heart.— — Where The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that it is so: and there the 1 Explication, Chap. 7. Sect. 1. 2 Illustration, Sect. 2, 3, 4. 2. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Demonstrations or Reasons why God will have it so, Chap. 8. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the manner, order, and degrees of Conversion, 1. As it depends on love in God, chap. 9 2. As it depends on the power of God: and that in regard— 1. Of the means and persons working it, Chap. 10. Sect. 1. & 2. 2. Of the work itself: where the works 1. Of the Law, §. 3. 2. Of the Gospel, Sect. 4. 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Uses and Application. The Uses and Application. Where USES of four sorts, 1. General of Trial, and as preparative to the rest, Chap. 11. 2. Such as respect those who as yet have not been pricked. 1. Of Instruction. Chap. 12. 2. Of Terror. Chap. 12. 3. Of Exhortation, where, 1. Motives, Chap. 13. 2. Means to be used, 1. Let's removed. 1. Such as hinder the words to pierce, Chap. 14. Sect. 1. 2. Such as keep the soul from being sensible of pricking, Sect. 2, 3, 4. 2. The Means to be used are 1. God's Word, C. 15. § 1. 1. Heard. 2. Recalled. 3. Applied. 2. Consideration of sin, sect. 2 1. Original. 2. Actual. 3. God's judgements 1. On ourselves §. 3. 1 Past. 2 present. 3 tocome. 2 On others, etc. § 4. 4. God's high Majesty well thought on, Sect. 5. 5. Earnest prayer. Sect. 6. 3. Such as respect those that have been pricked in heart: who are, 1. Instructed 1. Not to return to sins sorrowed for, chap. 16. § 1, 2. 2. To go forward with this work of Humiliation sect. 2. 2. Exhorted, §. 3. where, 1. Reasons why we are not to rest in every slight sorrow, Sect. 4, 5. 2. A Case resolved; showing when a man is humbled enough, where 1. Directions to such as seem not humbled enough, Chap. 17. Sect. 1. 2. Signs of true sorrow, 1. From the grounds of sorrow, 1. Negatively. §. 2. 2 Affirmatively c. 18. § 1, 2, 3, 4 2. From the Concomitants and Effects of it, cap. 19 in seven Sections. 3. Comforted, cap. 20. 4. Such as concern all: who are 1. Instructed, how to carry themselves towards mourners. Chap. 21. 2. Such reproved as censure and reproach them. Chap. 21. 3. All of all sorts exhorted to get mournful hearts, Chap. 22. 3. What they said: And said unto Peter, and to the rest of the Apostles, Men and Brethren, What shall we do? Where four thing: 1. Who said? Such as were pricked. Chap. 23. 2. When? Presently. Chap. 24. 3. To whom; and so, of whom do they seek direction? namely, of the Apostles: who are considered in relation 1. To God: where 1. The nature of their Office. Chap. 25. §. 1, 2, 3, 4. 2. Their order of naming. Chap. 26. 3. Their number. Chap. 26. 2. To these Converts as the same who 1. Wounded them. C. 27 2. Were derided by some of them. Ch. 28 4. What they said: where, 1. A Compellation, 1. Men, Chap. 30. 2. Brethren, Chap. 31. 2. A Consultation: where,— 1. Who consult: who 1. For number. Chap. 32. 2. For inward motive. Chap. 33. 2. About what: even the saving of their souls. Ch. 34. 3. The Consultation itself: Showing how such as are converted must be qualified: namely,— — They must 1. Consult, and show care of the main, shaking off security. Chap. 35. 2. Deny themselves 1. Specially in matter of salvation, and in duties belonging to Conversion, Chap. 36. Sect. 1, 2, 3. 2. Generally, in all things else: where, 1. In what things: 1. Absolutely: Section 4. 2. In some case only, as in things 1. Natural, Sect. 5. 1. Faculties of soul. 2. Things of this life. 3. Life itself. 2. Spiritual, in 1. Duties. §. 6. 2 Gifts. §. 6. 3. Eternal: as, 1. In some accidentals of glory: as, 1 Degree, Sect. 7. 2 Time, Sect. 7. 2. In glory itself: & that concerning the salvation 1 Of others Sect. 8. 1 dead. 2 living. 2 Our own. Sect. 9 With a General Reproof. Sect. 10. 2. For what we are to deny ourselves: namely for 1. God, in his 1. Perfections, Sect. 11. 2. Glory. Sect. 11. 2. Christ in his 1. Excellencies, Sect. 12. 2. all-sufficiency. Sect. 12. 3. Our own souls, considered in their 1. Worth, §. 13 2. Salvation §. 13 4. Public good of 1. Church, §. 14. 2. Commonwealth, §. 14. 3. Public persons. §. 14. 3. Be ready to do Gods will, and to submit to it in matter of 1. Salvation. Ch. 37. §. 1, 2 2. Religion and Worship. Ch. 37. §. 1, 2 3. Odedience: with the comfort of so doing at Christ's coming. Ch. 37. §. 1, 2 A TREATISE OF COMPUNCTION: OR, Pricking of Heart. Acts 2.37. Now when they heard this, they were pricked in their heart, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do? CHAP. I. Concerning the time of men's Conversion. With Uses. The good fruit of Peter's Sermon: THese words and the following show the fruit and good effect of the Apostles teaching on the day of Pentecost, especially of Peter's Sermon, which was the conversion of many Jews, Conversion. even three thousand souls; the beginning and preparation whereunto is contained in these words: Where we have, first, Where, 1 The Means & Instrument of Conversion; God's word preached. The Instrumental cause of their conversion expressed, which was Peter's Sermon, from the fourteenth verse to this verse: but the virtue and power of the principal Worker, which is God and Christ by the Spirit, is included. Secondly A double Effect: First, Their being wounded in heart. Secondly, The expression of their inward sorrow and care to be saved, by their words. Or, we may refer all to these three Heads: What these Converts, First, heard; Secondly, suffered; thirdly, said. SECT. 1. Concerning the change in Conversion. NOw when they heard this] The sum of what they heard is in the thirty sixth verse: namely, first, The dominion of Christ. Secondly, Their sin in crucifying him. This, heard and believed, Where, 1. Time, 2. Persons. 3 Means of Conversion. is made the ground of their conversion. Where we may take notice of, first, the Time, Now when: secondly, Persons, They: thirdly Means, Herd this. Where first the Act, heard: secondly Object, this. All which being expressed in the English, are employed in the Original. The Time, Now, and not till now. The time of their conversion: Now, and not before, though formerly these Jews heard not only the Apostles but Christ himself often preach unto them. Now they are pricked and cry out when before no word would pierce their hard hearts: nothing was heard from them then, but such like speeches as these, Thou art a Samaritane and hast a Devil: Away with him, crucify him, etc. but now they are inwardly wounded, their hearts melt in true sorrow, and their tongue and outward behaviour express 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 darkness 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 than 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 kind 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 vessel 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 judgement, 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. etc. and, thirdly in his practice: once a persecutor of Christ, now a preacher; once injurious to the Saints, now ready to die for them; once a blasphemer of God and his people, now a blesser of them. The like in the Jailor, in the Jailor. 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 withal hearing the word of the Lord preached to him, he believed, was baptised, he and all his; washed their stripes, brought them out of the stocks into his own house, set meat before them and rejoiced, believing in God with all his house. Use. Of trial whether we be converted or no. Use. Though the change in all be not alike palpable and sensible, yet if we would approve ourselves true Converts, our own consciences, at least, must be able to witness 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,— Thiefs, Covetous, Drunkards, Revilers, Extortioners;— But (now) ye are washed, sanctified, and justified. When thus we find 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 civil men, who can show no such inward and outward change, can have no such comfort, as being the same now after so many years profession, if not much worse, than they were ever, still profaine formal, 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 hour; but all that belong to his Election shall at length be converted most certainly; but when, who knows? Joh. 6.37. SECT. 2. Why Christ converted not so many as Peter. Quest. WHy did not Christ himself 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 weakness. if they had known him to be the Lord of glory. It made more than for his glory, now by his servants, (weak instruments) and by an apparent sign from heaven, yea and after a seeming weakness in dying, to show forth his power and grace, then if he had done it formerly: for it shows in what favour he was with God now, who had been so despised of men; and that though he died, it was not of weakness, but of will, seeing he could have saved himself from death, who gave life, not only to the thief, but now to so many. Conversion is a glorious work. This shows that conversion of souls by the ministry of men is a glorious work, 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 magnify the ministry of the Word by man. not in word only, but in deed, to the glory of the praise of his grace, etc. 2 This was also done and thus referred, that he might magnify the Ministry of the Word and Gospel by man, as he had said, greater works than those shall ye do. 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, wisdom, and power in the Loadstone, (a dark, dull, and heavy stone) which though he have imparted to it an attractive power, yet that power is not put forth by the Loadstone itself alone, which alone or unarmed draws 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 weight, being capped with iron, hath very easily and strongly taken up two and twenty pound weight, 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 work of man's conversion, to the weak Ministry of men, telling us, Whosoever receiveth them, receiveth him; and, whosoever believeth in me, he shall do greater works than 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 work the Ministry of the Word by man is, what a glorious calling it is; Use. 1. To see the glory of that calling. 2. To magnify the preaching of the word. 3 To prefer Christ's spiritual presence in the word and Sacraments. and are hence taught all of us, first, To magnify the preaching, yea also the faithful Preachers of the Gospel, (though they be men like to ourselves, and of like infirmities) as instruments of God's power in the conversion and saving of souls: as also, secondly, not curiously to wish, or dream of Christ's bodily presence, either by conversiing on earth again, as do the Chiliasts; or to think he cannot be effectually present in the Sacrament, unless corporally, either by Transubstantiation or Consubstantiation: No, his spiritual presence both in Word and Sacrament by his blessing is more profitable to us. etc. 2 Cor. 5.16. SECT. 3. Why men's conversion is often so long delayed. Question 2. Why doth God often defer the conversion of men? Quest. WHy doth God so long defer the conversion of his Elect, and suffer them to go on so long in sin, 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 man's will; which hath so long hardened itself in sin: which will appear wonderfully in the conversion of the Jews. And so he showeth it is only in his will, not in man's will that men are converted; otherwise it is most likely, that these converts in my text should have repent when Christ preached to them himself. Secondly, of his Freedom: and to show his Spirit is not tied to persons, 2 Freedom. nor times, but like the wind blows and works 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 mouths for ever stopped: See Rom. 3.19, 20, etc. 25. Use. 1 Use 1. It refutes the conceit of such as think it in their power to repent when they will, To refute men's practice: And to confute the opinion of such as think men may accept or reject grace at their pleasure. who accordingly defer 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 Jews. But I cannot say that to accept of grace is in man's power, till God work it effectually in him, though even then, for the subject, it be man that doth accept of it, only the power, yea and will, nay the deed and work is from God and his effectual grace. No means prove effectual or available till God's appointed time do come; no not the preaching of Christ himself; why else were these, why we, no sooner converted? why are not the Jews to this day as yet converted? and many of us (who have lived long under the means) not at all? Use 2 2. This yet teacheth us not to despair of any sinner's conversion in this life: To despair of no man's conversion here on earth. God suffers many long, yea some till the very last, as the Thief on the Cross, and then and not till then shows them mercy, seeking or intending his own glory by that means. Thus we doubt not, neither question the conversion of the Jews in Gods fit time: we have his promise, and he can and will in his own time graft them in again. Rom. 11.23. And we conclude the like concerning such particular persons among ourselves, as he within himself purposeth to call, though we have it not made known unto us who they are: therefore we will despair of none, while they live. Use 3 Not to neglect the present time. 3. It may yet excite all not to neglect God's time, so fare 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 wink 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 Jews 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 height 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 Gospels' removal from us, or at least of death; Verse 13. Let us therefore cast off the works of darkness,— 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 show no mercy; when he will leave men in their hardness: In a word, a period of his patience, when no prayers will be heard. Use 4 4 If any have been late comers in, as these here, who neglected Christ's preaching a long time, For late comers in. 2 Cor. 7.11. Acts 2.41, 42, 45. let us learn with the Corinthians to be more zealous, and of these here likewise, who continued steadfastly in the Apostles doctrine and fellowship, and conversed devoutly and charitably together, selling their possessions and goods, parting them to others (in the zeal of their love) as every man had need. To redeem their time by greater zeal. 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 behind 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 withal how little time may seem to be left unto us; and accordingly labour and see that what we want in time, we may redeem by our zeal: that, as Peter directs, 1 Pet. 4.2, 3. we should live no longer the rest of our time in the flesh, to the lusts of men, but to the will of God: That the time passed of our lives may suffice us to have wrought the will of the Gentiles: Especially considering our many sins so long continued in, and the great dishonours done to his name thereby, together with the greatness of God's love in pardoning, and receiving us at length to mercy: Let this inflame our love and zeal to him, let this love of God constrain us, and teach us to love him much, Luke 7.47. (with that repenting woman) that is, zealously, because much or many sins are forgiven us. Use 5 5 Lastly, Let this teach us all, now living in this our Nation, to admire God's goodness to us and ours, To be thankful for being kept to these blessed times. yea to all converted (or not converted) and to be thankful that God at length hath had mercy on us, and reserved us to these blessed times of the Gospel, and peace withal, 1 Tim 1.17. Rom. 11.30,— 33. etc. Let us make use of this blessed time, or otherwise this great mercy will turn to our greater condemnation. CHAP. 2. Concerning the persons converted; their quality number. SECT. 1. That some devout men need conversion. 2 The persons coverted, They. For quality. 2 THe persons who: They: When they heard this, they were pricked. They are not named, but only noted generally and indefinitely; first for quality, to be some of them devout men, vers. 5. that is, 1. Devout men. such as generally acknowledged they expected the Messiah promised, but knew not, neither were convinced that Jesus whom they persecuted and put to death was he: Others to be mere scoffers and deriders of the Apostles, vers. 13. however generally, to be such as by wicked hands took, crucified and slew the Lord of life, verse 23. & 36. at least to be impenitent persons, unbelievers, and in state of damnation; as may be gathered from verse 38, 39, 40,— 47. Whence we first observe, as concerns those devout men, That, Note. Many devout men stand in need of repentance. joh. 4.27. Outward profession of Christ, devotion and forms of godliness are not enough to men's salvation, or to make men true Christians. Such may, and usually do worship they know not what, as the Samaritans, Athenians, Acts 17.23. as the Jews to this day, who profess Faith in a Messiah, yet acknowledge him not, but serve God as they think, and are devout in their kind. Blind devotion is not to be rested in. Yea Papists, generally, adoring Christ's body in the Sacrament, which they know not to be present: And common Protestants, who seem to show much devotion in frequenting the Church, in public prayers, and hymns and hearing, yet rest in the outward performance, and take up with the duty done, though it be in them only a lip-labour, without true knowledge, faith, humility and obedience, 2 Tim. 3.1, 2, 3, 4, 5. as Isa, 1.12. & 66.3. Jer. 7. having only a form of godliness, but denying the power of it: as being still lovers of themselves,— and of pleasures more than of God: without all life of Religion, or power of godliness, standing in as much need of true conversion, nay it may be more than open deriders and persecuters of God's truth and people, who will sooner be convinced than they. To these I commend the care of attending diligently to the word of God preached in power; peradventure, with these here, they may be wrought upon, and be convinced of their sins of unbelief, impenitency, yea of hatred of Christ and his people, etc. as being yet, wi●h these devout Jews till now, in a damnable condition, even as the Pharisees persecuting Christ ignorantly. Acts 26. Phil. 3.9. 2 Scoffers. Secondly, As concerning the rest (or themselves it may be) who some were scoffers, all persecuters and crucifiers of Christ, we observe from their attentive hearing now and conversion, The power and wonderful efficacy of the word of God faithfully and wisely taught, Note The power of God's word. 1 Sam. 19.28. Acts 9.20. preached and applied. Here we see how men are changed by it, of Wolves, made sheep; of persecuters, true penitents; even as King Saul intending to take and kill David, fell a prophesying and was changed; or as that other Saul, hastening to persecute the Church, by Christ's voice was made a preaching Paul: or as those stout Soldiers who were sent to apprehend Christ, Joh. 7.45, 46, 47. But of this anon, when we speak of the act of hearing, as also the duty of good hearers. SECT. 2. God freely singles out some of many, of whom his Church consists. 2 They, for number. 1 Many: And those of all sorts of men, 2 THey are noted from their number, or quality discrete, to be of the multitude, verse 6. and those of every nation under heaven, vers. 5. Parthians, and Medes, etc. vers. 9.10, 11. they were both of Israel and Judah, who by God's providence were gathered together to that gerat feast of Pentecost out of all nations, or, who dwelled in Jerusalem: of these, three thousand now, and afterwards many more Acts 4.1, 2, 3, 4, were converted by the Apostles preaching. Whereby might seem (in part at least) fulfilled the prophecy and type concerning the two sticks, Who make one Church. for Judah and for Joseph, joined together, Ezek. 37.16, 17,— 19, 20, 21, etc. noting that the effectual calling of Jews and Israelites (as also Gentiles) and their union in Christ, or in the hand of the Lord, Christ being the Father's hand and arm, whereby they became one Kingdom under Christ, or David their King; partaking of the same benefits, by virtue of the communion of Saints, as in the following verses in Ezekiel may be seen. So that there is but one only Catholic Church, not many; and Christ the only King, Pastor, and Head thereof, 2 Yet not all. having no general Vicar here on earth. Now to this Communion none belongs, or yet truly come, but such as the Father draws; who though here they are many, yet all that heard believed not; they were but some of the whole multitude who received the word gladly, verse. 41. yet those were gathered out of all sorts, without difference of sex, age, calling, country and nation, or condition. And this notes the Freeness of God's grace: As he excepts not any one sort or calling of men, so he by effectual calling, Note The Freeness of of God's grace in singling out some from among all. 2 Thes. 2.12, 13. singles out from the universality of men and sinners, and adds to his Church such as shall be saved; as here, verse 47. Who are those? Only such as he hath elcted from eternity unto salvation, through sanctification of the spirit, and belief of the truth. And these are not all, but some only, who there opposed to such, the followers of Antichrist, who shall be damned. This makes Saint Paul speak with distinction, when he mentions vessels of mercy which God hath afore prepared to glory, Even us, saith he, Rom. 9.23, 24. whom he hath called, not of the Jews only, but also of the Gentiles: Yet not all Jews, nor all Gentiles; but us whom he he hath called of the Jews and of the Gentiles. And S. John brings the four Beasts and four and twenty Elders in, praising the Lamb, and saying, For thou wast slain, Rev. 5.9. and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and Nation: Not all Nations, but some out of all. Whence is this, Which depends on his free Election, Rom. 9.15. Jer. 31.3. but from God's free Election and sovereign will? who will have mercy on whom he will have mercy, etc. According to that in Jeremy, I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee. 1Vse, God excludes no sorts, calling, or kind of men, if they repent. Which is for comfort. Use 1. God being so free in his choice and calling of men, as that he choosing where he will, calling or choosing none for any goodness, either actually in them, or foreseen, nor rejecting any of any sort of men for their unworthiness simply, It is for comfort to such as receive the word in humility, who hearing it repent and believe. Let their condition or state be what it will be in the world, let not them exclude themselves by impenitency and unbeleef, and God will not exclude them: He will have none make arguments against themselves, saying, I am an Eunuch, I am separate, or an heathen, etc. no, Isai. 36.3, 6. let them but join in covenant with God, and do the thing which God commands, and they shall be welcome to him as any. So I say also for the rich, whose salvation is most difficult, and for the noble, 1 Cor. 1.26. of whom not so many are called, yea for the greatest sinners; let them hear and obey God's word, and they may rest assured of acceptation with God. Yet not for any worth in them, but by virtue only of Gods free Promise, grounded on his free Election: So that we further infer, That, Use 2 the difference between man and man (in regard of saving grace) is not from men themselves, God maids the difference between man and man, singling out some, to whom only he sends the Gospel, but from God; from his Election, his saving, free and powerful grace, who in and by his Spirit, accompanying the word preached, singles out by effectual calling whom he pleaseth, and so separates between man and man. To which end, God, with choice and according to his freedom and will, sends the word so to some, as that he denies it to others, Acts 16.6, 7. where he hath any belonging to his Election whom he will save, thither he sends his word in the ministry of it, chief for their sakes: Acts 16.6, 7, 14▪ 30, 31, and 13, 10. So it was send and directed to Philippi and Thyatira, for the convesion and salvation (as of others, so) of Lydia and the Jailor: and to Corinth, in which City God had much people. And however the Promise is to be propounded to all, and some to whom he makes it effectual. near or far off that will hear it, yet the thing promised, that is, Christ, life and salvation, belongs not simply and without exception to all and each, but to all, with this restraint, To you and to your children, and to all that are afar off, even as many as the Lord our God shall call; as it is in this Chapter vers. 39 Now these are only the Elect, as Acts 17.48. where it is said, As many, as were ordained to eternal life, believed; but none else. These are they whose hearts the Lord openeth, as he did Lydia's, that they attend to the things spoken, and believe them, which all do not. Of which more anon. Only this teacheth such as find the fruit and effects of this grace of God in themselves, Use 3 to be specially and singularly thankful unto God for the same, To be thankful to God more than others, even as God hath specially singled them out from among others, and made them vessels of mercy. Lord what am ' I, that thou hast manifested thy choice of me, as thou passest by? Whence is it that thou thus by thy saving, grace comest to me, and not to ' many others? For if Christ, on the behalf of such, who partake not of like choice mercies. confessed to God saying, I thank thee O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: Even so Father, for so it seemed good in thy sight; then I conclude, such as have found this mercy and special grace, should on their own behalf, bless God from the soul, and seek more to glorify God in their lives, than such great ones on earth, who having a name of wise, prudent, learned, holy, yea and of the Church, dishonour God by their pride, insolency, and arrogancy too, ascribing whatsoever wisdom, grace and holiness which they pretend and presume they have, not to God's free, saving and effectual grace, but only to his common grace and favour, vouchsafed alike to the reprobates as well as to them, but which they have made a better use of then those others, by using their own better. Use 4 A reproof of the unthankful, and of the enemies of God's grace. Oh unthankfulness! Who that effectually and truly did partake of Gods saving and special grace, did ever (long at least) seek to take the honour and praise of the work from God to themselves, as these do, who merely fancying that grace they have not, will have the stroke, the casting voice, or the casting of the balance in their own hands? Let God have the honour then of making the difference, as well as of giving of grace common to all hearers, as the Apostle beating down man's pride doth teach us, 1 Cor. 4.7. Of which place more below. CHAP. 3. Concerning the Means of Conversion. SECT. 1. Of the efficacy of God's word: Whence it is: And of the Uses of it. 3 The Means of their Conversion, the hearing of the word preached. THe third thing here considerable is, the Instrumental Cause or Means of these Jews Conversion. And this is, on God's part, the word preached; on man's, the same word heard, and received by faith: First generally, by which, through belief of the threats and law, the heart comes to be pricked and wounded, being convinced of sin and wrath due unto it; then special, by which, through belief of the special promise, and by particular application and use of the remedy here prescribed, vers. 38. the heart comes to be healed. Now when they heard this.] Where is first the Act of hearing. Where 1 The Act of hearing, which implieth preaching Rom. 10.14, 15. Secondly, The Object, what they heard. First, Hearing implieth 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 God's Word. First, the power and efficacy of the Word of God preached, Secondly, the profit and good fruit of hearing it aright. Peter speaking only in the outward ear, they that heard are pricked in the heart, and by further hearing are fully converted. 1. The word of God is a powerful word, because sound taught and wisely applied, as here we see, where not only 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 Orator, can work such effect as this doth; In changing the effections, and verting souls, Acts 26.18. this hath a power on the soul, not only to move the affections, but to change them, to renew them, to convert them and turn the soul to God, from death to life, from darkness to light (by opening of the eyes) yea from the power (even of hell, Psalm 19.7. of the very Devil himself) of Satan unto God. The law of God converts souls, and changeth stones into bread, yea flesh; base metal into pure gold (beyond all Chemical transmutation; turning beasts into men. ) yea beasts into men: in which regard the Church differs from the Ark of Noah (a type of it in other things;) for there the beasts that entered into the Ark received no change nor alteration, but if they went in unclean, wild and savage, they also came out unclean, wild and savage: but in the Church of God, where God's word is powerfully taught, it is not so with every one: we come in unclean, but go out clean; we come in wild, we go out tame; we come in wolves, lions, vultures, we go out lambs, dear, and doves; we come in beasts, and go out men, yea, new men, regenerate, as one well noteth. Here it might be showed how that by the power of one text only some hath been converted: jun. in vita as Junius reclaimed from Atheism 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 drunkenness, not in chambering and wantonness, etc. was fully converted from his wantonness; yea his friend Alypius, desiring to peruse that place, and reading the next words, Rom. 14.1. Him that is weak in the faith receive you, besought Saint Austin to strengthen him in the faith, and he became a Convert also. And I believe if every one would tell their experiences in this kind, and how the word either at first, or since, in their anguish, distress, temptations, hath strengthened, comforted, and upheld them, we should ●eed no other proof of this truth. But whence hath the word this power? Not from itself, 2 Whence 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 powerful and effectual, by his spirit accompanying the same. It is a two edged sword, and cuts both ways, as God shall please to wield and use it, either to wound or prick savingly, like the Surgeon's lancing-knife; or to wound to death, like the sword of an Enemy: but we speak especially of the former work of it whereby it shows itself quick and powerful, Heb. 4.12. whose instrument it is, sharper than 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 believeth; Rom. 1.16. that is God's powerful instrument by which he worketh faith in men, and converts their souls Now as the instrument hath no power of or from itself (but only a fitness thus or so to be used) and works in and by the power of the chief workman, working in the power of him the principal Agent. as the steel with which the Loadstone is capped, so it is here. The sword cuts not without a hand to wield it, and then it cuts according to the power, strength and will (less 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 air, but as it is an instrument of God, appointed and sanctified to produce such great effects; so that the power is from God's Ordinance (and not from the word of the Preachers) who by the sounding of rams horns made the walls of Jericho fall down: ●nd by virtue of ●is ordinance, as did the rams horns of old, & Moses rod in dividing the sea. which sounding was rather a sign at which, than any cause by which the walls fell; even as Moses his rod by which he smote the Sea had not that power in itself, but by virtue of God's appointment; Moses smote with it, because God had so commanded, but God did the work. And though the Word preached work after another manner, yet the work done by it, whether it be conversion, comfort, pricking, melting bruising. etc. is from the effectual power of God, and of his Spirit, who doth the deed; 1 Cor. 3.6. so that Paul may plant, Apollo's 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 nail, which pierceth; and to fire, which melts and mollifieth; to a mighty wind, and thunder, which shakes the heart of the stoutest. Thus here God's Spirit being like water (both for abundance and strength) poured out, in the signs of a rushing mighty wind, and of fire, makes the word of Peter and others thus powerful; the power of which spirit shown itself, not only 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 coming out from their mouth (as is fabled of Hercules Celticus) they did bind 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 arms did they thus go forth conquering whithersoever they came, yea and subduing spiritual and infernal power? 2 Thess. 2. Their weapons were not carnal but spiritual, 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 Kingdoms, by the preaching of Luther, in whom God shown 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 spear, by the only 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 than his, whereby more 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. Use. 1 Use 1. This power of God in his word, by which he then did, and doth still go on triumphing, It's for terror 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 prevail against all opposition of men, devils, and Antichrist; and that it, howsoever suppressed sometimes, yet, shall not be wholly oppressed; it is like fire, Which to them will prove like fire. which though kept under and half smothered down, yet will work itself free, having a consuming power in it, to devour all combustible matter which stands in its way, The word cannot be restrained. as the Ark detained by the Philistines wrought itself out, and (as the people of Israel in Egypt) by strong hand delivered itself, and made the enemies weary of it. Which may be terror 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-tools; the word will prove a sharp sword to them, as a mall, hammer, or as a burdensome stone to crush such as heave at it, or are enemies to it, or yet do resist it in themselves. Use. 2 2. For Confutation, we hence conclude, To confute, first, the error of Universal grace. and of freewill in man, to accept of grace. And secondly, of man's power to resist God's grace. that to the conversion of a sinner there is more required than the hearing of the same word, or the same common-motives, and in a word, then common and universal grace: there must a special and an effectual power go along therewith; but that is no power of man's freewill, but of God's free and powerful grace; which therefore would be begged so oft as we hear God's 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 Controversy, I list not to insist upon them. Only for them both, Know, that conversion of souls 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 greatness of his power, yea the exceeding greatness 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 confers 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 risen 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 spiritual resurrection from the death of sin, which is wrought by the power of Christ's word, Ephes. 5.14. saying, Awake thou that sleepest, and arise from the dead: And we do so, but than 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 God's wisdom, as well as power, is first made willing, & so God's works though powerfully, yet sweetly; he so draws us as that were un willingly after him. Which teacheth us to live to God's glory. This overthrows the contrary error of Jesuits, 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 continual supply and influence of his grace; to live wholly to him whose creatures we are both by nature and grace, etc. 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 Ministry, Neither to be daunted. or otherwise have a refractory people of hard hearts and necks to deal withal, 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 Christ's 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 find 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 we fish all night and catch nothing, yet at Christ's bidding let us cast in again, 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 souls by his Ministry, whereby Christ's 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 God's word is powerful, and can when God so pleaseth change, yea break and bruise the stoutest heart. But howsoever, we shall not lose our labour with God; God's word will have its work 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 only 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, etc. This comforts us again in the weakness of our own gifts, 2 In the weakness of their own gifts, to to look to God's promised assistance. so long as we show our faithfulness 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 success in our Ministry, 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 find, 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. God's people and hearers generally should not be discouraged too much with the hardness of their own hearts, 2 To people who complain of hardness of heart, See 2 Cor. 12.8, 9, 10. with their forgetfulness, unfruitfulness, deadness & dulness, so long as they be truly displeased with themselves for these, pray hearty to God and strive against them. God's power in the word is such as that it can, and will, if they wait, subdue all these; It is perfected in Weakness. Nay, though men were, as these here in the Text, hardhearted against christ 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 God's faithful Messengers: They may meet with a Peter at one time or other, at least; God's power is not shortened now more than formerly. Even refractory sinners may be reclaimed. Which may encourage and give hope to the greatest sinners, when they consider this power of God's word, yea of God's 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 Christ's blood, Not to despair, either of God's mercy through the greatness of their sins 3 who with wicked hands, at least by their votes did shed Christ's blood: There is hope then for the most rebellious. Let none then ascribe so much to their own wickedness, as with Cain to say, My sin is greater than can be forgiven; but let such in hope of mercy attend diligently on the word, humble themselves mightily, beg 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 ourselves in the tears 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 God's power and grace, as (because they have no power in themselves to subdue this or that corruption in them, finding so much hardness of heart, or weakness to withstand temptation) to despair of help from God. Is either any sin in them, or malice of the devil against them so great and strong, that these shall be more able to damn them, than 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 own, they would less be beholding to him: now that they have none of their own, they will as much despair, with that unbelieving Prince, 2 Kings 7. of God's power as of their own, and so deserve to be used in some proportion as he 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. Use. 4 4 Is the word thus powerful through God? To show forth in our lives the power of the word. Why? 1. It's else an ill sign of no grace in us. Let it be thus powerful in us, who live, or have lived long under the Ministry of it. It's an ill sign when one feeds constantly on good, wholesome, and hearty meat, and yet, with Pharaohs lean 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 God's Ordinance is accursed to them, neither can they have any assurance that they are the children of God, begotten by the word, when the children's bread, this word of God, doth not nourish and strengthen them; (for all in God's house are fat and goodliking:) So secondly, 2 It's a disgrace to the Gospel. they bring a disgrace upon the word and Gospel of Christ, by their powerlesse and fruitless 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 lose lives of many Professors. Ah beloved I know we what we do? 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 seal of the word: As then there is a power in the word, so let there be a power of Godliness 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 forms of godliness, nor rest in outward performances & in heartless, liveless services: 3 Sin else and Satan will be powerful in us to damnation. Let not the name & word and Gospel of God be evil 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 carnal reason, lusts, and sin become the power of the Devil in us to eternal 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 than 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 we then that we refuse not him that speaketh etc. Heb. 12, 25, 26. & 2.1, 2, 3. Let such look to this who find an irresistible power in all sorts of temptations to sin, A reproof of such as suffer the world to be more powerful in in them then God's 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 excess: or the very looks and speeches of the harlot are enough to cause them follow, though it be as the Ox to the slaughter. And so when they can find, and profess that they can be moved even to tears, at the beholding of a Play, and that much sooner than at a Sermon, as some have done, Oh it's a sign the Devil hath a strong hold in them, and hath taken up their hearts, which are shut towards the word, and open only to vanity. Use. 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 ourselves, 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 ourselves, to the power of our own will, to our own wit, aptness, 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 powerful Preachers, in comparison of others, namely such as follow God's method of Preaching, and that course which he chief blesseth; yet it is not the Minister but God which converts, opens the hearts, pricks, wounds, and after heals 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 thankful to them as to spiritual parents under God) or too much, but acknowledge the power and grace of God in and by their Ministry. And thus for the power of the Word. SECT. 2. Concerning the profit of hearing God's word: With Uses. 2 We note, from this their hearing the word so as to be pricked and wounded, Note 2. The profit of hearing God's 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 God's 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 powerful 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 ways 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 wilderness: 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 Jews awaken them out of their security, in which they did lie, and should have lain 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 souls. 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 ourselves unworthy of life. Whence is it so? This, in brief, is not from the power of the word itself, but from God's appointment and blessing, and by virtue 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 show. To this end God stirs 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 Ministry) makes it effectual 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 only. Use. 1 Use 1. This teacheth us, as we desire the good and salvation of our souls, Of Instruction; Diligently to hear God's word. Why? 1 Considering our ignorance. to be diligent in hearing of God's 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 ourselves. First, our ignorance is such naturally, since we fell into sin and under the curse, that of ourselves we neither aright and convictingly know our sinful, or yet accursed condition. We are apt to think well of ourselves and of our own ways, though they be never so bad or accursed of God: much less do we know of God or of his will concerning the means 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 ourselves, 1 Cor. 2.14. Nay, Secondly, such is our impotency, that we cannot either know them or yet do any thing for ourselves in the business 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 itself but as it is first born up of the water, Secondly set forward by the wind, both being without herself. Now this is done whilst we receive into our souls and affections the gales of God's grace, and blasts and breath of his Spirit, by attentive hearing of his word, by which his Spirit is ministered to us. 2 How? Let us then attentively hearken to God's word, and so seek and expect the good and profit of it. Let us choose Maries part, Luke 10. 1 Take heed of lets. and take heed of Martha's encumbrances, and of such lets as prove hindrances to the fruitful 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, Farms, Wives, etc. 2 So hear as first meditate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now we cannot hear it aright, unless 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 nails stuck in them whether they did eat, drink, lie down or arise. Whilst 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 unlawful deeds. 2 Apply it. Secondly, We must so hear as to apply particularly to ourselves 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 do, who must not draw and only flourish his sword, this sword of the Spirit, but strike home with it, his mark being only or chief the heart; for so the word both hits soon and pierceth deeper, and becomes as nails fastened by the Masters of Assemblies: and also to hearers themselves, who must help their spiritual Surgeons and Physicians to apply the plaster or potion, by keeping the one close to the sore, and the other in their stomach without casting it up. But of these two, On 1 Cor. 11.31. pag. 1332. etc. Meditation and Application, as means of Humiliation, more largely elsewhere. 3 Believe 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 believed the things taught them to be true, and being directed to repent and to be baptised, they both repent, believed, and were baptised. 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 Christ's sheep, we must receive his mark, and that must be in the ear, John 10.3.— 27. Mat. 13.43: & 17.5. If we will be his servants for ever, we must suffer him to boar our ears (that the pearls of the Gospel may hang at them.) If we will either believe or pray aright, we must hear aright: the first link of that golden chain of the Apostle is hung at the ear: Faith cometh by hearing, etc. 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 God's word received in at the ear, 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. Use. 2 Use. 2 This being the profit of hearing, and duty of hearers, let us see what to judge, Of reproof, 1. of scoffers, 2. of enemies to hearing in others, first, of scoffers at the word, etc. Secondly, of such as hinder and keep back others from hearing; as Elymas would have done the Deputy: such as are enemies to the spiritual good of souls, and show themselves children of the Devil, Who are of the Devil. whose office is to make the hearing of the word unfruitful; if he cannot keep them from hearing, than he steals the Word heard out of their hearts, as the birds pick up the seed after it is sown, Luke 8. lest men believe and be saved: but if he can he will keep them from hearing it; herein, like the Jailor, who though he suffered his Prisoners to have their hands and feet free, yet he keeps the prison door fast locked 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 alms; and sometimes their feet, to go to Church to hear Prayers (saith one) but he will be sure to keep the ears, Dr. Featly. And under God's wrath. which are the gates and doors 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 prevails so far, as either through mere negligence refuse to hear God's word when they may, preferring their ease and sloth; or at least to hear it only 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 only by pretending that we all know enough already, practice is more needful; 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 avails nothing: as these Jews heard formerly from these Apostles, and from Christ himself that they never believed till now. viz. that Jesus was the true Messiah, 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 bolted, the more meal, like good corn, it yields: like a plentiful mine, in which the deeper we dig, the vein 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 prefer the reading of the word in public and in private; yea the reading of printed Sermons, as more accurate, for the most part. To these I only at this time oppose God's Ordinance, from which only we may expect his blessing, by virtue 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 God's power to salvation, Rom. 1.16. and the preaching of the Cross, which though it be to such as perish, foolishness, yet unto us which are saved, it is the power of God. 1 Cor. 1.18. naaman's cleansing was not effect properly of the waters of Jordan, but of faith and obedience to God's word etc. 3 Some expect to be taught without the ordinary means of hearing, 3 Inspirations. john 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 only by his spirit: so he can feed us without bread, as he did Moses for forty days in the Mount; and he fed the Israelites in the wilderness with extraordinary food from heaven when they wanted ordinary. But God works now and usually by means, not by miracles. As therefore no man contemns ordinary and corporal 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 God's 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 God's 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 daily 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 believed? how shall they believe 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 confess sin, and yet not know sin by the word? etc. 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. Use. 3 Use. 3. Lastly, It is a good sign of good intended by God to such as to whom he sends his Word and Ministers, It's a good sign 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 showed. It's a good sign that God hath some to call, convert, and save eternally. And it may and should encourage all to hear with diligence, alacrity and hope to reap the good fruit of their hearing, yea to long for and desire it, and not to put any bar in the same, by their negligence in hearing, prejudice had of the Preacher, either his person, matter and doctrine (being God's pure word though harsh to us) or manner and plainness. As contrariwise, where either there is no preaching, or no sound preaching, or conscionable hearing and practice of things heard, it's a sign 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. FOUR The object of our hearing, generally and specially: and what doctrine is like to do the greatest good: With Uses. 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 God's words, 1 In general, the Object of our hearing is and should be the word of God only, taught by such faithful Ministers of Christ as he stirs up, calls, and assists by his Spirit. Thus 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. etc. 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 than the voice 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 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 prophesy false dreams, and stand not in God's counsel) shall not profit this people at all: only saith God, if they had stood in my counsel, and had caused my people to hear my words, than they should have turned them from their evil way, etc. 1Vse, For teachers, to preach no other doctrine. Use 1. For us preachers, to direct us, as we intent any good to the poeples souls, to lay aside all conceits and inventions, and doctrines of men, our own and others, much more to abandon all Doctrines of devils, such as are named in 1 Tim 4.1, 2, 3. and so generally all other Popish and Antichristian doctrines, and to preach only Gods pure word unto his people. Use. 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 etc. without the word, but only according to it: Much less 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. God's 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 truth) as the word of God, which effectually (and which only effectually) worketh in them that believe, 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 spoke unto him, 1 Sam. 3.4, 5, etc. 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 ourselves Christ's sheep. 3. Let us all by hearing only Christ's voice in the mouth of his faithful servants, approve ourselves to be Christ's sheep, even by this ear-mark. Joh. 10.3, 27. My sheep hear my voice, etc. Let us not be beat from hearing it by such Popish Wolves, as will say unto us, as the wicked Jews to the people, He hath a Devil, and is mad, why hear ye him? John 10.20. but let us rather reverently set ourselves in God's 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 special 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 spoke unto them: the sum 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 counsel, 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 than 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 wickedness, which thus was discovered, reproved, and they convinced, and deeply charged to be the crucifiers of this so gracious a Lord, yea of the Messiah, who was sent unto them, and of their Saviour. Note. Their former blockishness, and how they came to be convinced. This blockishness was great before, not to know or acknowledge him whom they seemed so long to look for, but so to carry themselves towards the Messiah; (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 satisfy us, unless God do further strike in by his grace and powerful 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 slain? 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 vileness, guiltiness of wrath, of their bloody practices and cruelty, as having persecuted & murdered an innocent; of their base and vile unthankfulness against so gracious a Saviour, Benefactor, and Physician, who came to save, heal, and cure them. This was the nature of the Doctrine which so wounded them. Whence, Observe: What Doctrine is like to do 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 likeliest to do the greatest good, and which is most available to conversion, and to the salvation of men's souls: 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 withal most debaseth, vilifieth, convinceth sinful man; letting him see his filthiness, guiltiness, unworthiness, and inabilities. Why? 1. Because such Doctrine only 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 goodness, bounty, mercy, and in the freeness and power of his saving grace; none of which can so gloriously and fully appear, as when man's sinfulness, pollution of nature, his guiltiness, unworthiness and impotency is according to truth, and the evidence of God's word laid open to the full. 2. Because without such doctrine man will never come to know either God, Christ, or himself aright; without such knowledge no salvation, because no true or through humiliation, self-denial, conviction, faith, etc. Use. 1 Use. 1. This condemns all such doctrines (whether Popish or Lutheran) as make either Christ but half a Saviour, To condemn such Doctrine as makes or us so much. 1. Christ but half a Saviour. 1. The Popish sort make Christ but in part a Saviour: first, in part only a Prophet, adding doctrines of men, of the pretended Church, and Traditions to his written word, by which as by a rule, he teacheth us and our teachers too; yea, by ascribing to their Popes a power of judging and determining of Controversies. Secondly, in part a Priest, setting up a sacrificing Priesthood now in the New Testament, whereby they really and effectually pretend to offer up Christ for the sins of the quick and dead, which was his work alone, who was once offered to bear the sins of many, Heb. 9.28. and 10.14. and who by one offering (of himself) hath perfected for ever them that are sanctified: which his work they make common to every Mass-priest; yea, by ascribing merit and satisfaction to the works and sufferings of men, laid up in the supposed treasury of their Church, and by dividing the work of Intercession between him and the Angels and Saints. Thirdly, in part a King, making the Pope to have a plenitude of power and Sovereignty, both spiritual, over men's consciences; and temporal, over their persons also, and over all the Kingdoms of the earth. 2. Which makes us so much. 2. Both Popish, and Lutheran, and Arminian doctrine, make us Men half Saviour's with Christ, if not more; whilst they teach that man's nature is not so sinful and disabled by sin as it is, ascribing much to nature, and to the power of man's will, giving him the casting voice or the casting of the balance in this work of grace, saying Christ gives us grace indeed and power, but so none is yet converted, it is a common grace given to all; so the grace and power is only grace to believe if we will, to repent and convert if we will, to be saved and persevere if we will: and so ascribe merit indeed to him and to his death, but efficacy and application to themselves, derogating from Christ to give to man, whereas it is God only that works, and gives both power and will, Phil. 2.13. 1 Cor. 4.7. and that effectually worketh in us both to will and to do, and that only of his good pleasure: his grace only makes the difference. Where such doctrine as this is taught, 2. Hence a Trial of Doctrines and of Religions. That Religion truest, which gives most glory to God, and teacheth and practiseth self-denail. there is little hope of any good to be done to men's souls. That which hath been taught, may also be a Rule of discerning of true Religion or Doctrine and the false. It is a sure and infallible Rule; That Religion which takes away from ourselves (not only teaching but working self-denial, making men go out of themselves, and truly humbling them) and which gives all glory to God, is the true Religion. But such is our Religion; and such is not the Popish Religion, (no nor Lutheran, so far.) Do they not teach (beside what is said of them already) that they have no original sin in them after they are washed by Baptism? Which 1. Popery doth not, That men are able to fulfil and keep the Law fully in this life; yea more, do more than God commands, even such things as they call works of supererogation, whereby they merit heaven for themselves and others? Whereas we teach, that even after Baptism men have cause to cry out not only of actual but original sin, and to say with Paul, Wretched man that I am, who shall deliver me from the body of this death, or, from this body of death? and to say as Christ saith to us, When we have done all that we can do, we are but unprofitable servants. An Objection answered. I know, false Religions seem to teach self-denial; but it is in word only, not in deed. The Papists will humble the body by afflicting it many ways, punishing and not sparing it. Here is a show of humility, unless only in show. and of self-denial; yet it is but a show, being Will-worship, and a voluntary humility, arguing indeed much more pride than humility, whilst they are (as without command from God, so) puffed up thereby with an opinion of merit and of satisfaction, whereby they derogate from Christ, and arrogate to themselves, whom therefore we justly charge as Paul did such Volunteers in humility as they imitate, See Coloss. 2. 18-23. to be (under such shows of humility) vainly puffed up by their fleshly minds, i. e. falsely humble, truly proud: humbled in body, proud in mind and hearts, which may call to them whilst they are whipping the body, or macerating it, in the words of King David, when God sent a pestilence which destroyed seventy thousand of his people, Lo, I have sinned, I have done wickedly: 2 Sam. 24.17. but these sheep, what have they done? Let thine hand be against me, and against my father's house: so we are still proud hearts, wicked hearts, etc. what hath the body done without us? Let thine hand be against us, to humble us. I say the like of Popish penance, where in their confession to the Priest is a show of humility and self-denial in shaming themselves; yet in that their other work of penance or satisfaction, is pride with a witness. And though some other urge self-denial, and humility, and meekness in receiving the Word, and in word seem to ascribe much to God's grace; 2. nor Arminianism. yet what pride is this, and error, to make this humility, if not a cause, yet a condition, even of the grace of God's election, as it concerns particular persons, at least a respect, a point or term from which election flows, and so no fruit or effect of it, as yet true humily and all other graces are. 3Vse, to show why so few are savingly pricked: 3 Use. Here we see the true cause why few are savingly pricked in heart, and truly humbled; namely, ignorance of the worth, office, excellency and glory of the Lord Jesus Christ; and of our own vileness, sinfulness, and damned condition, whereof we are not, nay will not be convinced, as yet these here now were. The truth is, The reason is, their ignoronce till we see and acknowledge Christ not only in his natures and offices, but in his exaltation and glory, and as Lord over all, and Judge of quick and dead; as also, our own baseness, sinfulness, guiltiness, impotency, desperate and damned condition, we shall never be truly humbled in ourselves, or have (nay, not so much as seek) interest in him, or salvation by him. 1. Of Christ and his glory; 1. Ignorance of Christ and his glory, (against whom we daily sin) is one main cause why men reject him, and why he rejects them. We see it in the Jews, who, 1 Cor. 2.8. if they had known him to be the Lord of glory, would not have crucified him. This is the reason why till this day they do reject him, and are rejected of him: and till this vail shall be taken from off their eyes and hearts, they will never convert to God. as we may see in Paul before and after his conversion, A notable instance we have of Paul, who, whilst he was and remained ignorant of the excellency of Christ, and stood upon his own outward privileges and righteousness, he advanced himself against Christ and his people, and persecuted them: but after Christ spoke to him from heaven, he is base in his own eyes, denies himself and his own righteousness, accounting all loss, yea dung, to win him, and for the excellency of the knowledge of Christ Jesus his Lord: he now admires nothing but Christ, and determines to know, or highly to esteem of none or nothing but Christ crucified. See Phil. 3.5, 6. with 7, 8, 9 1 Cor. 2.2. So Job, speaking of God to his friends, and in Job. Shall not his excellency make you afraid? Job 13.11. and to God of himself, after his eye had seen him, I abhor myself and repent in dust and ashes, Job 42.6. 2. Of their own vileness. 2. Again, Why do men carry themselves in their sins so proudly against Christ and God, dishonour him daily, yea hate and persecute him and his servants, but because they are ignorant of their own vileness, guiltiness and wretched condition? they know not their need of him, and therefore they both reject him, and remain in their sinful course, without check, wounding, pricking and remorse of conscience. Revel. 3.17. Contra. the true knowledge of Christ and ourselves, would humble us Wherefore I say to you as Christ himself said to the woman, Joh. 4.10. If thou knewest the gift of God, and who it is that saith unto thee Give me water, thou wouldst ask of him, etc. So if we knew what a precious gift Christ is to us, what a glorious holy God he is in himself, etc. and so withal saw our own need of him, we would seek to him, in all humility and self-denial we would buy of him, etc. as his own counsel to us is, Revel. 3.18. yea we would repent, verse 19, and be vile in our own eyes: we would mourn whilst we looked on him whom we have crucified, etc. as Zech. 12.10. we would be pierced to the heart, and cry out, Away with all privileges, power of will, goodness of nature, legal righteousness, civilities, formalities; yea, away with Sceptres, Kingdoms, Crowns, all; give me Christ, or else I die: none but Christ, nothing but Christ, etc. 4Vse, for us Ministers to teach such doctrine as may humble men, 4 Use. Now that you may thus do, it concerns us in duty to God, and love to your souls, to teach such doctrine as this to you; and, as we desire the conversion and salvation of your souls, we must make Christ fully known unto you, and accordingly seek to prepare you for him, by beating down the pride of your own conceits, and all high thoughts and imaginations, by beating you off your own bottoms. Our duty is to form Christ in you, Gal. 4.19, which cannot be done till ye be nothing in yourselves; and form Christ in them. as in the creation, the earth at first was rude and a confused chaos, out of which all things were made: so all things must be defaced, even the goodly face of your own righteousness and moral virtues, all high things and conceits must be brought to rubbish, & leveled with the ground, before you can be made new men, or Christ's image stamped on you. You must then either give us leave, or we must take leave to tell you, even you, as well as (Peter told) the Jews, that you are the crucifiers of Christ as well as the Jews; your sins brought him from the bosom of the Father to die for them, being as it were the setters on and principals, An endeavour thus to do, whereas the Jews were but instruments and accessaries: they cried Crucify him, crucify him, in the court of Pilate; but our sins cried Crucify him, in the court of Heaven: yea, by charging men now to be the crucifiers of Christ, still we pierce and wound him, as ill as they: they pierced him with a spear, thorns and nails; we with reproaches: our sins are as the gall and vinegar to him; and by yielding to sin in any kind, we so far, and as much as in us lieth, drive one nail more into his hands, yea the spear into his heart: yea, so many sins, so many nails, thorns and spears. And, in plainer terms, let me tell you, that he against whom you sin, is the Lord of glory: who is the Lord of glory, you cannot be so ignorant of it as the Jews were, you have often been told it, you have seen his works in the Church, you profess to believe as much as these converts here either saw or heard, on this day of Pentecost, the Son of the eternal Father; and therefore are less : It is no less than the eternal Son of the eternal Father, whom you crucify afresh, and put to an open shame, Heb. 6 6. It is no other than his Spirit which you grieve, than God whom you pierce. And doth not this pierce and wound you? as it did these here. Oh that I might see it. Do not you, and to derogate from his glory, and to add to their own, whilst they oppose his wisdom, and are you not even they who derogate from his glory, and add to your own? Do not you oppose your own wisdom to his, accounting your folly true wisdom, and his wisdom folly? Do not you stand upon your own righteousness, good meanings, civil life, formal Worship, and so far exclude his righteousness, as Paul did before his conversion, righteousness, will and Sovereignty, and generally the Pharisees? Yea, are not you those that oppose yourselves against him as your King, doing your own will more than his? yea, by exalting yourselves and the creature, do you not undermine his Sovereignty? I speak not now, whilst I speak to you, of the more gross Idolater, the heathen or Papist, who denying the sole Sovereignty of God over them, give and ascribe it, some to Saints▪ Angels, and Images, by Invocation and Worship; some to the Pope on earth by slavish subjection; honouring Idols, nor yet only of such as, magnifying men more than God, serve other men's humours, lusts, opinions: but are not you to whom I speak, many of you, such as serve, prefer and obey your own lusts more than God, by your sensuality and worldliness? and preferring their own will and lusts, and so doing, do not you in effect say, Who is the Lord, or who is this Christ, that we should obey him, or be subjected to him, that we cannot follow our own delights, or do our own will for him? Let us break his cords, we will not have him to rule over us. Thus, in true account, and as God takes it, you say and do. Then let me tell you who this is against whom you thus, by and in your pride and stoutness, and partly ignorance, do sin: It is Christ the Lord of glory, a dreadful Majesty, even against the mighty God, and their Judge; the Sovereign Lord, who is appointed to be your Judge, and who shall come in flaming fire, rendering vengeance to all that know him not, nor obey his Gospel. This is he whom you provoke, against whom you have so long trespassed, whom you have so much dishonoured, whom you have crucified and persecuted in his Saints and people, whom you as little know or respect as himself, who yet are of price and worth to him, and as dear as the apple of his own eye, whose wrongs he is sensible of as done to himself, and which accordingly he will avenge. Isai. 57.3, 4. But do you consider this? are you convinced of it? Let the daunkard then, which should be considered. the unclean person and voluptuous, the profaner of the Lords Name and Sabbath, and every sinner, know, and that assuredly, that God hath made this same Jesus, whom ye thus crucify and wound, both Lord and Christ, the glorious and dreadful Judge of quick and dead. Doth not this strike terror into your hearts? doth it not prick, wound and sting your conscience? God expects it should. If he have winked at the former times of your ignorance, Act. 17.30, 31, yet now he commandeth all men every where to repent; because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained, etc. An dear brethren, let us not mock when we hear these things, or put off repentance as if ye cared not much whether ye perform it or no, with the Athenians, who heard these things from Paul, and 32, and said, We will hear thee again of this matter: 34. but rather with Dionysius and Damaris there, and others, Let us cleave to Paul, and believe; and with these converts here, cleave and cling to Peter, out of true compunction of heart, and repent, saying to him, and to such as now are in place of him, even God's faithful servants and our teachers, who so tell us, Men and brethren, what shall we do? Ah that I could see such blessed effects of the selfsame doctrine. And so, having in a manner done with the instrumental cause of this Compunction and Conversion of these Jews, which was their hearing of God's word preached, we come to the effects of the same, the first whereof is to be considered in that which they suffered, expressed in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were pricked in their heart. CHAP. V. SECT. 1. The effect of saving hearing, is pricking of heart. THis pricking in heart notes an Inward Conviction of conscience, 2. The effects of this their hearing. 1. What they suffered. whereby they came at once, in the acknowledgement of Christ and his glory, to see their horrible sin in murdering and crucifying of him, and their own deserved condemnation thereby, so bringing the curse of the Law home to their own consciences, They were pricked in heart savingly, as not able any longer to put by the thrust, as I may call it, or the dint of Peter's accusation, which came as a dagger to the heart, and struck them both with fear of wrath, through a consciousness of this their heinous sin of murder, and parricide; and with hearty grief and sorrow for their sin, not without some mixture of hope, which made them inquire after a remedy, and say, What shall we do? Wherein this pricking of heart differs from that cutting to the heart which was in others of the Jews, Acts 7.54, who being alike charged by Steven, as these were by Peter, with the murder of Christ, verse 52; yet, as others by the same word were cut to the heart deadly, Act ●●. 52, 54-58. not convinced that Jesus was the Messiah or Christ, and so that they were murderers of their Saviour, they inwardly justifying themselves, when they heard these things, were cut to the heart, and they gnashed on him with their teeth, and cast him out of the city, and stoned him to death, as taking ill at his hands thus falsely, as they conceived, to be charged. So that the same Word had a different effect in the Jews in regard of the issue, though all of them were some way or other pricked in heart, yea cut and wounded; the same Word proving the savour of life to the one and of death to the other; true compunction of heart in the one, where was sorrow not only in fear of punishment, but also in desire, general hope, and some apprehension of goodness and mercy in God, which assuaged their fears: but in the other a senseless security and benumbedness of soul, not to see their sin and danger, with grief and anger only so to be charged. And so, in the one was true compunction of spirit or of heart, (whereby the Aposteme of it was opened, as by the prick of a sharp instrument, and the corruption of it discovered; yea, whereby the heart became sick of the love of God, and desire after him, as the least prick at the heart causeth a present fit of sickness); and in the other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 11.8. Isai. 6.9. a spirit only of compunction or remorse, as it may be called, or rather, as it is translated in our Bible, a spirit of slumber, whereby God gave them eyes that they should not see, and ears that they should not hear, even a spirit of slumber, sottishness, want of spiritual senses, and blindness, not to see the light of Truth and of the Word, which yet pricked their hearts, as the light of the sun doth fore eyes; yea, cut them to the heart through the accusations, if not convictions of it, though they still remained stupid, and accordingly perished. It concerns us then to see how we hear, that we melt by it as was, and be not clay. Now for this pricking mentioned in my Text, it proved a saving and healing wound: And we will now consider it according to three several Relations. This pricking considered according to three Relations. First, to Peter's Sermon, as an effect of it: Secondly, to the sinners themselves, as a fruit and consequent of their sin, and so as an affection of sorrow in the subject or convicted sinner: Thirdly, and chief, to the whole work of Conversion, as the first degree and beginning of the same, and as a preparative to Christ and to salvation. CHAP V SECT. 11. Pricking of heart considered as the work of the word, and of the best kind of preaching. 1 To Peter's sermon, as an effect of it. Note. The best kind of preaching is that which pricks the heart. 1 in what respects. 2 For what reasons. God himself useth this method. 1 the Father. 1 AS this pricking in heart is an effect of Peter's Sermon, it will teach us this lesson, that The best kind of teaching and preaching is that which pricks men's hearts, and toucheth, woundeth and convinceth their consciences. I call it best, and that both in regard of God's glory, whose word is thus by convincing men most magnified, whether it prove the savour of life or of death, seeing men once convinced by it, God can more glorify himself whether in his mercy or justice manifested towards convicted sinners; and also in regard of our good and conversion; and that for these reasons. 1. Because this course is according to Gods own order in the conversion of souls; 1 God convinced Adam's conscience, and so prepared him for the promise of the Messiah. 2 Christ began his Ministry by preaching repentance, 2 Son. Matth. 4.17. he so dealt with the Jews, and with the woman of Samaria, Joh. 4, 18. 3 yea the comforter. 3 Yea the first work of the Comforter is to convince men of sin to their condemnation, before he convince them in their judgement of righteousness in Christ to their justification. see John 16.8.9.10. for indeed there is no true consolation but out of deep humiliation, no true joy and comfort but such as issues out of straits of conscience (if we speak of men capable) and legal convictions, The spirit before it comfort, it shakes a man and makes him fear; see Hebr. 2.14. etc. It's a course which God prescribes us his Ministers to use, even to cry aloud and not to spare, to tell men of their sins, 2 God prescribes the use of it. to cause them to know their abominations, and to give them warning of their danger, Isa. 58.1, 2. Ezek. 3.17. and 16.2. 3 he blesseth it. 3 Lastly its that method which God most blesseth, as in nathan's plain dealing with David, thou art the man, and in other Prophets, and in the Baptists preaching, Use. 1 For Ministers. thus to preach, and to leave stings behind them. Matth. 3.7 8.9.10. or Luk. 3.7.8 9 with 10, 11, etc. & in his Apostles preaching here. Use 1. It is for the direction of us Ministers, who as occasion serves, must be full of the wrath of the Lord, not preaching pleasing things to tickle the ear, but sound, saving and wholesome things to prick and wound the heart, leaving stings behind us in men's hearts, before we bring honey to please their taste; first using corrosives by pouring in wine, than lenitives & oil to supple & heal. The words of the wise saith Solomon are as goads and as nails fastened by the Masters of Assemblies, whech are given from one shepherd: Eccles. 12, 11. Jer. 23.29. yea Gods word in the mouth of his servants is like a hammer, not only to break the rock in pieces, but to drive in those nails even to the head, into men's not skins only (goads pierce the skin) but flesh and hearts too, thence to fetch and draw tears, which Saint Augustine calls the blood of the soul. Our manner of teaching should be such as not to seek applause to ourselves, but sobs and tears in you; our praise should be your tears: your sighs, not your hems, not the clapping of your hands, To wring tears from their hearers. or Plaudite, as at a play, but the knocking of your breasts, and Plangite, as at a funeral. It was said of one after an oration made to the people of Athens, that he left certain stings in their minds: so did Peter here, and so should we send you home as much as we can weeping to your closerts, Pericles. in a sense of sin and danger, and so should we wield this sword of the spirit as to aim chief at your hearts, and so steadfastly and strongly follow home the thrust, (like Masters of defence) as not to suffer you to put it by, And to convince. 1 Sam. 15.13. 14. etc. Though such conviction prove not saving. Gen. 4.7. Call to Newcastle, or methods for discovery of sin in the Minister's method by your shifts, evasions, excuses, extenuations, justifications, no more (if we had the skill) than Samuel would suffer King Saul to evade him, till he had convinced him and brought him to confess his sin. And this we must do though our reproofs and convictions do not always prove saving: so did not samuel's: so did not Gods own reproof and conviction of Cain: And Stephen's reproof and conviction of the Jews, to be the murderers of Christ, had not the same effect with Peter's here: it was the same sword or word of God, but with the point it pricked the one savingly, and with the one or both of the edges of it, it, (being not kindly received) cut the other to the heart, and wonunded them mortally; 2 For hearers, 1 to submit meekly to the reproofs of the word. but of this more elsewhere. 2 This teacheth you to desire such kind of teaching, not to be displeased with such as so faithfully deal with your souls, and to learn of these here, who though deeply charged by Peter, yea pricked and wounded, did not rise against him or say, what or who is he, this that thus boldly chargeth us? but meekly receiving the word of reproof, and as guilty persons convinced of their sins, what shall we do? its true alas, we indeed are guilty, neither should you show yourselves unwilling to have your wounds searched to the bottom, 2 Therefore the law is now to be taught under the Gospel. 3 It's a good sign to be pricked. Treat on Ezek. 16.2. or God's charge to his Messengers concerning conviction of sinners p. 237. etc. or to have your sins discovered, and brought to trial, seeing all sin is a traitor to God and his glory; and by your unwillingness to have it found and brought to judgement, you make yourselves more guilty. But of this, as also other uses concerning the needfulness, much more lawfulness of preaching the Law, now in time of the Gospel, not to justification but to the conviction of sinners and to prepare and bring them to Christ; as also that it is no ill sign simply to be met withal, nettled, pricked and troubled in conscience by the word, so that we seek or accept of ease and help by the word: I say of these and such like uses elsewhere more largely and purposedly. CHAP. V SECT. 3. Pricking of heart considered as the fruit of sin, and that sin carries a sting with it. 2 The second relation which this Pricking hath, is to the sinners themselves and to their sins. THE second Relation that this pricking hath, is to the sinners themselves and to their sin, the fruit whereof we see is at best sorrow, fear, pricking and wounding of the heart and spirit. The word they heard brought to remembrance their sin, and their sin presented them with wrath, and so their heart is struck with horror, fear, amazement and confusion; the conscience awakened would not suffer them any longer to rest or find content in their present condition, they were stung, and till they got ease, in a very hell. Thus it was with these Converts here, what will then be the condition and sorrows of such as do remain, live and die impenitent? Let it then be hence observed, that sin must never want sorrow, Observe. Sin carries a sting with it, never wants sorrow. it carries a sting with it, which will show itself at one time or other. It's like those locusts spoken of Revel. 9.7.10. which have faces like men, but stings in their tails like scorpions. Such a thing is sin, though at first it may seem to have a beautiful face and appearance, yet such as dally with it will find it will leave pricks at least, and venomous wounds in the conscience, such as have been named. And though the conscience at length grow to be seared, Though the conscience be seared & senseless sometime; yet it will awaken here or in hell. yet not only the searing of it is not without pain or without many conflicts and terrors before it be deprived of all fence, but God after awakens it to feel the horror of hell even in this life, though he deny such repentance, as we see Judas, (Julian, Nero, Brutus) King Saul, who having an evil spirit which formerly had haunted him, yet though (as Brutus his malus Genius or Ghost which haunted him at Rome having for a while left him, yet met with him at Philippi a little before his death) though I say it left Saul often, yet often it returned, especially at Endor, where Satan in the likeness of Samuel told him that to morrow he should be with him, 1. Sam. 28, 29.20. which struck him with horrible amazement, as there was cause. Let this be thought on by all such as can find no delight in any thing but in sin, Use. For such as delight in sin to expect bitterness. Prov. 9.17.18. or so fare as there is sin in the same. The forbidden fruit seemed (even because forbidden) to promise more delight than all other trees, yet it proved bitterness in the end; as sin will do; so stolen waters and bread of deceit end in hell: and prove like poison given in sugar, which may go down sweetly, Which young men. Eccles. 11.9. but kindleth a fire in the bowels, and bereaves of life. Think of this you young men and rejoice— but know etc. as you have lately heard: remember the threefold sting which accompanied and followed that of sin, especially that of Conscience and of eternal torments. Think of this ye Jovial and merry men of the world: and merry men should think of, how can ye be merry when so many thousand woes, curses and vengeances belong unto you, and hang over your heads? sorrow you will find enough one day, which may be to you without repentance: but know assuredly that true repentance and conversion cannot be without sorrow: seeing then sorrow must and will follow sin, And either by godly sorrow in time to prevent it 1 Learn in time to sorrow sound for sin, to be pricked, wounded and in heart truly grieved for your sin: for such sorrow only will prove saving, and prepare you for through conversion and for sound and lasting joy, as in these converts here. 2 Otherwise know that you will gain nothing by sin or by living in it. 2 Or assuredly to to look for it. Grief of heart and pricking and wounding of the soul in some measure is the easiest, which if you be afraid of choosing rather to enjoy your ease, pleasures, liberties, then to be interrupted in the same by godly sorrow, There is nothing gained by sin. then expect nothing in the end but hellish horror, terrors and torments, not a pricking but piercing of the heart, a breaking, an opening, a cutting, a cleaving of it, it may be even in this life; and then a wounded spirit who can hear? Prov. 18.14. but assuredly hereafter and for ever in hell. For the prevention of which consider now well, what you do, what will be the end of your courses, what the bitter and accursed fruits of your sins, and of your smothering of the checks of your conscience. Be now in time sensible of these things, and consider this you that make nothing or but a jest of sin or of conscience. Take heed of lading, A wounded name, estate and broken bones, nothing to the wounding of the spirit. Psal. 38.4. wounding and piercing your souls by voluntary and wilful transgressions. The soul hereby though for the present it be not perhaps so sensible, yet insensibly is wounded, and burdened with the guiltiness of sin, whereby wrath is a treasuring up, the burden increaseth so long till at length your iniquities grow and go over your heads, and as an heavy burden prove too heavy for you. Sin long harboured within, will at length fester, break out into torments, and in a word prove the death of the soul eternally. The madness of men in falling into the greater evil for avoiding the less. How is it to be wished then that men were as sensible of pricks and wounds in their hearts and spirits (which by sin are always made, though not perceived or believed) or that they feared these half so much as they do a wounded body, estate or name; how sensible are men of the one and how fearless of the other! hence they receive wounds on the inside and gashes in their consciences, that the outside may be saved: they will steal and do wrong to prevent poverty, and yet poverty no such burden as the guilt of theft, they lie, will falsify word, promise and oath to prevent or get out of debt; and yet debt with man is no such burden as debt with God, which will exclude them out of heaven. They will voluntarily smother the checks of conscience, and repel the reproofs of the word that they may sinne more securely, and with less trouble; and yet this fire which thus smothered will once, yea and for ever break out into flames, doth infinitely surpass that small seeming sorrow or lesser prickings which are in repentance. They will go to witches to gain health, and yet no sickness so ill as to be the devil's devoted slave: yea to save their skin, their liberties, their offices, and to avoid reproach for Christ and persecution, they will deny the truth of God, and give the soul a thousand gashes to keep the skin whole; and yet no loss to that of the soul. Mark 8.36. What madness * Mr. Harris of a wounded spirit saith one is this? This is to prick the hand to save the glove; to hazard the head for the saving of the hat or of a feather; to prick and wound the heart, yea to kill the soul rather than to forgo a little vain and sinful pleasure, gain or honour; alas! they know not yet, neither will they be told what the sorrows of a wounded spirit and conscience mean, when God shall set himself against them, yea them against themselves, making them a terror to themselves. A wounded name, estate, leg or arm wounded or broken may be born, but who can bear a wounded spirit, saith Solomon? when the bones within are broken, will it not cause roaring? ask David Psal. 32.3.4. and 51.8. ask Hezekiah Isa. 38.13. And yet what is all this, to the eternal, endless and easeless torments of hell? These things would be considered. Oh consider this then, in time, you that are so secure and fearless, that care not what you say or do, how many oaths you swear, how many Sabbaths and Sermons you neglect, how many you cousin or wrong in their goods, name, chastity; your sin one day will show itself in its colours, and your consciences will prove burdens to you, heavier than mountains; your hard hearts shall be broken and you crushed, punished, and tormened for ever. Rather in time choose to be (when ye hear these things and in the timely belief of them) savingly pricked as these here were, who in the apprehension of such effects of sin as you have now heard, did presently seek to prevent them, and being thus pierced and pricked, sought help and healing, which accordingly they presently found, becoming true converts and partakers of Christ. And so leaving the consideration of this sorrow as a bare affection in the sinner, The third Relation of this pricking of heart is to the whole work of Conversion as the beginning thereof. and an effect of sin, we come to speak more of it in relation to this great work of conversion, and as the first step and beginning thereof leading to Christ and to salvation. So that taking these first words They were pricked in heart, with those their other words following— what shall we do? and (upon direction given them) their doing accordingly, verse 38.39, etc. they will afford unto us this observation, That a legal terror of conscience and sorrow for sin through sense of misery thereby deserved, is the beginning of Repentance, and first step to Conversion. So that we are occasioned here to take notice, or at least to consider of the order of, conversion, and of the steps and degrees thereof, and how men are brought to Christ, to faith and to salvation, which we will speak of in its place, after some generals are first observed. CHAP. V SECT. 4. Pricicking of heart considered as the first step to true Conversion; And that Conversion must begin at the heart: with reasons and uses of the point. THe most general observation which we will hence first raise, is this, Doctr. Conversion must begin at the heart. that true and saving Conversion gins and must begin at the heart. By heart in Scripture is generally meant the soul and all the several powers and faculties of the same, as understanding, What is meant by heart here. memory, conscience, will and affections jointly and severally, as might easily be showed: but for our present use we here by heart chief understand the Conscience, and will with the affections which by this pricking came both to be pained, and to be severed and parted from sin which was all one with it, and the corruption of the same to be let out. Yet I take, the Conscience here is more specially meant, Especially the conscience. as in David's case when he came to see and to be convinced of his sin of Pride in numbering of the people, it is said and david's heart smote him— and David said; as these here were pricked in heart, and said, 2 Sam. 24.10. etc. and we shall anon see that this pricking issued out of the conclusion of that practical syllogism, which being thus convinced, their consciences made. The heart in true conversion must first be pricked, wounded and put to pain, as David was in his repentance, and as it was here with these Converts, yea and as God requires of all true Penitents; Turn you even to me saith the Lord by Joel with all your heart— and rend your heart and not your garments, Joel 2.12.13. etc. Reasons why? Reasons why. Hebr. 3.12. The heart is the First and chief offender. Math. 15.18.19. It hatcheth and harbours sin. Jer. 4 14. 1 The heart is the first and chief offender: It first turns from God, and by unbelief departs from him; if the body or bodily parts act any evil, that evil is first hatched and forged in the heart, for out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies which defile a man, yea it is the heart that harbours sin and evil thoughts, (as in a common June.) O Jerusalem wash thy heart from wickedness— how long shall thy vain thoughts lodge with. in thee? yea it is the receptacle and lodging of the Devil himself who takes up the chief rooms thereof, And Satan. and filleth the same. Act. 5.3. Joh. 13.2. The whole imagination (and all the purposes and desires) of the thoughts of the heart are only evil continually. Gen. 6.5. It's a proud heart festered. The heart of man is a proud heart, swollen with pride as is a bladder, and therefore stands need of pricking. It is a festered heart, full of corruption and putrifying sores, and stands need of opening, searching and lancing by the knife of the law, and sword of the spirit which is the word of God. It is a hard heart hard as a stone, and stands need of breaking and bruising. There is a stone in the heart, and hard heart. hard 1 as a stone. the cure whereof is like that which is of the stone in the bladder: there must be sharp incision, and God must come with his pulling and plucking instruments, ere sin and that hardness can be got out of it. 2 as metal. Yea It is hard as metal, men being said to have their necks as iron sin news, and their brow brass, Isa. 48.4. Jer. 6.28.29. whereby is meant the hardness of their hearts, and obstinacy; and to be brass and iron, so that the founder often melteth in vain, the bellows (that is, the lungs of the Preacher) shall sooner be burnt, than the wicked and their wickedness plucked away. Yet being so hard, it must be not only broken with the hammer of the Law, but molten, if it be possible, with the fire (partly of God's judgements threatened by the Prophets, and in part executed by God himself, who threatens to blow upon his obdurate people in the fire of his wrath, Ezek. 22. 18-20, 21. and to melt them in the midst thereof, but chief) of his love in the Gospel, ere it can be cast into a new mould. It then especially musst be dealt withal in the first place. 2. The heart is most acceptable to God. 2 The heart, of all other parts, is the most acceptable sacrifice to God, indeed seasoning all the rest. God requires it as his sacrifice: My son, give me thine heart, Prov. 23.26. It's that which every one accounts highly of. All delight to have the hearts of men. The Pope giving his devoted servants leave for a while to go to our Church in England in the first years of Queen Elizabeth's reign, in the words now lastly mentioned, required of his sons and children that (so doing) they should give him their heart. He knew if he had their heart, he could soon command all the rest. So the devil is well enough pleased to let his devoted servants make show of Religion, or of some good duties, as of alms, good words, etc. so long as he can keep their hearts glued first to any one or more lusts. The like I may say of lovers, seeking chief to insinuate into the hearts, love and affections of their beloved. Yea, great Kings on earth, who stand not in much need of their meaner subjects, yet like well to be loved of all, and to have their hearts. And even thus it is with God himself, who chief requires the heart, who knows if it be wanting nothing can be sincere or lasting; and where it is, it will bring on all the rest. The broken heart is God's sacrifice. He requires the heart as his sacrifice, for and in stead of a sacrifice, yea before all sacrifice. But what heart? If the heart be a saccrifice, then, as other sacrifices, it must be slain and mortified, at least, pierced and wounded: It must be a broken heart, else it is not right. It is not whole or entire with God, Non est Cor integrum, nisi sit scissum. till it be broken and cut. Outward sacrifices (where beasts were slain and offered) were but types of this sacrifice of a contrite heart: so that where the heart was not contrite, the sacrifice was an abomination. To this man will I look (saith the Lord) even to him that is poor, and of a contrite spirit, and trembleth at my word: But of others it is said, He that killeth an ox, as if he slew a man: Isai. 66.2, 3. he that sacrificeth a Lamb, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood, etc. God will none of such sacrifices, where the heart, which should give him praise and prayer, is wanting. Psal. 50.9, 10-14, 15. I will take no bullock out of thine house, etc. Offer unto God thanksgiving, and pay thy vows unto the most High: And call upon me in the day of trouble. and 51.16, 17. So again, Thou desirest not sacrifice (saith David) else would I give it: thou delightest not in burnt-offerings: The sacrifices of God are a broken spirit: a broken and a contrite heart, O God thou wilt not despise. For, as one noteth, the visible sacrifice (of beasts slain) is but a Sacrament, August. l. 10. de civet. cap. 5. that is, a holy and sacred sign, of the invisible sacrifice (of the heart.) Even as in Circumcision, God required chief and firstly the circumcision of the heart, Deut. 10.16. by which is meant this pricking and cutting of the heart. This is that true Circumcision which being in and from the heart, Rom. 2.28, 29. finds praise with God. This circumcised heart is the truly humbled heart, unto which a promise and a blessing doth belong. Levit. 26.41, 42. If their uncircumcised heart be humbled, etc. or bowed down; or, at the Chaldee hath it, be broken: and it is opposed to pride: as when it's said, 2 Chro. 52 26. King Hezekiah humbled himself for the pride or lifting up of his heart. And so it implieth repentance and turning (in heart), to the Lord, as 2 Chron. 32.26. Yet divers of Ashur, etc. humbled themselves, and came to Jerusalem (when others mocked) as these here now were pricked, when formerly they or others mocked. Hence it is truly said by one, God pours not the oil of his mercy, Bern. save into a broken vessel. Use 1 This shows the preposterous course of Popish penitentiaries, who professing compunction and pricking of heart and spirit, 1. To confute Popish penitentiaries. whip only, scourge and otherwise afflict the body, and make that a matter of satisfaction and merit, and so under such show of austerity and humility, Coloss. 2. not sparing the body, they become vainly puffed up (with pride) in their fleshly minds. They seem to show a kind of revenge, which yet is not against their sins, lodged in the heart, which they spare, yea and fatten it in pride; but only against their skins and carcases, which without the heart have done little or nothing. Let the flesh be tamed, and outward senses restrained, as cause shall require; but first let the heart and inward affections be mortified and subdued, else it is but a mock-repentance. Pag. 34, 35. But of this a little before. 2. To instruct and direct us to begin at the heart. So do true Converts. 2 A second Use is, to learn hence to begin our repentance and conversion at the heart: so do true converts. First King David's heart smote him, than he confessed, saying, I have sinned. The poor publican smote on his breast, and then said, God be merciful to me a sinner: he by so smiting, aimed at the chief offender. Their sorrow is in the heart before it be in the face or sour countenance: as in a like case of Nehemiah, mourning for the afflictions of his people, which the King took notice of, saying, Why is thy countenance sad? Nehem. 2.2. — this is nothing but sorrow of heart. So it was with good King Josiah, who in heart and soul first apprehending his and his people's sins, and the wrath of God due to the same, then rends his clothes and weeps. Therefore saith God, 2 Chro. 34.27. Because thine heart was tender, and thou didst humble thyself (i. e. in heart first) before God,— and didst rend thy clothes and weep, etc. As sadness of countenance in true penitents, argues and presupposeth sorrow of heart; and their sorrow is first in the heart, before it be in the garment: so it is quite contrary with hypocrites; Not so hypocrites. Joel 2.12, 13. to such God speaks by his Prophet Joel, saying, Turn unto me with all your heart,— and rend your hearts, and not your garments. The countenances of hypocrites only are sad, but not their hearts; (like hired mourners.) Know we then, Matth. 6. that outward expressions of sorrow are not further good, then so far only as they come from inward grief and affection: as in these converts here, who by saying What shall we do, shown much inward grief in the apprehension of wrath, much fear, care, and anxiety of spirit: but then they were first upon such apprehension and fear, pricked in their heart. 3 Exhortation to begin our reformation at the heart. Why? 3 Let us hence be exhorted to begin our conversion and reformation at the heart: you have heard reason enough for it: otherwise it were but to lop off boughs, and to leave the corrupt and bitter root; to purge the streams, when the fountain and spring is muddy. In a word, it is the next way to hypocrisy in conversion: it's but an acting of humility, not a being humble: a show only of humility and devotion, not the having of the grace of the same in the heart. I say then, Humble your souls and hearts before the Lord: if ye would enter into the Holiest, Heb. 10.19.22 draw near with a true heart,— and have your hearts (first) sprinkled from an evil conscience, and (then) your bodies washed with pure water: first be renewed in the spirit of your minds, and then show your reformation without, as Ephes. 4.23. with 24, etc. and 28. Let him that stole, steal no more. This is the right order, This is the right order: first to change the heart, and then the life: first to hate sin in heart, and then to leave it: first to fear an oath, and then to forbear swearing rashly: first to loath drunkenness in heart, and to be touched with remorse of soul for it, and then withal to give over drunkenness. Till this be done, that the conscience inwardly be pricked and convinced of the vileness of every or any sin, the life will never be thoroughly or constantly reform, otherwise sin will break out again. Simil. (if then.) It is but as with the hand to hold down the water in a spring, which will ever be springing up: or as by force to hold a blown bladder under water, which will be bolting up again; whereas if it once be pricked, it will with little ado be kept under, or sink of itself. This is the reason why we Preachers, who truly intent and seek your true and thorough conversion, in our applications and otherwise, do still aim at your hearts; it is the mark, the butt, The heart the butt and white which godly Ministers chief aim a●; yea the white which we chief shoot at, and direct the point and edge of the sword of the Spirit, the Word of God against: till we pierce and hit that, we think we have done nothing: Though, when we do only civilize you, and that you, through the knowledge of the Lord and Saviour Jesus Christ, 2 Pet. 2.20. escape the (common) pollutions of the world, it be also the work of our Ministry, and tend to much outward order, peace and comeliness; yet alas! this makes little for your inward peace and comfort, when thus by the over powering force of the Word, you are kerbed, kept in, and constrained as it were, through fear or shame, to by't in your sins: where this is only, you will be ready to be again entangled and overcome, and so your later end will be worse than the beginning. Therefore our aim is still at the heart, as knowing that unless it be pierced and wounded, sin still lives in you, and like a bitter and venomous root, or corrupt spring, will ever be sprouting and sending out bitter fruit and muddy waters: but if the heart once be savingly wounded, mortified, cleansed, we know the outward man and conversation will soon be reform, as when the root is deadened, the fruit and leaves fall of themselves, and the branches whither: if the fountain be once stopped, the streams soon dry up. which makes them not so eager against the outward carriage and fashions of men always. Will you then know why wise and discreet Preachers do not in their Reproofs insist so much and so long and frequently at least in inveighing against men's wearing of long hair, women's cut locks, men and women's garishness in their attire and fashions, gestures, and outward unseemly behaviour, some kinds of sports, and abuse of lawful sports? Is it because they allow and applaud you in such things? Nothing less: make not that ill use of our silence, or more sparing reproofs. But know, the true reason hereof is, because we are assured that if these things were outwardly reform, and yet the heart not touched or pricked, they like Samson's hair once clipped, would soon grow again: the heart not mortified, all vice would be sprouting again: yea, to cry out against such things, and not to convince the heart of the sinfulness and danger of them, would never have any good effect. Nay, we may, I know, as well hope to rob a bear of her whelps, as to make you leave such fashions, so long as your hearts are set thereon: experience shows it. No arguments, persuasions, dissuasives, threaten, though out of God's Word, will prevail with men to leave such fashions and customs, till the heart be wounded and pierced. And when this is done, all these will, in great part, fall of themselves, and people will not be ashamed to be out of the common and corrupt fashions and customs of the time. Give us leave then to preach such Doctrines and make such Applications as may be as hammers shall I say? yea, as goads and nails, as pricks and the point of a sword to prick your hearts, and to touch you even in your best beloved sins, that so we may take your hearts from off them, and make them bitter and loathsome to you. The heart must indeed first be humbled, and then there will follow moderation in outward things, and reformation of life and conversation, and the outward behaviour will suit well with the inward disposition of the humbled heart; the heart, as the first or master-wheel in the clock, being well set, will order both the tongue, as the bell, and conversation and outward behaviour, as the hand and pointer: there will be a consonancy among them. Let no man then deceive himself, and tell me he thanks God his heart is good to God ward, and he hath a good heart and meaning, howsoever he outwardly frame to the times and common customs of the world: if the heart were so good as is pretended, the hand, tongue, eye, and generally the whole outward conversation would not be so dissonant, at least so much and so constantly, as is in many who yet brag much of that which few sees, of their good hearts. Now as saving Conversion must begin at the heart, so it would not be much out of our way to observe, that it, and all the consequents of it, all the comforts of a regenerate condition, and all the happiness of heaven, All Comforts begin with some sorrow, as All Sin ends in sorrow. begins with pricking and wounding, with sorrow and compunction. Wherein God is contrary to the devil, the world, and sin, which make offer and promise of much pleasure, gain and honour at the first; and men find some such like thing at first, as giveth content to their sensual desires and corrupt taste: but all at the last ends in bitterness and sorrow endless and easeless: Neither do such things long enjoyed, See this in Dives and Lazarus, Luke 16.25. give that content they promised; as on the other side, such as make trial of the ways of God, find much more content in and comfort from them, than they could have expected, finding themselves to have been worse afraid than hurt. This should teach us wisdom, and not, either to be led away with pleasures present, or to be so out of love with God's ways. But I hasten. CHAP. VI How Peter Converts came to be pricked in conscience. BEfore we particularly show the Order and Degrees of Conversion. It would first be inquired and considered, How these converts came to be pricked. Answ. how these Converts here upon Peter's Sermon came thus to be pricked? I answer: They (God opening their hearts as he did Lydia's to attend) came, upon Peter's wise and skilful handling and applying of the sharp sword of the spirit, or word of God, (which pierceth to the dividing asunder of soul and spirit and by piercing pricketh) at once to see and be convinced within themselves of their sin against Christ in crucifying of him, 1 General. and of God's wrath thereupon and vengeance hanging over their heads, and of their own just damnation, and hereupon were pricked in heart, struck with fear, & made sorrowful. When Peter so deeply charged them that they were the crucifiers of Christ, they knew well and remembered that they indeed had desired Pilate to crucify him, and now hearing (and by such apparent signs from heaven as on that day, which in some degree had astonished them all) seeing a divine power therein and being told that it was Jesus now exalted to glory, Verse 33. who shed forth that which they did now see and hear, and apprehending him to be indeed a King, the Christ, and that Lord who now as David foretold did sit at the right hand of God; they are afraid of him as of an avenger now reigning in heaven, whom on earth as a bountiful and merciful Saviour they contemned and slew. 2 Particular. By being convinced of their sin. 1 Of murder. 2 Parricide. More particularly, they hearing and generally believing that to be true, which they were told concerning Christ's glory, do see, and are convinced. 1 Of sin: their sin. 1 Of murder, whereby they procured or consented to the death of Jesus as a man, yea an innocent man. 2 Of Parricide, and withal of extreme ingratitude and unthankfulness, in crucifying him as Jesus, as a Saviour, yea as their own Jesus who came to save them. 3 Of Infidelity, and unbelief, whereby they so long had rejected him their only Messiah or Christ, 3 Of unbelief. refusing him that spoke unto them, and whom God had anointed to be their teacher or their Prophet, 4 Disobedience. and their Priest, yea King. 4 Of Disobedience in not submitting themselves to him as their Lord and King. 5 Of Impenitency, 5 Impenitency. obstinacy, and hardness of heart, in not repenting and relenting at his doctrine and preaching, who was incarnate and came into the world to call them to repentance. 6 Ignorance. 1 Cor. 2.8. 6 Lastly of their Ignorance of him as Lord of glory, whom if so they had sooner known to be, they would not have crucified him. But now conceiving of him as Lord and Christ, they are wounded and pricked in that they wounded and pierced him. Even as Paul's conscience was touched a little after he had reviled the high Priest, when once he came to know him so to be, Act. 23.5. but much more when he came first to know Christ, and that it was he, even the Lord of glory whom he persecuted in his ignorance and unbelief, Act. 9.5.6. 1 Tim. 1.13. 2 of judgement which made them 1 fear, 2 These Jews (thus convinced of their sin) 1 fear and quake in apprehension of God's judgements due to such grievous sins and offences, as have been named, whilst they now see that, as Christ himself told Paul afterwards, they did all this while but kick against the pricks, and run upon their own death and destruction in provoking the mighty God and Christ their Lord and King against them. Now they look upon him whom they had pierced and see him whom they slew to be one who being Lord of heaven and earth, was able, (yea for aught they then saw) ready to destroy them in souls and bodies, and therefore they tremble. 2 Despair of themselves. 2 Yea they withal despair in themselves, and see themselves unworthy of that salvation which they rejected, and are at their wit's end, not knowing what to do to undo what they have done, or to appease God's wrath. Thus they came to be perplexed, troubled and sorrowful, and pricked in heart. 3 Sorrow. They came thus to be pricked by reasoning within themselves. Now this was done by a kind of reasoning with themselves and communing with their own hearts by a practical syllogism; The Proposition whereof the Law written in their hearts, and word of God afforded them; in effect this: Murderers, especially of their Saviour, and of the Lord of life, are under the curse, Gal. 3.10. and no murderer (or none that hates his brother) hath eternal life abiding in him, John 3.15. But saith Peter and their own consciences, We are murderers, and that even of Christ: then follows the conclusion, Therefore we are under the curse, and debarred of life. Now out of this conclusion made by conscience, follows in the affections, fear, despair in themselves, sorrow, horror, and perplexity, in a word, wounding and pricking, and it is as when an evil doer, a secure sinner, thief or murderer, Out of the conclusion of which syllogisine issued this pricking. is apprehended and brought to the bar, where the Judge giving the charge, declares what is Law, what sins and crimes are against Law and by Law deserve death: after which the Malefactor is accused of such crimes as deserve death, and by sufficient witness proved to be guilty, and he himself cannot deny the fact: whereupon the Judge passeth sentence of condemnation and of death: at which the party is stricken with astonishment, and pricked at heart as with the point of a sword. Such is the work of conscience in sinners, the same conscience being as a Law to enlighten and to judge generally of good and evil, it is also a witness to convince, and lastly a Judge to give sentence against itself, and so to terrify. Thus it was with these Jews: and no otherwise it is with other Converts, as comes now to be showed, so that looking on this pricking of heart, as the beginning of, or first step to conversion, we do raise and make this General observation following, namely that, CHAP. VII. SECT. 1. That all true Converts must first be pricked in heart: Hence. with the explication of the point. True Converts must first be pricked in heart. Such as God will convert and save, must less or more be first pricked in heart for their sin. Such as to whom God intends to show mercy must in some measure be troubled in mind and conscience in sight of their sin and misery. So that so long as sin never troubles men, there is no conversion, as we see in those many other Jews, who hearing the same Sermon, yet were nothing moved. The method of handling this point. Concerning this large and useful point of Doctrine we will proceed in this method, first to show the truth of it, and that it is so, (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 then the or) reason's why it is so. 3. the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or) manner, order and degrees and steps of conversion, 4. The (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or) the uses of the point, and so we are to give you this point with its 1. Explication. 2. Illustration. 3. Demonstration. 1 The Explication of it. 1 It's not meant of infants so dying. 4. Application. 1 For the explication of this point, it holds true in men, 1 Of age and understanding, living under the means: I do not say that elect Infants dying in the womb, birth, or in their Infancy, have such prickings or convictions of conscience, as having no knowledge of sin or of wrath and judgements. God's work on them is a work of mercy, not so much of power, whereby through the spirit more immediately without the word he both imputes Christ and the benefits of his death to them by virtue of his covenant and free promise, How Infants are converted. and sanctifies them in the womb, or after, (but not always in outward baptism) by a habitual principle of grace wrought immediately by the Spirit of Christ which, was merited for them as well as for others, and is accordingly given and applied to them by it; whereby as members of Christ they as well as others, 1 Cor. 12.13. by one spirit are baptised into one body— & are made to drink into one spirit. 2 It holds not on the contrary, that all that are pricked in conscience shall be converted. 2 I do not say on the contrary that all such as are pricked in conscience or troubled for sin, are therefore or shall certainly be converted or saved, unless their trouble proceed orderly and to such a degree of contrition as to which the promise doth belong, and may be proved otherwise in regard of other graces concomitant to be saving: of which trials and measure of saving sorrow hereafter. Much more than a bare legal terror of conscience, and other works are required in true Converts. That the Impenitent, wicked and reprobate may be pricked, It is plain: All come not to it, as being given over to a reprobate mind and shut up in hardness of heart; yet many who come to it yet go no further, and so they miscarry in the end: as we see in King Ahab, who was humbled when he heard of God's judgement for killing of Naboth, As we see in King Ahab. yet returned to other like sin, hating Michaiah and perished in the guilt of it unrepented; so in King Saul who was pricked and relented after he had wronged David, King Saul. and yet saw David's integrity, yea he wept, and yet returned to that sin of persecuting him. So many after their sin of dunkennesse, whoring, murder, have no doubt some legal qualms of conscience, some fits, some stir and stingings thereof, but no more, as we see in Felix, Felix. Acts. 24.25. who hearing Paul reason of righteousness, temperance and Judgement to come, trembled: yet he shuffled off the matter and continued in his unrighteousness, Intemperance as we may well deem, & in his security without fear of God's judgements: otherwise he would neither have expected money as a bribe that he might lose Paul, nor yet have left him bound to gratify others. And what think we of Cain and Judas, both which confessed their sin to be great, Cain. Judas. and had horror thereupon and were wounded? yet Judas was a devil and died desperately: Cain did wear it away as much as he could by building him a strong City: The other Jews. and though conscience of his sin still pursued him, he never truly repent, but died a reprobate. And as we have heard before, divers of the Jews who heard Stephen preach to them and charge them with the death of Christ, as these here were charged by Peter, seemed to be more then pricked, Acts 7.52.54 they were cut to the heart through the accusations and convictions of the word, yet they sought not to the remedy as these here, but stoned Stephen and so increased their own condemnation. Yea these here being pricked are yet verse 38. bid to repent. Lastly the very fiends of hell do tremble, The devil. and yet are not capable of repentance. But speaking of men, we may conclude that it falls out with many of them, These either despair, as it doth with some women, who in false conceptions and abortions though they be put to grievous pains as much as they that come to their full time, yet, they miscarry in the birth: so these hypocrites sometime they be much abased by the Law, yea even to despair, yet they are either swallowed up in that pit, or are healed slightly and so grow secure. or else they have been falsely healed with fair words by temporising teachers and popish mountebanks, and so in God's wrath given up to security, imagining it to be true peace of conscience; and to hardness of heart, sleeping & dying in that senseless estate: or otherwise seek to put away such heart-qualms by mirth, music, merry company, drinking, gaming, or by worldly employments, that they may no longer hear the noise and cry of conscience within; or put away their sorrow by following sports, etc. dealing with their conscience as some with those poor innocent children, which being sacrificed to Moloch in Topheth, whilst they were tormented in the brazen bull or calf by fire put under, drum's and other noise were used and raised, to drown the cries of the poor infants, as well as the parent's pity. Legal terror than is but a common gift, and doth not necessarily bring on conversion. Quest. This pricking being but a common gift, what is the difference between the elect and reprobate in their legal sorrow? If you now ask me what may be the difference between one truly and savingly pricked in conscience, and an hypocrite, between an elect child of God and a reprobate, and how one may be known from another when and whilst they are both wounded and pricked: I answer, It's hard at first for a by-stander to judge of them, till the event and effect of their sorrow, and other concomitants, do show the same: and so we shall try it afterward. Only we may say there is a difference, though we cannot for the present see it. Both may be under the spirit of bondage a while, and apprehend slavish fear and terror of heart, as Rom. 8.15. 2 Tim. 1.7. This spirit of bondage is common to the elect with the reprobate, but with much difference, 1. in regard of God, 2. themselves, and 3. the event and different issue. The difference is 1. in God's intention, showed 1. God's intent is not the same to both (which if it were, it should not be frustrated:) and therefore as he intended the conversion of these here, so the subversion of those other, Acts 7.54. we need not fear to say it. 1. in these and those other Jews. It appears by the Apostle, Rom. 11.8. The rest were blinded, according as it is written, God hath given them the spirit of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. slumber (or, remorse) eyes that they should not see, and ears that they should not hear unto this day: and as in Pharaoh, who though he could say I have sinned, upon Moses his reprehension of him, yet he repent not: God raised him up for another end; 2. in Pharaoh and David. Rom. 9.17. even for this same purpose have I raised thee up, that I might show my power in thee, etc. Yet look upon David, who upon nathan's reproof, whom God sent unto him, repent. So in Ahab and Jezebel, the one humbled, 3. in Ahab and Hezekiah. (and both raging against Elijah) compared with Hezekiah, touched, pricked and pierced by Isaiah, and truly humbled for his pride. Rom. 9.15.18. God will have mercy on whom he will have mercy, and whom he will he hardeneth. The Spirit of God being promised as a Comforter, and that is only of the elect, yet its first work is to convince them of sin, Joh. 16.8. Therefore as in the resurrection of our bodies, Simil. both the wicked and godly arise, and that by God's power; but to different ends, Joh. 5.29. and as God gives wealth to some as a blessing, to others as a curse and snare; so it is here. A reprobate may be convinced of sin and judgement, and see his damned condition, 4. generally in the elect and reprobate. but yet have no hope: a child of promise may also be lost in his own apprehension and acknowledgement, yet in God's intention shall be sought and saved: Christ therefore came into the world to seek and save that which (thus) was lost: and such an one shall undoubtedly be saved, and fully converted; Luke 19.10. he shall come to Christ. In God's intention, this, as a preparative act, shall bring forth faith in the one, but not in the other: God means to follow home the work in the one, not in the other. God wounds the one as a loving Surgeon, to cure him; the other, as a just Judge, to kill him, yet justly, for his sin. The one is pricked as with a needle, which prepares the way for the thread to follow, and so he comes to be sewed as it were, and joined at length by faith unto Christ: the other is like the cloth pricked with the same needle, but without thread: he is left in the estate of slavish fear, whilst the other is delivered from it by the Spirit, 2 Cor. 3.17. which, where it is given savingly, gives liberty. 2. The reprobate in their greatest fears of wrath, 2. in themselves. show neither hatred of sin, as sin; (as Pharaoh, in his distress, Take away not this sin, but this plague) nor love and desire of goodness; the heart remains hard still, and seeks not to God. It is not so with the other. 3. The event is different: 3. in the event. The one breaks thorough these straits, and is sound converted: the other sticks in the birth, and is held still in bondage (even in the midst of his jollity.) But more of such differences hereafter. Hence, another Question might be resolved, How came these here to be converted, when those ot●●r, Acts 7, and the rest of these who heard Peter, ●aving the very same outward means, motives and arguments used to them, yea and feeling the sting of the same reproof made by Steven, were not converted? This difference is not from themselves, but from God. Answ. In one word I answer: The difference is not made by man himself, by any power of a man's own freewill, but by God alone, and by the power of his free grace. Who maketh thee to differ? etc. See 1 Cor. 4.7. Conversion is a work as well of mercy and love in God, as of his power, or of any power else; yea first of mercy, then of power, as we shall see afterwards. If there be any congruity whether of time or any other circumstance or respect which may seem to sway the balance in one more than in the other, whence is it but from God's gracious ordering, See Dr Prid. in Lect. 4. Arg. 1. as also effectual working with it? But of this formerly. The Point thus explained, would be illustrated. CHAP. VII. SECT. 2. The former Point illustrated. 2. The Illustration of the Doctrine. NOw for the Illustration of this Doctrine, it would be considered that before a man be converted unto God, he must be turned quite out of himself: he must first see himself, what a vile & miserable wretch he is, & in what need he stands of mercy. Sense of sin and misery, and self-conviction, must go before thorough conversion; showed by allusions to Scripture, And being naturally proud, self-conceited, secure, and ignorant of himself, he must be made and brought to know himself as he is; his drowsy conscience must be awakened and roused by the shrill trumpet of the Law; he must either set, or have his sins set in order before him, and be presented with that fearful spectacle of hell, death and condemnation, and so, as one self-convict and self-condemned, must receive the sentence of death in himself, and see hell opening her mouth wide to receive him: he must see his own miserable and withal helpless condition: yea, before he be thoroughly converted, he must be not o●●ly pricked in conscience, and broken, but bruised also, and beat as it w●● into powder (as are spices) by true Contrition; yea molten by the fire not only of the Law, but also Gospel, upon some apprehension and hope of mercy, whereby he may be made pliable and frameable to Gods will: his icy heart must be thawen. These hear not only quaked to consider whom they had crucified, even the Lord of glory; but looking on him as the Messiah, Christ, and a Saviour, they were not without hope of help: and therefore, not seeing any means of help in themselves, they seek direction from without themselves what to do to be helped, not wholly despairing of all possibility of help, and so they ask, saying, What shall we do? And this is the true pricking. Look into examples. and by examples of Adam, Gen. 3.8, 9, 10, 15. Judg. 2.4, 5. & 1 Sam. 7.6. Israelites, and 12.19, 20. Did not Adam find and see himself naked? was not he ashamed of himself, and of that which he had done? Yea, was he not afraid (at the presence of the most holy God) before he was comforted by the promise? Did not the people of Israel, being reproved by an Angel, weep at Bochim? and after, at Mizpeh, did they not draw water, and pour it (even tears of repentance) out before the Lord, as water out of buckets, whilst they fasted and prayed? And did they not after, fear and confess their sin? Did not David's heart smite him before he repent of that his sin in numbering the people? And did he not, David, Psal. 32.3, 4. before he confessed and got ease in another case, roar all the day? Josiah, 2 Chro. 34.27. How did Josiah's heart melt, and how did he weep upon hearing of God's threaten? Did not Ephraim bemoan himself, and smite upon his thigh? Jer. 31.18, 19 these Jews. Zech. 12.10. And was not that foretold, which here in my Text was in part effected, that they should look on him whom they had pierced, and mourn, and so be pierced and pricked themselves? And was not the axe laid to the root of the hearts of those Jews whom John the Baptist converted? Luke 3. Did not he convince them to be a generation of vipers, before they did flee from the wrath to come? Did not penitent Mary wash Christ's feet with tears? Was not Paul struck from heaven, Marry, Paul, Acts 9.6. charged with persecution of Christ and his people, and so made to see his sin before he was converted? Yea after, did not the sense of his sin make him cry out, Miserable man that I am, Rom. 7. and 2 Cor. 12.7, 8. etc. yea and complain of a prick or thorn in the flesh, & c? And was not the converted Jailor in the like plight, the Jailor, Act. 16.29, 30. when the earth did quake under him, and his heart within him? More examples need not. Psal. 4.4. We know that before we can cease to sin, we must tremble in the sight of sin, and there must be a spirit of bondage unto fear before the spirit of adoption to free us from that fear. Matth. 11.29. A man must be heavy laden before he can come to Christ, and lost (in his own sense) before Christ seek and save him: sick and feel his sickness before he seek to the Physician, and get cure to his wounded conscience as these here. As then there is no birth without the pain of travail going before, Simil. though some have easier labour than others, as the Hebrew women, Exod. 1. So no true Repentance without some terrors of the Law. Thinkest thou then to convert and come to heaven, when these holy men so roared and were wounded? canst thou be saved in thy security and before thou be in thine own sense lost? CHAP. VII. SECT. 3. That all in some measure must be pricked, though not all alike; and why. BUt to Illustrate and make this point more clear, we will first seek to satisfy this main doubt and question which some make concerning this point of doctrine; Quest. Whether all Converts are thus pricked and wounded. Reason of this doubt. whether all converted are necessarily subject to terrors of conscience? whether all must be thus wounded, pricked, humbled, who are truly converted? The reason of this doubt may be because many of whose sound coversion and sincerity of grace and of repentance we have no cause to doubt, yet cannot themselves name the time, means o● instrument, or other circumstances of their conversion, which in all likelihood, if it were truly effected, they could not be ignorant of, or at least not easily forget, seeing conversion is our new birth, and marriage to Christ, and few or none but can tell either by the relation of witnesses or otherwise, their own age, & the time of their marriage, place where and person by whom they were married: and we read of some that have been made other men then formerly with little or no trouble of conscience, as Matthew who at his first conversion as it is thought entertained Christ with a feast, as Lydia did the Apostles. But I answer, Answ. All in some measure must be pricked and troubled. though I acknowledge a great difference in the manner and measure of this work of conversion, yet it must not be denied but that for the substance of it there must be at least some pricking, some griping of conscience and trouble of thoughts. Even as there is no birth without some pain less or more both to the mother and child if it come alive into the world (though sometime the extremity of the birth and straits it pasteth maketh it seem, yea the mother too as dead for the time, after which yet the pains revive and return.) which is showed 1 From Satan's opposition. 1 Can it be denied but we all naturally are by sin under the power of Satan, Acts 26.18. who hath got possession of us? and may we think he will willingly without some violence and greater power part with his prey? and if so, must not the poor soul which of itself is as willing as he to remain in its former condition (as yet not knowing any better) must it not I say be miserably distracted, and almost rend in pieces, as the poor lamb which David delivered out of the jaw of the lion, and paw of the bear? will not Satan the strong man like Pharaoh put his power out to the utmost to keep his hold and to keep out the entry of the stronger? there may be peace till then, but no longer, till it, after a full deliverance and freedom be better grounded and bottomed: the Israelites in Egypt found their burdens increased ere they departed: so here. TWO From that close union and marriage between sin and the soul. 2 Is not sin and the soul in a manner all one before conversion? yea is not sin, every sin which a man delights in, (and every man delights in some sin more than other) as a God in him, commanding his thoughts and affections, and is it not more and sooner obeyed than God himself? Now before a man be converted unto God and made pliable to his will (as these Converts here were, saying in a self denial, what shall we do? or as Paul was Acts 9.6. Lord, what wilt thou have me to do?) he must be averted, which cannot be severed from the soul. yea and divided and separated from himself and his own will; and so that knot, that union and oneness (so to call it) which was between the soul and sin, comes in some measure to be broken, and the soul and sin to part, which how can it be done! or how can the venom or corruption lying in the ventricles of the soul be let out, without some pricking at least of the heart, if not some deeper incision which therefore God is pleased to make use of, causing men to feel the smart, piercing and wound and burden of sin, that the soul may be willing to part with it, or the soul divorced from sin, and to be severed from it, which, if it (as formerly) found only delight, ease, and pleasure in, it would never yield or submit itself to the obedience of Christ; such pricking, wounding and sorrow must first make the divorce between the soul and sin, without pain. ere ever it consent to marry to Christ. Now can there be a divorce wrought between loving couples (otherwise most loath thereunto) without sorrow? ask Phaltiel who being married to Michal, when David her first husband sent for her, 2 Sam. 3.16. went with her along weeping behind her. 3 From the nature of Conversion which is such a change, as a man cannot but be sensible of it, first or last. 3 This brings us to consider of the nature of conversion, which implieth as much as I intent, which being a change from darkness to light, from bondage to liberty, in a word from one contrary to another, how should a man discern of his contrary new estate without feeling in some measure the horror of his former condition under darkness and bondage? at least he can have no comfort in his Conversion unless he find and feel a difference between the one estate and the other, which cannot be felt without some shaking and affrightment: as he apprehends the greatness of the benefit of his deliverance by Christ, so is he touched with a proportionable fence of his danger, either imminent or passed: as we have heard of some who having at first in their sleep, drink, or otherwise ignorance passed some very great danger, as over some narrow, or broken and cracked bridge, pit, or the like, being brought after to see their danger, they have quaked, trembled, been amazed, if they have not wholly expired and given up the Ghost. Thus such as perhaps at the very first are not so sensible of their dangerous condition, or yet of their change as others are, Christ being truly in them, yet afterwards when they come to better consideration and deeper apprehension of their ways and former dangers, they find a proportionable measure of inward trouble, terror, yea and grief for such their heinous offences whereof they were not so sensible before: and so they have their portion of terror first or last, in less, or greater measure. Lastly, whom doth Christ call to Repentance? 4 From Christ's calling of such. Matth. 9.13. Even of such only, as are sinners and laden. and 11.29. Lost enemies. 2 Cor. 5 Isa. 27.5. in bondage. Rom 8.15. 2 Tim. 1. he came to call sinners to repentance, such as in their own sense are sinners, and if Christ call none but such to repentance, who can have repentance but such? yea but such as are heavy laden with sin, and sense of God's wrath for sin, for these (and such only) he calleth also to come unto him. And as he came to call such, so to save the lost sheep: but who are these, but such as feel themselves to be lost? Christ calls and sends his Ministers to call us to be reconciled to him, and to make peace with him: but who will ever thus do, that doth not first find and feel himself under his displeasure? and can a man find that and not be troubled? he calls us to liberty, and must we not then first be under the spirit of bondage, & that unto fear? In a word how can any either hunger after Christ, or prise him aright as a Saviour and Redeemer, till they, through fence of misery, and of their hopeless, helpless, worthless, and desperate condition, see their need of him? or who will ever fly to him till by the Law as by a Schoolmaster, discovering their fearful condition to them, they be whipped and scourged and so forced to go out of themselves to him? This Law then must go before, and as the needle by pricking doth pierce the cloth and make way for the thread to follow and sow, so it must prepare the way for faith to follow, by which we are knit to Christ: otherwise we would prove but lose Christians, and break off when we list, as we know many Libertins to do, who tell us much of comfort, and joy they find in and by Christ and his Spirit, but neither they nor any other can tell us of any sorrow, wounding, or pricking going before. I shall ever suspect that joy, yea that Conversion, which issues not in some measure, out of true sorrow, pricking, compunction, and contrition for sin. It's but a dream of joy, and a false conception and birth. This point yet further cleared, and it shown that though all be wounded, yet not all alike. Here then for the further clearing of this point of doctrine, we must know that all who are truly converted do not suffer trouble and terror of conscience in the same measure or yet manner, neither doth God deal with all alike; some are pricked only as with a Pin, others as with a spear, yet all pricked. There are three degrees, as in divers Resemblances. and all of them saving, by God's mercy. 1 A pricking, as in my text, wherein were some grudge of conscience, and such a hurt as was presently healed again, and they filled with the holy Ghost, 2 A wounding or a wounded spirit, and who can bear that? such as was sometime in Job and David from whom God seemed to withdraw himself by forsaking them, etc. and in such as wrestle long with God, yea and with diffidence in themselves, even many years before they can out wrestle their sorrows, which at length they do. And 3 there is a kill, whereof Saint Paul speaks, Rom. 7.9.10.11. — Sin revived and I died, and the commandment which was ordained unto life, I found to be unto death; for sin taking occasion by the commandment deceived me, and by it slew me. and yet lo, Paul alive to God; so All are shut up under the spirit of bondage, as in a prison, Gal. 3.23. before faith come we are kept under the Law, shut up unto faith: some as Jeremy, let down to a dungeon, Jer. 38.6. some as Paul put into an inner prison, and his feet fast, (not in the mire in which Jeremy did sink, but) in the stocks; some only as Joseph who though a prisoner yet found favour, and had more liberty, Gen. 39 20.21.22. And so, all being locked up under infidelity, some are more easily set at liberty, and their hearts sooner opened, being like new and fresh locks easily opened: whereas others are like old rusty locks which the key hardly, and with much ado opens if at all, so that they must not be broken by force and violence: such is the difference of men's hearts, some kept clear from rusting by restraining grace, good education and example: others are old, rusty, and cankered in sin, whose doors must be broken open by strong hand, and consciences awakened by terrors. All hearts are hard naturally (as we have heard) but some as stones, some as metal which must not only be broken, but melted; and as among stones, some are softer than others, and soon crushed; some are harder, as the flint, without seams and sutures; so is it with hearts, some sooner humbled and made to relent then others, some are more hardy, bold, crabbed and crooked then others: an angry word or look will work more upon some soft spirits, than many blows will do upon some harsh, cross and sturdy natures. CHAP. VII. SECT 4 Who are more roughly, and who are more gently dealt withal. Who they are that are more roughly or more gently dealt withal in their Conversion. The difference is to be considered with respect to their different conditions, WHO then are they with whom God deals more roughly: and who are they who are more gently dealt withal? 1 We heard but now that some have more stout and sturdy natures than others; and hard and knotty wood must have a hard wedge. Some have more tender consciences than others, and are of a fearful nature, apprehensive of the least sin, and judgement threatened, so that the same thing which scarce troubles another, doth wound them deeply. Yea they apprehend cause of fear and trouble needlessely, and through the predominancy of natural melancholy, suffer such fears to prevail with them; and so lie long under such slavish fears before they will be satisfied, and comforted. Thus they are afraid if they be alone in the dark, 1 present, some being at the time of their conversion 1 Of more hard and sturdy natures, than others of more tender and fearful consciences. as if the devil were ready to seize on them and to carry them to hell. The sense of any thing fearful, as of fire, lightning, thunder, boisterous winds, uncouth apparitions, presents them with no less than with sudden destruction, if not with the fire of hell. Yea they dare hardly eat, drink or apparel themselves (further than extreme necessity or shame drives them to it) because of their unworthiness, and lest they so increase their own condemnation, and so they bereave themselves even of lawful and necessary comforts, which otherwise they are bound to use, even of their necessary food and sleep, and withal have their minds quite taken off their lawful callings, not able, through a conceit of their own unworthiness, and as if all such labour were in vain, to do any ordinary work of their special callings. Thus Satan working through God's permission with their melancholic disposition, and too tender or apprehensive consciences, holds them a long time under bondage; when others of stouter spirits, sounder judgements, and not of so nice or timorous consciences escape these needless and slavish fears, which yet the other by God's mercy break through at length too. 2 Of greater parts, gifts, and places, and so more puffed up thereby. Again, some men are puffed up with high conceits of themselves, in regard of their gifts, parts, places and high callings, which keep many from harkening to any ordinary means and motives which are used to humble them, and so indeed wholly from Conversion. Now if God intent the Conversion of such, he deals with them commonly after a rougher manner, seeing a small thing will not tame their lofty, fierce and fiery spirits: so he took down Paul, yea struck him down by a visible apparition and audible voice from heaven, when being highly conceited of his own legal righteousness, and strongly confident of the goodness of his cause and Profession, in the height of his zeal he was galloping hard on in the way of persecuting of the Saints of God. On the other hand, many that have not any great matters in them to stand upon, and being of meaner rank and estimation in the world, have nothing to oppose against the reproofs of the word, or against the simplicity and seeming meanness of the Preacher, and so are sooner convinced, and stand not in need of such terrors to tame them. 2 Some have been more grievous sinners, 2 Past. having been either great siners, and have run both deeper and longer in debt with God than others; they are deeply defiled in sin, double died; their sins are scarlet sins, and have taken deeper root in them through custom and continuance, and have more poisoned and corrupted their natures other wise bad enough. In which regard if God intent any mercy to such (as indeed his mercy when he pleaseth to show it, shines most in such) he more deeply and sensibly humbles them than others. When once he opens their eyes to see their sin in the right hue of it, it being of so gross a nature appears most loathsome and ugly, and more foul than sins of lower stature and growth: and so the guilt and consequently the burden thereof, will lie more heavy upon the soul, and press it more down to hell than sins of less hatefulness, till it please God in mercy to remove it, and to assure them of pardon. As sin brings them deep in debt with God, so before they get a discharge from God, they must proportionably pay for it, not by way of satisfaction, but of humble acknowledgement, whilst they are made to feel in their own consciences some weight of it, proportionable to the greatness of their sin; (for, the greater the burden is, the greater will be the pain of the back:) though afterward, finding ease, their comfort is also answerable in measure to their former dejections, and oftentimes much more than theirs who, having not formerly sinned in like gorsse manner, find not it may be at first those terrors, yet afterwards in the course of their lives, they pay for it; and what they escaped at the beginning, they meet withal in their progress, finding an abatement of the others comforts: in which regard, some have compared the former sort to such as pay a great fine and sit on a small rent, Simil. the later to such as pay but a little fine, but then their rent is greater. Hence it comes to pass that some men's sins are not so easily washed and done away as others are; their poison not so soon purged out; their wounds and festered sores not so soon cured: as some sores may be let out with the pricking of a pin, when others will scarce be cured with much and painful lancing and cutting. Some are well educated, and brought up in religious families and places where they are watches over, or better educated. instructed, and well catechised; where they, for the most part, see good examples, and are kept from evil and lewd company: These have grace instilled into them by degrees, drop by drop; and consequently, not having laden their consciences with grosser sins, when they come to be convinced of the guilt of original and their other lesser actual sins, they are not so deeply stricken and wounded in heart therewith as others are, who have more given the reins to their lusts, and made a longer trade of sin. These, as they are more insensibly wrought upon by the Law, and sooner humbled; (herein, as one compares them, like to Neias' hawks, which being taken out of the nest, Simil. though they have a wild nature, yet are sooner manned then the haggards which have long preyed for themselves, which must be kept from sleep, hooded, and much pains taken with them ere they be thoroughly tamed and brought to the Lure:) so they sooner make use of the remedy, which is of the mercies of God in Christ laid hold on by faith, as being well instructed in their tender years in the doctrine of Justification by faith, and of the free grace of Christ, which they sooner apprehend than others, who having lived wicked lives in their ignorance, and not having the knowledge of the Gospel, are deeplier cast down, and longer kept under bondage, when once the Law hath fastened on their consciences. The like I say of such hearers as live under such teaching where the Law and Gospel are not wisely and intermixedly taught together, but either all Law and terror and no Gospel, or very little of it; which soon dejects and much terrifieth the conscience, but not so soon and hardly (if at all) raiseth up again: or the Gospel and promises of the same without the Law, whereby men are soon and much comforted, without any great terror going before; which comfort therefore in many is justly to be suspected, men thereby turning Libertines as well in practice and life, as in Doctrine. Whereas where both are wisely taught together, the hearer is no sooner smitten by the Law, but he can look to the promise and somewhat help himself. 3 Lastly, 3. to come; as they are designed to greater or lesser works. if we look to the time to come, we must know that some are deputed and designed by God to greater works, sorer trials, harder services than others; whom accordingly he prepares by deeper humiliation: for, as one well saith, the higher and greater the building is, the deeper must the foundation be laid in the earth: As we see in Moses, but especially in Paul and David; the one being sore (though suddenly) humbled, the other long tried and humbled before he came to be King. So S. Austen confesseth that whereas his friend Alipius received his new-birth with little or not struggling, he himself found no quietness and victory but after great terrors and conflicts. And so no doubt others find it. Now there may be good reason for it, seeing not only Satan will more strongly oppose such in their conversion as he foresees are likely to be greater enemies than others to his kingdom, but God in wisdom thus deeply humbles them, that so giving them experience of his goodness, assistance, as also power in delivering them, they might be better prepared by faith to undertake, and more secured against all oppositions and difficulties in undertaking the greatest matters and trials which they shall be called unto. Thus both Samson and David were prepared for great undertake, the one against Goliath, and both against the Philistines, by the experience they both had of God's assistance in their buckling with, and mastering of the lion. And so from this different dealing of God with those whom he converts, From this different dealing of God we observe his wisdom. in that he heath not tied himself to one way, we may take notice of the wisdom of God who doth all for his own glory, and for the greater good of his children. 1 If he deeply humble some, 1 In those he more deeply humbles. Showing his power and mercy in them, it is that he might more magnify his power in sustaining them in such straits; his free grace in delivering them; and make them more beholding to him for it, and better fitted for great employments, yea that others not so deeply humbled may be more thankful for his more gentle dealing with them, and the unconverted might not he hardened in their evil ways to continue in the same; for if God should deal gently with such as have been scoffers of Religion, profane wretches, oppposers of his truth and people, others as bad as they were; will be ready to flatter themselves in their evil ways, hoping in like easy manner to be reform, and striking terror in others. or at least to get heaven as those others have done: therefore the Lord will wound and bruise them, and not show mercy to the 〈◊〉 in secret (or in hugger mugger) but will let all the world see their humiliation, as they have been witnesses of their profancenesse and it religion. 2 If he deal more gently with others in their conversion, 2 In those with whom he deals more gently, showing 1 To them, his freernesse, pity, and goodness, teaching them compassion to others, and to walk more warily. 2 To others arming them, and not so deeply cast them down; as it is to show them the freeness of his work, and of the manner of it, as also of his goodness, favour, and pity to them (especially when they shall behold other converts brought into greater extremities) who are thereby taught to walk, as more compassionately to their brethren so deeply wounded, so more humbly, thankfully, and warily, lest though they have escaped those pangs of their new birth in the extremity of them, yet they meet with after-throws in the course of their lives to their little ease: So it is that he might neither discourage others from undertaking this saving work, whilst they see some at least to go through it with no great ado, 1 Against discouragements, and harsh conceits of godliness. 2 Against opinion of merit in their own greater sorrows. and to live comfortably and cheerfully in that condition of a renewed and regenerate estate, which is not necessarily a dumpish, melancholic, sorrowful life, devoid of pleasure, content and comfort, nor give the converted who suffer and undergo such extreme terrors and sorrows at first, occasion (by Satan's suggestion and the flattery of their own hearts) to think that there is matter of satisfaction or merit in their sufferings, whether of congruity or otherwise, as if thus avenging themselves of their sins by contrition and exercises of mortification and deep humiliation, they did either prepare themselves for grace, (so encroaching on the glory of God & of Christ) or otherwise as the Popish sort speak, drey their penance, and make as of themselves some satisfaction to God's justice, which should also much derogate from the free mercy of God and merit of Christ. But now when they see that others share in the like benefits, and partake equally with them of the blessing, and that without such extremities, smart, and sorrow, When they see others partake of equal mercies with less sorrows. they, (as we all observing this different dealing of God with sinners) cannot but ascribe the whole work of their and our conversion wholly and altogether to God's mercy, and to the power and freeness of his grace, and nothing at all to any merit, congruity or worthiness in ourselves. As this now said hath showed us, the reasons of Gods different dealing, with men in their conversion, in regard of the divers degrees, and measure of their humiliation, so we are led on to consider the Reasons why he will in some measure have all to taste of this distasteful cup, at least to be convicted in themselves, and some way pricked in conscience before they be throughly converted. CHAP. VIII. Showing the reasons why God will have all Converts (of age) to be first brought under the spirit of bondage. THese Reasons I reduce to these two general Heads: 3 The Demonstration or reason● of the main Doctrine. And why God will bring all Converts under the spirit of bondage. This he doth with respect. 1 to their good. 1 To their profit. — 1 Man's own Good. 2 Gods Glory. 1 God will in his providence have our hearts to ache by bringing us in some measure under the spirit of bondage, and have us thus wounded, at least pricked before he receive us, for our own Good, who otherwise would neither know ourselves aright, nor acknowledge our want and need of Christ (whilst we miss him not,) nor prise him aright. For methods sake, know the good which God intends his elect by thus dealing with them, is, (according to that usual division of good) Profitable, Comfortable, Honourable. 1 The Profit of this method which God useth with his (so far as it is to be reaped in this life) may be referred to their Justification and Sanctification. 1 God thus brings home to himself wand'ring sinners as he did the Prodigal, 1 To their Justification. who never had any thought of returning to his fathter till all outward means and succours failed him, and till he saw himself destitute of money, friends, food, yea of very husks, the meanest of meats: he like a man out of his wits and not himself, never came unto himself, neither thought of coming or returning to his father till then, Luk. 15. Now in this prodigal every wand'ring sinner who proves a true Convert, is meant: who is also compared to a lost or wand'ring sheep, after which the shepherd sends out his dog to bring it into the fold. Particularly: God will have us feel somewhat of our own burden, and see as it were, the flashes of hellfire; Particularly and so he turns the Law lose upon us a while, both in the strict commands of it, 1 To cause them see their own guiltiness. as also in the curse annexed to the transgressors of it. 1 That we might acknowledge, see and be convinced of our own guiltiness, and of the infiniteness of our desert and debt, which our Saviour signifieth unto us in the parable of the debtor who ought his Master ten thousand talents: which howsoever he at length did graciously remit, yet before he forgave it, he strictly required the whole debt of him, commanding all he had to be sold, even wife, and children, that it might be paid: yet this was but to bring him on his knees that he might desire & beg sparing and compassion. Matth. 18.25, 26. God thus wounds the spirit, and lets men feel the burden of their sin (which who can bear?) that so they may cry out with Daud, Mine iniquities are gone over mine head, Psal. 38.4. as a heavy burden they are too heavy for me. 2 God thus doth, 2 To humble them in sight of their inability, that in a sense of our burden, & of our own inability to undergo it, we might be humbled and have those proud, high and lofty thoughts which we have had, or have of ourselves, brought down and leveled with the ground. Till this be done the sinner will ever find something in himself to oppose against the work of grace, who else would never seek to Christ. Luk. 8.43.44. either his own righteousness, and moral virtues and civil life, his own power of will, or somewhat ease, like the woman in the Gospel, whom Christ healed of her bloody issue, who so long as she had any thing of her own left to bestow upon Physicians, she never thought of Christ: only when after twelve years she had spent all her living upon Phsicians, neither could be healed of any, she sought to Christ and was healed. Man naturally is like the wild ass colt; or like the ass used to the wilderness, Jer. 2.24. that snuffeth up the wind at pleasure, which must first be taken down and tamed, and like the wild young horse that must be ridden in deep and tough lands, run against the wall, and otherwise affrighted by being brought to the brow of some high hill and rock, before it be tamed or made serviceable. 3 To make them willing to seek after help. 3 Thus God makes the heart pliable, and boreas the ear to receive instruction, and to hearken after the means by which it may receive help or ease, making it to seek help out of itself else where, as Paul smitten down from his horse, Lord, what wilt thou have me to do? and as the Jailor humbled by an earth quake, What shall I do to be saved? and as these in my Text, who when they were pricked in heart, said,— What shall we do? as the hunted or shot hart flees to his harbour, or to Dictamnum, the herb which causeth (as they say) the dart to fall out: or as the stout lion which sought to Androgeus, a man to get the thorn pulled out of his foot: 2 Cor. 12.4. Or to accept of it being offered. as Paul having a thorn in the flesh, sought earnestly and often unto Christ. 4 At least men thus are made willing to accept of help when it is offered, which so many daily (having never been in such strai●s, nor suffered any pangs of conscience) do neglect: the sick only, not the whole, do see their need of the Physician. 5 To prize Christ 5 God will thus beat men off their own bottoms, to see their accursed condition, that they may more highly prize Christ and his benefits: as thirst makes us relish our drink, and by sickness we better know how to value health; by imprisonment, liberty: and in a word, as one contrary makes us better to judge of the other. None can ever so truly prise the worth of Christ's blood as those that have groaned under the burden of their sin, and have been filled with God's wrath. God then by such stings in the conscience causeth men seek to Christ, and make use of him, as of old he sent fiery serpents, Numb. 21.8. that such as were stung by them might look to the brazen Serpent (which was a type of Christ crucified) and be healed: as Absolom set Joabs' corn on fire, 2 Sam. 14, 30. to cause him to come unto him. 2 God takes this course with sinners, 2 Their sanctification, and to affright them from sin. to make them weary of their sin, and willing to part with it, which otherwise would never be, (there is that nearness, yea Oneness between the soul and sin, as hath been said): The corruption of the soul would never be let out, but for this pricking When are men willing to pluck out the right eye, or When do they yield their hand or foot to the surgeon to be seared or cut off, but when they see and are persuaded that they cannot retain these and their lives too? when the Gangrene, (suppose beginning in the hand or foot) if it be suffered further to spread will be their death? when Zipporah saw her husband's life endangered, (if not her own) she circumcised her son, and cut off his foreskin, which otherwise she was loath to do. Thus God presents sinners with a true apprehension of his eternal wrath due unto them for their sin, and sets hell-gates open before them in the way of their lusts, and fills their hearts with such terrors and horrors, that they see no safety to their souls in the ways of sin, and so as Pharaoh by strong hand at length did let the people go, and the Philistines sent home the Ark, so God (if he love us especially) makes us weary of sin, and saves us even by fear; not to say, that such as have most smarted for sin at first, in the pangs of their new-birth, are not so easily drawn back to such or any other sins.) Again the spirit of bondage becomes to them a spirit of sanctification, and it may be observed that such (of all others) as have been deep. liest wounded at the first, prove the holiest Christians afterward throughout the whole course of their lives. 2 As the spirit of bondage proves a spirit of liberty (freeing men from sin, 2 God doth this to the increase of their joy. ) and of Sanctification, delivering from the power of sin, so also it leads men to sound and solid joy and true comfort; there is no comfort but to such—. The first work of the Comforter, even when it is sent by that name, and to that intent, is first to convince of sin, so Habbak. 3.16. and Psalm 94.12, 13. Ease to sores, which being whole do throb and rage, is got by pricking, lancing, searching: sleep is sweetest after labour; and a pardon from the King most acceptable when after judgement passed, the head hath been laid on the block; and joy follows the labour of childbearing. 3 as also for their greater honour. Rom. 8. 3 I might add that God takes this course with such as he will convert to glorify them the more: thus to sanctify them and to make them the more glorious in holiness (and holiness we know, or sanctification, is the beginning of our glorifications) Yea it is their glory thus to be made vessels to bear the name and glory of Christ before men, which none do more than such as have been deepliest humbled. Such of all other are fittest and ablest to glorify God, as having most experience of his justice, mercy, wisdom, goodness; and can best speak to his praise, which to do is our glory more than his: God gets nothing by us; our acknowledgement of him makes him no wiser, juster, holier, happier than he ever was, even before any creature was made: when he then sets and imprints on us the stamps of his glory, and shows forth in us his justice, mercy, goodness etc. That is in deed and for substance our gloglory, not his. There is somewhat excellent truly added to us, nothing to him—. 2. God takes this course with converts for his own honour. And yet we may truly say, God takes the aforesaid course with those he means to convert, for his own glory, that is, for the further manifestation of the same, and for this main end, that the whole work of conversion may appear to be his, not ours. 1. That of his Justice, 1. His very Justice manifests its self in and by these terrors of conscience, whilst the convicted sinner is made to see the depth of his own ill deservings is presented with the sight of hell, which by such is acknowledged. and made inwardly to acknowledge that it were but justice in God to cast him into the same: yea so strong is this apprehension in some, that for a long time they can see nothing but justice. Howsoever this makes them at first, and ever after, to confess and give the glory of justice to God, acknowledging how just their condemnation should be if God did deal with them according to their deserts: being ready ever to justify God as clear whensoever he judgeth. Psal. 51, 4. Rom. 3.4. Thus all by sin are brought under the Law; and the Law is let lose upon sinners, threatens damnation, and nothing but justice appears, and vers. 19 that every mouth may be stopped, and all the world may become guilty before God. God will not in this work of conversion suffer his justice to be swallowed up of mercy: he must and will be acknowledged just before merciful, taking us, as it were by the throat, Mat. 18.28. bidding us pay all we own, when indeed with that poor woman 2 King. 4.1. we have nothing at all to pay. And so in every convert he takes away all matter of glorying, letting them see the depth of their desert, and their own both unworthiness of mercy, and inability and impotency to make themselves any help: Is●. 66.2. Job. 9.13. 2 His mercy; which thus is more felt. And by so doing, whilst the best are made to tremble before him, and that the proud helpers do stoup under him; he makes way for his mercy, that he may be the more glorified both by showing mercy, and by the acknowledgement of mercy by those that find mercy; as it is Gal. 3.22. The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe: or as Rom. 11.32. God hath shut up, or concluded them all (i. both Jew and Gentile) in unbeleef, that he might have mercy on all. For so, by shuting all up under sin and wrath, his mercy is more felt and admired by such as find mercy. and thankfully acknowledged. The foregoing terrors of justice in the converted which makes them smart, makes mercy relish better with them, and be more esteemed by them; yea all the world may now see and that acknowledge the receiving and conversion of sinners is merely of mercy. None derogate more from God's mercy, and the freeness and power of his grace then such as (not sensible enough of their wounds and misery by sin) ascribe somewhat, in their conversion to themselves; neither can they be so truly thankful, as others: And by thanks or offering praise unto God, God professeth himself to be glorified. So that God by thus humbling men, Pal. 50.23. as is said, with terrors, doth but make way and prepare matter of praise and thanksgiving to himself in due time; which accordingly we see given unto him by Paul, even upon this ground; 1 Tim. 1.13, 14, 15, 16, 17. I (saith he, being before a blasphemer, and persecuter, and injurious) obtained mercy— And the grace of our Lord was exceeding abundant— Christ came to save sinners, of whom I am chief: howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering— Now unto the King eternal etc. be honour and glory for ever and ever, Amen. So elsewhere, crying out in a sense of his bondage under the law of sin, O wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24. apprehending his deliverance by Christ, he adds, I thank God through Jesus Christ our Lord. 3 His power & wisdom, Lastly, the glory of God's wisdom and power doth also thus shine out to the world, by this his manner and method of dealing with converts, and in making them new creatures. We all do confess that the works of creation, especially the heavens, do declare the glory (though not the will) of God. How much more doth his glory appear in this work of effectual Redemption, Psal. 19.1. where by a like manner of proceeding, his glory appears in greater brightness? as in the creation. There and here he works by contraries: he in the creation made first a confused, vast and gross Chaos, or rude lump where was nothing but darkness and confusion: yet out of that darkness he brought light; out of that confusion he brought order; and this goodly frame and comely structure of Heaven and Earth do show his wisdom, power, goodness, beauty and glory beyond all expression: Rom. 1.20, 21. and he is glorified, or should be, in and by the right acknowledgement of these: Oh how then doth his glory appear, when in the new creation, or conversion of a sinner, he first casts all strong holds and high things into ruinous heaps, into rubbish, into a confused Chaos, staining the pride of man, laying him level with the ground? what darkness is in the mind! what impotency in the will! what confusion in the affections! yea what fears and terrors is the confounded soul first brought into! and yet (such is the infinite power and wisdom of God) he, out of these ruins, raiseth a goodly building, even an house, a Temple for himself to dwell in: he brings light out of darkness, strength out of weakness, order out of confusion, joy out of sorrow and fears; in a word, heaven out of hell. God in dealing roughly with such intends and prepares way for mercy. Now for the conclusion of these proofs; we hence may see how man's greatest good is wrought, and God's glory most manifested, whilst God in the conversion of a sinner shows himself terrible, (as there is just cause in us why he should indeed be so, and so he is to impenitent sinners) and yet intends nothing but love and mercy, and by humility to exalt us to glory: dealing with us as Joseph dealt at first with his brethren, roughly, imprisoned some, charging all of them to be spies, and threatening them, and yet he even intended to discover himself in due time as a loving brother unto them. Thus before God entered into covenant with his people to be their God, Exod. 19 he shown himself most terrible unto them by lightning, fire, thunder and black clouds, Heb. 12.18, 19 etc. yea when the Spirit was sent down on the day of Pentecost, Act. 2.2, 6. there was a mighty rushing wind from heaven, and show of fire, whereby they were confounded, or troubled in mind, and thereby the better prepared to hear that word, which so wounded and pricked these converts in their heart. And so was Elias prepared to hear the still voice of God, in which God made his will known to him, by a strong wind rending the mountains, by an earthquake (as also the Jailor Acts 16.) and by fire. And so were the Israelites humbled, terrified driven out of themselves by thunder and rain in time of harvest, and prepared for repentance. 1 Sam. 12.17, 18, 19, 20. Let this suffice for the Demonstration of the aforesaid point of doctrine: after which should follow the Application of it by way of Use: but to make further way for the same, we will, as we at first propounded, speak of the Order, degrees, and steps by which God proceeds in perfecting this work of Conversion. CHAP. IX. Of the order of Conversion; first, as it depends on Gods Love. Where ten Approaches of God's grace to us: 4 The Order, steps and Degrees of Conversion and of faith. THE work of man's Conversion, is an effect both of God's Love and of his power, and so is to be considered of us, but yet especially according to the latter respect, which is more pertinent to my scope. There is an order of Gods proceeding in each of these: but first we may briefly consider that there is an order to be observed between these two: First Love, and then Power, the one leading the way to the other. The Conversion of a sinner, faith, and the means of both, come to us, first from the Love, and then from the power of God; And first as it depends on love in God. not but that the power of God accompanieth his Love (for God's love is an effectual and working love, it is real and operative in its time:) and the Love of God goeth along with his power, even then when he seems to pull and rend us in pieces by his power, (his seeming rigour is mitigated and moderated by mercy, and ever tends to, and ends in the good and conversion of his elect.) This is taught us Jer. 31 3. I have loved thee with an everlasting Love: therefore with loving kindness have I drawn thee. So Joh. 6.37. and 44. All that the Father giveth me (lo, there is God's free love) shall come unto me, etc. (there is expressed the power of his grace.) And, no man can come to me, except the Father which hath sent me draw him. No man can come to Christ but by Gods free grace in love, giving Christ as a surety, John 3.16. and then by power applying him to our justification, as our head, Rom. 3.25, 26. It skills not much in showing the order, degrees and steps by which Conversion is wrought, whether I name it conversion, faith, yea or salvation, seeing each includes or infers the rest. Ten divers degrees and approaches of God's grace to us First then briefly, for the Order of God's work of Love, by which we come to conversion, faith, to all other saving and sanctifying graces, and to salvation. 1 We must first begin with the consideration of God's eternal decree of Election and Predestination. To which purpose see and consider of these places of Scripture. Ephes. 1.3, 4, 5, etc. God's blessing us in time is according to his election of us in Christ before all time: 1 Election. Tit. 1. so 2. Thes. 2.13. Matth. 11.25.26. hence faith is only of Gods elect: and only such as are ordained to eternal life, believe, Acts 13.48. 2 Next to this there is Gods sealing and ordaining of Christ (the object author, and finisher of our faith, 2 The sealing of Christ. Heb. 12.1.) from eternity also, Joh. 6.27. 1 Pet. 1.19, 20, 21. Where of God's covenant with Christ, and transaction with him. 3 The publishing of the Promise. 3 There is the publishing and promising of Christ made of old to our first parents after the fall, 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 fullness 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 sins 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 Goliath, 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 Messiah 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 sins, 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 effectual for the elect, Matth. 3.17. and 12.18. Ephes. 5.2. the Kingdom of heaven being thus opened. 8 His Invitation of us hereupon, and Calling us by the preaching of the Gospel to faith and to Conversion: which Gospel he freely, according to his eternal love and purpose sends so to one place, as (at the same time) not to another. Act. 16.6, 7. etc. See for this his invitation, 2 Cor. 5.19, 20, 21. Isa. 55.1, 2, 3, etc. 9 His acceptation of us by virtue of it. 9 His Acceptation of us the elect (who do believe) by virtue of Christ's Sacrifice, and for his Son's 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, righteousness, and obedience. All these are mere acts of God's Love, most free, and depend on no condition in us, (unless 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 real Communication, of saving grace to us. 10 Lastly, as depending on all the former, there is God's Communication of all grace unto us, the grace of effectual 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 form 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. Use. To show us 1. the freeness of his grace. The Use of what is said shall be briefly to take notice hence of the 1 freeness. 2 firmness. 3 fountain of all grace in us, call it Conversion, Faith, habitual and actual holiness, or if you will, of the whole work of our salvation. 1 These are free gifts and benefits: grace in us, depends originally on God's 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 goodness, 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 ourselves, any worthiness, 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 temporal dispensation of it. 2 To make us thankful. 2 Thankfulness in the acknowledgement of his free grace, in our free love of him who first loved us, and in a free consecration of ourselves wholly to his honour and service. But of these more fully * In notes on 1 Cor. 1.30.31 pag. 255. etc. & pag. 85. etc. 2 The firmness 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 freeness of his love prevents our pride, so the firmness of it or fears of falling away, assuring us of our final perseverance in grace once truly received, which flows to us from such a spring as never drieth up. And so the Original of all grace in us well considered prevents our error, etc. 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 God's free love, so that though we may and must use the means 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, etc. are not in us. One main reason why many miss of grace, of faith, & other benefits, is because they seek them from the means only, from the minister & his person, or from themselves and their own endeavours, in which they rest and with which they take up. But we are hence directed to begin at God's love, to look first to God in Christ, then to the means; First to God's love, then to his power; so to use the means, as from God's power in and by the means to expect a blessing: yet first and withal 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 God's power: and that in regard both of the persons and means working it, as also of the work itself. 2 Conversion is also an effect of God's power. BUt we are chief to consider this grace of conversion, and so of faith, as an effect and work of God's power and effectual grace in us, which is also on our behalf most needful: for as we are miserable, and stand in need of mercy; so also helpless, yea wholly impotent, unable, unfit, yea unwilling as of ourselves to convert or come to Christ, Our need of God's 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 yoke on our necks which God only 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 we 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 God's 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-denial. 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 only 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, etc. This work of power than would be traced from its highest original 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 itself. 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 Ministry of such persons as he pleaseth to employ in the dispensation of his ordinances. The sum 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, Use. Therefore not from us. Coloss. 2.12. It not being of ourselves, Ephes. 2.8. or originally from us, as if we first believing moved God to elect us: We are his workmanship, Ephes. 2.20. 2. Next is God the Son, 2 Son. Hebr. 12.2. Use 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 only 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 show their power by the holy Ghost, or Spirit of them both, which we know was in visible signs 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, Use 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 believe; the Spirit is a free worker, herein like the wind, 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, Use of all. This work is 1. Divine, and not of man. John 1.13. and of man's (supposed) freewill: as if a man from the birth, or otherwise wanted a natural 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 only? 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 Father's 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 applieth grace and faith to the soul either more immediately, or mediately by the word and Ministry 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 showed on them be a work of mercy, and of free imputation, yet their natures are sanctified and changed by the infusion of an habitual 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 ministry 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 carrieth 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 only either as Preparatives to conversion and furtherances of the work of the word and Ministry, and not barely or as seals and confirmations of the truth of God's 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 only 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 profess faith and repentance before they be admitted to Baptism, and so believing are baptised. Mark 16.16. Infants within the Covenant promise so much by their sureties, which if coming to years they perform not, than they receive Christ only sacramentally, specially not by Baptism. and retain only the external sanctification of Baptism: a subsequent faith is required of them when they shall be capable, without which they have no internal 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 unbeliever 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. Use Not to trust to Baptism or Profession without faith. So that Baptism works not of itself without the Word and Spirit: which (for Use) 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 we 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 voices. Aug. Confess. l. 8. c. 12. as S. Austin tells us of himself, that by a voice from heaven saying to him, take up and read, he being by God's providence directed to the place in Rom. 13.13, 14. Not in chambering and wantonness, etc. was throughly converted: as his friend Alipius by reading the next words Rom. 14.1. as formerly hath been mentioned. And we know for certain, that S. Paul Act. 9 was by the voice of Christ from heaven converted. But Saint Austin was not ignorant of God's word which he had then by him, and was not unacquainted with his will: Therefore being formerly a wanton, and having much strife within himself, and showing a loathness to leave his pleasant sin, this voice prepared him to yield 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 applied to him and his present occasion, the perfecting of his conversion formerly begun, was thus effected by the power of the Word. Use Not to depend on immediate teaching from heaven, or Hell. Yet, as we 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 voice from Heaven or Hell, would prove effectual to work faith, or to convert. But though such voices should teach us the same truths which the Scripture doth, we are not to depend thereon: See Luke 16.27, 28, 29, 30, 31. The like we say for Saint Paul's conversion: he knew what doctrine he persecuted, but believed it not till now: howsoever, it was Christ's 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 men's ears are opened, and their instruction sealed in a dream, in a vision of the night, etc. and so are withdrawn from their purpose: yet it is the word of the messenger, an interpreter, one of a thousand, which makes all effectual, see Job 33.15, 16, 17, etc. with 23, 24, etc. 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 only an occasion sanctified of God to him and others (both then and of later times) to sift & inquire into that truth which they knew not before, by virtue of which, when by the teachers thereof they were acquainted with it, they were converted; as Lactantius also showeth: so that we are hence taught not to judge of truth simply by men's sufferings (for no true conversion will always 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 relish. Miracles were not without the word: they only 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 only occasioned their convesion. 6 Afflictions often are the occasion of men's conversion, 6 Not simply by afflictions. Anno 496. See Doctor 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 spoke to Manasseh and to his people, but they would not hearken, as verse 10. only afflictions brought him to acknowledge God, and to be convinced that it was he whom he had to deal withal, and to hearken to his word, and obey it by repentance. So David before he was afflicted went astray, but now (saith he) have I kept thy word: Psal. 119. He knew God's word before, but now he kept it. This we see in divers others, on whom God's word hath not its powerful work in humbling them, till some grievous cross, loss, sickness or danger come to second the word, and to occasion a more serious consideration and usemaking 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 only occasionally. And that it may further appear that God's power goes along with the Word preached and heard, we will briefly show this, first, In the persons who preach and hear: secondly, in the work of the Ministry itself, and in the order thereof. The power of which is further showed, 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 God's 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 gainful trade, the receipt of custom, 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 etc. Acts 13.2. Men may not arise from their ordinary callings, and thrust themselves into the ministry, unless 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 Ministry as of themselves; that power and authority belongs to God and Christ to call them. 2. Enabled 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 spiritual defects and inabilities: but yet God enables such as he calleth, and makes them able Ministers, 2 Cor. 3.5, 6. Use etc. 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 showed. 3. Made willing and encouraged. 3. Men often are unwilling, by reason of the greatness 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, God's spirit quickened 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 faithfulness, they so doing, do resist the power and spirit of God in them, and the ordinance of God. There is a wisdom 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 willingness 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 God's word, (especially as God's 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 Mass, in a word, refuse to come; It is not from any power of man's will, but from the spirit of God, moving the heart of the one effectually, and leaving the other to their own hardness, 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. Use. by the way 1 shows The justness of God's 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 only who by his Spirit opens their hearts, 1 to attend; as he did Lydia's Acts 16.14. So that it is a sign, 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. Use. 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 showed in the effect of the Ministry. 2. And so we come to see God's power in and by the Ministry who by his Spirit goes on with his own work and makes it powerful 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 God's ordination, yea and power by which hearing, faith and obedience cometh, Rom. 1.16, & 10.17. All which should teach us, 1 to magnify the ministry of the word▪ even in the mouth of weak man (if otherwise faithful) as God's power to salvation. And 2 to see, and try ourselves whether it be so powerful in us, or yet have such a powerful and saving work 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 itself. The popish order disallowed. ANd thus we come more particularly and nearer to the work itself, and to show 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 repentance. 1 Compunction. 2 Confession. 3 Satisfaction: the first is of the Heart, the second is of the Mouth, the third 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 mind and conscience upon sight of sin and misery. 2. Consultation hereupon, what in such case to do. 3. To be , humble and contrite. 4. Secret desire of forgiveness, with confession of sin and hope. 5. Forsaking of all, and highly prising 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 etc. Chap. 2. I have also myself endeavoured to show how faith is wrought, and from thence discovered many men's false faith. Only 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 God's 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 Me: and so in the other Commandments. Yea, so also the Gospel: Repent ye and believe 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, He that believeth 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 secure from their own wisdom, righteousness, holiness, 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 ●●●●●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 showing 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, Verse. 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 sinful. 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 threatening of wrath, convincing the soul thereof, and showing God to be truly angry. Rom. 1.18. that his wrath is revealed from heaven against all ungodliness and unrighteousness of men; and against theirs in particular. 4 Horror and fear. 4 Hereupon follows horror 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 itself, 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 itself, apprehending nothing but some fearful and sudden wrath ready to befall it, so that it gins to quake and tremble (as he did in the midst of his jollity) 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 knows not how soon or suddenly 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 grief. 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, less or more. For what is painful 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, rejoice in hope of glory: so these I speak 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 itself) with self-despair also; whereby the soul lies plunged, as a bull in the net, and by striving is more entangled, seeing its own helpless and so hopeless condition, lying in bondage under the fear of death, and of eternal 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 flows from the conclusion of that practical syllogism spoken of, which conscience makes, where is both self-judging, an act of conscience, and affections suitable, 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 always with those whom God will convert) look about to see, as it were, if any help or means of help be near, 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 Jailor: and this I make also a work of the Law, and of natural conscience; the law being (I take it in this sense) said to be our schoolmaster, to bring us unto Christ; not that it taught Christ, but that it, convincing us of sin, and of the curse, and bringing us to self-despair, so sent or forced us to seek help, if any, or wheresoever any could be had: and that only is in and from Christ; for it, as a schoolmaster, first strips us naked of our own conceited wisdom, righteousness, holiness, power; and then whips & lasheth our naked consciences, as with the strokes of an iron rod; it so sends us out of ourselves wholly, without affording us any help, hope or succour, to seek and inquire, first, if help may be had or hoped for elsewhere and then where, or in, and from whom it may be had, and by what means. (which conceit of possibility of help, made the heathen of old, and many superstitious ones now, fly to so many devices and superstitious practices of their own devising). And thus by the law, and these works thereof on the conscience, the way is prepared for the mercy of the Gospel: so that were it not for that which reacheth out an hand to such as are otherwise ready to perish, no flesh could be saved. SECT. 4. The order of the works of the Gospel. 2 The distinct and orderly work of the Gospel. 2 THe works then of the Gospel. (presupposing those of the Law) and the orderly proceeding of the same, are now briefly to be noted. The Gospel hath also its preparatory works before conversion and faith be fully wrought: and the order is this. 1 Knowledge of the Gospel. 1 God having by the law, first; humbled the sinner, if he intent him any further good, he doth first support and keep him from utter despair, by publishing the glad tidings of the Gospel, and by letting him hear and know of a remedy, and that his case is (though to him in himself, yet) not absolutely desperate; and that upon some terms salvation may be had, Joh. 3.16. and is possible: so an assent is wrought in him to the Gospel as true. Which knowledge, by God's further grace, works affections and actions suitable in him. 2 Hope. 2 So hearing of a remedy, though the conditions of self-denial in his sweet and beloved sins, of repentance and faith, seem things impossible (as to him considered in himself they are); yet being pricked forward by the aforesaid terrors of the law, as by so many piercing goads, and thereupon put upon it to do something, not to sit still, but (with the Lepers at the gate of Samaria in the famine) to put it to the adventure, as knowing he must either do something, or else die eternally: this despair of help in himself makes him seek help elsewhere; not without some general and confused hope that he also, 1 General. as well as some others he told of, it may get case to his distressed conscience, which as yet he finds not. And thus he generally assents to the Gospel as good, as well as to the law, presenting him with wrath: yea as good to him, and so God gives him, particular hope from the generality of the promise, 2 particular. Mat. 11.28. to all that are heavy laden, whereby he excludes none but such as exclude themselves. 3 Melting and true Contrition. 3. Hereupon the heart, which though broken before, yet retains its hardness, gins to melt and to thaw, being warmed with a sense of God's goodness and readiness to show mercy to him so unworthy, so old a sinner, and (it may be) frozen in the same: what? any hope for such a vile wretch, and that from so great and holy a God? oh, beast that I am, that I should ever so much and so long have offended so good a God etc. Thus the heart is brought to true contrition, and now grieves, not in sense of the curse and wrath deserved so much, as of love ready to be showed to such a vile and immeriting wretch, as he both thinks and will call himself: not for the punishment of sin so much as for the sin itself, as it is disobedience, and disloyalty to God, dishonour to his name, and that which hath made, and doth still make a separation between the soul and God: thus he gins to conceive of sin as alone able to make a man miserable, without any other misery, even in abundance. With pliableness to Gods will. And thus the heart being melted, is made pliable and ready to be cast into the mould of God's will, as in my Text. And hereof, I take, the reprobate come short, who as Ahab, Cain, Judas, Felix, may be broken and wounded, and tremble, but still be heard-harted and unpliable to Gods will. 4 Self-denial. 4. Herewith goeth self-denial, renouncing of all parts, and privileges, gifts and abilities in a man's self, with an inward acknowledgement of his own impotency, guiltiness, unworthiness. 5 High esteem of Christ. 5. Together with an high estimation of Christ above all, as in Paul, Philip. 3.7, 8, etc. 6 Desire of pardon. 6 Desire of ease and pardon by Christ, and of direction what to do to be saved: oh, he should be one of a thousand to him, most welcome, who could bring him such tidings, and bring him an olive-leafe. 7. Then upon good direction given, as in my Text, and the next verse to it, 7 Approach to the throne of grace, where, verse 38. and as Acts 16.31. there is an Approach and coming to the throne of gr●ce, with resolution there to speed or there to die. 1 Confession. Where particularly i● 1 humble confession of sin, with all the aggravations of it, as Luke 18.13. and 15.19. in the publican and prodigal. 2 Prayer. 3 Hope of being heard, 4 Joy, etc. Luke 19 2 Prayer, with 3 hope in special of pardon, 4 joy in that hope, grounded on Gods call and promise (and not as in Agug, but) as in Zacheus, and the blind man, Mark 10.49 50. be of good comfort, rise, he (the Master) calleth thee. 5 A willingness to part with all, to sell all for Christ. 8 Special application, and closing with Christ 8 After which or with which is a special application of Christ unto a man's self, and of the promise of pardon and of salvation▪ with a trusting and relying on him for acceptation of his person, prayers and endeavours, and for salvation, and all good things: This is his closing with Christ. 9 Assurance. 9 Then follows the sealing of the promise, assurance and persuasion. 10 Perseverance Then Perseverance in the faith and grace of conversion to the end, not without some failings, but without falling away from that grace either wholly (and habitually) or finally. 11 Salvation. 11 After all follows the consummation of grace in glory, and the end of our faith, the salvation of our souls, 1 Pet. 1.9. The scope of this last discourse, (which is not to prescribe God: or to build our justification upon duties or qualifications: or to derogate from free grace, or to hold men to a legal faith, etc.) And the main Doctrine repeated. Such an order as this there is in the work of Conversion; which I name, not to bind the Lord to an order, or to an uniform dealing with all converts, some whereof he humbles more, some less; and accordingly comforts some sooner than others: in some he works all these in a shorter time, (it may be at one Sermon) whereas others are long held under the spirit of bondage before they come to hope or to any assurance; some stick longer in the birth then others: neither do I intent to tie every convert to give a strict account of all these particulars, or of the several degrees, and steps by which he hath been brought along: But my chief aim in naming these in this order, is to show and declare, and withal to make good the former point of Doctrine, which is that such as God will convert and save, must first be pricked in heart, that Conversion and faith is not wrought in an instant, without some preparatory works going before, and that in the general, God first humbles before he comforts: there is constantly this Order: first, sight of sin, sense of wrath, wounding, pricking, self-despair, and then and not before, or not without the other, hope of mercy, joy, comfort, true conversion, faith, assurance, 5 The application, and use of the said Doctrine perseverance and salvation, So that now at length, this main doctrine being explained, illustrated, Demonstrated, and both reasons of it given, and the manner, order, steps and degrees of Conversion shown: It remains that it be applied and made use of. CHAP. XI. Containing an use preparative to the rest, or of trial. 1Vse of trial. of our estate. 1 THe first Use shall be preparatory to the rest; and it is for Trial, and by way of Query. I ask thee then whosoever, whether thou ever hast been savingly or at all pricked in in conscience, or wounded in spirit for thy sins? thou mayest try thyself and know the state and condition of thy soul by that which hath been taught and proved: at least negatively, so that, not finding such things, and such effects of the word of God, and particularly of the legal part of it wrought in thee, thou hast just cause to suspect thy faith, yea undoubtedly to conclude that as yet thou art no true Convert, nor in state of grace, and that thou hast not Christ, as wanting faith: for when all such effects of the Law are wrought in thee, thou hast yet much to do: but if these things be not done, than art thou fare off from grace, and if so in that state, before thou be so humbled, thou diest, thou art for ever undone. Now whereas these works are the effects of the Law and word 1 preached, Four Interrogatories put to each conscience▪ whereby sin both against the Law and Gospel is made known and discovered. 2 Applied, whereby sinners are convinced and made guilty. 3. Pressed upon them, and followed home with curses and denunciations of wrath, etc. whereby, 1 in the conscience follows self-judging, and self-condemnation, 2 In the Affections, horror, sorrow, shame, self-despair, Yea and 3 it may be hereupon, in the understanding, consultation what to do. I ask first dost thou know thyself and thy ways to be sinful and vile? Dost thou now see that evil by thyself which formerly thou knewest not? 1 Concerning our knowledge. Doth thine uncleanness, evil concupiscence, covetousness appear to thee no longer tricks of youth, natural desires, good thrift and husbandry, and thine excess and abuse of God's good creatures in and for company of others, no longer good fellowship, and neighbourhood, and sociableness? and so in other particulars, where thou hast called evil good, and good evil, by condemning in thyself others, and the good ways of God of too much preciseness, humour, folly and madness; but do the aforesaid vices now show themselves to thee in the glass of the Law, and word preached, to be what indeed they are, horrible sins of dishonour done to God, provocations of the eyes of his glory, pernicious to thy soul? etc. and hast thou another judgement then formerly of the good ways of God and of his people? This is a good beginning and sign that God intends further good unto thee, and throughly to convert thee. But if thou art not touched with a sight or sense of thy evil estate and ways, if yet through thy ignorance, thou be alive in thine own conceit, I must tell thee, thou art dead in sins, and in thy natural and lost estate, and so continuing shalt die in thy sins, and perish for ever. 2 Concerning the judging of ourselves. Revel. 3.17. 2 Hast thou yet never been made by the word and Law, to judge thyself, thine estate and ways? Hast thou never been made guilty, self-convinced, self condemned, to be under wrath, or at least to be most worthy of wrath? I must tell thee, thou must then be judged of God, and that eternally. Hast thou not been sensible of thine estate under darkness, under God's wrath, under the curse and damnation? and so hast thou not been weary of thy natural estate and condition? I say then thou hast cause to fear eternal darkness, wrath and damnation. Dost thou think thyself in good estate, and wast thou never convinced or sensible of worse condition than thou art in? Suspect thyself, all is not well with thee. He that dreams of a conversion or state of grace, and of a fullness without some sense of his former estate, shall when he a wakes prove hungry, empty of grace, deceived in and by a false birth, yea and hardened to his destruction. Judge then thyself in time, that thou be not for ever judged of the Lord: I exhort thee to take heed of security, to arraign thyself at thine own bar, and to suffer the word to judge, try, yea and to condemn thee. Try by it not only thy cursed estate by nature, and thy grosser sins, but thy omissions, yea, thy best actions, thy virtues, and righteousness, thy services and sacrifices in which thou restest and seemest to trust. 3 Concerning our sorrow. 3 Let me ask thee; hast thou never yet sorrowed when thou hast heard and been wounded for thy sin, nor trembled at the voice▪ Habbak. 3.16. I must say and tell thee, the more is behind, and for the present thou art far from true joy: know; that sorrow must be in the evening, before there be joy in the morning: thou must sow in tears before reap in joy. 4 Concerning our consultation. Lastly, hast thou never as yet either questioned thine estate, or come so fare, as to consult about the bettering of it, and to come out of thine old and natural condition? I say, do both the one and the other in time, and know now (till I tell thee more fully of it hereafter on this Text) that God fills those men's heads with care and consultation, whom he means to save. This for the first preparative and most general Use. CHAP XII. Showing the desperate estate of secure sinners, and danger of a false peace. 2 Second sort of uses concern such as yet have notbeen pricked, or not sorrowed. 1Vse of Instruction. not to please themselves with their false peace NOw upon this Trial it will be discovered whether thou hast been pricked, wounded, convinced and made sorrowful for thy sin or not. And first, if not, here is an Use and matter both of Instruction, and of Exhortation to thee. But if yea, then here are other Uses for thee. 1 The secure sinner, (whether of more profane, or of civil conversation) is hence instructed not to please himself in his secure estate, or false Peace. He that hath not in some good measure been under the spirit of bondage, troubled for his fin, pricked and wounded in conscience, hath just cause to suspect himself, all is not well. Many please themselves in their secure courses, load their consciences, yea wound & gash the same with the guilt of many enormous and gross sins, and yet bless themselves in their condition, and remain unsensible and of stupefied consciences; sorry they would be to be in such case as they have seen or see some others to be in, who yet indeed are either in the state of grace, or in a good way unto it. Yet those other are such as these wretches should be if ever they prove true Converts: Those other it may be with David, have their sins often before their eyes, which draw out tears of true & hearty yea alsoof saving sorrow & repentance from them but these secure ones cast all behind their backs, and leave all to be reckoned for hereafter, are moved with nothing they either think, say or do; and are not willing at any time to have aught in their thoughts or before their eyes, but such things as may give the flesh content, and which may blind their eyes and besot their souls, namely sensual delights and pleasures gain, nonours in the world, love, and favour of men and such like. True peace distinguished from false. 1 It goes with Righteousness. Rom. 14 2.2 is grounded on the Gospel. That it is no true peace, but a fools Paradise and false peace which they enjoy, is most evident. 1 True peace and righteousness go together; the Kingdom of God is (not meat and drink or pleasures, or aught else of that nature but) righteousness and peace, and joy in the holy Ghost. But their peace and joy is not such. 2 True peace is grounded on the Gospel of peace, which works reconciliation with God, Rom. 5.1. but their false peace cannot endure the Gospel or the reproofs of the word, as we see in Ahab hating Michaiah, and may see in these men not enduring to be told of their sins, or to be called to mourn and to weep for the same, and for their ensuing miseries. 3 It issues out of sorrow for sin. 3 In a word, true peace, sound and solid comfort is, for order of nature, yea and working, after, yea out of true sorrow for sin, trouble of conscience, and spirit of bondage, as hath already plentifully been showed: theirs not being such, cannot be good. ● Terrour ●secure ones, who have not arowed for sin. Let me then read thee thy doom, thou secure sinner whosoever thou art, and show thee what cause thou hast to suspect thyself till thou hast at least been wounded, pricked, and pierced in thy couscience for thy sin in some sense and feeling of God's displeasure against thee for the same. Their secure estate is a sign that they are still, 1 in their natural condition, and in sin. Simil. This is a sign 1 that thou art still in thy natural, that is in thy damnable estate, in which thou camest into the world, and waste by nature a child of wrath as well as others. Is sin no burden to thee? It is a sign thou art yet in sin, as in thine own element. For as the weight of water is not felt in the water, as not of a man who shall dive deep into the sea; whereas one hoggeshed of water on the land would crush him: so to a soul any way separate and divided from sin, who her it be in its judgement, will or affection, sin will be as it was to David, and heavy burden too heavy for it to bear, and will make the soul to cry to God for ease, as finding no peace, Psal. 38.1, 2, 3, 4 rest or health because of its sin; whereas if the soul be not in some measure burdened and troubled with sin, but do still make light of it, as Samson did of the brazen gates of the City, and do still bathe itself in the delights and pleasures of sin, it must needs prove that it and sin is yet all one, and that there is no separation made between them as yet, and consequently that it remains in its natural and damned estate, and that sin unsorrowed for will prove to it as that dead sea of Sodom, which causeth all living things to die that come into it. 2 That they are in Satan's possession. 2 And so this false Peace is also a sign that such an one is in Satan's possession, all things are so quiet within him, Satan molests none so much, as those that make from him, and those he will not suffer to be quiet, as we have heard; only the Lord first by his word troubles those souls he means to save, all is so quiet. as by the Angel the waters were troubled before any cure was done. Now what a condition it is to be in Satan's keeping, yea possession, let any wise man consider. 3 and dead in sin, 3 This condition of secure sinners doth plainly show them to be dead in and by sin, and deprived of all spiritual sense and life. To be without the sense of feeling is a certain sign of death: now these being wounded, as being without sense. stung and pierced by the word, yea hewed by it (for such are the effects of the word, even 〈◊〉 slay and kill men,) that is to devote the impenitent to certain destruction, yea damnation of soul and body) yet show themselves no whit sensible, but are as dead and senseless blocks under the lashes and strokes of the word, herein like the drunkard, or as he described, Pro. 23.34.35.— lying down in the midst of the sea, or upon the top of a mast: They have strucken me (shall be say) and I was not sick; they have beaten me, and I felt it not, etc. 4 That they are far from Repentance, 4. It's a sign that secure sinners have not as yet entered the porch or so much as touched the threshold of the School of Repentance, whereof this pricking of conscience in my text is made the first stop, as hath been so largely showed and proved. It is a strong argument that the word, (the means and instrument working by the spirit, without the fruit of the word, true repentance) hath not had as yet any healing or saving work on the soul. What virtue is there in that Physic, which makes not the Patient sicker than he was, and puts him not to pain? What healing virtue is in the plaster, if it smart not? and it's a sure sign that the dislocated or broken bone is not brought right to its place, if there be no pain felt in the setting. Where no sorrow follows sin, where no remorse of conscience is in sinners, and come short of Reprobates, as not so humbled and sensible as was 1 King Ahab. 2 King Pharaoh who confessed his sin, they may justly seem to be in worse case than many who now are deeply plunged into hell. How many have we that never hung down the head with King Ahab, nor were moved with any denunciation of judgement? How many who never yet were so much humbled as King Pharaoh, a very reprobate, but remain yet obstinate and obdurate? they are called upon to let their beloved and gainful sins go, and to part with them, as he was to let the people of Israel to go out of his land, which at length he did, though with little thanks, being forced thereunto by the extremity of plagues from God: but do many of us so much as he? Exod. 9, 27.28. and 10.16, 17. he confessed his sin, and said, I have sinned this time, the Lord is righteous, and I and my people are wicked: entreat the Lord (for it is enough) etc. and, I have sinned against the Lord your God (said he to Moses and Aaron) and against you, sought the prayer of Moses, and 12.31, 32, 33. — now therefore forgive— and entreat the Lord your God that he may take away this death only: yea at length he did (according to God's command) let the people go, yea was urgent upon them (apprehending nothing but death for him and his, who said, we be all dead men); and dismissing them he said, go, and at length (though forced) did obey. be gone, and bless me also. But have we not many that never yet confessed their sinness as he did, who never entreated Moses, or any faithful Minister of God to pray for them in all their life? who never yet obeyed God, or put away their beloved sins, neither in love to God, nor in fear? How many amongst us are there that never see not confess their sin, or show any readiness to turn from their evil way when God stands in their way by his judgements threatened, as yet did Balaam? Num. 22.34. that never had any such good motions, savoury thoughts and speeches as he had: 3 Balaam. but will go on in the very face of God, and in despite of his judgements threatened; yea, it may be also inflicted? as Isa. 57.17. and so in other sins. God meets men in the way of infamy for their uncleanness, and yet they will go on in that way still: in the way of their hatred and plotting mischief against God's faithful servants, and yet they will on still in that way; which yet Balaam did not: for seeing at length the Angel, and his sword drawn in his hand, he bowed down his head, and fell shalt on his face, saying, I have sinned (for he went with a purpose to curse God's people;) now therefore if it displease thee, Numb. 22.31, 34. I will get me back again. How many, who never relent for any wrong they do Gods faithful servants, as yet did Saul (a reprobate) towards David? 4 Saul. 1 Sam. 24.16, 17, 18, 19 5. Herod. Who never reverence God's Ministers, or hear them gladly, or upon hearing, reform and do many things, as yet did Herod? who yet afterwards took off John's head; and yet not without sorrow. Who never tremble when they hear Discourses and Sermons of righteousness, temperance, and judgement to come, as yet Felix did? and yet they (I believe) as unrighteous, 6 Felix. Acts 24.25. intemperate, and liable to judgement in many other regards as Felix was. Nay, never complain so much as Cain did, 7 Cain. either of sin or punishment, or of being cast out of God's presence, but rather please themselves in their sins, and cast themselves daily out of God's presence and favour, and make themselves unworthy to partake with God's people in the communion of Saints? Yea last, Have we not many who come short even of Popish penance? who never were yet so compunct in heart, and troubled in conscience as was Judas? 8 Judas. who never confessed their sins by name, and with aggravation of it, as he, saying, I have sinned in betraying innocent blood? neither ever made restitution, as he did, of goods ill gotten? or sought to give satisfaction for any wrong done by them? The folly of such secure sinners, Oh than the extreme folly and madness of such secure sinners! who think themselves in good case, and will hope to be saved as well as any, and yet come short of very reprobates! But if those named, and such like, who shown more compunction of heart; and therein, and in their confessions of sins, and other works, and their certain damnation. Judas ver. 7. have so far outstripped and gone before you, be yet gone to hell, to the devil, and to destruction, and now suffer the vengeance of eternal fire; what will become of you secure and senseless sinners, who feed, sport, play, mind the world, use means of unlawful gain, without all fear of God's judgements, so much and so often threatened in his name by his ministers, and executed by himself on others? How shall you escape the damnation of hell? where shall you appear, who yet show not such remorse as these reprobates did? You must needs then, in this your case, be thought to be next door to hell, and to the estate of damned spirits, being so stupefied as not to be moved with God's threaten, no not with his gracious promises and peremptory commands. Unless they do not only outstrip these, but all Temporizers whosoever. And yet my dear Beloved (whose salvation I long after, and do thus seek) though you should do as much as these named; yea, though you should go as far in humiliation, sorrow, zeal, and reformation as either these, or any other bare Temporary; yea, as far as he did to whom our Saviour said, Thou art not far from the Kingdom of heaven; even as far as Jehu in zeal against (other men's) sin; as far as Ananias, to part with a great portion of thy goods for the public good of others; as far as Demas and Alexander, to forsake the world, and thy hopes in it, and to follow poor Christ; yea, to venture thyself as Alexander the Coppersmith did in cleaving to the truth; as far as Nicolas, who was chosen Deacon by the Church for that reverend respect they had of his gifts: or lastly, as is said, as far as Judas, who being an Apostle, could both pray and preach with great zeal: Yet if thou goest no farther, and out-strippest them not in sincerity, Dike of Deacif. ch. 10. honesty, and goodness of heart (as one well showeth) by inward, renewed good qualities, as good never a whit, as never the better: At least thou wilt come short of salvation. But I must remember myself, that I am speaking to, and of such as are sensualists, senseless sinners, liveless blocks, muddy worldlings, in a word such as think it folly to trouble their heads or themselves with any serious thought of their sin, or of God's wrath due to them for the same; who love to be at ease, to enjoy their false peace, and their pleasures of sin without interruption or molestation, and in a word, who are loath, with the Devil, to have their sins cast out, or to be tormented before the time; to these I must now Lastly, or Fifthly say, that this their secure estate is a fearful sign that all will not end well with them: 5 Sensualists and secure ones have most cause to morn. this their calm will end in a fearful tempest: Such as now never dream, nor will be told of the necessity of this trouble of conscience, are the only men that have most cause to mourn, & who indeed are (by all that know their estate, and love them better than they either know or love themselves) to be pitied and prayed for, and to expect a storm, (as Job did for his children in & after their feast.) For these are they who being merry and light-hearted, and spending their days in wealth and mirth, suddenly go down to the grave, or to hell; Job 21.13. as those secure ones of the old world, Mat. 24.37, 38, 39 And as the Jews, concerning whom Jeremiah doth piteous complain and lament,— The young men have ceased from their music: The joy of our heart is ceased, Lament. 5.14.15. our dance is turned into mourning etc. So will secure sinners find it either here or hereafter: And yet alas, that they who have most & greatest cause to weep and mourn, in the midst of their security, should be as they would seem the only Jovial & merry men of the world! These feast and make merry, but never think of the house falling upon their heads, as once upon Jobs children, and on the Lords of the Philistines when they sported themselves with Samson; or of the point of the sword hanging by a small thread over their heads, as once over the head of Damocles: or rather of the hand writing on the wall, as in Belshazzars case, or of God's writing of their sins in his book, which will be opened at the day of judgement. These jolly fellows never think how their sin which they delight in, lieth, and that their sin will do them, in the guilt and punishment of it, at the door, as cain's did, that is near to seize upon them, as dogging them continually at the heels, like a bloodhound pursuing them and never ceasing till it overtake them and fly in their faces, when the iniquity of their heels shall overtake them, find them out, Numb. 32.23. and in their hunted consciences meet with them and find them out, if not before, yet on their deathbeds perhaps, where the guilt of their sin shall present itself unto them, as that black dog which appeared to Cornelius Agrippa at his beds-feet whilst he lay a dying, pursue them to death, or like Brutus his ghost, which standing by him as he was writing, left him a while, to hell, telling him he should see it again at Philippi, where in battle he was slain; 1 Sam. 28.19, 20. or like Satan appearing in samuel's likeness, and telling Saul, saying, to morrow shalt thou and thy sons be with me, at which speech, Saul fell straightway all along on the earth, and was sore afraid,— and there was no strength in him. and judgement. Little think secure sinners how soon their sin will overtake them, and bring them to their graves, yea, (as their bones were full of it) lie down with them in also the dust, Job 20.11. etc. Ezek. 32.24.27. and be upon their bones: and if so, it will rise with them too, stand at their heels, yea elbows in judgements to accuse and condemn them; so that their judgement is not far off, and their damnation sleepeth not: 2 Pet. 2.3. Their end is come, at least it watcheth, or awaketh against them. Ezek. 7.6. These things being so, a man would wonder, that any should, under the noise of such canon shot and thunderings sleep quietly, Their security wondered at. over such traps dance so merrily, and being so near hell (perhaps) as till to morrow morning, (or sooner if the thread of their life be cut off sooner) to secure and bless themselves in their vain hope of heaven: their only grief on earth is to have such ministers or others as shall tell them of their sin and danger, and check them in their courses; and that they cannot sinne so freely as they would without control: otherwise, no sorrow at all for sin appears. CHAP. XIII. Containing a large Exhortation to the Secure; and Motives urging them to be afflicted and to mourn for sin. WEll; let me now make use of a word of Exhortation to such, and speak to them in S. James his language, 3Vse, Exhortation, seriously to consider of our cause of mourning. Jam. 4.8.9, 10. chap. 4.8.9, 10. Draw nigh to God,— cleanse your hands, ye sinners, and purify your hearts ye double-minded: Be afflicted and mourn and weep; let your laughter be turned to mourning, and your joy to heaviness: Humble yourselves in the sight of the Lord, and he will lift you up. Ah dearly beloved, And accordingly to mourn, let us learn at length, but yet in time, to take our sins and Gods curse and wrath due to them into deep consideration; and withal to be affected with true and hearty sorrow for the same: sin you see will have sorrow, here or hereafter: this hath partly been considered before. We see here, the elect of God, true converts, such as God shows greatest love unto, seeing the elect of God are not saved without it. in converting and saving their souls, are at least, and must be pricked and wounded, and that in their tenderest part, the heart: what will become of thee then, and of all others, who sinning as deeply as any, yet never mournest for thy sin in all thy life, (or at least to little purpose) neither hast thou yet any will, purpose, affection or disposition thereunto? Surely if such dear Saints, Servants, yea Sons and Children of their heavenly Father escape not without finding and feeling some bitterness from their sin, yea even when Christ, in whom they trust and to whom they fly; hath endured the hot wrath of God for them; what, mayst thou think, will be thy portion hereafter, if now thou be'st such an enemy to godly sorrow and so averse from it as thou art? being also by thy sins unsorrowed for, an enemy to God? how much better then to be pricked here for our curing, (as a tumour gets ease by pricking) then to be put to endure the whole wrath of God hereafter, and to be stung to death forever? Where we may also note, and might consider for our encouragement, and seeing we shall not lose by sorrowing here. that the greatest sorrows we here suffer, when we mourn for our sins savingly, are in comparison but prickings, Note. The greatest sorrows of the elect are but prickings yea, as flea-bite, considered with the eternal torments of the damned, which by timely sorrow now may, nay, undoubtedly shall be prevented, as it was with these mourners here, who, though whilst they looked on Christ whom they pierced, they mourned for him as one mourneth for his only son, and were in bitterness for him as one is in bitterness for his first born; and shall be much more so at their calling, and at the conversion of their whole scattered Nation: and though some few be longer holden under sense of sin and wrath here then most other converts are; which should encourage us. yet what lost these Jewish converts by this their sorrow and smaller wounds by pricking, when they were presently healed, and withal obtained the pardon of their sins, ver. 38. the favour of God, freedom from condemnation, Rom. 8.1. and from eternal sorrows in hell; yea, and right of sons, and heirship to eternal life and glory? No more shalt thou lose by thy sorrow here, if in time thou give over thy profane, carnal, worldly courses, and secure living, and betake thyself in time to the serious exercises of Repentance and godly sorrow. Dost thou think, 〈◊〉 ●xhorta●●● 〈◊〉 by Motives: or canst thou imagine that thou hast no cause so to do? Come tell me; have you who are now so secure and merry no true cause of mourning, or of being touched and pricked in conscience and soul? 1 From the consideration of our sin, 1 Orginiall. 1. Are ye without sin? 1. Are ye not enwrapped all of you in the guilt of Adam's transgression? I will not charge you to have brought, each of you for your parts, in that regard sorrow, sin, and damnation upon all men that are or shall be damned; though some will have it so: and yet I cannot say but that thou art guilty, and sharest in the guiltiness of that sin which did all this. And if so, it, well weighed, were enough to break thy heart, that thou and I and each of us have had (in our first parents) a part in bringing damnation on ourselves and others. But howsoever, know that there is, in regard of Original sin, that corrupt fountain within thee, that leaven, that bitter root, seed and sink of sin in thy nature, whereby, as thou art wholly indisposed, yea backward, and ready to oppose all goodness and truth: so, inclined to do as wickedly as ever did sinners, even as did the Sodomites and other heathen, and as Judas and those Jews who betrayed Christ, and crucified him; yea, as such Christians as sin that unpardonable sin, the sin against the holy Ghost, nothing hindering but God's mercy restraining or sanctifying them. And is not this enough to humble thee? should it not make thee fear, lest taking such liberty in thy ways as thou now dost, God leave thee to thyself, and to these thy natural and corrupt inclinations, and give thee over to commit the same or like wickedness, and to come to like ends? 2 Actual. 1 Our own, considered with their aggravations, Job 13.11. which are many. 2. But I am sure thou canst not but confess thyself to be guilty of many actual sins, which are obvious to every eye, and ringing in every man's ear that lives near thee. Will not these bring thee to be ashamed of thyself? or should they not trouble thee? Is not the least of thy sins 1 Against the great and holy God? and than shall not his excellency make thee afraid, and his dread fall upon thee? 2 Against his mercies and goodness? and art thou not ashamed of thine unthankfulness? and of thy base usage of him, and abuse of his favours? 3 Against his threats, and examples of his judgements on others? and shall not that daunt thee? 4 Against thy conscience and knowledge, especially in these days of light? and doth not conscience sm●te and prick thee? See Luk 12, 47 Wilt thou still hold the truth in unrighteousness, and yet not fear God's wrath revealed from heaven against such? Rom. 1.18. 5 Against thy Covenant with God, and vows often renewed? and dost thou not fear to receive the just reward of a traitor, and of perfidiousness? Wherefore should God be angry at thy voice? Eccles. 5.4, 5, 6. Why dost thou, by breaking wedlock with him (for by covenant thou art become his) provoke the eyes of his jealousy and glory against thyself? canst thou thus do, and yet live secure? Ezek. 16.8. 3. Other men's which we make ours, helping to damn them. 3. Nay, Besides thine own personal sins, think how many thou hast helped to send to hell before thee, by having an hand, head, or heart in their sins. Didst thou never entice any to commit folly with thee, to cast in their lot with thee in some wicked enterprise? Didst thou never encourage, provoke, counsel or command any to do evil? Hast thou never made other men's sins thine own by thy silence, consent, connivance, commendation, defence, or at least, want of sorrow for them? Hath not thine example, presence, and familiarity with sinners in their vanities, drawn many into sin, and hardened them in the same? and hast thou not by such means become a murderer of their souls? And if they be dead in their sins in hell before thee, hast not thou sent them thither, or helped at lest? And if so, what comfort canst thou have on earth, Matth 18.7. to have them, so many of them there to curse thee continually, unless by hearty and timely sorrow thou get the pardon of all thy sins sealed to thy soul? Which our sins should cause in us great sorrow, Here know it also for certain, that if ever thou wouldst kindly grieve, the Law must not only reveal sin unto thee, and give thee cause of sorrow; but it must cause the offence to abound, and so afford thee cause of great sorrow: so that if ever thou partake of God's abundant grace, Rom. 5.20. or be saved, thou must by the Law see thy sin to be exceeding sinful, and to abound: considering how they abound, 1 For heinousness. Which therefore see, First, for heinousness, according to all the aggravations of it, and in the vileness of it; as by sinning against so much, and so long patience in God, and against such means of grace, which have wrought so effectually in many others. 2 Multitude. Secondly, For multitude; and that thou hast been a sinner not in this or that particular, being ready to justify thyself in the rest, but in all, through the breach of every Commandment, and neglect of every duty, though of some more than other. 3 Continnance. 3 For long continuance in thy sin, till, it may be, thou art old in the same, and hast given the Devil and thy lusts the best of thy time. 4 Danger. Yea, 4. For Danger, as bringing thee into hazrard of hardness of heart, and final impenitency; yea, of hell torments: and so in the apprehension thereof thou must feel thy sin to abound. 5 Weight. 5. For weight and burden, without making light of it as formerly. II. From the curse and judgements due to sin. Sin will have sorrow here or hereafter. II. Come then, tell me again: Do not these thy sins bring thee under the Curse? will they not hale thee to judgement, either going before thee, or following after to judgement? Will not sin (even thy sin) have sorrow here or hereafter for ever? Shall you always rejoice? Is not God of most pure eyes? Ah! who knows the power of his anger? What are millions of men to him, though they be never so great, when he is angry? What are those glorious Angels of light (which he made) to him, if once they provoke him? showed, 1 In examples: as of the Angels. 2 Pet. 2.4, 5, 6. Doth he not turn both Angels and men to destruction for their sin? God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgement, etc. and that for their pride: and it may be, thou comest but little short of them in Luciferian pride, thou man, thou woman. Yea, he spared not the whole race of mankind, which sinning in Adam, Of the whole race of mankind in Adam. was with him cast out of Paradise into a state of damnation; and what was his sin? was it not the doing of that which was forbidden him, a tasting of forbidden fruit? And do thou think with thyself how guilty thou art, not only of that original and first sin of thy nature, but of many actual and wilful transgressions since, and that in the same kind, most eager after such things, as of which thou art most restrained. And was not the whole world of men, women, The old world. and children (eight only excepted) drowned for like l●sts, violence, excess, and secure eating and drinking &c. as thou art guilty of? Did not God turn the cities of Sodom and Gomorrah into ashes for their lusts and uncleanness, pride, fullness of bread, Sodom. Idleness and uncharitableness? And did he not bring first the Captivity, Ezek. 16. The Jews. and since that fearful dispersion and curse of Cain upon the Jews, which lieth upon them in soul as well as body to this very day: and all for their unbelief and rejection of Christ added to their other sins? And in effect art thou not guilty of the same sins, who rejectest Christ in his grace, and in his offices? Ah! think not only on such hellish torments as often seize on wicked men here on earth, 2 In the torments of hell. in regard of terrors and horrors of conscience; but of the torments of hell itself, both endless and easeless, prepared for secure sinners, when God shall unresistibly come in fury and judgement against them, and against all such as now contemn or neglect the time of mercy, when his wrath being once kindled, shall burn to the bottom of hell, into which they shall be cast, where their worm dieth not, Mark 9.44. and the fire is not quenched. This shall be effected on all out of Christ, when Christ shall come and be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, 2 Thes. 1.7, 8, 9 which would seriously be thought on by secure ones now. and 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. Ah, whose heart trembles not at these things,! ah that men would seriously think of that tearing of heart and gnashing of teeth which will be in that eternal separation! The heart which is not now pricked, will be gnawn and eaten (yet not consumed which were a mercy) by that worm of conscience, when in those hellish torments which are endless, easeless, remediless, men shall consider how God every Sabbath did stretch out his arms of mercy to embrace them, The worm which then will gnaw. and they would not; how Christ offered a plaster of his own hearts blood to cure them, if they would have been but pricked in heart, but they made light accout of it, and trampled it under their feet. The holy Ghost put good motious into their heart, convincing them of sin and judgement, and inviting them to godly sorrow with hope of pardon, but they rejected those motions, and would not be interrupted in their ease, joy and false peace. The Minister pressed hard to have them yield, but they withstood him. Oh the deep wounds, the grievous bitings and stingings, and the hellish cries that these and like thoughts then (but too late) will work and fetch from such poor souls! And what a grief is it now to the hearts of their godly and conscionable Ministers and others who wish them well, parents, friends and kindred, that these men will not lay any of these things now in time to heart, or be persuaded or entreated to prevent their own everlasting ruin, as if all were fables, which we tell them, and framed only to scare them! What? fables? and scarecrows? Ah dearly beloved, let neither the Devil, or your own treacherous hearts delude you: but know that God is truly displeased with your sins (as being many ways dishonoured, grieved, and wounded in his name and glory by the same) yea, 3 In and by the sufferings of Christ, and of God's severity against sin, appearing therein. is infinitely just as as well as merciful: and that howsoever he gave his Son in the greatest mercy to become man for us, yet his justice against sin did equally appear in subjecting him (his only dear and beloved Son) to such a cursed, shameful, and opprobrious, and painful death for sinners, in whom thus dying we may see God's severity, which was showed against this his beloved Son oncestanding in our stead. His justice could not be satisfied with Gold, or any thing corruptible, not with thousands of rams, or with ten thousands of rivers of oil, yea, 1 Pet. 1, 18, 19 Micah 6, 7. Psal. 49.7, 8. not with the death and sacrifice of our only or firstborn children. The redemption of souls is precious, (and in regard of any humane or created power, price or means) ceaseth for ever. It is not the death or entreaty of an Angel could do it: no nor barely the entreaty of God the Son himself: How Christ was pricked for us: It must cost the price of his blood, if it be done: and therefore becoming man for us, his head was pricked with thorns; his hands and feet pierced with nails; his heart pricked, pierced, and wounded with a spear; his body broken for us; yea his soul heavy, grieved, wounded in a sense of his Father's wrath against him, making him not only sweat drops of blood, being in an agony, but complain and cry out, My God, my God, why hast thou forsaken me? All this (and more than I can express) the only beloved Son of God suffered from his Father, ere he overcame death or recovered the sense of his Father's love, or yet a possibility of salvation for thee; And what we, Unless here we sorrow savingly, and dost thou think to pass thy whole time in pleasures, ease, vanity and sin, and yet not so much as be pricked in heart or wounded in conscience for thy sin, and troubled in sold in the fear and apprehension of thy so justly deserved damnation? yea wilt thou also expect and presume of heaven and the joys thereof? Let me then tell thee from God, that unless thou in time be'st pricked in thy heart for thy sin, yea many sins, especially such as these converts, as hath been said, were pricked for (crucifying of Christ, unthankfulness, unbelief, impenitency, rejection of him in the offers of his grace, hardness of heart, obstinacy, ignorance and disobedience, etc.) I say, neither shall Christ's pricking and piercing, his wounds, and sufferings avail thee any thing; and which more is, thou thyself in thine own person, most inevitably shalt and must suffer the vengeance of everlasting fire, must in our own persons suffer in well. and all those sorrows eternally which the Son of God did suffer as thy surety (if thou couldst believe and rest on him and repent) and which made him so cry out: And then see how thou wilt be able to endure it; or rather, O my brother, O my sister, O every one of you, now in love to your own selves consider this in time: O consider this (saith God himself unto you) what? your own ill do and desert, Psal. 50.22. and yet my patience and forbearance a while; now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. Consider that the sins thou hast not sorrowed for, which would be considered. thou must sorrow for here or hereafter; choose where thou wilt have thy portion, whether here (where thy sorrow may be saving, accompanied with inward and true joy, and followed with eternal and unspeakable comfort) or hereafter, where endless sorrows in soul and body shall be the just reward of thy security now. Thy sins will be thy ruin one day, Sin else will be our ruin. and tear thee in pieces, if thou be not their ruin now by mortification of them, and of thyself so fare as to be pierced and wounded savingly for them in time. God forgets them not, though thou do; they are written before him, as with a pen of iron and point of a diamond in his book, which one day will be opened against thee, and be more terrible to thee then was the hand writing against Belshazzar: for such an hand writing there is for every sin of thine unrepented and uncancelled; how many than are the curses, wraths, and vengeances that are due to thee, and will most inevitably befall thee for thy so many sins not repent of? A wonder that any in this case can be merry. Isa. 5.14. how can you then be merry or light-hearted, when so many thousand woes belong unto you, compass you about, and dog you continually at the heels? all waking and watching against you, like so many hungry bears, starved wolves. and lions! yea when hell itself gapeth for you, enlarging herself, and opening her mouth without measure: as for all other sinners, so particularly for such as follow strong drink, and in whose feasts are the harp, and viol, tabret, pipe and wine, but no regard of the works of the Lord, with 11, 12. no consideration of the operation of his hands or of any thing, either their own sins, or God's judgements, which is seasonable. Further to convince the secure, a few questions are propouneded to them. O then in the fear of God be convinced of these truths, and of the necessity of such sorrow: and let me ask thee yet a a question or two. 1 Dost thou so live, or canst thou so live as not to sin, or transgress God's Law? surely no: thou wilt say, at least thou wilt find that is impossible. Well then, 2 art thou able to undergo the curse and penalty of the Law, by suffering God's wrath everlastingly? no alas! thou accountest that, (and well mayest) intolerable. 3 I ask again, what wilt thou then do? seeing thou art so many ways a transgressor, and liable to all this wrath? If thou resolvest to do nothing but sittest still in thy security, and settlest still on thy lees, thou mayest certainly conclude against thyself (as the four lepers at the gates of Samaria, suffering a famine within, and a siege of strong enemies without) that thou shalt undoubtedly perish and die. Oh then be sensible at length of thine own danger, see thine own inevitable destruction, unless in time thou humble thyself with God and judge thyself, that he judge thee not in hell; be sensible of the fire of his wrath and of hell, (hold no skreens any longer between thee and it) seek to quench it in time by thy tears and hearty sorrow for sin, lest thou be cast into it irrecoverably; and in consideration of the torments of it, now cry earnestly to God in Christ, O Lord, here give me my part of sorrow, and teach my heart more truly to mourn for my sin, and be merciful unto me, here O God, here burn, cut, lance, wound, prick and pierce my heart savingly, that I never may know what belongs to everlasting burn, wound, and gnawings. 4 Or now again (to bar thee off, and to stop all starting holes) dost thou think that thou art exepted and exempted from this curse and wrath? Will God be partial for thy cause? Doth not thy sin bring thee under this curse and wrath, as well as others? Deceive not thyself, see Deut. 29. where verse 10 etc. All (without exception of any present or absent, born or not yet born) are either in their own persons, or persons of their Parents, presented before the Lord, Deut. 29.10.18, 19, 20. etc. to enter into his covenant, lest saith Moses there should be any among you, man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, etc. And it cometh to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have Peace, though I walk in the imagination of mine heart.— The Lord will not spare him, but then the anger of the Lord, and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him etc. such an one shall be cursed with a witness. Know then thou man, thou woman, thou rich man, thou poor man, thou young man, thou old man; even thou, whosoever thou art, as thou art a sinner, yea a secure sinner, even thou art such a wretch, thou art under wrath, and therefore thou must mourn, thou must be pricked and wounded for thy sin; let us reason it a little, And they are reasoned withal. according to such general propositions as both Law and Gospel will afford us. The Law curseth every one that continueth not in all things which are written in the book of the Law to do them; Gal. 3.10. Deut. 27.26. Joh. 3. 18-36 Generally, all impenitent ones and unbelevers. The Gospel doth no less for such as obey and believe it not: He that believes not, is condemned already; he shall not see life, but the wrath of God abideth on him: so excepe ye repent, ye shall all likewise perish; here is no exemption of any then. But now the conscience of the guilty will, it cannot but apply: but I have not continued to do all things written, I as yet have not repent of my sins and transgressions of the Law, I do not yet believe on Christ aright, or bring forth the fruits of a true faith: therefore (will the conscience infer) I am under the curse, I am under condemnation and under wrath. Now doth not this come to thy heart as the point of a sword to wound thee? if not, it's a sign of a seared heart, sealed up for damnation. Particularly, 1. Swearers, The Word of God saith more particularly▪ The Lord will not hold such guilesse as take his Name in vain: but saith the conscience of the profane swearer, and forswearer, I have often and still do take God's Name in vain by perjury, or at least by rash swearing; therefore it cannot smother, but infer, I am a guilty person, and holden in the guilt of that sin (beside the custom of it) as in cords, unto condemnation; what swearers heart doth not now quake that considers this? So adulterers and fornicators God will judge; 2 Adulterers, this the word saith; but I am an adulterer, a fornicator, and an unclean person: I know not now whom I touch; Heb. 13.4. but the conscience of the guilty will apply: therefore God will bring me to judgement for this sin. Now how can any thus infer without remorse of conscience? and many others. in a word, know ye not, (saith the Apostle appealing to the conscience even of natural men, informed yet with some knowledge of the word) that the unrighteous shall not inherit the Kingdom of God? be not deceived; 1 Cor. 6.9.10.11. neither fornicators nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. Whom doth not the word now touch? seeing there is the like reason of all other sins that can be named: but saith the conscience of the guilty, Such an one am I, and as yet I am unwashed; I have not yet mourned or been troubled for this my sin of Idolatry, Adultery, Covetousness, Theft, Drunkenness, Railing, Extortion, etc. Therefore I shall not inherit the Kingdom of God. Ah woeful case of such a soul I how should it never rest till it bewail, mourn and grieve for such sins, and till at length with a good and true conscience it be able truly to say, such I was, but I am washed, but I am sanctified, but I am justified, etc. For conclusion of these motives; though the thing exhorted unto, namely sorrow and humiliation for sin, be an unpleasant argument, for every man's heart is in the house of mirth, more and rather than of mourning, Eccles. 7.4. Amos 6.3. & 5, 6. 3 The former exhortations urged also, and men put far away the evil day, and give themselves to mirth etc. yet it is wholesome, yea necessary, if we will show any care of our precious souls; and if we were but truly sensible of our cause of sorrow, as in bodily diseases, as the stone, toothache and agues we are, as from examples so, from Gods promise made to contrite ones, and their privilege. we needed not be so much persuaded or urged to seek the true method for our cure. But if neither our danger of God's heavy judgements will move us (which we might prevent by timely judging of ourselves) nor the examples of the elect, and of true converts, unto which we must be conformable, and who lost nothing by their sorrow, for by godly sorrow the heart is made better, and it is the only way to true comfort and blessedness, and to have our prayers heard: Psal. 34.17.18. yet if there be any spark of ingenuity in us, or desire to partake of communion and fellowship with God; let us be moved thereunto by this gracious promise and privilege made and communicated to such: Isa. 57.15. for thus saith the high and lofty one, that inhabiteth eternity, whose Name is holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones: for besides the assured promise of reviving and of comfort, here is a wonderful privilege, that our hearts shall become as new heavens for God to dwell in: which he doth, as by our faith, so by our contrition. The great and holy God hath but two heavens to dwell in, the heaven of heavens (for his greatness and glory): and the heart of a contrite sinner for his holiness and grace): for till this be done, God and our souls will never close, or dwell together. Let these things be thought on by all on both sides: both by true mourners in Israel, which would be considered by all, good and bad. whose sorrow hence appears is not to be sorrowed for, as being accompanied with God's presence, and ending in eternal joy: and by our jovial Gentlemen, and such as are all for their mirth, to make themselves and others sport, by breaking jests on Religion, and on the servants of God, whose end (as lives now) will be different. who, as Jeremy, at their sitting down (to drink and feast) and at their rising up, are their music, Lam. 3.63, and 64. these men are rewarded with sorrow of heart, and with God's curse upon them, as Jeremy prayeth; They cease from their music, and from their joy and dance; their dance (as hath been said) is or will be turned into mourning, Lam. 4.14, 15. The word of truth hath pronounced true mourners to be blessed, and all others to be cursed. Blessed are ye that weep now, for ye shall laugh.— And woe unto you that laugh now, for ye shall mourn and weep, Luke 6.21, and 25. Behold, saith the Lord, my servants shall rejoice, but ye shall be ashamed: Behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation, or for breaking of spirit, Isa. 65.13, 14. Such as now are pricked in heart and broken in spirit, shall be bound up and everlastingly comforted: whereas such as will not now be pricked, shall then be broken in heart and spirit, without any healing following after. CHAP. XIV. SECT. 1. Containing a removal of lets: And first of such lets as hinder the word to pierce. 2 Directions and means of humiliation and sorrow. ANother thing to be considered for the furthering of these Motives, and setting forward the Exhortation, is Direction: Motives may make a man (by God's grace) more willing, but Directions (by the same grace) make him more able to do his duty. Here than we must direct you to the means of self-humbling, and how such sorrow may be wrought in your hearts. The first of which, or that which is first to be done, But first, is a removal of lets and impediments thereunto. Let's removed: which are of two sorts. 1 Lets hindering the word to hit and pierce. Now the Lets to godly sorrow and pricking are either such as by which the point, as I may say, of the sword of the Spririt, or word of God is diverted, put by, blunted, or otherwise kept from hitting or piercing: or such as by which, though the Word hit and pierce, yet it pains not, it puts to no grief, men still remain insensible of it, and are fare from true Contrition. Of the first sort are these: 1 Want of Meditation and of Application. 1 Inconsideration and want of Meditation; without which all Motives prove inavailable: for want of this they are not brought home by Application; and so men are not touched, or but lightly touched, and so as not to be much moved by them. All actions require time and space for their operation, as fire to burn: and so all arguments used to the soul, even the most piercing, as God's judgements, though they be of a fiery nature, will not warm, melt, or mollify the heart (which is like green wood, whose sap is in it,) unless by constant meditation they be holden and applied close to the soul, and the soul to them by settled and serious cogitation. He only that meditateth burneth, as David saith of himself; Psalm 39.3. While I was musing the fire burned: As a man may take fire in his hand, and not feel the effects of it, if he presently throw it from him again. Either then resolve to set thyself seriously to meditate on the aforesaid Motives, or such like; or never expect to have any saving sorrow (unto which thou naturally art so averse) wrought in thee. It is not here as in sinful or natural objects, which like lightning being once apprehended, pass thorough the soul and affect the same, unto which the heart and affections of men are like unto dry tinder, soon inflamed by the same. In this case then set times apart to meditate on such things as may move and affect thee, and resolve that nothing shall interrupt or hinder thee in the same, and watch against Satan's wiles. 2 Misconceit of God's anger against sin. 2. Here take heed of misconceit of God's Justice and Anger against sin: this blunts the edge and point of that sword and word of God, which otherwise would pierce, and (though wound thee, yet by wounding and pricking) would heal, cure, and say thee. Who knows the power of his anger, when once he sets our iniquities before him, our secret sins in the light of his countenance? Psal. 90.5, 7, 8, 11. O think but on the wrath of a King on earth, if he should be displeased with thee: The King's wrath is as the roaring of a Lion, Prov. 19.12. And when God as a lion roars, who will not fear? Amos 3.8. even as all beasts quake when the Lion roareth. Ah, beloved! great and terrible is this God whom we have to deal withal, even a very consuming fire to such, Heb. 12.29. who (by impenitency) set themselves as briers and thorns against him in battle; though otherwise fury be not in him towards such as take hold of his strength, that they may make peace with him, Isa. 27.4, 5. It is a fearful thing to fall into the hands of the living God, Hebr. 10.31. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him, Nahum 1.3, 4.5.6. Presume not then on God's lenity in thy sin: be once humbled, and let thy heart smite thee for the same, as David's heart smote him; and then (but not till then) thou mayst hope in his mercy, and choose to fall into the (merciful) hand of God, whom so thou shalt have less cause to fear then man. 3 Stoutness of heart in withstanding God. 3. And now I hope I need not advise thee to beware of Pride and stoutness of heart in standing out with God, when once thou apprehendest him angry. And yet such hath been the pride and madness of some, as that when apparently they have seen God to fight against them, they have, as it were in despite of him, gone on obstinately in their sin, and hardened themselves against him, as Ephraim, and the inhabitants of Samaria, that said in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewn stone; the Sycomores are cut down, but we will change them into Cedars. But what saith God? Therefore the Lord shall set up the adversaries of Rezin against him,— and they shall devour Israel with open mouth:— for all this his anger is not turned away, etc. for the people turneth not unto him that smiteth them,— Therefore the Lord will cut off from Israel head and tail, etc. Isa. 9.10, 11, 12, 13, 14. Thou canst never humble thyself, if thus thou fearest not God. 4. Self-love. 4. But if thou canst not thus resist God in his anger by thy pride; yet it may be, such is thy love to thyself, as that though thou acknowledge God an angry and just God with sinners; yet thou canst not think he can or will be so angry with thee: thou canst not conceive, nay indeed, thou wilt not be convinced that thy case is so bad, or that his threaten are true of thee: and so thou puttest and postest them off to others, as not concerning thee, as if thou hadst not this need to be so humbled: And thus thou puttest by the blow or thrust from thyself to others; or else so hidest, deniest, or excusest thy sin some beloved sin or other, as if when search and examination is made for it, there were no such traitor hid in thy house or heart. Or else thou seekest to bribe conscience, or to stop the mouth of it by one trick or other; as some being arrested, make the Officer drunk, that so, or by some other means they may escape from him. Or otherwise, as is said, by a good, but ungrounded conceit of thyself, and of thine own estate, being alive (before the Law come closer and nearer home to thy conscience) thou thinkest thyself safe and in good estate, Rom. 7.8. and apprehendest no danger or judgement as belonging to thee, but only to others. But in a word, know and remember, that though thou be thus partial towards thyself, yet God is not, as hath been said: though thou hid, cover and conceal thy bosom sin, neither searching it out thyself, nor suffering the word to search thee; yet God will search thee and find it out. Thy safest way were to judge and condemn thyself, that thou mayst not be condemned and judged of the Lord; and to imitate the poor and humble Publican, who smote on his breast 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 declaim (it may be) against sin, and tell of God's judgements, yet they will have a care, that they come not so near as to offend thee, or to touch thee in thy special 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 faithful servants of God have left in the minds and consciences of any, they seek to pluck out, and to heal the wound with their oily 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 God's dearest 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 ways, by promising them life: Ezek. 13.22. only 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 harken not ye to your Prophets, nor to your Diviners, etc. for they prophesy 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. Unbelief. take heed of unbelief: want of faith to believe Gods true Prophets when they tell you of the danger of your sin, keeps you from applying the threaten of God to yourselves, 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 we read of Enoch, Judas 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 withal believed that Christ whom they crucified was the true Messiah: 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 ourselves out of the sphere and compass, within which only the word of God, that sword of the Spirit, is active and operative, and will reach and pierce us. SECT. 2. Let's 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 showeth, show themselves little sensible of the same, neither are they truly made sorrowful thereby: being like Jacob or Israel, men's senselsness. for blindness, deafness, incredulity, senselessness and stupidity, on whom, it is said, the Lord poured the fury of his anger, and the strength of battle, 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 cauterised consciences, 1 Tim. 4.2. Now there are divers things which bereave men of all spiritual sense and pain, which accordingly, if we would become true mourners for sin, we must carefully beware of, and see that we 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 Devil, in the place where by sucking or otherwise he sets his mark (or Sacramental sign) the place is so benumbed and deadened; 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 in the suspected party, it is accounted detection sufficient. So when a member of the body becomes once to be gangrained by excessive heat, Gangrenes. or upon a wound or hurt not looked to in time, it becomes to be void of sense, as being deprived of vital heat and spirit, to be blasted, and like wildfire (some call it S. Anthony's fire) to spread, and so tends to the destruction of the party. So when that uneven swelling or tumour called a Cancer possesseth any part, Cancers. that part comes to be black or wan, and without all sense or pain. In like manner where much fatness is or corruption, Mcuh fatness & corrupt matter. the outward skin or rind once pricked or pierced, the pin, weapon or instrument being thrust, further in, is not much felt; such corruption hath no sense in it, and that part is so far without sense till the corruption be drawn or purged out. Now if we would be truly sensible, and mourn savingly for sin in a sense of God's displeasure, as also spiritual pain and grief. when and after that the word meets with us, Let us take heed of such things as in a proportionable manner stupefy, benumb, and bereave the soul of all spiritual sense of sin or judgements. Take heed then of these things: 1 Sensuality, and worldliness, First of sensuality, love of pleasures, gluttony, drunkenness, good fellowship, to which also let me add cares and too much minding of the world. Some give themselves purposely to sensual courses to stop the mouth, and cries of their conscience, and to prevent or put away heart-qualms as they will call them. binds all the spiritual senses. Howsoever such courses as these do besot and stupefy the conscience, dull and fill the spiritual senses of the soul, cast it into a dead sleep, whereby through present delectation in sin and sensual courses, and through cares of the world, Isa. 6.9. they have not eyes to discern distinctly of any thing or object which concerns them: not an ear for God, or for his word and judgements so as to hear the rod and who hath appointed it; when God calls them to mourning, Micah. 6. sensual courses cry louder and more prevailingly with them; Isa. 22.12, and 5, 11, 12. Psal. 34.8. 1 Pet. 2.2, 3. God and the works of his hand can have no attention, they are so taken up with sensual delights: they cannot be brought to taste the things or goodness of God and of his ways, all ways leading them to repentance are so distasteful to them: all the good means used for their good & humbling are the savour of death to them: 2 Cor. 2.16. yea their hearts are fat and so brawny that they are past feeling and insensible: herein like unto Idols and images, Ephes. 4.19. having eyes and see not, ears and hear not, etc. Psal. 115.6. Howsoever as outward heat abates the inward; & as the love of one thing lessens the love of another; and as the distempered eye will not let a man see any thing in its own and right colour but like itself; Simil. so men's love and affection to their lusts and other distempers of their souls, will not suffer any thing to work upon or affect them, but what is sensual: they are so taken up in their thoughts and affections with such things as that what savours not of the flesh or of the world, doth no whit affect them. Talk of Religion, especially of duties of mortification to a voluptuous man, he hath no ear for that: and of like duties to the worldling, and you shall find his soul so filled and taken up with the love of the world that you shall have him go a way sorrowful from you indeed, but not for his sin or covetousness, but because you interrupt his thoughts and courses which he is not minded to leave: as we see in that rich young man who upon that ground though he seemed to have an ear to obey in all things else, Matth. 19 yet not in that; his love to the world made the duty, of self denial unpleasant to him. So generally, wine, women, and the world steal away and besot the heart; the immoderate use of, yea or love to any earthly thing, takes away all spiritual sense: the more sensible the soul is of such things, the less it is of spiritual, and so the soul as well as the body becomes spiritually drunken, and casts into a dead sleep. and so fare senseless, when once it is drowned and drenched with the pleasures and cares of the world: this casts it into a dead sleep which binds all the senses of the soul, and possesses it with a spirit of slumber, Isay 29.10. Rom. 10, 7, 8. The godly like the five wise virgins may sometimes slumber, but yet their heart waketh: but these men's hearts are asleep, yea even in a dead sleep: to whom that belongs, Eph. 5.14. awake thou that sleepest and stand up from the dead: they cannot be got awaked, like such as be oppressed with soporiferous diseases, Abernethy physic for the soul chap. 7. as with Lethargies, Caro's Catalepsies, Cataphoraes' or Typhomanes, which are all deadly, except they be speedily cured. Now to prevent senselessness from sensuality, I only tell you of our Saviour's advice and commend it to you, The Remedy is watch fullness. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares— (for so it came upon the old world, Luk. 21 34.36. Matth. 24.37.) watch ye therefore and pray always, etc. yea the Scripture joins fasting and prayer together, Math. 17.21. that so we might take heed of bodily drunkenness as well as spiritual. All deadly sleeps proceed of a cold humour or vapour, replenishing the brain, and oppressing the animal spirits and senses: so this deadly spirit of slumber is when men are frozen in the cold dregs of their sins and sensuality, and sobriety. Jer. 48.11. whom God therefore will visit, Zeph. 1.12. Take heed then of ebriety both corporal and spiritual: and be ye sober and watch. As ebriety causeth sleep, 1 Pet. 5.18. so sobriety keeps men waking and sensible. Let us be sober both in body and in mind, that we also may be kept waking and affected with such things as do concern us, even with sense of sin and wrath. Let us, not only when we hear God's word, but at all times, wholly put away the lusts of youth; and for other delights and cares, use a moderation: The like let us (spiritually) do in all our joys, yea sorrows, in our desires, delights, designs, hopes and confidence: take we heed especially of spiritual drunkenness, and of the immoderate love and use of the creature, especially when we go about any good duties, as this of hearing God's word. For my part, I otherwise in handling this argument of godly sorrow, compunction and conversion, shall despair of fastening any nails in you by the hammer of the word by which ye may be surely nailed, sewed and fastened to Jesus Christ: a sensual heart, is a senseless heart, like that of Nabals, whose drunken heart, 1 Sam. 25.37. though merry within him, died, and he became as a stone. CHAP. XIIII. SECT. 3. Where three more lets removed; which are, great sins, lesser sins, custom in sinning. 2 Great and h●inous sins. 2 SEcondly, and more brieflly, take heed of great sins, such as lay waist and dead the conscience. As the body is subject to two kinds of diseases, and maims, some that affect and afflict sense, some that deprive of sense, as violent blows; so is the soul also. As then a prick will make a man start, but a heavy blow will dazzle, and stoned or astonish him: which astonish and make us unsensible of lesser sins. so some lesser sins will be felt when greater shall not, at least not so soon or easily: as we see in David, who no sooner had received the muster of the people, whom in pride he would needs have to be numbered, but his heart did smite him, and he was pricked and wounded in conscience: but in the case of Bathsheba, but especially of Vriah, he lay long dead and senseless, till after many months Nathan, being sent of God, brought life, at least sense into him again. Watch then and pray with David, Keep back thy servant from presumptuous sins, let them not have dominion over me, so shalt thou be innocent from the great transgression, Psal. 19.13. If a man once by some great blow be stonded, he is not easily sensible of smaller hurts or prickings: so for one that is cast into a deep or dead sleep, or being the devil's vassal, is marked by him by his sucking life and sense out of him, or casting him into a trance, etc. Give once way to gross impiety, to wilful profaneness or obstinate contempt of God, his word and ministers, and never look that lesser sins shall any why annoy or trouble thy conscience, of which thou wilt never make bones (as we say) or scruple: the soul so becomes desperate and careless, hardened and past feeling, to work all uncleanness with greediness; this is when men once give themselves over unto lasciviousness, Ephes. 4.19. or to any other like gross sin. The heart is so full of corruption and filthy matter, as it is not sensible, grieved or pained, when otherwise it is pierced and met withal by the word and threaten, yea, curses, wound and hew of the Law and Prophets of God. 3 Lesser sins against conscience, 3 Yet neglect not small sins, as they may be accounted, or beginnings: to give way wittingly and against conscience to the least sin, leads the way to hardness of heart, to senselessness and stupidity of conscience. Tenderness of conscience would be preserved. The heart commonly of young men (especially if well educated, 2 Chro. 34.27. as we see in King Josiah) is tender, and startles at the least sin and thought of God's judgements, is soon pierced and troubled; the least sin will trouble it, and make it tremble: which being given way unto, make way for hardness of heart. but if once lest way be given to such small sins, or to beginnings, especially against knowledge, or that a man gins once to detain the truth in unrighteousness, to quench the spirit, and to quell checks of conscience, the heart by degrees grows hard and senseless, and at length can swallow, and without any great trouble digest even greater and grosser evils, without all sense of sin, or fear of wrath. One well compares it thus: The heart at first being tender will endure nothing, but the least sin will trouble it; as water, when it gins to freeze will not endure any thing, no not so much as the weight of a pin upon it, but after a while will bear the weight of a laden cart. against which we must watch, Let young men especially make use of this; yea, let all men take heed of giving way to the least sins against conscience. Sin at first, to a conscience not enured thereunto, may seem intolerable and unsupportable; but unless the heart watch well over itself, and maintain its life, tenderness and sensibleness, or if once it begin to favour itself, and wittingly give way to the least beginnings of sin, lest we become at length senseless, as in examples. it shall be given over by degrees to senselessness and searedness of conscience, yea to delight in, desire, defend and plead for it: as in King Haza●l, first abominating that cruelty which he after practised: and in Alipius Saint Austine's friend, first abhorring the bloody spectacles of the gladiatory combatants, but giving himself leave, by the importunity of friends, to be but present, though at first he winked and would not open his eyes to behold the same; yet at length not only beheld them and that with delight, but drew others to behold that which at first himself loathed. Thus the soul by steps descends to hell, when men show not themselves from first to last sensible of sin. Bernard makes the steps to be seven; Seven steps to hell. whereby sin seems 1 Insupportable, a burden not to be born: 2 afterwards only Heavy: 3 Light: 4 Insensible: 5 Delightful: 6 Desirable: 7 Defensible, or pleaded for and justified. If ever then thou wouldst be truly sensible of, and sorrowful for sin, It's not to dally with suggestions; & first, thoughts of sin. take heed and watch against the first suggestions and occasions of sin, and that especially by the government of the senses; as two things especially undid David, Otium & Oculus, his ease and his eye: so against Cogitation, or of tossing any sinful objects in thy thoughts, or of dallying with them. These are the devil's baits, at which we must not nioble; and his harbingers, which if kindly entertained, he is invited to come with his legions: and so thou art entangled with delight, and drawn on to consent, resolution, practice, yea, custom, and so to senselessness, defence, and boasting, as Isa. 3.9. Jer. 6.15. Psal. 52.1. And thus sin, like a serpent, whilst ●tstings, benumbs us, and casts us into a deadly sleep and lethargy, of which we die. 4 Custom of stnning. ab assuetis non fit passio. 4. Specially beware of Custom of sinning: It's an old and experienced saying, Custom of sinning takes away all sense of sin: neither are we much moved with such things as we are much used to: use and custom makes men sleep quietly by the falls of great waters, and where much noise is, and not to be afraid of that which at first was terrible: as in Nottinghamshire, upon the murder of a woman, Which bereaves of sense of sin, buried and hid under a tree in a wood, a voice was heard in that place of one hollowing and whooping, at which all were afraid, and passengers left that way: but continuing long, and no hurt done to any, they took to their old way without any terror as formerly; and asked by strangers what it was, It is (said they) the Whooper of the Wood, and made no more of it. So it is with sin, if we accustom ourselves thereunto. it brings us to carelessness, and that to senselessness, so that at length custom (our own and others) shall be pleaded, and at length is pleaded for, and made to justify wicked acts. and made a justification of our wicked practices: as we see in those idolatrous women pleading for their Idolatry, we will do as we have done, Jer. 44.17. So Papists harden themselves in their superstitions; and common people in their profaning the Sabbath by their sports, may-games, and in other their sinful customs. Thus the heart is hardened at length and becomes senseless: Simile. even as some parts of the body become through use callous, brawny, dry and dead, a dead and thick skin growing over the flesh, which may be pricked or pared without sense of pain, as we see in labourers. SECT. 4. Two more lets: Gods secret vengeance; and Hardness of heart; with the nature and danger of it: and Means to prevent it. 5 Gods secret vengeance, 5 THere is God's secret vengeance, which we are to take notice, yea, to take heed of; whereby he gives obstinate and presumptuous sinners over to stupidity and senselessness, denying and withholding his grace, and the blessing of his word and other means from such as have neglected or abused the same. whereby he bereaves obstinate sinners of sense. Thus he tells Isaiah what the effect of his prophesying should be: Go tell this peopple, Hear ye indeed, but understand not: and see ye indeed, but perceive no: make the heart of this people fat, and make their ears heavy, ●and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert and be healed: Isa. 6.9, 10. which terrible doom we now are the more to be afraid of, because it is six times made use of in the New Testament, Matth. 13.14. Mark 4.12. Luke 8.10. John 12.40. Acts 28.26 Rom. 11 8. which is more than is done by any other Text of the Old Testament. So elsewhere, Isa. 29.10. The Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the Prophets and your Rulers, the Seers hath he covered, etc. Here my counsel is: Take heed you do not so long dally with God, smother his truth, blind your own eyes, neglect his call, who are taught not to dally with God. make light of the offers of his grace, despise his threaten and corrections, that you provoke him to curse his own Ordinances to you, and give you up to senselessness and final impenitency and Indolency. Harken then to his first call, Heb. 3.7. and to day if you will hear his voice, harden not your hearts, lest he give you up to final hardness: as now it follows. 6 The not fearring the judgement of hardness of heart. 6. Lastly, As fear God, who thus by our dallying may be provoked to deprive us of all spiritual sense and feeling; so also be afraid of Hardness of heart, whether acquired and attracted by your own means, by your sensuality, presumption, carelessness, giving way to beginnings, custom of sinning: or inflicted by God's just judgement, giving you wholly up to your own lusts, or to Satan to harden you. Keep so much sense, as of all other evils and judgements to be most afraid of this: for if God once give a man up to it, which if we will avoid, we must fear. it is worse than to be given up to the devil: so was the Incestuous Corinthian, who came to sense of his sin, and repent to life and salvation: but these are denied that which they never cared for, true sense of sin, sorrowing for it, and repentance, and so are next door to hell itself, It is a fearful judgement and evil. which opens her mouth for them, they being in condition next to the estate of damned spirits, seeing their damnation is sealed upon them, and they kept under darkness, and in the insensible chains of the guilt of their sins, and of their obstinate hardness to the judgement of the great day. making men 1Vnpliable to the word, stiffnecked, stony, This hard heart is 1. An unpliable heart, a dry, stiff, and stony heart, whereby men become stiffnecked, wilful, strong-headed, like untamed beasts that will not admit of the yoke. It is that Adamantine heart spoken of Zech. 7.12. implying a stony hardness; Physicians would call it a Tophos, or a callosity, or brawny hardness, like unto that white, hard, and dry substance that conglutinates broken bones. It is according to S. Paul, Ephes. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blindness, or rather hardness of heart. Such in the soul, as when in the body any part of it, whether inward, as the liver or spleen, or outward, becomes hard through the dyring up of the inward humidity, Dry and seared, whether by any infirmity, as scirrous tumors; or by searing or burning with an hot iron, as in beasts which are gelt and then seared; or by labour. Such is a hard heart, being destitute of the moisture of God's grace and of his spirit, a stiff and obstinate heart, which will not bow nor yield to God's word by obedience, matth. 23.17. It's an impudent heart, as Ezek. 2.14. and 3.7. by which men grow worse and worse till they perish. Impudent, It is an impenitent and unyielding heart, Impenitent, like metal unmolten, an heart resisting the word and spirit, Acts 7.51. It is such a heart as was in the Jews before, and now is in them since they are cast off, Rom. 11.25. on whom is cain's curse. It's a heart of Belial, a wicked heart, without yoke, Deut. 15.9. that Beasts heart which was given to Nabuchadnezzar, Dan. 4.16. Howsoever, it is a disobedient and gainsaying heart, disobedient, and unyielding, Rom. 10.21. and makes men so. I is such an heart as is not moved at threaten, so as to be broken thereby; or at promises, so as to be melted by them; at judgements inflicted, to be humbled; or at mercies, to rejoice or be thankful; at injunctions or commands of God, to obey or perform them. being contrary to the tender heart, or fleshy heart, which is obedient. Contrary to which is the tender heart, the soft, fleshy and pliable heart; such as was in these Converts here, who being pricked, presently offered themselves ready to obey, saying, What shall we do? so in Paul, Lord, What wouldst thou have me to do? and in the Jailor, What shall I do to be saved? This is the heart of flesh in mercy promised to 〈◊〉 as shall be saved, Ezek. 11.19. and. 36.26. The tender heart, pliable showing its tenderssene both to God, such as was in good King Josiah, 2 Chron. 34.27. whose property is to be pliable and yielding both to God and man: 1 It stands not out against, or resists God's word, but quakes at threaten, melts at promises, is humbled at judgements, as 2 Chron. 30.10.11. not such as was in Zedekiah, 2 Chron. 36.12. of whom it is said, he did evil in the sight of the Lord his God, and humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord: or in Belshazzar, framing to his will: Dan. 5.21.22. who did not humble his heart, though he knew all such evils and judgements as befell his father for hardening his mind in pride, verse 20. In a word, the soft heart yields like soft wax to the impressions of God's grace, word and spirit, and like molten metal frames to the form, and obeys that form of Doctrine whereto it is delivered, as the phrase is Rom. 6.17.2. The tender heart shows itself also towards others, by showing forth bowels of pity to men in misery, and man, by pity and kindness. Heb. 13.3. and of kindness and forgiveness to such as do it wrong, Ephes. 4.32. 2. This heard heart I speak of, as it is stiff, stony and unpliable, so it is also insensible, void of all spiritual sense, especially that of feeling; this is through want of spiritual life; 2 unsensible, and without life, where no life is, there is no sense at all; and where life is, though other senses may be wanting, yet not that of feeling: that sense though it be not the most noble (for so is the sense of sight and hearing) yet it is the most necessary sense, there being no life without it, where it is wholly wanting or lost; it of all senses, alone is diffused throughout all parts (almost) of the whole body, and it being lost, there is no more intercourse of vital and animal spirits, or influence of them by the nerves into other parts, and consequently no longer any proportion or harmony of qualities or of temperament, in which proportion the native moisture and heat is founded and consisteth. So that feeling and sense of pain is needful to the very being of every creature: arguing spiritu-death, and so is spiritual feeling as necessary to the being of the new creature: so that we may conclude that the heart which is an insensible heart is a dead heart, Eph. 4.18.19. & alienated from the life of God: at least (and that is bad enough) possessed with a spirit of slumber, and dead sleep, whilst not one but all the senses of the soul are holden in it (as the bodily senses in and by bodily sleep) and that through a kind of dregginesse which stoppeth the passages of the spirits, Or at least a dead sleep, depriving men of their spiritual senses. by which the whole heart and soul is made unsensible: for hereby men are without, 1 Hearing, Isa. 6.9. 2 Seeing, Isa. 6.9. Ephes. 4.18. 3 without all spiritual Taste, Rom. 8.5. 4 Smell, 2 Cor. 2.16. Lastly, without feeling, Ephes. 4.19. having their hearts fat and insensible, Isa. 6.10. yea in a dead sleep, and sleep of death, and therefore insensible: insensible of good and evil, of mercies and of judgements, of grace and sin, without true love, desire and joy in the one; and without Fear, Being contrary to the sensible heart. 1 Kings 3.9. shame, anger, and (godly) sorrow in the other: contrary to which heart is that, which having a new life put into it, and it awakened out of the Lethargy, or rather death, of sin, gins spiritually and savingly 1 to hear: for so we read of an hearing heart, for which Solomon prayed. 2 to see, Ephes. 1.18. 1 Cor. 2.14.15. 3 to taste, 1 Pet. 2.2, 3. with Psal. 34.8. Cantic. 4.11. 4 to smell, Cantic. 1.3.13, 16. & 4.10, 11. 2 Cor. 2.14.16. and 5 last to feel, when by self-denial the fat of this gross heart (as it is called Mat. 13.15.) which makes it also without sense Psal. 119.70. Mat. 13.15. is consumed and offered in sacrifice to God, according to the type. Levit. 3.3. such a sensible heart was in these converts here, who being self convinced, self condemned, and denying themselves, were pricked in heart, and through sense of pain cried out, and sought help elsewhere then in themselves, and accordingly found it. I have thus set the benefit of the tender & sensible heart against the other, that by the opposition I might better show the woeful condition and miserable estate of such as, who, being past feeling, The miserable condition of senseless and hardhearted sinners. give themselves over whether unto lasciviousness, or to any other sensual and sinful course of life, and who accordingly are given over in Gods most terrible, but just wrath to this, the worst of all evils on earth, even the judgement of an hard and senseless heart; and all with this further aim, that hereby the sinner that would attain to true compunction and pricking of heart for his sin, and so to true conversion and salvation, would above all be most afraid of this heavy judgement of hardness of heart, and of whatsoever may cause or procure the same. Such as are given over to it are irrecoverably left to the judgement of the great day: seeing their judgement here is to be denied all sense of their dangerous and damned condition into which they have voluntarily brought themselves, and so being left to themselves and to their own lusts (as incorrigible) Psal. 81. and to Satan, Hardness of heart the greatest Let to saving pricking. 2 Pet. 2 4. and most to be laboured against. as his prisoners to be reserved in chains of darkness of mind, and dedolent and final impenitency, kept and brought forth to that judgement: wherein their case is now become like that of the devil and his angels, whose judgement that is. Of all lets then to this pricking of heart, take heed of this of hardness of heart: for where it is, the judgement is to be deprived of all sense of sin, and feeling of wrath, till the soul be plunged into hell, and become irrecoverably miserable, and then lie under the sense of God's severest wrath, and eternal displeasure. not to fear it, is a sign of it. Oh therefore get your hearts possessed continually with fear of this dismal evil, and ever be afraid to be given over to it. Now let me tell you, not to fear it when you hear so much of it is a sign it hath already seized upon you, and benumbed your spiritual senses; especially if you have any long while lived fruitlessly or presumptuously under the means: Young men especially to take heed of it. and therefore especially it belongs to young men to take notice hereof, who by reason of their age are not yet perhaps so hardened in sin through the deceitfulness of it. There is a natural tenderness in us whilst we are young, or a lesser degree rather of hardness which gets strength and proves habitual through use and age, if it be not in time prevented: Let such then especially labour to keep tenderness of heart, take advantage of their youth, and without delays and procrastination begin to repent and to show themselves sensible of their sin, and of God's displeasure, lest whilst they presume of more time & strength, God give them up to hardness and final impenitency. Jer. 13.23. It is hard doing good when once we are accustomed to evil. The longer the young plant or tree groweth, the deeper root it taketh; and whilst custom is not in time resisted it becometh necessity. Directions and Means to prevent it. 1 Fear it above all evils. Therefore that hardness of heart prove not let to thy repentance, follow these few directions. 1 Fear it as thou woulest fear the devil himself: blessed is he that thus feareth. None are further from the danger of it then those that fear it most: the not fearing it is the next way to fall into it, or rather a sign it hath taken hold on us already. If now when you hear so much of it, your hearts be not struck with some terror, but that you account all you hear as an idle and empty sound of words, your case is dangerous and much to be suspected. Fear it then when it is so, and fear it lest it be so with you. a Pray against it Now if you fear it, as you have good reason, then in the next place, Pray most earnestly and continually against it: pray that God would not take his word and ministry of it from thee, whereby thou shouldest be hardened and left without the direction, instruction and reproof of the same, as he threatens to such as in time repent not by it, Revel. 2.5. Pray that through thy abuse of the word, he deny thee not the blessing of it, and make it to thee as the white of an egg, as the savour of death. Pray that he would not send thee such teachers as never or slightly reproving thee, shall so seem to approve of thy courses, and help to harden thee to thy destruction: and that thou be not hardened under the reproof of God's faithful Ministers as were the Jews, Isa. 6.10. and 63.17. pray that God would not take away his fear from thee Jer. 32.40. or harden thy heart against it; Psalm 51.11. or his holy Spirit, which commonly in the motions of it, accompanieth the word preached, but having given way to thy lusts with David: pray with him and say, Oh cast me not away from thy presence, and take not thy holy Spirit from me. Whatsoever thou deny me or take from me, (be it wealth, estate, friends, office, etc.) yet take not thy holy Spirit from thee. Oh beloved, it is the Spirit of God which mollifieth the heart, and therefore pray that God would never suffer thee so much or so long to provoke him as that he should say of thee as of the old world a little before their destruction, Gen 6. Psal. 19.13. my spirit shall not always strive with him. Pray and say, Lord keep me from presumptuous sins, and yea, pray as he himself hath taught thee, lead us not into tentation. Psal. 81.11.12. Pray that God would not give thee up to thine own hearts lusts, to thine own will, desires, affections, or to do evil without check or control of thy conscience, or of his spirit: that he would deny and cross thee in all evil or hurtful purposes, desires, endeavours, and teach thee withal to account such crosses thy greatest blessings on earth: and that he would in mercy rather hedge up our way, then that we should lose ourselves by straying out of the right way, as Hos. 2.6, 7. 3 Beware of evil company and example. 3 Take heed of evil and lewd company, whose example and encouragement may help to harden thee, and acquaint thyself with those that are good, and provoke and exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. 4 Take heed of such things as make way for hardness, Heb. 3.13. Take heed of such evils and sins as procure it. as of all those lets formerly named; that of inconsideration. First set thy sin before thee, be at some distance with it: whilst sin and thou art all one, thou wilt never be sensible of it. It is an experienced rule: The objects of senses being close placed to the organ of the senses, makes no sensation, as colour near the sight is not discerned: and so in the rest. And withal take heed of such sins as procure hardness and provoke God to give thee up to it, as especially these, first, little love to the word and truth; this makes God give men up to strong delusion, 2 Thes. 2.10, 11. 2 too much love and desire to be flattered, as in Ahab hating Michaiah, and giving heed to flattering prophets, he shall have such sent him in wrath, 1 Kings 22.8, 22, 23. 3. Idolatry, as Hos. 4.17. Ephraim is joined to idols, let him alone; and Rom. 1.21, 22, 23, with 24, 26. there is like reason for spiritual Idolatry with the creature, and when men's hearts are joined to their lusts. 4. Presumptuous sins, as in Elies' sons, 1 Sam. 2.22, 25. Heb. 10.26.27. and 12.16.17. 5. Corrupt affections which provoke God to punish by giving up to a reprobate mind, Rom. 1.27, 28. 6 generally rejection of God and disobedience to his word, Psal. 81.11.12. 1 Pet. 2.7, 8. with scandal unjustly taken at the truth, Matth. 15.12, 13, 14. Let them alone, etc. 5 Make not light of sin. be not greedy after it. retain shamefastness. Lastly Make not light of 1 sin: account no sin light or little, make it not so by your extenuations and justifications, catch not at occasions of sin, be not greedy after sinful delights, gain, etc. This will either make you or prove you, to be past feeling; retain shamefastness, & tenderness, lest once passing those bounds you grow extremely impudent in sinning, as Isa. 3 9 Jer. 8.12. and as young women or men when once they have lost modesty and shamefastness, they grow impudent and blush at nothing. Or of reproof of the word, 2 Of reproof. snuff not at it, hate not your reprovers, so only do scorners, Prov. 15.12. be not grieved when the word of God finds you out. 3 Of God's threaten. Or of God's threaten, which strikes terror into tender souls, 2 Cor. 5.11. they tremble at God's word, Isa. 66.3. God's punishments are fear. full to them, Job 31.23. and Pal. 119.20. account not Gods threaten as wind, Jer. 5.13. make not a jest of them, Jer. 23.33. flatter not thyself against them, Deut. 29.14, 20. These are ill signs, and would in time be abandoned. Thus you have heard somewhat largely of the hard heart, and the evil and danger of it, (it being a senseless heart, a sensual heart, a fat and gross heart, a seared and a gangrened heart, a brawny and callous heart, a stony heart, in a word, a bewitched heart) yet not impertinently I hope, seeing nothing is more opposite or a greater enemy to this pricking of heart, or to the tender, pliable, humble, and contrite heart, (such as I desire and endeavour to bring you to) then is hardness, and senselessness of heart and soul. And thus having according to my office endeavoured to prepare the way for you— and to gather out the stones, I will come a little nearer to direct you to the Means, Isa. 62.10. by the use of which, with God's blessing, you may attain to true compunction of heart and contrition of spirit, the thing I aim at. CHAP XV. SECT. 1. Of the means of true compunction and sensibleness: and first of God's word heard, Means of compunction and sensibleness such as was in these Jews, and shall be at their calling again. recalled and applied. THis pricking of heart, as we have heard, doth imply first tenderness, and withal pliableness to God's word and will, Secondly, sensibleness and sorrow for sin, not excluding fear of God's judgements, such as was in these Converts in my Text, who were 1 pricked in heart, that is, wounded in conscience, and made sensible of their sin and danger: 2 Pliable to Gods will, saying, what shall we do? And such as shall be again in these Jews at their conversion, when first they also being convinced and made sensible of their sin in piercing and crucifying their Saviour, shall mourn bitterly for the same Zach. 12.10. and shall no longer be stiffnecked or abide in unbelief, Rom. 11.23. such a heart was that of King Josiah, and such as was in good King Josiah. which was both tender and humbled, yea rent and sorrowful, which made him both mourn within himself, and send to inquire of the Lord (with readiness of heart to obey) 2 Chron. 34.19, 21, 27. That than which I desire to bring, or at least to direct you to, The divers phrases signifying this compunction of heart. is that which the Scripture in variety of phrases signifies not only by the tender heart, and heart of flesh, Ezek. 11.19. and 36.26. but thus to have the heart pricked, as in my Text; to be of an humble and contrite heart, Isa. 57.15. to be of a wounded spirit, Prov. 18.14. of a broken heart, Psal. 51.17. and to have the cawl of the heart rend, as Hos. 13.8. (Joel. 2.13.) God only can and doth soften the heart. Now howsoever we are exhorted hereunto, and directed to the means by which it may be wrought in us, yet we must know it for an undoubted truth, that it is God who only makes the heart truly humble, tender and senfible: Ezek. 11.19. and 36.26. Jer. 23.29. — I will give them an heart of flesh: which he doth by the means of his word, which becomes as fire, and as an hammer; by his Judgements, Mercies, which yet he doth by Means. 1 by his word, and, Corrections etc. which he requires we attend unto, and make a right use of, by hearing, meditation, application, and prayer, so that whilst we thus do, we are said to humble ourselves, though it be God by whose hand and power such hearts are given us, 2 Chron. 30.11, 12. 1 by our hearing his word faithfully taught. 1 Make conscience of hearing of God's word, as it is taught especially by such as Peter here and other the Apostles were, who without flattery, in a zeal of God's glory, and of the Conversion of those they preached unto, in power also and demonstration of the spirit, (now more abundantly poured upon them) told these Jews and convinced them of their sins, that they were the crucifiers of Christ, whose glory also they set forth. Such teaching convinceth and judgeth the harers, yea makes them judge themselves, fall down and worship God, and (whilst the secrets of their hearts are made manifest) acknowledge a divine presence and power in the preacher. 1 Cor. 14.24, 25 So was it here with these Converts, who found a greater and more effectual power in the word preached, and thus brought home to their consciences, The power of God's word in pricking the heart which Miracles did not in these Jews. then in all the miracles which God shown, either before and at the death of Christ, when yet the very stones and rocks, and the vail of the Temple were rend asunder; or now at this time, when besides the mighty noise and show of fire, or fiery tongues from heaven, they saw and heard the Apostles, men of no note nor learning, speak in all languages the wonderful things of God; Acts 2.13. so in David. they mocked at that, but were pricked & wounded with this. Thus David after his sin of numbering the people came to a sense of his sin, and his heart pricked or smote him for it, and brought him to confession of it: but when? after the Lord had sent the Prophet Gad unto him to convince him, & by offering him an hard choice, for that is given as the reason, so that, a Sam. 24.10, 11, 12. I do not say, the word is always thus powerful, or in all; some are more hardened by such a ministry, as the anvil by the strokes of the hammer, God justly denying them his grace, and not working in power with his word: only I say, if the word thus preached do not prick, if the word do it not, nothing will do it. wound and mollify the heart, nothing will do it. If God by his word and spirit breathe not upon the soul, the soul cannot breathe out so much as a sigh for sin. if that wind blow not, the waters of repentance will not flow; if he send not out his word, Psal. 147.17, 18. Exod. 17.6. our icy hearts will not be thawen: if God's presence, promise, and power be not there, man's endeavours are not of effect. If God stand not upon the rock, our rocky hearts, though Moses smiting the same, shall never bring forth water: only where God will soften and wound the heart, he, by such a Ministry as is named, shows out his power, and pours out his spirit, and makes his word effectual to that purpose. Wherefore if indeed we would have such hearts wrought in us, we must endeavour to live under such a ministry. we must desire, yea and strive to live under a searching and forcible Ministry, where we may hear such doctrine and so handled, and applied, as that the secrets of our soul, our secret sins, and our hearts may be ransacked, sifted and tried, we may be made known to ourselves, and become vile in our own eyes, the deceits of our false hearts discovered, and our sin and danger fully revealed to us without all flattery and partiality. Till we be within such a distance and compass, as within which the word is only (except extraordinarily) active, we can expect no such (at least saving) effect from it. Buy the truth then, and spare for no cost, rather than want it; and accordingly to spare for no cost. that is, such wholesome and powerful teaching: account 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 mind. 2 Having such teaching, you must remember, call to mind, 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 implieth a continual act; and hearing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or when they had heard, they were pricked. The word left a sting behind it, they could not forget it: the voice of Christ's 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, He remembered the words of Jesus,— and he 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. whilst we look ourselves in the glass of the word, and continue therein, Jam. 1.24, 25. these nails at first entered 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 ourselves: 3. To which end, Apply also to thyself what is applied to thee by thy teachers, or what more generally is taught concerning such sins as thy conscience tells thee thou art guilty of. Help them who have fitted the plaster to thy sore, to bind 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. Repel not what the Minister applieth. Apply to thy self especially the terrors 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 thyself: 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 applied, 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 heavy news which concern himself. If one of Job's messengers should come and tell thee, all thou hast, thy cattles, thy goods are taken away violently by enemies or robbers, the fire hath burnt up thy store, thy sons and daughters are slain, crushed, drowned or dead: would not this move thee, and cause thee to rend not only 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 voice 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 men's losses). Now certainly such as shall be saved are secretly drawn, Such as God will save are secretly drawn to apply threaten to themselves. they know not well how, to be persuaded, that the doctrine taught doth concern them, and so to be touched with it, as to judge themselves most miserable, and to loathe themselves for all their filthy abominations: to believe 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 burden 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 will 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 Kingdom of God. Woe is my soul, I shall die in the guilt of this or these my sins, unless I speedily repent. Ah Beloved! without such faith, and application by faith of the threaten 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; only such apprehension and application will by God's 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 seethe 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 he 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, etc. 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 sensibleness, learn aright to be affected with thy sins: to which end follow these Directions. 1. Consider and seriously think of thy birth-sin, 1 Original, In which we may see what creatures we are. 1 how loathsome, 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 hateful plague and leprosy of nature's pollution. 2 how miserable. Think also how thereby thou art become mortal, miserable, deprived of all good, depraved by sin, forward and prone only to evil, froward and backward to all goodness, not favouring either goodness or truth; in a word, an enemy to God, and under the displeasure of the Almighty. Meditate hereon, and on the vileness of thy nature, lest otherwise thou think thyself something when thou art nothing. Gal. 6.3. Thou wilt never be out of love with, or loathe thyself till thus thou dost: thou mayst and wilt remain like a filthy dunghill, which unstirred sends forth no noisome savour, till it be raked into, or the sun shine hot upon it. 2 Actual, Which we must find out and remember. 2. Ca●● to remembrance thy actual sins; to which end examine and sift thyself well and unpartially; use the reason God hath given thee, and be not brutish in letting thy sins pass and escape thee without examination. Here I may say to thee, as God to the idolater, Remember this, Isa. 46.8. and show yourselves men: bring it again to mind, O ye transgressors. This is the way to bring men to true shame, and compuction withal for their sins: ye shall remember your ways (saith the Lord) and all your do wherein ye have been defiled, Ezek. 20.43. & 36.31. and ye shall yourselves in your own sight for all your iniquities, and for your abominations. So David, when upon nathan's coming to him he confessed and bewailed his sins, complaining of broken bones, Psalm 51.3, 8. indeed of a broken heart, and sorrowful soul, which he desired might be made to rejoice, he set his sin ever before him. This helped to humble him when he considered what he had done, Remembrance of sin causeth sorrow, whom he had offended, and that his sins had deprived him of the comfortable presence of God: without which consideration and viewing of a man's ways, no trouble of heart or repentance can be expected: I harkened and heard, saith the Lord, but they spoke not aright, no man repent him of his wickedness, Jer. 8.6. saying, what have I done? As the remembrance of a deceased deer friend reneweth a man's sorrow, As of our deceased friends. when he so thinks of his loss: so the remembrance of such sins as whereby we have estranged God from us, or hazarded the loss of him altogether, will (at least should) wound the soul, and cause it grieve for grieving him so good a God. and particularly, 1 Gather Catalogues of thy sins, or read them in Mr Perkins, Mr Bifield, Mr Brinsley in his first part of the Watch. Dr downam's Abstract. Now to this end it were good 1. To gather a Catalogue of thy daily sins, both omissions or neglects of duty, and commissions, and to set them down in writing, as some have done; or often to make use of such helps as are afforded by some good Writers of late, who have gathered the particular sins under each commandment, and often to read the same, and examine ourselves therewith. 2 To take the advantage of sins newly committed, and presently, whilst conscience is not hardened through delay, to work upon thy heart, 2 Look on sins newly committed. seeing sin is then better known, and all such circumstances better remembered by which it may be aggravated: so some upon their drunkenness have come to repentance. 3 Often remember some of thy foulest faults, 3 Howsoever, labour to keep in memory some of thy foulest and grossest faults, whether lately or longer since committed; two, three, or moe of them, being such as by which thou hast most wounded thy conscience; or such as thou wouldst most of all be ashamed of, if they were written in thy forehead and publicly known; and compel thyself daily, or often to remember them. as God would have Israel do. Thus the Lord would humble Israel: Remember and forget not how thou provokedst the Lord to wrath in the wilderness, Deut. 9.7. So did Paul, 1 Cor. 15.9. This kept Paul low in his own eyes, and no question much wounded his spirit, when he called often to mind and recorded it, how he had been a blasphemer, and a persecuter, 1 Tim. 1.13. Thus David remembered the sins of his youth, Psal. David, 25.17. entreating the Lord not to remember them: and Job, and Job. in reading such bitter things as God did write against him, had his soul embittered, whilst he was made to possess the iniquities of his youth, Job 13.26. Thou whosoever, whose heart tells thee of thy wickedness, or whose sins are or have been more gross and scandalous; think thou of this. Gross sinners sooner repent then civil men and justiciaries, Matth. 21.31 By making good use hereof thou mayst be nearer the Kingdom of heaven then such as seem to be not far from it: much nearer than such as live, or have lived more civilly; as that rich young man, Matth. 19.20. who could say, All these things (that is, the duties of the second Table) have I kept from my youth up; who yet went away from Christ sorrowful. So did not Publicans and harlots, those great and known sinners, who coming to Christ sorrowful, went away from him rejoicings Such commonly repent sooner than civil Pharisees, Matth. 21.32 as being sooner convinced of their sins. The heart of a Turk, Jew, or Pagan is not so hard, as of a ceremonious hypocrite. The vail of the Temple rend in twain, the earth did quake, and the rocks rend, and the graves were opened, and many bodies of dead Saints arose at Christ's death and resurrection, Matth. 27.51, 52. when none of the hypocritical Pharisees so much as trembled, but remained hardhearted, senseless, and still dead in their sins. 4 But seeing the least sin is gross, bad, and foul enough, it will behoove thee to think and consider how foul a thing sin is, 4 Consider the foul nature of every sin, which made of Angels such foul fiends, being impurity itself; how it is compared to mire, to the filthy vomit of a dog, and they no better than dogs and swine that defile themselves therewith, 2 Pet. 2.22. This should make thee hate and loathe it, and for ever to have an aversion of will from it: But considering also, that it is unthankfulness, disobedience, and the provocations in it. and dishonour to God, and is against his goodness and mercies, against his Sovereignty, yea and glory, it should make thee quake, pierce thy heart, and bring thee to true contrition and repentance, left for such thy provocations thou be utterly consumed in his wrath. 5 Above, p. 113. Look on thy sins in all the aggravations thereof: especially, 1 In their multitude, 2 Thy relapses, 3 Thy willingness, with the weakness of the temptation. 4 and strength of means to resist it. 5 Consider thy sins in all the aggravations thereof; many whereof we have touched already, to which I refer: Think moreover of the multitude of thy sins: how often in the same kind thou hast relapsed, how voluntarily thou hast sinned, how weak and light the temptations have been, nay, how thou hast tempted thyself, yea, tempted Satan to tempt thee, by walking carelessly, and not watching: lastly, against how many and strong means of grace thou hast sinned; which makes thy sin and condemnation greater than that of Sodom, Matth. 11.24. So that if such Infidels as never heard of Christ shall yet perish, and suffer the vengeance of hell fire, Rom. 2.12. Judas 7. yea, if poor Infants (as one well noteth) deserve death and damnation, Rom. 5.24. who yet sin not actually, or yet against knowledge or means, what dost thou deserve, and what will be thy doom? Sin would thus be weighed and poised. Thus take up thy sins and weigh them, and though they may seem light and little, and thou be not sensible of them, yet thou shalt feel the burden of them at length, and be laden with them. Thou perhaps now goest as lightly away with thy sins, as Samson with the brazen gates of the City Gaza: thou carriest (I may say) the very gates of hell upon thy back, and goest upright under many execrable abominations, unclenness, drunkenness, oppression, profanation of the Lords day, and other impieties, and yet art not pressed therewith, (though God be, even as a cart laden with sheaves, Amos 2.13. and groaning, as it were, under the burden): thou hast a whole sea of God's wrath upon thee, Without which we cannot feel the burden of it, and yet as the fishes in the sea, or as one diving under water, feelest not the burden: But now that thou mayst feel it, and be sensible of it, consider thy sin in the forenamed aggravating and greatning circumstance thereof; and so lay it upon thy shoulders, and thou shalt find it heavier than thou canst bear, as David did, Psalm 38.4. as one shall do a small vessel of water laid on his back on dry land. Sins taken severally, and barely and slightly looked on, may seem small and little, and nothing burdensome; but if thou lookest on them in the heap, or as on the sand lying on the seashore, thou wilt find them, and the grief of them heavier than the sand of the sea, as Job speaks of his grief and calamity when it is throughly weighed, and laid in the balance together, Job 6.2, 3. A weight, suppose of many hundreds, whilst it lieth on the ground, is not felt in the burden and heaviness of it, till we begin to pluck and heave at it: no more is thy sin till thus thou weigh it in the balance of the sanctuary, and take it into deep and serious consideration. Hold thyself then constantly to this duty of consideration and pondering thy sin, Serious consideration of our sin is needful. and then a small sin (like a small weight which we carry far and long) being much thought on, will prove a burden, and make thee in the sense thereof cry, and by repentance and faith come to Christ that thou mayst be eased. In case thou receive an injury from man, or a small affront, by much thinking on it thou makest it very great: Thus deal with the injuries thou dost unto the great and holy God, and which lie upon thy score, and I suppose thou wilt find and feel them a burden intolerable, heavy, pressing and oppressing thy heart. SECT. 3. God's judgements on ourselves, past, present, and to come, should humble us. 2 God softens our hearts also by his judgements and afflictions, 1 On ourselves. Which accordingly, and to that end we are to make use of Whether the afflictions be NOw moreover, seeing God often wounds men's spirits, and softens their hearts by his Judgements, by Afflictions and Corrections, working with his word; let us take the advantage thereof, and make a right use of the same, whether they be his corrections and crosses which befall or belong to ourselves, or more directly and firstly do concern others. 1. God would work in us true and saving sorrow by such outward evils as he is pleased to inflict upon us, being otherwise justly procured and deserved by our sins: which may and should be diligently considered and made use of by us to the same end: and that whether we consider them as past, present, or to come. 1. We are to call to mind (especially being of riper years and judgement) what great things we have suffered, 1 Past. and what fore afflictions have befallen us by dangerous sicknesses, hurts, wounds extreme perils, and sharp corrections of God, when we were young, or howsoever in former times, whether lately, or longer since, when, it may be, either through childishness, ignorance, or otherwise by distraction of thoughts, or sharpness of bodily pain, or astonishment of our senses, we could not so well meditate on the same, or take things into such serious consideration as was meet. Such corrections would not now be forgot, but seriously called to mind and considered of as then sent of God in his displeasure against us for our sins, whereby we provoked this patiented God so to smite us; that so we may now do that which he expected from us then, Which we must remember and be humbled for them. that is, be humbled in soul, and come to true sorrow and repentance for our sin: Thus Jeremy in the name of the faithful, Remembering mine affliction, and my misery, the wormwood and the gall, my soul hath them still in remembrance, and is humbled (or bowed) in me, Lament. 3.19, 20. That which was bitter to the body in the present feeling thereof, is now bitter to the soul in remembrance thereof, and in consideration of sin the cause thereof. Thus should it be with us. 2 present: By which God humbles and converts, 2 If Gods hand be upon thee by any outward cross and affliction for the present, which he sends of purpose to humble thee, be sure thou let him not smite thee in vain. Afflictions, by God's mercy, prove means of conversion, as in King Manasseh (though not without the word, Psal. 94, 12. and 2 Chr. 33.10, 12, 18.) It's said, when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his Fathers: his affliction prepared and made his heart fit to receive profit by the words of the Seers that spoke to him in the name of the Lord. and calls to weeping. Isa. 22.12. God humbled Manasseh, and he humbled himself. God at such times calls to weeping and to mourning, to baldness, and to girding with sackcloth: and by such means would break the hardness, stoutness and stoniness of our hearts; thus bringing us under his hammer and stroke to bruise us, into his fire and furnace to try, fine, and melt us, unless we be reprobate silver. In such case then let thy cross drive thee home, first to thyself in consideration of thy sin, the cause meritorious of thy cross: then to thy God and Father with the Prodigal, the efficient and inflicter of thy cross. where, 1 We are to be sensible of God's displeasure. And here first, learn to be sensible of God's displeasure, God will be known by executing judgement; he will have thee know he is angry and displeased with thee, and would have thee sensible of his displeasure. See what God said concerning Miriam, after her sin against Moses the servant of the Lord, for which she was smitten with leprosy; when Moses prayed for her healing, the Lord tells him saying, If her father had spit in her face, should she not be ashamed seven days? Numb. 12.14. Let her be shut out seven days, etc. Even thus, when God shows any token of his displeasure against thee, be ashamed and humbled, smite on thy breast with the Publican, and on thy thigh with Ephraim. Thus Naomi (which signifieth pleasant) disclaims her name, Call not me Naomi, call me Mara, (that is, bitter) for the Almighty hath dealt very bitterly with me, Ruth 1.20, 21. — Why then call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me? Thus the good woman was humbled in God's sight who had deprived her of her husband and two sons in a strange land, and that doubtless in sight of her sin and unworthiness, and acknowledgement of God's just hand upon her. 2 To join with God. 1 By justifying him, 2. Secondly, when God by afflictions humbles and bruiseth thee, join with him in humbling thyself: 1. Justify God in his chastisements; confess him righteous, and thyself the sinner and justly met withal; this is one main end of God's chastisements, Levit. 26.41. that our hard and uncircumcised hearts be humbled, and that we (when his hand is upon us) accept of the punishment of our iniquity. and condemning ourselves. Do thou then follow home the affliction; lament thine own unto wardness, and (if especially his hand lie long on thee, or that his strokes be multiplied) say, Lord, what an hard heart have I and senseless, that needs all this hammering and melting, this battering and bruising, that none of this could be spared? Thus at length by God's mercy thy hard and unrelenting heart shall be bruised, softened and humbled. 2. 2 By taking advantage of the occasion and time. Take the advantage of the time when God's hand is upon thee. Men of the World both know and are careful to observe the fittest Seasons for ploughing and breaking up of their grounds; and God looks that we do the like for the breaking up of the fallow and hard ground of our hearts, Jer. 4.3. which he expects from us as a duty. Eccles. 3.4. There is a time to weep— and a time to mourn. God by his judgements on us, by crosses and afflictions softens, bows and masters our stout stomaches, brings down our high looks and thoughts, when we find him stronger than ourselves (which perhaps we thought not on before) and to take from us such stays and props (whether wealth, friends, health, etc.) as on which we rested ourselves more than on him. Seeing men commonly under cresses are somewhat softened, Job 23.15, 16. Now hereby God works in men more self denial, at least remorse, and some more fitness and proneness to repent then at other times. Thus saith Job, I am troubled at his presence; when I consider, I am afraid of him; for God maketh my heart soft, and the Almighty troubleth me. And in regard of troubles and distresses, David complaineth to God, saying, I am poured out like water, Psal. 22.14. and all my bones are out of joint; my heart is like wax, it is melted in the midst of my bowels. And thus in some measure the unregenerate find it with them in their troubles and fears whereby they find themselves more disposed to pray, and more disposed to pray and to repent. and to repent, as the Israelites (though unsound and unconstant) when God slew them, they sought him, and returned, Psal. 78.34. Isay 26.16. and Lord in trouble have they visited thee (saith Isay) they poured out a prayer when thy chastening was upon them. At such times the hearts even of hypocrites become more remorseful, as we see in men in their sickness and distress. Now as Ministers should take such opportunities to work upon men's hearts, Job 33.22. so should they themselves especially; as the iron when it is hot is soon bowed and fashioned by hammering; and as the Wax when it is warm and soft may better be wrought and form as we please. which opportunity would be followed home, My advice then to thee (who desirest this pliable and sensible heart) is, to take the opportunity of thy deep afflictions and crosses to follow home this work: Is any afflicted? Let him pray; saith Saint James. Let him humble himself in prayer, Jam. 5.13. confess hearty his sin, and seek mercy. Art thou affected with sorrow upon the death (suppose) of some dear Friend, Parent, Child, or Associate, Husband, or Wife? Whatsoever the occasion of thy grief be; yea, or if a secret sadness or pensiveness come upon thee, so as thou findest thyself disposed to weep, omit not such a fit season: now that thy countenance is sad the heart is made better, Eccles. 7.3. that is, more soft and yielding to good impressions: and our sorrow turned the right way. the Lord thus softens and inclines thy soul to fresh sorrow for sin, and would have thee to turn the stream of thy natural sorrow, or melacholicke pensiveness into the right channel, from the out ward or inward occasion, from the known or unknown cause of thy heaviness, to sorrow and mourning for thy sin, from the effect to the cause; seeing nothing is truly to be sorrowed for but sin, which is the only true cause of all our other sorrows and afflictions. Blessed is such a cross, loss or affliction, as bereaving us of earthly (if not sinful) comforts and confidence, sends us to seek our comfort, and to place our trust only in God, by seeking our peace with him with true tears of godly sorrow sor our sin, by which he was offended. 3 To come. 3. Thirdly, for evils to come and judgements threatened, or feared in this life, or at and after the end of it. Death itself, Hell and the last Judgement, the dreadfulness and terror of which should make us afraid; and such fear will or should work sensibleness and tenderness in us; as apprehension but of temporal judgements made Josiahs' heart to melt (though there was in him some mixture also of love to God and zeal to his honour: howsoever, As 1. Temporal judgements threatened. it made him with tears seek peace with God for himself and his people, for the aversion of his judgements from them. If an earthly Prince should threaten us, how would we fear, and by humbling ourselves seek to make our peace again with him? How submissively did Jacob carry himself toward his brother Esau, when he came towards wards him as an enemy? Thy servant Jacob: and Let me find grace in the sight of my lord. Gen. 32.20 & 33.15. How much more should we fear and humble ourselves, Amos 38. when the Lord God hath spoken? when this Lion roars who will not fear, and humble himself before him? How also did the thought of death humble not only a good King, Hezekiah, but an hypocrite, King Ahab, 2 Death. Isay 38.1, 2, 3. 1 Kings 21. 19-21. & 27.29. Jon. 3.5, etc. and the Ninivites. Let the living then lay death to heart, Eccles. 7 2 and apprehend it as near, that as men in apparent danger of death both by sea or land, on their deathbeds, or as men condemned to die, they may be humbled, sorrowful and penitent. Let us think often also of Hell, and of that place of torments, 3 Hell. and how it is prepared as for all impenitent sinners; so also for the secure and voluptuous livers, Luke 16.27, etc. 4 The last judgement. such as was Dives and his brethren; so of the dreadful day of the general judgement, when Christ shall come in flaming fire, etc. as 2 Thess. 1.5, 6, 7, 8, 9 & Matth. 25.31, 32, to the end. That so by serious thoughts thereof and by timely judging of ourselves, we may prevent the Lords judging of us. O let the terror of that day fall upon us, that at the least fear of that judgement and true love to ourselves, may now bring us on our knees before Christ, to seek our peace with him in time, by hearty sorrow for our many and great offences, before we come to be judged. SECT. 4. Others sufferings, especially Christ's should move us. 2. 2 God would soften us by his judgements on others, so that we are to go to the house of mourning. Eccles. 7.2. GOd would also humble us and teach us to mourn by looking on the afflictions and mournful condition and dispositions of others like ourselves, but especially on the sufferings of his only and beloved Son Jesus Christ for us. That then we may be softened in heart, made sensible, and learn truly to mourn, let us often repair and go to the house of mourning, that is much better than (in our security) to go to the house of feasting and drinking, Go to to the house of mourners both bodily and in practice; go also in mind, and in thy meditation, and so go and consider the case and condition both of private Christians, of the Churches of Christ, yea, and of Christ the head of all Christians and Christian Churches. 1 To private Christians. 1 Even Enemies. And for private Christians, 1. It were much to bid thee go to the house of such as other wise are thine enemies: and yet thus to go, or thus to consider of their evils and afflictions is both a means to humble us, and hath been done by such as knew well enough what did belong to their duty; as by David, Psal. 35.12, 13, 14. who speaking of his enemies saith, They rewarded me evil for good,— But as for me, when they were sick, my clothing was sackcloth, 2 Friends. Whether their trouble be 1 outward. I humbled or afflicted my soul with fasting— I bowed down heavily as one that mourneth for his mother. 2. But howsoever go, resort to such, and consort thyself with such as be in sorrow for the hand of God upon them, whether it be by outward crosses, loss of friends, estate, liberty or health, whom thou shouldest often visit in their sorrows, sickness, and imprisonment, if especially they suffer for Christ and his cause. The constancy and comfort which such do manifest in their sufferings and death, 2 in mind, and as they are mourners in Israel. So we shall profit. hath been by God's blessing an occasion of the conversion and like sufferings, even of their persecutors, as hath been said; or whether it be from a fight or sense of their sins, and through tender heartedness: for so thou mayest and by God's blessing shalt be much furthered in this work: 1. By their example, 1 By their example. for thou wilt readily within thyself reason and say, Doth such an one mourn for the neglects of Duty, and is his conscience so troubled for smaller failings and slips, yea, to see others sin? so as to question the love of God, and whether he be in the state of grace or no? Doth he or she make such conscience of an Oath, or of profaning and neglecting the duties of the Sabbath in public and private? yea, and doth he so mourn for the miseries of the Church? O then, what an hard heart have I? that being guilty of many more, and much greater sins, never yet shed a tear, never yet was wounded in spirit for the same; yea, never sorrowed either for mine own or others sins and miseries? 2. By their exhortation and encouragement, 2 By their exhortation. the benefit of which we get by conversing with godly and humble Christians; what is that? we are kept from departing from the living God: but how? It follows, Hebr. 3.13. But exhort one another daily while it is called to day, lest any of you be hardened by the deceitfulness of sin. Mutual exhortation than is a good means to prevent hardness of heart, and to keep us from security, and from the profaneness of the Times, and to work and preserve tenderness and sensibleness of heart in us, when in this manner we (in evil Times especially) fearing the Lord, Mal. 3.16. do oft speak one to another. And how were the Disciples hearts wrought upon; and as it were melted, even burning within them, Luke 24.35. while Christ talked with them by the way? 3. By their admonitions and reproofs. 3. By their admonitions and seasonable reproofs; which as it is a Duty, Leu. 19.17. so it hath a blessing, being ordained and sanctified of God to bring men to a saving sight and sense of their sin, and to keep them from hardening their hearts therein; as Matth. 18.15, 16, 17. 2 Thess. 3.15. Count not his case desperate till this course hath been taken with him. In a word, and generally we must seek help to mourn from true mourners: si vis me flere, etc. seeing the best men and Christians are generally (though cheerful in God, yet) of mournful dispositions, and apt to weep, its good to be much in their company, that we by them may learn, and be excited to be of like temper, and to weep by their example. Christians, and especially Ministers, must show themselves sensible, and reprove sin fellingly, and first mourn to those whom they would bring to mourn for their sin. Matth. 11.17. And such as would so do must seek this help not only in public, but in private from them, and from such godly Christians as justly may be called mourners in Israel: as in a like case, the Lord provoking his people to humiliation and repentance, bids them consider and call for the mourning women, Jer. 9.17, 18. to take up a wailing for them; to what end? but that their own eyes might run down with toares, and their eyelids gush out with waters. Thus allusion is made to their custom in funerals and other mournful occasions, which was (it seems) to hire certain women (and why not men and minstrels) skilful in singing (and playing) doleful songs to increase their heaviness, and to make them more apt to mourn. By like proportion we are to make use of the best helps to provoke ourselves to mourn for our sins, and to that end to associate unto us such as are true mourners in Israel. 2. 2 We are to consider, lay to heart and be affected with the miseries of other Churches, Go in thy meditation and present to thine own thoughts the afflictions, miseries, and oppressions, and doleful condition of the Churches of God in other places, by the incursions, violence, spoils done, and evils perpetrated by the enemies of God's Church and people, by Turks and Turkish Pirates violently taking divers of good note and condition out of their own houses in some parts of England, but especially in Ireland, as also by Sea, as they go for New-England and other parts, putting them to most miserable slavery: so by Antichrist and spiritual Babylon tyrannising over souls and bodies, as elsewkere, and formerly, killing, massacring, spoiling, and laying waste whole Towns, Cities, Provinces and Countries by their cruel and merciless Soldiers: witness not only of later times Roehel in France, and those of the Valtoline, where Christians have been forced to fly their Country, others staying to renounce their Religion in hope and promise of life, and then cruelly slain, the Enemy boasting they had now slain both bodies and souls of Heretics: so, at this time in the lower Hassia. but especially divers places of Germany, and of the Reformed Churches there, as the Palatinate, Bohemia, Silesia, anno 1640. and now at this present the Lower Hassia, overrun with barbarous Soldiers, burning, kill and spoiling without all respect to Sex, Age, or Order, forcing men to leave their own homes, to seek to maintain life by feeding on carrion, and such like, burning and demolishing their Churches, and Colleges, and School-houses, impoverishing all of all sorts, especially their Ministers and Schoolmasters, three hundred and more of whom at this time are forced to seek (and by the recommendation of their Princess The Landgrave of Hassia) to desire the charitable and bountiful relief of Christians in other Provinces and Kingdoms for the present relief of the foresaid Ministers and Rectors of Schools. Octob. 1641. And for the re-edifying of their Churches and School: and should not we be affected with these things, and weep with them that weep, and show a fellow-feeling with them, making their case our own, We should be alike affected with them, not knowing how soon it may be so indeed? in the mean time, so remembering them that are in bonds as bound with them, etc. which is the Apostles exhortation, Hebr. 13.3. Herein following the example, not only of Moses, as was Moses, whose heart melted when he looked on his brethren's afflictions in Egypt; but especially of that worthy Nehemiah, who at a great distance, and Nehemiah. hearing of the miseries of the Jews that had escaped, and which were left of the captivity, Nehem. 1.3, 4, 5, etc. that they were in great affliction and reproach, that the wall of Jerusalem was broken down, and the gates thereof burnt with fire, sat down and wept and mourned certain days, and fasted and prayed before the God of Heaven. This made him no doubt mourn for his own and others sins, against which God by every judgement of his doth testify, that he hath just cause and matter against us and ours. This is a noble precedent for us to follow, seeing we want not like occasion; and it would bring us to a mourning temper and disposition to weep even for our own as well as others sins. At this time also the bleeding condition of Ireland would not be forgotten. 3 specially we are to meditate on the sufferings of Christ for us. 3. Lastly, view we in our thought and meditations attentively the sufferings and greatness of the sorrows of our Lord and blessed Saviour Jesus Christ dying for us, with the cause thereof in ourselves and sins, together with the love of God and Christ himself in giving himself for us. We should look on his sorrows not with a spirit so much of compassion, as of compunction, not weeping for him in pity so much (which silly ignorant people and women can do when they see his Passion profanely acted on the Stage, and on our wounding him. or in the streets in their Corpus Christi Plays, or when they look upon the Crucifix, striking and beating on their breasts) as in true sorrow for out own sins by which we pierced him, and in some sense do daily pierce him by the same: so these Jews here in my Text; no sooner had Christ by the Word evidently set forth to be the true and only Messiah, Gal. 3.1. and crucified among them, by being charged and convinced that they were the Crucifiers of him, but they were thus savingly pricked in heart, as it was foretold (of them and of those yet to be called) by the Prophet Zechary, They shall look upon him (by the eye of meditation) whom they have pierced, Zech. 12.10. and they shall mourn for him as one mourneth for his only son, and shall be in bitterness for him, as on that is in bitterness for his firstborn. Consider herein Christ his bitter death, not only what thou must expect to suffer in thine own person for ever, unless thou now be pricked in heart for him, as well as he was pierced in heart, head, and hands, and feet for thee; but his infinite love, as also on his infinite love in suffering such things for us. who would suffer so much for thee, and interpose himself between his Father's wrath and thee, yea, receiving in his own bowels the javelin of his Father's anger to keep it from thee to whom only it was due; as in like case, did it not, think we, both trouble David to think of Jonathans' hazards for him, and also cause his heart to melt in true love to Jonathan, who shown himself so loving to him? Will it not prick and wound thy heart to consider this thy dear and truest Friend (for thus he was wounded in the house of his friends) one the rack of the Cross for thee to the end that thou mightest never come unto it: Zech. 13.6. how should, yea, and would this meditation (if seriously made use of) melt and mollify our hard hearts, and overcome all our obstinacies? His sorrows well thought on would help to break our hard hearts; but his love appearing in the same would and should melt and thaw them. 3 God softens our hearts by his mercies, which we should often think of to that end. And so generally the meditation of his mercies a thousand ways manifested to every one of us. How did hardhearted saul's heart melt into tears when he saw and was convinced of David's love, integrity, and respects to him and his life, when in the very act of his hostility against David, yet David spared his life? And how was David's own heart humbled at the relation of Gods many mercies against which he had sinned? The like in the Israelites, 1 Sa. 24.16, 17. 2 Sam. 12.7, 8, 9-13. who upbraided by God's mercies in bringing them out of Egypt, lift up their voice and wept, so that the place had its name thence, and was called Bochim, or Weepers. Judges 2.1, 2, 3, 4, 5. They considered God's kindness to them, and their unkindness to him, and thereupon wept: such consideration of mercy shown (or offered) to the unworthy is foretold to work shame in the sinners, and loathing themselves, Ezek. 36.25, 26, etc. with verses 31.32. O than hearts harder than the Adamant that are not softened with the milk of this love of God ye stouthearted sinners, and be moved therewith. be moved and affected with grief to consider and think how ye sin against the bounty of God, expressed to you in all temporal blessings which you enjoy, and they are well nigh infinite: in his patience towards you, not cutting you off and sending you to Hell in your sins, but chief in his gracious and morcifull disposition to wards you, in offering himself more willing and ready to be reconciled to you, than you are, by true repentance, sorrow and submission to seek it at his gracious hands. O base hearts, who by living still in your sins, and without all sorrow, taking pleasure in the same, do seek his dishonour, Do ye so requite the Lord, O foolish people and unwise? Deut. 32.6 7, etc. Doth not this stab thy heart? O my people, may God now say to us, and much rather than to his unthankful people of old, What have I done unto thee? and so in Micah 6.3, 4, 5. John 10.32. Many good works (may Christ now say to us also) have I shown you from my Father, for which of those works do ye stone me? How should you answer, but with more humility, sincerity, and selfe-deniall, as it followeth in Micah, Verse 6. Wherewithal shall I come before the Lord, and bow myself before the high God? Yea, and instead of all other sacrifices there mentioned, offer that of an humble and contrite spirit, and resolve to walk humbly or humble yourselves to walk with God. O that I could hear your relenting hearts, as overcome with his free mercies and offers of his grace to sound and echo out such voices, and to say: What? any mercy, or hope of mercy for such a vile Wretch, bold sinner, base Varlet as I? Might not God many years ago in his just displeasure have sent me from the womb to Hell? O Patience! Would any man have put up such injuries at my hands as God hath done dishonours? or would I myself show like kindness to any who had multiplied wrongs against me? O it grieves my soul, that I have so grieved him, beast that I am. O how have I been besotted not to see better to answer his love? Men and brethren, what shall I do to purchase his favour whereof I have made myself so unworthily? I resolve therefore to wallow in ashes, and to repent in dust and ashes, and not for a world to offend him as I have done. SECT. 5. God's Majesty thought on, would abase us. 4. The serious thought of God's high Majesty will humble us. HEre again I might direct you to a meditation also of the high and glorious Majesty of the high and holy God, of his greatness, excellency, power, wisdom, glory and all other Attributes of God, that so we may no longer harden our hearts against him, Psal. 95. 3-8, 9 Deut. 10.16, 17, 18. 20, 21. that the immutability of his decrees, Job 23.13, 14, 15, 16. and his excellency may make us afraid, Job 13.11. & 37.23, 24. that his mighty power may cause us prepare to meet him by repentance, Amos 4.12. with 13. as we see in Rahab, Josh. 2. 10.-12, 13-18. And that we may at length learn with Job to acknowledge our vileness, and to abhor ourselves, and repent in dust and ashes, Job 38.2, 3, etc. & 40.2, 3. & 42.3. with 6. But I will hasten to the last Direction, without which all the rest will be used in vain, and it is prayer. 〈…〉 SECT. 6. Earnest Prayer a means of Humiliation. 5 Withal, we must earnestly pray to God, who only can humble us. LAstly, Seeing God only, as hath been said, can humble and soften the hard and stony heart of man, we are, if we truly desire to have tender, pliable, sensible and humbled hearts, most earnestly to seek the same by prayer of God. 1 By others. 1. If thou canst not through weakness of gifts, or distractions pray of thyself, desire the assistance of some godly and compassionate Christian to pray with thee and for thee, that God would graciously and powerfully work in thee what thou desirest. In such case, yea howsoever, send for the Elders of the Church, when thou feelst thy heart any thing hardened, or thyself to be in any distress of soul or body, that they may pray over thee, James 5.14. 2 By ourselves But 2. Is any among you afflicted? or would any of you be indeed truly afflicted in conscience, and come to some remorse for his sin? Let him pray (saith Saint James) himself. It's hard if any man, who hath a true and inward desire of any thing he wants or would have; If, I say, he cannot breathe out one sigh, and some way or other, though brokenly, express himself to God. Broken prayers oftentimes show a broken heart and spirit, which God will not despise. But, as thou art able, beg earnestly, daily, and constantly an humble, soft and relenting heart, with godly sorrow for all and every sin. It's no easy thing to break the pride and stoniness of the heart: it requires help from heaven and power from above: If God do it not, it will never be done. We have Gods, promise, But now we have his promise for it, if we will earnestly seek unto him for it, as for all other things freely promsed, Ezek. 36.26, 32, 37. Beg earnestly that God would melt and soften thy heart, and must be earnest, be importunate with him till he hear thee: his word is past, and if thou faint and weary not, it shall in God's fittest time, and urgent with him. and in that measure and manner which he thinks good, be accomplished and fulfilled. Challenge God of his promise of pouring upon thee the spirit of grace and of supplications, that looking upon Christ thou mayst mourn, etc. Zech. 12.10. God, as hath been said, must by his Spirit breath in, before thou canst breathe out by thy spirit one sigh for thy sin. And in thy prayer complain to God of thy hardness, and say, Lord, why hast thou hardened my heart from thy fear? Isa. 63.17. Lord, I have an hard, proud and stubborn heart; it is too hard for me, do thou take it down, break and humble it. If thou art not heard for the present, yet cry still, give not over, yea, and constant. wait on him for an answer in due time, who hath long waited for thee, Rom. 10.21 Deut. 22.26 and for thy Repentance. Cry aloud to God for help, as the virgin was bound in case she were forced, else lost both her reputation and her life. Cry to God before for help, and after for pardon; so shall not thy hardness of heart be imputed to thee, or be thy ruin. That which unfeignedly thou desirest might be done, and grievest if it be not done, that shall by God's mercy in Christ be accounted to thee as done. And with our prayer we must join 1. Fasting. Now to make thy prayer more effectual, join thereunto 1 Religious Fasting: as it will give an edge to thy prayer; so the afflicting of thy body (if it be done without superstition) will help well to the afflicting and humbling of thy soul and heart: for so fasting is called. And we know that the hearts of God's people have been wonderfully softened at such times, as Judg. 20.26, 1 Sam. 7.6. So David, I humbled myself with fasting, Psalm 35.13. and 69.10. 2 Watchfulness, especially against worldly cares and distractions. 2 Watchfulness: watch and pray. Watch against all the former Lets named; but especially against all worldly cares: take heed of a heart busied with the world, and earthly thoughts. Distractions from the world keep the heart from minding such things as might affect it with godly sorrow: as a man hastily and suddenly smitten whiles he minds his business, is less sensible (at least for the present) of pain and grief from the hurt, Simil. than he would be in the apprehension of it beforehand, and for the present, when especially he cannot avoid or divert the blow: And as a man forgets his pain when a friend talks with him; which is the reason why such as are sick and sorrowful for the loss of friends, are comforted by company, as having their thoughts and minds by conference taken off in good part from thinking of their sorrow; and why on the night time, and in solitariness men are more sensible of their sickness and sorrow, (as in their other senses of hearing, etc.) seeing all sense is from the soul: Alex. Probl. l. 1. Prob. 118. it is the soul which sees, which hears, which feels, and which accordingly being distracted with many objects, is the less sensible in each: So by like reason, if the soul and thoughts be taken up with worldly cares, and distracted therewith, it can less be afflicted with such things as otherwise by god's blessing would prick and wound it. To which end in our prayer and● meditation we are to retire ourselves. In which regard it will help well, when we would meditate and pray, to retire and withdraw ourselves from company into some solitary place, which we are also taught both by precept and practice of Christ himself. His precept we have Matth. 6.6. so Psam. 4.4. Commune with your hearts upon your bed. His practice, Mark 1.35. So Peter went up to the top of the house to pray, Acts 10.9. So Jeremiah's soul did weep in secret, chap. 13.17. And of these Jews and Converts it was foretold they should mourn every family apart, the husband apart; and the wife apart, Zech. 12.12. Retiredness both of place and thoughts is fittest to work our hearts unto goldly sorrow. SECT. 7. A reproof of the secure, with an Exhortation and Caveat. Conclusion of the Directions. NOw for conclusion of these Directions, It were good, and it is needful that such as have heard, or now read the same, would well consider with themselves, whether they have in any measure followed (or yet so much as do resolve to follow) the same, or to take any pains with their hearts hereabout. Where, 1 A trial and reproof of such as yet remain secure and senseless. 1 It is to be suspected, that many continue still secure, careless and slothful, and do still go on in their old courses as inconsiderately as ever, without a right knowledge of the power of God's anger, and are as stouthearted, partial, and self-loving, both flattering themselves, and as desirous to be flattered by time-serving and false Prophets, and as much hardened against the true and faithful servants of God by unbelief as ever. And that they are still sensual and worldly, and remain still senseless, without fear of being hardened either by great sins, which lay waste the conscience; or by giving way to smaller sins against conscience, or by custom of sinning, or yet by and in God's secret vengeance, giving them up to this heavy and dismal judgement of an hard impenitent heart; neither afraid of it, as the worst of God's judgements on earth, and as the first and irrecoverable entrance into hell; nor praying against it, nor careful to avoid evil company and examples, and such other things, and sins in special which are the procurers of it, whilst they still make as light of sin, of reproof of the word, and of God's threaten, as ever before; all of them signs of an hard and dedolent heart: especially considering how little they care for hearing of such teachers as would most help them in this work of conviction, pricking and wounding their conscience, or for calling to mind God's word, and such truths as have come near them, or for applying it to themselves. And as for their sins Original or Actual, they are far from raking into that dunghill, from questioning, or yet loathing themselves for the same, from keeping an account or catalogue of their sins either for number, or foulness, or aggravation of the same; never weighing or pondering with themselves, how thereby they draw upon themselves the heavy weight of God's vengeance. And as little do they make use of God's severe judgements and corrections, whether on themselves, past, present, or threatened, and in expectation, as of death, hell, and the last general judgement: or on others, either private Christians in their sorrows, and true mourners in Zion, or whole Churches of Christ, or of the sorrows of Christ for them; or of the unparallelled love of Christ so dying for them, and of other the mercies, yea, and high majesty of God against whom without all ingenuity or fear they daily trespass. And as for the exercise of prayer, accompanied with fasting and watchfulness, it's a duty they are wholly strangers unto: they are without sense of their wants, they have no true desire of this so needful a work of humiliation; they can spend no serious thoughts thereon, nor time, being so taken up with their delights, vain pleasures, worldly cares and employments. Now what may a man think of such men? This their little care and study after true compunction, this their disaffection to the means thereof is an apparent sign of their unsensibleness and security, and consequently that all the evils and miseries mentioned formerly lie heavy upon them, as that they are still in their natural and damned condition, dead in and by sin, in Satan's possession, fare from the first step to repentance and salvation, and that they come short of very reprobates, Pharaoh, Felix, Saul, Cain and Judas, and under certain expectation of eternal wrath, seeing their sin will have sorrow, if not here, yet undoubtedly hereafter, even such as made the eternal Son of God cry out on the Cross as he did for a time, and which they must suffer and undergo eternally without end or ease. 2 An exhortation, and a caveat to take heed that repentant sorrow be not swallowed up of Ah then dear Sirs, ye that yet cannot say or give any good proof that your hearts are or have been pricked for your sins, think in time of these things; be careful to avoid the former impediments, and to see them removed; be conscionable in the use of the aforesaid means directed unto, please not yourselves with your present condition, weep, and mourn, when you especially hear your sins discovered to you, and reproved; be ye also pricked in heart when you are convinced of your evil do; not as those wicked and malignant Jew's who hearing Peter, and also Stephen charge them with the Death of Christ, were, as it may seem, Acts 5 33. & 7.54. more than pricked in heart, even cut to the heart, yet took counsel against Peter, and stoned Stephen. Doubtless, so fare as there was any the least spark of good nature in any of them, either sinful grief, merely for the reproof, they could not but be convinced within themselves of their sin of malice and of murder; but so impatient were they of reproof and to be charged (though most justly) therewith, that this sinful and greater grief quenched that other (if any were) from natural conscience, as in the body when the greater pain takes away the sense and feeling of the lesser, as that of the St●●e doth that of the Gout; which when it is, or that such as are sick, or have cause of pain in any one part of the body, and do not feel their pain, Hippocr. Aph. or of bodily grief and pain, whilst repentance is deferred till sickness, etc. Hypocrates will tell them that their mind and understanding is sick and diseased, or else they would feel their pain. Take we heed then that sinful grief and anger for the reproof of the Word, take not place, when upon the discovery of our particular sins, and our conviction thereupon out, consciences should be smitten and pricked savingly: yea, what we do▪ Let it be done quickly and in time of health and youth, least old Age, Eccles. 12 1, 2. and diseases, and sicknesses come, even the years when we shall say, We have no pleasure in them; and bodily and worldly pain and grief will so possess us and take up our thoughts and attentions, yea, intention of mind, that godly sorrow for sin shall find no place, as we see in those for the most part who in their greatest sorrows and sicknesses, especially in hot burning Fevers, and great pains seldom come to sound and saving sorrow for sin, or to any more than a forced, a formal and hypocritical repentance. And thus much for such Uses as more specially belong to those that have not yet sorrowed, or have not been pricked in conscience for their sin. CHAP. XVI. Uses concerning such as have been wounded: and first, that they return not to sins formerly sorrowed for. 3 A third sort of Uses concerning such as have been wounded for their sins. IT now followeth to speak to such as upon hearing of the Word, or upon trial of themselves have found or do find that they have some way at least been or are wounded, pricked and made sorrowful for their sins. To these I must say somewhat by way of Caveat and counsel, and then of comfort. 1. The caveat and counsel is double: Who first are instructed and counselled: first, that they return not to former sins smarted for. Secondly, that they go forward with this work and give it not over till it be truly wrought in them. 1 not to return to such sins as they have smarted for Joh. 5.14. 1. If ever you have smarted, sorrowed, been burdened, or as it were in Hell for your sins, take heed of returning back to the same, or any other sins, which may cause like sorrow. The child dreads the fire: and our Saviour's Lesson and Caveat is▪ Sin no more lest a worse thing come unto thee. I tell you when God thus pricks and wounds for sin, he gives us a Lesson for ever returning again to the same or like sins. Both King David and King Hezekiah complain of bones broken for their sins, indeed of broken hearts, sorrows, By the example of King David and King Hezekiah. Psal. 51. Isai 38.13. and terrors of conscience: but such was their anguish then, that we never read that they, returned or did again fall into murder, adultery, or to like pride. And if any of us have in the same or other kinds sinned with them, and have in like manner found like terrors or God's hand heavy upon us, if we like so well of broken bones, and to lie under God's displeasure, we may return again to like wicked practices: Which were to return to Hell again, but if we have been already in Hell, or in the Suburbs thereof, let us (both give and) take warning for ever coming there again, and take heed of such ways and sins as may bring us into the same condition again. See we that no pleasure of sin, ungodly gain, love of the world, favour of men, no unjust dealing, or wicked act draw us back into Hell again, if ever we have been in it. and to lay more weight on themselves. If we have at any time found sin an heavy burden to us, or have been wearied therewith, I hope we will take heed that we lay no more weight upon it. If the heart have by the hand of God upon it been once made tender and sensible of his displeasure, it will soon fear and tremble at the first rise and sinful motions in the heart: it will tremble and not sin. Psal. 4.4. He that hath been under God's displeasure for his Oaths, uncleanness, etc. he will fear an Oath, quake and tremble to see or meet with his Whore, and so in other particulars. It is a sign that many, It's a sign of unsound sorrow, nor to fear sin, as in Pharaoh, Exo. 9. 27-34. & 10. 16-20. who yet seemed to show some sorrow for their sins, never truly repent thereof, because they so easily return with the Sow and Dog to the mire and vomit of former sins; as we see in King Pharaoh, often confessing his sin, yet as often returning to it again, and hardening his heart, even as many in their sickness and dangers seem very penitent, and to cry out of their sins, but when God's hand is removed, they & their sins are all one again. So it was with King Ahab also, Ahab. who having oppressed Naboth, is reproved and threatened for it by the Prophet: whereupon he humbled himself, rend his , 1 Kings 21. 27-29. with 22. 8-26, 27. put sackcloth on his flesh, and fasted: but this was no true repentance, no hearty sorrow for his sin; if it had, he would not so soon after have fallen to the like or same sin of oppression, imprisoning, without just cause, of the holy and saithful servant of the Lord, Judas. Michaiah. Judas seemed as sorrowful as any, repenting, confessing, restoring; if his sorrow had been found, he would not so soon and immediately after added the murder of himself to the murder and betraying of his Master. Felix trembled when he heard Paul reason of righteousness and judgement to come: Felix. Acts 24.25, 26, 27. but had his heart (in consciousness of his own unrighteousness, and apprehension of God's 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 show the Jews 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 unrighteousness. To fear is a sign and effect of godly sorrow. 2 Cor. 7.11. Hereby is discovered the unsoundness of many men's 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 sins, dares not return (at least usually) to them again, but will avoid them or like sins, as much as he that hath been once stung with Adders, Asps, Scorpions, who will avoid coming near their holes and haunts, and seeing them approach, will fly as fast from them as he can: or as one pricked or gored with a wild Bull or Ox, will not easily come that way, or within its reach again. What a mad part is it then for men who profess that their sins, their filthy whoredoms, their swinish drunkenness, profane breaking and neglecting the Lords day, etc. have cost them tears, sighs, and sorrow, yet not to show more fear of falling into the same or like sins again, whilst they avoid not the occasions and provocations thereof, but rather desire, follow after, or at least readily embrace the same, yea, whilst the remembrance of former sins, which should renew their sorrow and repentance, Revel. 2.5. insnareth them again to find sweetness therein, and to desire their fleshpots in Egypt again? SECT. 2. That they go 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 legal terrors 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 only a good preparative to Conversion and Repentance in the elect, as the needle by pricking and piercing prepares the way for the thread: but it is not Repentance. Therefore when being pricked these Jews cried out and desired direction what to do, Peter said unto them, Verse 38. Repent, ver. 38. showing thereby that hitherto they had not repent. You must then go forward with this work, Pag. 95, 96, etc. and call to mind how God goes on with it, and how he leads and bring on the humbled and wounded soul by degrees, till at length he perfect the work, and have wrought faith in it. which must neither be neglected, As than you must not quench beginnings, or neglect Gods offer, whereby in his Gospel and word he comes near 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 terror 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 plaster 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 plasters, 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 virtue in the plaster then venom in the malady: but this proves effectual only where the plaster is suffered to have its full and kindly work: this mercy heals only 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 sound 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 applied: as she should be an unwise woman, and of a woman towards her labour. who having a child 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 than that their throws (once begun) do leave them: seeing that often proves the death of the child, if not of the mother also: Such than resolve to abide out the last and sorest brunt before they will look for comfort or joy that a man-child is brought into the world. Such is the new birth of a sinner, before he be made the child 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, unless it be seasonable. Ease is not good and seasonable at all times: The godly his ease is ever after ache 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 counsel then to thee, is, if God by his word hath begun to pierce and wound thee, do thou drive the nail home to the head, that thou mayst at length be fast and close joined to Christ; if God have met with thee by the reproof of the word, or stung thee by his threaten, see his mercy in it; let the sting remain till his work be wrought, let him have enough, even his fill of thee, till thy proud heart be fully humbled, Lest else we get hurt by such prickings: and thy corruption drawn and purged out: otherwise look for no ease, but greater sorrows. We have a little venomous fly or midge * At Dantzigk where this was preached. here, you know that if when it seizeth on the flesh (hand, face or legs,) you let it alone till by sucking it be filled with your blood, it will leave you of itself, and leave behind it little or no venom at all; Simil. only if you put it off before, and seek ease by scratching, the place affected will swell with the poison of it, and put you long to pain, especially if you be bit in divers places near together. This is soon applied to our purpose here. Prickings of conscience in sight and sense of sin and judgement being suffered to have their full work in our deep humiliation, whilst we maintain the power of them, and seek not ease too soon, are so far from hurting, that they purge us, and draw out our corruption: whereas the sudden and too hasty healing of them causeth the wound to fester, the soul to swell with self-conceit and security, and greater sorrows (in the end at least) to seize on it. As God then by such legal terrors of conscience gins with thee, so follow God in his work; think not the work done when it is only begun. Go not (which is an holy man's expression) raw from God's school through fear of the rod, and go raw out of God's school and service. lest thou prove a bad proficient in the Universitle: buy not out your time and years of service before you have well learned your trade, lest you be forced to come and be brought again under servitude to the Law, and under the spirit of bondage. In a word, comfort not yourselves too soon: If it be natural sorrow, in the loss of friends, wealth, good name, liberty, etc. which hath taken hold on thee first, cease not till thou turn it into sorrow for sin, that it may be more lasting. If it be legal terror, that is, a sorrow for sin, not as it is sin, but as it presents thee with displeasure from God, and with punishment; see that it end in sorrow for sin as it is sin, and learn to grieve for the offence of God, though there were no hell to punish thee hereafter, no shame, reproach, pain, or punishment on earth to follow it: sorrow most for that which is the cause of all sorrow. We must see that Compunction end in Contrition, etc. See that thy compunction end in true contrition; that the pricking and breaking of thy heart (which may stand with hardness) may end in bruising and melting in some apprehension of God's love, and hope of mercy, whiles it is softened, melted, and made pliable to Gods will. See that despair in thyself send thee to hope in God; that self-judging send thee to seek absolution and pardon from God; that seeing thine own damned condition, thou look to Christ, and esteem of him above many worlds; that fear of wrath make thee more earnestly desire mercy; that sense of wrath make thee at least consult and cast about what to do to be saved, as it did these here, who being pricked in heart, said— What shall we do? SECT. 4. Divers Reasons why men are not to take up with legal qualms till they be humbled enough. Why we are not to rest in every slight sorrow. NOw why are we thus to do? why are we not to take up only with some few whorish tears, or legal terrors? but to see that we be humbled enough? 1 Because it is but a preparative to Conversion in the elect. 1. Because all the forenamed works of the Law are but preparations to Conversion, and far off degrees thereof, and indeed common to many reprobates; to Pharaoh, Ahab, Herod, Felix, Cain and Judas, and to many others now in hell, as hath been said, even to the Devils themselves, who have such stings in their consciences, and tremble, but without hope: though in and to the elect these prickings are truly preparative to their Conversion; and yet but preparative. 2. These prickings (being common to the reprobate and elect) tend as well (if good use be not made of them) to the hurt of the one as health of the other, 2 because being not followed home in others, God is provoked to give them up, either, yea they are but beginnings of men's damnation, both furthering and increasing the same. But how and why is this? Because where such wound and prickings are neglected and not followed home, it is just with God, yea, and usual to give men over either to senselessness and hardness of heart, which is the first entrance into Hell; or to anguish of soul, when they most stand in need of comfort, yea, to utter desperation; so that when such men come to die, it is either like Nabal, as a stone and block; or as Judas in despair. 1 to senselessnes, and deadness, 1. If when conscience smites, stingeth, pricketh and accuseth, it be neglected, and that men (so fairly called on and admonished by so good a friend otherwise) proceed not on to godly sorrow and repent not, it will, ere they be ware, give over its office of accusing, checking, and awaking them by jogging as it were and pricking; yea, be quiet and silent, in effect, saying as God himself saith, Why should ye be stricken any more? This is when being smitten in heart with David for sin, they do not repent and seek mercy with David. A wounding conscience, saith one, neglected will prove a dead conscience: as an ungracious child, after many corrections is hardened thereby, and at length quite given over and cast off. A wound neglected or falsely healed festers the more, and often causeth mortification of the flesh, numbness, deadness, rottenness. Neglect we not then the first stingings and prickings of conscience (by which God comes near, and makes some offer to us.) You may perhaps make light account of the rebukes of men, or of us Ministers (and so especially do great men, rich, noble, and generally proud men:) yet, if ye be wise, neglect not conscience: if it accuse you to yourselves, do you accuse yourselves much more to God, lest otherwise he give you up to deadness and security. Or 2. to anguish of conscience in their death. 2. Or if not that (and that is bad enough, and more dangerous, because more pleasing) then to anguish of soul on your deathbeds at least, when conscience which lay asleep before, and the guilt of your sin, which only lay at the door like a sleeping lion or a dog (whose mouth you had stopped) will awaken against you, and fly in your faces, and then be your greatest terror, 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 merely out of horror not hatred of it, 3 or to utter desperation. and neglecting in hope to seek to Christ and to show true sorrow for his treachery against him, was in God's 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 eternal torments with him in hell. Even thus little pricks or bruises neglected, prove not only extremely painful, but often deathful: 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 harkened 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 unto him, to die most miserably and without comfort? God by such remarkable examples, though they fall out rarely in such noted manner, yet by the terror 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 less control they may still enjoy their lusts, their sinful 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 denial in them will much sooner bring a man to sound ease and solid rest then the enjoying 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 sorrowful, 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 easy return to sin. and the best thou canst expect will be either an easy return to former sins so slightly 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 only the wicked as is said, as in Ahab, Judas, Felix, etc.) but even the elect of God, or 2 a questioning the truth of conversion. or an uncomfortable walking all thy life time, with a continual questioning the truth of thy conversion, and so nothing but deadness 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 thyself: 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 possess 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 miss 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 terrors 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 baseness 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 hardening of themselves, which is a fearfuull case. they show that God hath left them to their own graceless hearts in his greatest displeasure to run on headlong & without fear to their own eternal 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 mere mercy by his mighty power soften and reclaim them: but neither may they presume thereon, nor dare I promise it. I therefore turn me to such as have some sense of sin, and are (or shall be) touched with some gripe and stings of conscience (though for the present it be only 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 we do? upon which question they were directed to repent, verse 38. they were first pricked in heart, yet had not repent; that was after prescribed to them as a salve, and as the end of their pricking. So that we see the one of these is but a beginning, a preparative, and the way to the other: men may be wounded, heavy 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 than ye be humbled enough. And that we be humbled enough. Num. 16.14. Most come short in this great work, either seeking their comfort too soon, and so by hastening out of their anguish, make waste of all they have done or suffered, (like the Israelites in the wilderness, expecting a land flowing with milk and honey, (only because promised) without enduring with patience what God was pleased to exercise them withal in the wilderness; which was the cause that they came short of Canaan; or else mistaking the nature and measure of true humiliation; and so for want of a little more sorrow, or of me●● sincerity, they come short of salvation. which we must endeavour; 1 God else will not accept us. 2 Our pride is not easily subdued. Pains than would be taken with our hearts in humbling of ourselves, as for the aforesaid reasons, so because first, God will not otherwise accept of this work unless it be done throughly and to the purpose. Yea, because there is a great deal of pride in our uncircumcised hearts, and hardness, which is not easily subdued; as we see in Job, otherwise a good man. What a great deal ado was there before he was brought to humble himself so much as it became him, to see and acknowledge his own vileness? God himself must second his sore afflictions by showing his majesty, might, wisdom, justice and holiness to him by his own voice more immediately; Job, chapters 38, 39, 40, 41, and 42. And we need not doubt but that our hearts stand in need of as much humbling as ever Jobs did. CHAP. XVII. SECT. I. A Case, showing when a man is humbled enough: with Directions what to do in case of a seeming defect in our sorrow. A case of conscience, How to know when one is humbled enough. 1 All men are not humbled alike, BUt the main question and case of conscience now will be, How a man may judge of himself, whether and when he is humbled enough. In answer to which, we must know, first, That all are not wounded and humbled alike, who yet are savingly touched and pricked in heart, and so as that they may have true and found comfort of the same. Now who these are, and the reasons of Gods different dealing with those whom yet he savingly humbleth, as it may be considered with respect to their different conditions, present, past, and to come, as see above pag. 68 to 74. I have showed distinctly before, unto which I must entreat the Reader to have recourse. 2 Others measure of sorrow should be no rule to us. Secondly, That which follows hence is, That we measure not the truth of our sorrow and humiliation by other men's scantling. Be not thou 〈◊〉 dejected hence, as some who can say, Oh if I had been or were so wounded, or might or had been so long kept under as such and such as I could name, I would think better of my humiliation—. No: measure not, neither judge of the truth of thy humiliation by the degree, but by the quality of it; not by that measure which others (and yet but some others) find, but by the sincerity of it: Otherwise a child of the Devil may have more legal sorrow, and greater affrightments in his conscience then Gods own dear children. To stand too much on measure argues pride and carnal confidence. And the truth is, to stand so much on the measure, greatness, depth, and continuance of our sorrow and humiliation may savour too much of inward pride and self confidence, as if either Christ's sorrows for us were not sufficient unless we helped, or made some supply by our own; which is a proud conceit, and such as prevails with the Popish sort, who make a mixture of their works and pretended merits with his, to make them fully and to all purposes satisfactory; whereas our humiliation is only to dispose and make us fit, ready, and willing to receive, seek to, or at least to accept with thankfulness mercy from him, and to rest only in his merits: Or, as if God did not more look to truth and soundness in our sorrow, then to the measure of it. It is true, God will have all in some measure to be and bruised, We, if humbled enough with less dejections should rather acknowledge God's mercy to us: but not all alike. If then God be pleased not to lay such load on thee as he might, and as he doth on some other, acknowledge his mercy, pity, and gentle dealing with thee therein, who best knows what is fit for thee: thou mightest otherwise with Cain, soon have more laid upon thee than thou canst bear: and take notice of Satan's cunning. rather herein espy the fraud and cunning of the Devil, whose manner is, before men be humbled, to keep them from contrition, and to persuade them that any grief is too much, and more than needs; Christ suffered enough for them, and God is merciful: but seeing them made truly sorry, and in a godly manner, he labours then to debar them of that comfort which he himself despairs of, and would make them (proudly) believe that all their sorrow now is too little, that scarce any measure of it will be accepted. Directions what to do in case our sorrow seem not enough. For direction in this case, seeing God and his grace and acceptation of us is only in and for Christ, neither is tied to every proportion of sorrow in us; 1 See it be sincere. Let us first see that our sorrow and grief for sin be sincere, sound, hearty, though perhaps it be not so much as we may think needful: Which shall be tried anon. 2. Look to Christ's sorrows. 2. If thou think it not enough, look to Christ's sorrows for thee, which alone God accepts as satisfactory and sufficient, regarding not man's measure of sorrow but only in Christ, nor rejecting the measure, if it be true, and in him. 3 Grieve that thou canst not grieve enough, 3. If thou hast sorrowed, and thinkest thou hast not sorrowed enough, take occasion thence to renew thy sorrow, and grieve afresh that thou canst not grieve enough: make it a part of thy sorrow that thou canst not so hearty sorrow as thou wouldst; and what is wanting in the act and expression of it, shall be made good in the heart and affection, which shall of God in Christ be accepted for the thing itself. and God will accept it as sufficient. It shall be accounted enough, which thou truly desirest may be enough. 4. If thy sorrow for sin be not so much as either it should be, 4 See the defect of sorrow supplied by a greater measure of other graces, as 1. Of hatred of sin. Psal. 119.104. and 128. 2 Of stronger resolution. or as thou wouldst have it, see it be made up by the greater measure of some other grace, as by a more perfect hatred of sin, and dislike of it in thy will upon a true judgement of the hatefulness of it: as David, I hate every false way. I esteem all thy precepts concerning all things to be right: and I hate every false way. True hatred is out of true judgement. So, by stronger resolution against sin, as in Joseph, who had not so much sorrow for sin (that we read of) as he had strong resolutions and reasonings, whereby he withstood very strong temptations: by more watchfulness, as in Job, 3 Of watch fullness. I made a covenant with mine eyes; why then should I think upon a maid? Job 31.1. and in David, Psal. 39.1. I said I will take heed to my ways, etc. So by more obedience, by more carefulness, 4 Of obedience, carefulness, and other fruits of godly sorrow. by more faith in flying to Christ for acceptance, by anger against ourselves when we have sinned, by a greater measure of fear lest we offend God so again, by more vehement desire to please God better, by more zeal, and by a holy revenge on ourselves and sins in the mortifying of them. By these we either prevent sin, and consequently, the cause of sorrow; or otherwise both give to others and get to ourselves testimony that our sorrow, if it be not so very much for the measure, as it was not in Joseph, Zacheus, Lydia, or with these Converts in my Text; yet that it is true and sound for the nature of it. SECT. 2. Signs of true sorrow, and what sorrow is not sound. 3 Judge when thy sorrow is enough by the signs of true sorrow. THerefore thirdly, Learn to judge of thyself, and of thy sorrow by the true signs of godly sorrow. wouldst thou then know whether thou be savingly pricked or no? This may be tried, known and distinguished from unsound sorrow 1 By the Antecedents, causes and grounds of it. 2 By the Concomitants of it. 3 By the Consequents and effects thereof: which two last we will not speak of so much severally as jointly, seeing the effects and consequents may in a large sense be called and accountted Concomitants. And first by the antecedents and causes of it. God's word working by his Spirit. 1 True Contrition is the fruit and effect of God's word only faithfully taught, convictingly applied both by the teacher and hearer, and made effectual by the holy Spirit of God, as in these Converts here, who when they heard, were pricked: and Jer. 23.22. It is the causing the people to hear Gods only word (not man's) which turns them from their evil way, and from the evil of their do. Which conversion and sorrow, though it be often occasioned by judgements felt or feared, yet it is wrought effectually by the holy Ghost accompanying the word. The spirit of grace and supplication was first promised to be poured out (as it was on the day of Pentecost) and then it's said, They shall look upon him whom they have pierced, and they shall mourn for him— and be in bitterness, etc. Zech. 12.10. Such sorrow is not sound, as is caused, Now try thy sorrow from hence, whether it be not a sorrow and pricking, 1. From Envy: many men sorrow, and their sorrow is very great and inward; 1 By envy at the prosperity either of the wicked. but the true cause of it is envy: thus the Psalmist or Asaph was envious at the wickeds prosperity (but it was only in a temptation, and in a short fit:) Thus (saith he) my heart was grieved, (or leavened and soured) and I was pricked in my reins, Psalms 73.21. Lo here a pricking in the reins, and grief of heart, and that in a godly man, yet it was no godly sorrow; Psal. 73.22. but such as argued much folly and ignorance, and was repent of and sorrowed for. Which though it be in godly men, yet is no godly sorrow. And now doubtless many good men grieve and inwardly fret to see, or to have seen evil doers prosper in their way, and to bring wicked devices to pass, ready to think them the only happy men: but this their sorrow is no fruit of God's word, but of their own ignorance, folly, yea brutishness, Psalm 73.22. and 92.6, 7. Neither should such simply justify themselves in this their grief, which seems bend against wicked men, or think they do well in it. It is an ungrounded grief; there is no cause for it or ground in God's word, which dehorts every where from it: as Psalm 37.1. Prov. 23.17. and 24.1. Such grief argues not true zeal against the wicked, but rather some discontent with God's government and providence. Or much less of the godly, whom to see prosper, is a grief to the wicked, How much less than may they justify themselves in their grief, whose sorrow is grounded on the welfare of God's people, to see them prosper, to see their horn exalted with honour, and that they have, or see their desire upon their enemies. The wicked shall see this and be grieved, Psalm 112.8, 9, 10. he shall gnash with his teeth, and melt away: poor comfort may such have of their sorrow; and I believe it is the only or chief sorrow that some, especially in these days do show; though somewhat else may be pretended to justify their grief. though perhaps through their blindness, and love to their own conceits, opinions and superstitions, they pretend it is upon other and better grounds, as to see religion and devotion with reverence to holy things, as table, alter, Temple-wals; and to names, as to the bare empty name and sound of Jesus, even when it is indevoutly pronounced and heard: so of Church, Lord-bishop, and the like, neglected and not regarded; and learning to be discouraged, etc. 2 By anger, when upon the reproofs and discoveries made by the word men are angry at the teachers of it. 2. There is a sorrow, and that upon hearing of the word faithfully preached and applied; but it is merely grounded upon anger: such as was in those that heard Stephen, Acts 7.54. who when they heard such things as he most truly and faithfully taught, were cut to the heart, and gnashed upon him with their teeth, through grief, anger and indignation. Consider whether ever any other sorrow, or upon other ground, hath been wrought upon thee in the hearing of the word. Thou perhaps hast gone out of the Church, and go away sorrowful. Matth. 19.22. grieved and sorrowful, but no otherwise then that justiciary that rich yowng man went from Christ sorrowful: why? his hypocrisy was by Christ discovered, and he tried in his affection and love to his bosom sin of covetousness. This made him displeased with that doctrine, and sorrowful in himself: so I believe it is with too many now, who come jocund and well conceited of themselves and of their own righteousness and innocency to the hearing of the word, but return sorrowful from it; but their sorrow is out of anger against their teachers who convince them of their sins and beat them from their vain holds and confidence in themselves: which sorrow therefore being, not an effect properly of the word or yet spirit of God, but of the spirit of anger, though they pretend they do well in rejecting of them. is to be sorrowed for. Yet doubtless some do too much please themselves in it, thinking now they have just cause to cast off these precise preachers and Doctors of despair, (who do all they can to shame men and drive them to despair) and to hearken to such as will not make the way to heaven so narrow. 3 Natural sorrow grounded on natural causes is not saving sorrow. 3 There is natural sorrow proceeding from natural causes, either more inward and less discerned, as from melancholy, sadness of disposition, heaviness of heart and natural fears and terrors whereby they dare hardly be alone, especially in the dark, and are often heavy and dejected, but they can scarce tell for what; Not that which is from occasions which are outward, by which we are not to measure our sorrow for sin. or more outward, palpable and known, as from crosses and losses, in estate, friends, health, liberty, name and from toil, labour, trouble and vexation in their callings and conditions of life. Such sorrow as this causeth mistakes in judging of true sorrow divers ways: some finding their sorrow excessive and that they can shed plenty of tears for worldly occasions, Eucesse in such sorrow causeth some doubtings in the godly of the truth of their sorrow for sin, as if it were as loss of wife, husband, child, friend, etc. but that they cannot so sensibly mourn for their sins, do hereupon question the truth of their sorrow for sin as not sufficient or enough because not so great, as they conceive, as worldly sorrow is in them, but without just or sufficient ground: seeing, 1 worldly sorrow runs with the stream of nature, which it hath to help it, not enough. But it should not Why? whereas spiritual sorrow runs against the stream of nature, and is merely from grace, which often receives resistance and abatement from the opposition of nature, and carnality. 2 Sorrow would be considered as in the will, well guided and led by soundness of judgement, and not so much as it is in the sensitive part of the soul: and so, sin is most hated and abhorred, and in gods account and acceptance most sorrowed for, whilst it is by true judgement acknowledged a greater and truer cause to deserve and procure sorrow then any worldly loss or cross whatsoever. 3 sorrow for sin may be, and is in God's dear children greater in virtue, though the other seem greater in quantity: as good corn in time will overgrow the weed which for the present is higher, and as the small spring or fountain, and still stream fed by a spring, will outrun and outlast the violent land-flood which though for the present, it run over its banks and make a greater noise, yet when the great rain that caused it is done, It soon runs itself dry, but the other still keeps its tenor and constant course. An affection then whether of Joy or grief is not to be measured by the sudden indeliberate passing motion of it, How we are to judge of the affection of grief and joy. but according to the settled habit in the judgement and estimation, and as is said, dislike in the will: for as on the one hand, a man sometimes laughs (and cannot but laugh) at a toy, in which he yet joys not so much as in many other things, concerning which he doth not for the act of laughing so lively carry himself; so on the other hand a man may be more stirred and moved, whether with anger, or with sorrow, for a trifle or a thing of less concernment in the main, then for a greater matter and spiritual loss, for which yet more solidly, truly, and lastingly he mourns. Lighter sorrows make men cry out, Difference between natural and spiritual grief in regard 1 of causes. when greater do more deeply affect, and are thought on more in silence. As then there is great difference in the cause of sorrow, worldly grief being caused by worldly and nnaturall causes, but true sorrow is wrought by the word, and is for sin; so also in the continuance; natural grief, pain and sorrow wears away with time, (as who grieves now for the pain, sorrow, sickness, or loss he suffered many years ago?) whereas true contrition, 2 Of Continuance. even after pardon, will and aught to be renewed for our further humbling all our life long, in remembrance of sins of youth, Caveat. long since repent of. Only to such I say, let this serve to humble you the more, when you find yourselves so excessive in worldly losses, greater sorrow for natural causes then for sin should more humble us, but not dishearten us and so remiss in the other, be hence excited to mourn the more for sin, to check your hearts for this inordination, and to turn the stream of your tears into the right channel; and if such a cross or loss be so bitter, cry out, oh bitter sin of mine which hath caused all this sorrow. Howsoever measure not thy sorrow for sin, (as not by other men's scantling, as is lately said, so) not by thy own greater sorrow (as at least thou thinkest) in and for temporal evils. But far be it from thee to mistake sorrows, labour, toil and suffering in and for temporal things for or in stead of saving sorrow, and such as will bring thee to heaven, Bodily sorrow is not godly sorrow simply, as is mistaken, 1 By Papists in their sufferings, 1 Voluntary, as yet divers do who having as yet never shed one tear, or so much as fetched one hearty sigh for their sins, either all, many or yet any one, yet persuade themselves that their sorrows & sufferings are, to salvation. Such are the Popish sort generally, who ascribe so much to their sufferings, whether voluntarily inflicted on themselves (by hard usage of the body, by whip, scourge, fastings, pilgrimages & the like, where they take penni worths on their skins, but their sins & souls are no whit touched or mortified, but increased rather a superstitious conceit of merit and satisfaction made thereby to God's justice) or justly inflicted on them by the hand of justice for their disloyalties, 2 Inflicted. treasons, conspiracies, poison or attempts to destroy their Sovereign & Liege Lords & Kings, which just punishment of theirs they will falsely call martyrdom, and a Baptism of blood washing them from all their sins, & without any other sorrow for their evil deeds (in which they rather glory & rejoice) standing in stead of all other punishment to them either in Purgatory or yet in hell, which by this means they hope and suppose they do escape & prevent. 2 By common Christians, who acknowledge no other sorrow for sin, than such as is outward, Others there are who through their ignorance (or rather as they are leavened with Popish principles) conclude with themselves they need no more sorrow than such as they have found; for if sorrow be good, they have had enough of that, they have been men of sorrows and labour, they have scarce had any respite or breathing time, from crosses, sicknesses, aches, in regard 1 of crosses. pain poverty, toil and labour in their calling all their life time, they hope they have now sufficiently dreyed their Penance, (that's the phrase of some of the more Popish sort of them) God forbidden that God should lay any more sorrow upon them either here or hereafter: they hope there is no more for them to suffer hereafter, they have had their punishment and sorrow enough in this life. Now as for true contrition and sorrow for sin, tell them of that, or call on them for it, and they will presently stop your mouth, yea and answer, satisfy or rather suffocate and choke their own consciences by telling you of their sorrows in this life, 2 of toil and labour in their callings. and that they laboured truly in their callings, and wrought hard for their live, and have not eaten the bread of idleness; they hope God will require no more of them, neither will they be convinced of the necessity of any other sorrow for sin. In the rank of these we reckon such as popishly and foolishly conceive that if a woman die in child bearing, she is undoubtedly saved, 3 Of death in Childbearing. as if that sorrow were sufficient, and expiatory or satisfactory to God's justice. ah poor souls, wretched creatures, to think God's Justice can so be satisfied, or that God should do them wrong if he required any more at their hands here or hereafter; if they be not saved, who shall be saved, seeing they have toiled, moiled, and laboured hard in their callings? let rich men as was Dives who was clothed in purple and fine linen and fared sumptuously every day, look to go to hell; as for them, God's Justice is not so satisfied, they are like Lazarus who went to heaven. Thus (as in the former of women dying in childbed) they can abuse Scripture to their own perdition. But let such know that neither Lazarus nor any other went to heaven or escaped hell torments for their poverty, sickness, sorrows, labour and toil in this life, unless they also forrowed for their sins, neither is such sorrow from natural external causes sufficient. and withal sought to the all sufficient sorrows and sufferings of Christ for them by true faith; without which all sorrows of this life are but beginnings of eternal sorrows: no sorrows, sufferings or obedience (either active or passive) of ours, save only that of Christ's, can satisfy God's Justice which is infinite. Sin must and will have sorrow if not in this life, then everlastingly hereafter, as hath been showed largely: and therefore their sorrow being not for their sin, nor humbly and willingly undertaken, will never save them. Sorrow from inward distemper by Melancholy, is not true or sufficient sorrow, And as for Melancholic dumpish fits of heaviness, they must not simply be taken for sufficient or saving sorrow, being the effects of natural causes and ill constitution and temper of the body. I know where sorrow for sin and such a disposition and temper meet in in any one, the sorrow becomes the greater, and the party is further off from receiving comfort by the the Gospel: but this increase of sorrow in such, belongs not to Godly and Evangelical Contrition so much as to the work of the law in a deeper apprehension of wrath and punishment furthered by the cunning & malice of the Devil whotaking advantage of that dark, (Though it may and doth increase sorrow for sin) neither in the godly, dull and ill disposition of their bodies, presents strange fancies to their brain, and dreadful apprehensions yea and apparitions to their souls, whereby the soul seeing nothing but through such dark and foggy mists, and being distempered with the distempers of the body, beholds nothing but black darkness, and is disquieted with needless and excessive fears and doubts, and that often, till it come to desperate resolutions tending to the destruction of themselves or those they otherwise dearly love, as husband, wife, child or friend, unless God mercifully stay them. But in such case their sorrow for sin, as it is sin, may be little enough, nay if it were more, the other would be less; seeing true sorrow for sin is not without some apprehension of goodness and graciousness in God, and love and hope in themselves who so do sorrow. But as melancholy in such doth not argue a greater measure of godly and true saving sorrow in them, nor in some other whose natural distempers being healed, so in some others it argues none at all of itself, and simply: Let such be cured of their melancholy, of their natural and bodily distemper, and we shall see that the Divines work is to begin in them, when the Physician hath left them: sorrow for sin is to begin. pensiveness for sin is to begin in their souls, after sadness, sullenness, foolish fancies and fears, with the cause thereof, distemper, hath left them in their bodies. Not but that, where the distemper of body is not very great, the Divine may and should take the advantage as much to work on that soul for good as Satan for evil. None of these sorrows then caused or occasioned from either sinful, worldly or natural causes, must be mistaken for godly sorrow at all, much less for sufficient and saving contrition, neither are they to be rested in. Nor that whereby some in their bodily infirmities, especially distempers of brain withal fall a weeping and crying, when by others they are spoken to and pitied. 4. Such sorrow and Repentance is not sound, which is the effect of any power of will in man. Before I show positively what sorrow is and may be taken as sufficient for the present in the young penitent, so as to afford him comfort in the assurance it is well-grounded, I advise men, who, it may be, little question the truth of their godly sorrow and repentance, to consider well with themselves, whether they do not ascribe their repentance (as other graces) to some power of free will in themselves, as if God only by external motives in the word, and by some internal excitations thereupon, did let them see what to do, and some necessity of doing it; but the doing it is of themselves, and from the good use of their own freewill and natural power, without the powerful, prevailing and determining grace of God. Such men have cause to suspect themselves and their repentance, See Matt, 9.13. as built upon a weak foundation, and standing upon feet of clay as well as iron: The work being of men, will undoubtedly come to nought, as in another case was said. We have heard, Acts 5.38. and shall hear more, that true contrition and godly sorrow proceeds from, and followeth upon self-denial, True sorrow is grounded on self-denial, and felf-despair of a man's own wisdom, worth, will, power, as in my Text; they presumed on nothing in themselves, but said to the Apostles, What shall we do? yet not by our own strength: no; and on no power or worthiness in man. as Peter and John in case of healing the lame man, ascribed all to Christ his power and grace, Act. 4.12, 16. and nothing at all to their own power or holiness; so is it much more in the conversion of a sinner, and in true repentance, where is not only the restoring the lame to his feet, but the born blind to his sight, the deaf to hearing, and in a word, the dead to sense and life. This presumption keeps men in whole, or in part from Christ, that they seek not to him, or depend not wholly on him for this and all other grace, as having the same, at least in part, within the compass of their own power: and so not fully and hearty seeking to Christ, or depending on Christ, his grace and power for it, by going wholly out of themselves, they wholly go without true and saving contrition (otherwise then in seeming, and in theiorw●n presumption) and thus harbouring (though secretly it may be, and so as they take no great notice of it) a conceit of some sufficiency in themselves, they miss of Christ (whose grace and power must either do all, or in effect it doth nothing at all:) these by presumption think they need not so much be beholding to the grace of Christ as contrariwise, some men, apprehending the greatness of wrath due to them for their sin, which whiles some closely conceit. suffer themselves to be swallowed up of despair: for seeing no power or sufficiency at all in themselves for their own help, they fall to despair as well of God's help as their own, and will not seek to Christ, which is through a kind of pride, stoutness, and stubbornness of heart, whereby seeing they cannot have what is needful of their own, they will not go to any other to receive it, and so their despair is not out of sight and sense of sin and punishment so much, as out of stoutness of heart: as in Cain whose sins were not so great as King Manasses his were, who yet despaired not, being both humbled in himself, and not without hope of help in God. They either despair wholly, or in part, and so are long kept from comfort. And this sometimes keeps even such as otherwise are and prove true Converts, from their comfort a long while; an apprehension of their own unworthiness, which makes them repel mercy, as so exceedingly unworthy of it that they dare not apply the promise. Belike than if they were in themselves more worthy, they then durst go to Christ, as if Christ were not able alone without some worthiness or power of theirs to save and secure them, through a secret Pride undiscerned by them. whereby they still object their own unworthiness. but that they must join something with Christ in furthering the work of their salvation. As such a conceit as this keeps the proud Papist, (for all his seeming austerity and Compunction) from true sorrow for sin, and from saving repentance; they like Naaman in his fit of pride and scorn, refusing their own help, healing, and salvation, because they will not have it so easily without somewhat of their own; so these though they have as much Compunction as would and should drive them to Christ, yet in a niceness because they are such great sinners, so disabled, so unworthy, they dare not be so bold, and so couch and lie down under the burden of their sins; conceiting if their sins were less, fewer or not so heinous, they could better hope for mercy, and might be bolder to beg it, or to cast themselves on it, as if God ever accepted any for any righteousness of their own (whether simple or comparative) because they are not so great sinners as some others, or yet rejected from mercy the greatest of sinners that in a sense of sin and of the burden thereof could or would come unto him. True Compunction then and contrition of heart must be grounded on some Hope, general at least, True Compunction is grounded on Hope in God and not in ourselves. if not special and particular: but then that hope must be grounded on nothing in ourselves, on no power, worthiness, and less unworthiness and sinfulness of ours; but only on the mercy and goodness of God in Christ; and so by such hope our sorrow shall prove saving, and not end in despair. If either thy hope be presumptuous as grounded on thine own power or worthiness; or none at all in God, because thou canst see nothing in thyself to make thee hope, thou hast cause to think that thy sorrow is not found. It's true: many man's sense of sin and miserry is such that in a fit and for a time they either cannot or will not see any ground of hope; yet such as God will save, are not always left to themselves, True Converts are sustained by some hope in God, as Lam. 3.18, 19, 20, 21. but are secretly sustained with some hope, and persuaded of a possibility of help in God, and from his All sufficiency, free love, and abundance of mercy, which he hath for the greatest sinners upon their repentance: whereby they are able to say when their soul is humbled or bowed in them, this I recall to mind, therefore have I hope: though formerly they could say, my strength and my hope is perished from the Lord; so Jonah, in the fishes belly, I am cast out of thy sight, yet I will look again toward thy holy Temple; so these Converts in my Text secretly sustain themselves with hope: Jonah 2, 2, 4. and in these Converts in my Text. they say not desperately, there is no hope, there is nothing to be done, all means are in vain: but what shall we do? Is there no way for us, being so guilty, to escape our deserved punishment? yes certainly, if we could light on it; ah good Sirs, men and brethren, let us know it, tell us what's to be done, what course is to be holden that we may be saved: so that they conceiving some hope and possibility, resolve not to go on, or to continue in their guiltiness, or to add sin to sin, (as some in like case, desperately would say, seeing we must go to hell and be damned, we will take our pleasure while we live (as one expresseth it) and be damned for something) but being inwardly and truly touched in soul and heart, with sense of their sin as well as of hell and wrath deserved, they become truly remorseful, and resolve not to despair of that goodness and saving mercy offered them in Christ, against which they had thus grievously sinned; and therefore sustained with some hope of acceptance, if they might be well directed to the means thereof, they ask saying, What shall we do? Whereupon they are directed to the true means in the next Verse. And thus we see their wounding and pricking was not merely Legal, with respect to punishment only, but Evangelical, tending to true contrition and Repentance; and therefore not wholly an effect of the law, but in part also of the Gospel, and a work of the saving spirit of God. CHAP. XVIII. SECT. 1. Signs of true sorrow from the true grounds of it. And first that it is, and must be for sin. TRy we our sorrow then henee whether it be wrought by the Gospel, Other Trials of our sorrow from the grounds of it. or only by the Law. If it be true and saving sorrow, it is grounded 1. On some sight and sense of sin. 2. On some glimpse of mercy and goodness in God. True sorrow is procured, 1 by the sight of sin, and is for sin. 1. He that savingly sorroweth, seethe his sin and misery by sin, and groans under the burden of both, Matth. 11.28. he is sensible thereof, his heart is become like his eye, tender and sensible of the least sin, as it is of the least mote in it; he looking on his sin, mourns, and that hearty and secretly: If then the sight of sin be not the procurer of thy sorrow, thou hast cause to suspect it. Yea, but how shall I know whether my sorrow be for my sin, and fault, or for the punishment of it either felt or feared? This is a needful quaere; Herein many deceive themselves, seeing men are commonly more sensible of the evil of smart, then of the evil of fault and of sin, and if their sorrow be either only, by sorrowing more for the punishment then for sin. or more for the shame and punishment of sin, in this life or in hell, then for the fault, it is unfound; howsoever it may seem or be pretended to be only for the sin: Many herein being like one Polus an Actor, who being to act a sorrowful part on the stage, to move him thereunto, had secretly conveyed into a corner of the Stage, his fathers (or some dear friends) Urn, in which were the ashes of the deceased, on which whiles he looked, his sorrow was so much the more excited; only with this difference, he being to fain sorrow, came thus to act it truly, and truly to mourn: these while they pretend to sorrow truly for their sin, do it but in seeming for sin, but truly for the punishment of it, on which their eye is chief set. Howsoever it is a good sign when men grieve when God's hand is upon them or threatened. It is not denied, but that men may and aught to show themselves sensible of and grieve for the punishment of their sin, be it present and incumbent, whether it be public or private, and personal or imminent and only threatened. Nay it is an ill sign for men not to be moved in such case, but to give themselves to feasting and jollity, when God by his judgements calls to weeping and mourning, Jer. 5.3. as Isai. 22.12, 13, 14. where God threatens the want of it, and elsewhere complains by his Prophet, that though he had stricken them, yet they grieved not. And the best men in such case fear and tremble most, and show greatest humiliation, The best do it, as David in time of pestilence, 2 Sam. 24.17. Jehoshaphat, when God threatened an invasion, 2 Chron. 20.3, 4. and generally the godly in their own and the Church's miseries. So true converts do mourn even in respect of the evil and misery which their sin threatens them withal, as reverencing his Word. and are made to fear the falling into the like sins again, as Job 31.23. The reason hereof is, Because they reverence God's Word, and fear all signs of his anger. And this God pleaseth to sanctify as a beginning of saving sorrow, as in these converts in my Text. So that we here conclude, as formerly we have showed that it is a sign of an ungracious and hard heart that is not some way humbled under the tokens of God's wrath on or towards ourselves or others, and that such come short of many Reprobates, To tremble at God's word and judgements, a good sign. as of Pharaoh, Ahab, Jehoram, etc. 1 Kings 21.29. and 2 Kings 6.30. And on the other hand, it is a good sign of true sorrow indeed, and such as God doth accept of, when men tremble at God's word, and at the tokens of his displeasure, Isa. 66.1, 2. so do hearts truly humbled; which howsoever before, they were stout and stubborn against God, and relented not at his judgements; yet now an angry word of God humbles them. And when it is so, as it was with good King Josiah, Such as are not humbled at Judgements and at the word are not sound. 2 Kings 22.10, 11. its a good sign of a heart truly compunct, contrite, and humbled. Let such look to this, as hearing of God's judgements, with Ahah do quarrel with the Minister, as he with Micaiah, as never speaking good unto them; far are they from the humble spirit of good K. Hezekiah, who though he had sinned through pride, yet soon humbled himself for it (when Isaiah so sore threatened him) saying, 2 Chro. 32.26. Isai. 39.8. Good is the word of the Lord which thou hast spoken. A heart truly humbled for sin and hating it, can be content to have it searched out by the word, discovered and reproved, Yet such sorrow is not enough, Psal. 139.24. Yet though it be a thing needful, that, in reverence to God, to his Word and threaten, men do humble themselves under God's hand and stroke, and in apprehension of his dipleasure befalling or otherwise due for their sins; unless it be also and chief for sin, yet this is to be taken as a sign of true contrition and saving sorrow, when withal or chief, their sorrow is for sin, and upon the sight thereof, as it was in Josiah, and Hezekiah, more than for punishment. who formerly had tasted of God's goodness, and now finding God displeased upon the breach of his Commandments, and by reason of the dishonours done unto him, melt into tears and sorrow, and in true grief of heart for their own and people's sin, seek to appease his wrath by humbling of themselves. If then we would know whether our sorrow be sound and good, we must try and consider whether it be for sin, or for the punishment of sin: and that first when God's hand of correction is upon us for our sin. Hypocrites may then humble themselves, as is said: but true converts only mourn and are humbled for sin as cause of those judgements, yea more for the sin then for the judgement. Such was the sorrow of David, who was willing to endure punishment. The judgement and evil inflicted they are most willing to undergo, but the sin procuring it is intolerable, as we see in David, when for his sin the Pestilence devoured his people (in whose multitude and strength he trusted too much, and gloried) Lo, saith he, I have sinned, and I have done wickedly: but these sheep, 2 Sam. 24.17. what have they done? Let thine hand I pray thee, and of Job. be against me and my father's house. Job 1. Levit. 26. So Job in his sore affliction was content to receive evil at the hand of God, as well as good, thereby accepting of the punishment of his sin, as true converts do who are sensible of their own ill deservings, and others. and are humbly patiented under God's hand, Thus the mournful repentance of them that escape in the final desolation of Israel is described, But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, Ezek. 7.16. and 18. every one for his iniquity: as for the rest, when destruction is upon them, horror covers them, and shame is upon their faces,— The King shall mourn, and the Prince shall be clothed with desolation, and the hands of the people of the land shall be troubled; but what? they shall seek peace: what peace? not with God, but with man; that is ease from their troubles; but there shall be none: and 26, 27. Then they shall also seek a vision from the Prophet (in hope God will give them ease and deliverance, such as their seducing and flattering Prophets did promise them) but the Law shall perish from the Priest, and counsel from the ancients; there shall be none to give them any hope from God. Psal. 38.3, 4. etc. So David again being in a pitiful case in regard of some grievous sickness inflicted on him because of his sin which he confesseth, though his sorrow (which was increased by reason of the insultations and snares of the wicked,) was continually before him, yet that troubled him not so much as his sin the cause thereof, therefore saith he, and vers. 18. I will declare mine iniquity, I will be sorry for my sin: So that when he is sensible of God's judgements and afflictions, yet his sin is his greatest sorrow: The troubles of mine heart are enlarged, Psal. 25, 17, 18. — look upon mine affliction and my pain, and forgive all my sins They were his sins which most troubled him. Now I ask is thy sorrow when God's hand is upon thee, Application. or upon the Church or nation and place where thou livest, such as this? If so, thou mayest have comfort of it, when thou canst turn the stream of thy worldly sorrow into the right channel, and make thine eyes run down with rivers of tears because of sin, Psal. 119.139. thine own and others, because men keep not God's Law, and canst with those in Ezekiel mourn for the sins of the place, Ezek. 9 and for all the abominations thereof, more than for the evil fruits and effects of sin, which thou canst in all humility accept of, and submit unto, hearty bewailing the one, and humbly submitting to the other, as it was with good Nehemiah chap. 1.4, 5. compared with 5, 6. and with Daniel, chap. 9 5, 6, 7, 8, etc. 14. But if it be chief for the evil effects of thy sin either felt or feared, thou hast cause to sorrow afresh, lest thy sorrow being only for punishment, prove but the beginning of everlasting sorrow and torment to thee, as to Pharaoh, who when God's hand was heavy upon him and his people, shown himself more affected with the evil he suffered then with the evil which he did, and therefore cried not out to God as David did, I beseech thee, O Lord, take away the iniquity of thy servant, for I have done very foolishly; but to Moses and Aaron, 2 Sam. 24.10. Exod. 10.17. Entreat the Lord your God that he may take away from me this death only. True sorrow is for sin as sin, and as it is an offence of God. True sorrow than is more for sin as it is sin and an offence of God's Majesty, and a dishonour done unto him, then for any evil consequent of sin, hurt, peril or danger it brings men into. It is therefore called a godly sorrow, or sorrow according to God, respecting him more than ourselves; being more for the object of our sorrow which is sin, 2 Cor. 7, 9 and 10. then for any Act of sorrow caused by sin, whereof sorrowing aright for sin as sin, we may have much comfort, it being repentance not to be repent of and not worldly sorrow working death. It is such a sorrow as whereby we lament after the Lord, as they did, Such is not the sorrow of hypocrites. Zach. 7.5. 1 Sam. 7.2. and not such as the jews in their captivity performed, concerning which the Lord bids Zacharie, ask the Priests saying, when ye fasted and mourned in the fifth and seventh month, even those seventy years, did you at all fast unto me, even to me? Nor such as the Israelites formerly made show of, and of which the Lord complaineth saying, They return, but not to the most High, Hos. 7.14.16. they are like a deceitful bow. And saith the Lord, they have not cried unto me with their heart, when they howled upon their beds, they assemble themselves for corn and wine, and they rebel against me. The meaning is, what show soever they make of sorrow for sin, it is not in sincerity nor from the heart: Whose sorrow merely respects themselves, and that chief in things of this life. It is not for their sin as it is sin against me and my honour, but it is for their adversity, captivity, want, through dearth and famine: give them ease, liberty; and let them have corn and wine, and their sins against me will never trouble them: Nay, when thus they howl and cry unto me, they rebel against me: how much rather than would they so do, if they had their desire? they seek (as worldlings usually do, Psal. 4.6, 7.) not my face and favour: whom by their sins they have offended and dishonoured, but corn and wine, the blessings of my left hand, and so in their howling, fasting and sorrow, they have not regard to me whom by their sins they pierce and wound, but to themselves, and that, not to their souls, but to their bodies in the things only of this life. Now hence it is that God having threatened his people with grievous evils for their sins against him, calls on them to return, and to mourn sincerely, in these words, Therefore also now, saith the Lord, Joel 2.12, 13. Turn you even to me with all your heart, and with fasting and with weeping, and with mourning: And rend your heart and not your garment, etc. Where the Emphasis would be observed, turn you to me, even unto me, till ye come and reach unto me; Vsque ad me. showing that our repentance and sorrow comes short of God, if it be chief for worldly wants, crosses, and losses, and not in sincerity of heart sorrow for sin as it is sin against God. SECT. 2. How to know when our sorrow is for sin as sin, if in prosperity. Trials whether our sorrow be for sin as sin. NOw the better to judge of our sorrow whether it be not more out of fear or feeling of punishment and shame and such like evils, then for sin as it is sin, Let it be considered, First, 1 Sorrow for sin as sin is as well in prosperity as adversity. whether we can humble ourselves and grieve for our sins against God, as well in our prosperity, when all things in the world go well with us, as in adversity, in wants, in our fears, troubles, dangers, etc. I know evil men and hypocrites can in their prosperity rejoice, or rather seem to rejoice in God as their God: Hypocrites hence discovered, 1. By not sorrowing in their prosperity, Job 27.10. but can they then mourn for their offences against God, as being then more apt to sin against him then at other times? I trow not, Will the hypocrite always call upon God? No. Will he mourn for sin, whiles he may yet sin in regard of health, youth, occasions and opportunities to sin? No: he makes that his time for taking liberty against God, he will repent and cry God mercy, and sorrow for his sin when he is old, and that the years come in which he shall say, which many take for their time of sinning: I have no pleasure in them; Or in case of some dangerous sickness, cross, disaster, bodily weakness, or the like. Oh think of this, you young men especially, on whom God calls for repentance, young and healthy men especially. and to remember your creator in the time of your youth, or (as the word implieth) of your elections, when you may yet choose the good (yet not by any power of will of your own) and refuse the evil, that is, before the time of age, sickness and death come; when through infirmity of body, debility or want of occasions and opportunities you cannot sin (at least in act, & for many kinds of sin) though you would, as now you will not when otherwise you may, and when God chief expects it from you. Never then tell me that your sorrow (if there be any so much as in seeming in you) can be sound at such time as God's hand shall be upon you: 2 By their forced sorrowing in adversity. For I know, secondly, That hypocrites, yea very profane wretches, when by affliction, sickness, dangers (by sea or by land) God's hand lieth heavy upon them, they can then humble themselves and seem sorry, as King Ahab did, and the incredulous and disobedient Israelites, who when God slew them, they sought him, they returned, and inquired early after God— Nevertheless they did flatter him with their mouth,— for their heart was not right with him; Psal. 78.34, ● 36, 37. and so they lying and dissembling, or at least deceiving themselves in heart, return, but not to the most High: they in grief and sorrow seek the removal of God's strokes, but they grieve not that they have provoked God to strike them: being as ready (when Gods hand is removed from them, and when without apparent danger they think they may) to sin against God even with delight, as ever before. But thus either to forsake sin, when sin (for the acts thereof) forsakes them first, or to sorrow for sin only when God's hand is upon them, or in regard of the shame or punishment of it in this life, or in hell, is a sign of unsoundness: and if thy sorrow, whosoever thou art, be no other than this, thou hast cause to sorrow and repent of thy sorrow and repentance, and exceedingly to question the sincerity of it, and God's acceptance; if thou canst not as hearty, at least truly and sincerely mourn for thy sin in thy health as in sickness, in thy youth as well as old age, in thy prosperity as well as adversity. SECT. 3. True sorrow is for all sin, in ourselves and others. True sorrow is for all sin; 2 IF thy sorrow be occasioned and wrought in thee for sin, as it is sin, and as it is a disobedience and dishonour to God, than it will be against sin, not only at all times, In ourselves, and in others. but against all sin, both in thyself, yea and in others also. 1 In thyself: Thou wilt both hate every false way, and desire to be rid of all sin, as well as to have all pardoned, 1 In ourselves, 2 Tim. 2.19. yea also mourn for all, as well as any one, as knowing any one sin persisted in with delight, will amount to as much in God's account, as if thou wert guilty of all, Jam. 2.10. And though thy sorrow be not so great for some one sin as for some other (all sins being not alike heinous;) yet it will be true and sincere against all, because all sins, There being the same nature of all sin, though not all alike, are against God and his will revealed, against his holiness, sovereignty, crown and dignity, will and glory. This quatenus or as, all and each being against God. (when we say we must mourn for sin as sin) being a reduplicative, implieth a universality; because there is the same nature in all sin, every sin being against God's holiness, will, sovereignty and glory: so that he that is sorry for any one sin in that regard, Quicquid propter Deum fit, aequaliter fit. will be sorrowful for every sin: and he that is not sorry for all sin, upon the same ground and respect is truly sorry for no sin at all. True sorrow is, 1 For smaller sins, as well as great. 2 Et contrà. Try then thy sorrow hence. Is it 1 For lesser sins as well as greater? David's heart smote him for that which (as I take it) was in itself no sin, even for cutting off the lap of Saul's garment, 1 Sam. 24.5. 2 For greater sins as well as lesser? seeing hypocrites often strain at a gnat, and swallow a camel. 3 For such sins as the world taketh no notice of. 3 Is thy sorrow as well for such sins as the world takes no notice of; to wit, for spiritual pride, inward lustings, and pleasing thyself with contemplative vanities, arguing sensuality of heart, covetousness, ambition, revenge, etc. as for more open and shameful sins? Thus it should be: God is dishonoured and disobeyed by these, and they are against his holiness as well as more open sins. 4 For natural corruption. 4 Art thou humbled at the uncleanness of thy nature, the depravation of thy soul, yea deprivation of God's image according to which thou at first waste made? Is it a burden and grief to thee to find so much untowardness in thee, and averseness from whatsoever is good, holy or true; and such a pronity and readiness to embrace error, admit of sin, and to do evil? This was part-cause of David's sorrow, when bewailing his actual transgressions, he traced them home to the root and original, confessing and bewailing, saying, Behold I was shapen in iniquity, and in sin did my mother (warm, as it is in the Original, 5 For bosom sins. or) conceive me, Psal. 51.5. 5 Is thy sorrow as much for thy beloved, bosom and darling sins, such as have brought thee in unlawful gain, delight and pleasure, and have procured thee favour, respect, yea advancement (it may be) with and from evil men, as for other sins not so much feeding thy corruption? By this I believe many men's sorrow will be found too light, whilst their hearts are not so much pricked and wounded for these their sins, as that the Word and Ministers of God will not suffer them without galling their conscience, and with quietness and (false) peace to enjoy them still. 6 For sins of the first Table aswel as the second. 6 Is thy sorrow for thy sins against the first Table, or four first Commandments of the Law, as well as for sins against the second Table, respecting more immediately thy neighbour? and against the second as well as first? 1. It may be it would be thy grief if thou hadst offended, dishonoured and disrespected thy father or thy mother, thy Magistrate and thy Prince: but canst thou as truly mourn for the dishonour done to God? If thy father on earth show his displeasure, and spit in thy face, Numb. 12.14. it may be thou wouldst be ashamed seven days: but art thou so when thou provokest God to anger? I know, if any of you should kill a man, though vupurposedly, it would trouble your conscience somewhat, and be grief unto you: but I doubt whether when you do that which God accounts an offence equal to murder, as when the Jew killed an ox in sacrifice to God, trusting in the work done, and living without faith, repentance, and reformation of life: or as when the Christian comes unreverently and in his sins to the Lords table, and eats and drinks unworthily, you are any whit troubled in conscience for the same; when of the one God said, he that killeth an ox is as if he slew a man, Isa. 66.3. (and so he that prayeth, heareth, and offers other Christian sacrifices without an heart humble and contrite, penitent and believing, is the like;) and of the other S. Paul, Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, as if he had been the Judas, or the , or one of the Jews who crucified him. Thou again mayst perhaps be ashamed of adultery, to do thy penance for it, as in Popery, etc. but yet please thyself, in thy spiritual adultery against God, going a whoring from under him by thine idolatries and superstitions, and show no shame, sorrow or grief for it. And so on the other hand, and for sins against the second Table as well as against the first. Thou mayst be troubled some way in conscience if thou shouldst worship an Idol, frame ceremonies and superstitions of men's devising, break out into blasphemy, taking God's name in vain, or into open profanation of the Sabbath; but yet makest no conscience, and art not troubled for dishonouring thy parents and superiors, speaking evil of lawful authority, or otherwise offending against thy neighbour's life, wife, or chastity, goods or good name, either by sins of commission, or of omission towards them. Jam. 1.27. This is no true Religion, nor is the other godly sorrow, if thou sorrowest not alike for these. 7 For evil cleaving to our best actions. 7 Canst or dost thou as well sorrow for thy failings and imperfections, or for thy unworthy, and unprepared, and unreverent meddling with holy things, in thy hearing, preaching, praying and communicating at the Lords Table, as for thy omission of such duties, or commission of evils and sins apparently forbidden? There is an evil cleaving oftentimes to our best performances, through distractions, carelessness, irreverence, confidence in the doing of the duty: do these things trouble thy conscience or not? Gross and open sins would perhaps trouble thee; but are these things a trouble and burden to thee? I am sure they should; and we should put away, by hearty sorrow and amendment, the evils even of our best do and sacrifices, Isa. 1.16. Dost thou judge thyself, as thou oughtest, even for want of due preparation to the Sacrament? thou shouldst so do, as well as for open profaneness, seeing there is sin and dishonour done to God in the one as well as in the other. To conclude, Thou must know, that thou truly grievest not for any sin as it is sin, and with respect to God, if thou grievest not for all known sins, and that particularly, if (as one well saith) thy very unprofitableness, idleness, peevishness, unconstancy trouble thee not: yea, I add, if thy hardness of heart, and thy want of grieving as thou shouldst grieve, do not grieve thee. 2 If thy sorrow be right and good for sin as sin, it will also be thy grief to see and know others to sin against God, 2 True sorrow is also for sin in others. and by sin to dishonour him, to disgrace Religion and profession, and to cast away their own souls: This is the property of true mourners, Ezek. 9.4 Thus mourned David, Psalm 119.136. and Lot, 2 Pet. 2.6. So should we mourn for the sins of the Land, For the sins of the Land, Town or place where we live, especially if God's judgements be upon the same or towards it; and that more for the sins provoking God, then for the judgements themselves, as in the aforesaid examples. Sometimes in case of Pestilence, War, Famine, and other great evils and dangers we meet and are called together to fast and pray, to mourn and humble ourselves, and otherwise are much disquieted and vexed: but what is the true cause of our mourning? is it, as it should be, our own sins, or the sins of the Land, place, or Kingdom? Nay alas, these are least thought of, or at least but generally acknowledged, and slightly bewailed: a sign our sorrow is not for sin, or with respect to God, but to ourselves. So, of our families, if they be the sins of our own Families, we cannot approve our own sorrow for our own sins such as it should be, if we do not also mourn for, and bewail the sins thereof; as of our own children, as Job did, Chapt. 1.5. of our parents and forefathers, as Nehemiah did, Nehem. 1.6. and Daniel, Chap. 9.8. and one of another, of those that are nearest us. every family mourning apart, Zech. 12.12. and as the Corinthians were blamed for not mourning for the sin of Incest committed by one of them. As we are to show a general dislike of sin in all, even in those that in other respects are near and dear unto us, as King Asa, who allowed not his mother in her Idolatry, 1 King. 15.12. so should we both show our care and endeavour to reclaim others from their sins; but however, mourn to God for them, if we can do no more. Such as regard not how much wickedness; ignorance, profaneness, Popery, superstition and like sins be in the Town, place or Parish where they live, or in their own families, assuredly were never yet truly humbled for any sins of their own: which would be considered as of all, so especially of Christian Parents, Magistrates, Ministers, Pastors and Teachers: A reproof of public persons, and others, who are not moved with the sins of their charge. if their own sins did ever truly trouble them with respect to God, they would also be troubled to see others under them to offend, they would both mourn and cry to God, and endeavour to their power a reformation, as David did in his house and Kingdom, Psalm 101. What may such then think of their sorrow and demure looks, when they join in confession of sins with others, whether in the Church, or family, or perhaps closet; who in stead of mourning, laugh, sport, but specially such as sport themselves in the sins of others. and make themselves merry with other men's sins; yea, provoke them thereunto by urging healths upon them, or forcing them to drink too much, by delighting to hear others break profane jests on the Scripture, or on God's people, bringing on the stage, or otherwise, their actions, prayers, manner of thanksgiving, gestures, and all to make themselves sport therewith? Yet such wretches and varlets must be thought to mourn for their sins too at other times. SECT. 4. True sorrow is occasioned by some hope and glimpse of mercy. 2 True sorrow is procured by some sight of mercy. 2 AS true Evangelicall sorrow is grounded on a sight and sense of sin as sin; so also on some glimpse at least of mercy and goodness in God, which makes them mourn kindly and truly for their sin as sin. They by apprehending God's anger may be broken and taken down of their stoutness; but till they some way apprehend goodness and mercy in God, they will never melt kindly into true Evangelicall sorrow, which is a sorrow for offending so good and gracious a God, willing and ready to show mercy even to such as now are convinced of their just desert of wrath and displeasure from him. We never sorrow kindly, till some sense of mercy melt us. Hence it comes, that in their deepest humiliation they wholly faint not, being inwardly supported by a secret trust in God, and of his gracious acceptation, they belonging to that remnant concerning whom God hath promised, saying, I will leave— an afflicted and poor people, and they shall trust in the Name of the Lord, Zeph. 3.12. In the midst of the disquietness of their hearts they are inwardly encouraged to hope in the Lord, as Psalm 42.5, 11. and 43, 5. So that it will concern every penitent to consider what well-grounded affiance and hope he hath of God's goodness and readiness to pardon him upon repentance; seeing if his sorrow be not wrought, occasioned, or at least furthered by some sense of God's goodness, it cannot be so humble, so willing, so genuine as true Evangelicall sorrow should be. But no more of this, having so lately said somewhat to like effect when I spoke of Hope. CHAP. XIX. SECT. 1. Other Trials of sufficient Humiliation, from the Concomitants and effects thereof: and first it is generally showed what is sufficient Humiliation. Other Trials from the Concomitants and consequents of our sorrow. NOw we proceed to try our sorrow from the Concomitants (such as are collateral as I may say unto it) and by the consequents and effects thereof. We will not be curious in distinguishing of these. Only first in the general, let us consider (partly from what is last said, partly from that which must be said) if we would truly judge of ourselves whether we have been humbled enough in the sight of sin and of judgement, 1. Generally, when is a man humbled enough? so that we neither lay hold on comfort too soon, by presumption before we be sufficiently humbled; nor reject comfort by despair when we are otherwise well prepared for mercy and the grace of the Gospel; let us know that the measure of our humiliation and sorrow (be it more or less) is not so much to be attended, as the truth of it, yea the concomitants, consequents and effects of it. Answ. When he can see and hate sin, and be wearied out of himself, So that we are to see and consider whether that measure which we have doth lead us: insomuch that if so be we be brought to see our sin and danger thereby, and in that regard to hate sin, to apprehend the treachery of it, to find and feel the burden of it, so as to be wearied out of ourselves, to see a necessity of help, and of a Saviour from without, seeking his help from Christ, and being in the Gospel directed to Christ Jesus, do accordingly flee and run unto him as to our only city of refuge for succour and safety, for help and healing, with purpose and promise not willingly to offend him any more, it is enough for the present; and so doing, as thou canst not despair (unless only of thyself and own power and worthiness, which thou shouldest do) so thou oughtest to be comforted in God though thy sorrow equal not that measure of sorrow thou hast seen or heard to have been in some other. This than thou must strive for in thy sorrow for sin, namely, to find Christ, and not to take up or to be satisfied without him: as his only refuge, at least seek him thou must, and that not without some hope to find him: Sin must be the sourest and heaviest of all things to thee, and thou must flee from it, as the pursued chicken to the wings of the hen, as the pigeon to her window, as the coney to the hole in the rock: such in some measure must Christ be to thee. and shelter, Yea, when thus thou art pricked in heart and stung in thy conscience with thy sin, thou must look to him whom by sin thou hast pierced, and mourn, even to him, as of old they in the type, in their bodily stingings were to look to the brazen Serpent, and brazen Serpent, expecting healing from under his wings, accounting of him as thine only surety and Saviour, setting him between thee and God's wrath. If thus then in thy sorrow for sin, thou canst prise Christ above all, prising him above all, as seeing an absolute necessity of him, and not rest in any thing without him, neither in the measure of thy sorrow, (though it were more than it is,) nor in any means used by thee, thy prayers, hearing or Sacraments, but only in Christ had and enjoyed in these, and withal hatest sin, and not resting in any thing else. and with the beat child promisest and intendest amendment, and to reform what is amiss, though it be to the cutting off the right hand or foot, or plucking out the right eye of offence, thou mayest be comforted and rest assured thy sorrow is sound and good, and such as God accepts of. More, for the present, thou needest not (to stay and assure thee) and less will be too little. SECT. 2. The truth of sorrow showed from two Properties, seven Effects, and six Concomitants of it. 2. Particular. Trials of the truth of our sorrow. 1. By two properties of godly sorrow. It is 1. Voluntary. BUt now more particularly, not to speak of the properties of godly sorrow (which some observe) as that it, where it is, is, 1. Voluntary, whereby men are not so much humbled, (so was Pharaoh) as humble and humbling themselves as did Josiah, 2 Chron. 34.27. working their hearts thereunto, and grieving that they cannot more grieve, yea turning their laughter into weeping, making their fond and foolish mirth the matter of their sorrow: Of which enough already, when I shown that it must be as well in prosperity, as extorted by adversity and fears. 2 Durable. 2. Durable and a thorough humiliation, not for a fit, when they, as some fitly compare it, are only sermon-sick, and therein like to such as are sea-sick, who are presently well, when they come to land or into calm water; so when they turn their backs on the Church and preacher, and come into merry company, and among their old companions; whereas true sorrow which is according to God, Psal. 51.3. is more constant and durable, as was david's, My sin is ever before me, and so it differs from unsound sorrow and such as is from natural causes, as hath been partly said already: and this thorough humiliation is the thing now to be tried. 2 By seven effects of it. Neither will I speak or largely discourse of those seven Effects of godly sorrow, whereby was wrought repentance to salvation, not to be repent of, which the Apostle noteth in the Corinthians, and which his former Epistle had wrought in them: For behold, saith he, 2 Cor. 7.9, 10, 11. this self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea what revenge? Dyke of Repentance. Chap. 14, 15. I will rather refer the Reader to that worthy Treatise of Repentance, where they are sufficiently handled, and which is in many hands and easily procured. Only as occasion shall serve, I shall touch upon some of them. 3. By divers concomitants and consequents of it. Only now I shall mention such concomitants, consequents, and effects, as I find elsewhere in Scripture to be coupled and joined to such sorrow as God will accept of as sound and sufficient, and which he both requires of all, and hath accepted of in true penitents, reserving such last as my Text will afford or occasion us to take notice of more specially. 1. Acceptation of punishment. 1. I find, Acceptation of the punishment joined to such humiliation as God looks for, so that when we accept willingly of the one, God will accept graciously of the other: If they shall confess their iniquity, Levit. 26.40, 41. etc. and that I have walked contrary unto them, and have brought them into the land of their enemies, if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity, then will I remember my Covenant, etc. This requires an humble (not extorted only, by an humble patience, or yet simply a willing) patience and submission unto God's will, and a willing and humble bearing of the indignation of God because we have sinned against him. And it is the truer note of sound repentance, Micah 7.9. with respect to sin. because it brings some evidence with it, that sin more than punishment doth trouble that soul, and that we grieve and are pricked and broken in heart, chiefly because we have grieved and pierced so good a God by our sins, according to that in Ezekiel. And they that escape of you, Ezek. 6.9. shall remember me among the nations, whither they shall be carried captives, because I am broken with their whorish heart which hath departed from me— And they shall loathe themselves for the evils which they have committed in all their abominations. such as was in the good Thief, Such a convert was he whose words on the cross with Christ, in reproof of his fellow (who in his suffering only sought deliverance, saying to Christ, Save thyself and us) were these: Dost thou not fear God, Luke 23.39, 40, 41. seeing thou art in the same condemnation? And we indeed justly, for we receive the due reward of our deeds.— But of this before when we spoke of the procuring cause of godly sorrow. 2 Weeping and other outward expressions 2 Chron. 34.27. 2. With true sorrow and tenderness of heart and humiliation of soul before God, I find that in good Josiah there went weeping and rending of clothes, which were outward expressions of true, inward, and hearty sorrow; which accordingly God graciously accepted: Because thine heart was tender— and thou didst humble thyself before me, and didst rend thy clothes and weep before me, I have even heard thee also, saith the Lord. Whence we will conclude, that though all cannot in their sorrow shed tears, and that shedding of tears in some, as in Esau, is deceitful, as also rending of clothes (a custom out of use with us now) yet true sorrow of heart cannot be without some outward expressions of it, Nehe. 2.2. Matth. 26.75. Luke 18.13. as sadness of countenance, so it was in Nehemiah; tears, as in Peter; smiting on the breast, as in the Publican and such like: so that though Hypocrites may counterfeit all these, (whose hypocrisy by other notes hath been and shall be discovered) yet for such as give themselves either excessively to mirth, laughter and carnal delights, or constantly, So that a sensual life cannot consist with godly sorrow. Luke 16.19. without the exercise of godly fasting and humiliation, as Dives did, who was clothed in purple and fine linen, and fared sumptuously every day; they are far from true sorrow for sin, whatsoever they may pretend; It's but like the sorrow of some drunkards who never weep but when they are drunk; their hearts are not so much at any time seemingly burdened with sin, as when they are overburthened and oppressed with surfeiting and drunkenness; As in such as seek to put away sorrow by carnal mirth. but then is the heart farthest off from true and godly sorrow: yea, they feeling some qualms of grief through conscience of sin to seize upon them, have no readier way to be shut and rid of them, then eagerly to pursue their pleasures that so they may forget their sorrow, and stop the mouth of their pursuing Conscience, as some when they are arrested get the Sergeant into a Tavern, and make him drunk, that so they may escape him. So it was with those whom God colled to weeping and to mourning, etc. and behold joy and gladness, slaying oxen, etc. Isai. 22.12, 13. and Amos 6.1, 2. etc. Such excess in pleasure shows how little such are humbled, and if ever they tasted of sorrow, Which voluptuous ones should think on, how soon and altogether they have forgot it. Think and make use of this ye voluptuous ones, that are all for pleasure and sports in which ye spend all your precious time. Know there are times to mourn as well as to rejoice, which if you did take and truly observe, you could not give yourselves so hearty, and so much to vain and carnal delights, and not waste, but take time for repentance and godly sorrow. and pastimes, whereby you passed indeed the time of true repentance, which for ought you know or deserve, will never return again, seeing you make so light account of it; and grow so weary of it, as by sports and vanities to drive the time away, as if it ran not fast enough, without our driving wasting, and passing of it in and by empty delights, Godly sorrow would moderate earthly joys. whereas true and hearty sorrow for sin, would be as sour herbs to us in our feast, and be a restraint to us and a bridle in the use even of lawful comforts and pleasures of this life; and would teach moderation in them all, (in our eating, drinking, in mirth, music, apparel, marriage, buying, selling, and using the good things of this life) and so to rejoice in them, as if we rejoiced not: 1 Cor. 7.30, 31 As David made his bed, which is the place of ease and rest, to swim with his tears, as some godly men have made their Tables, whilst their tears have fallen upon their trenchers. Tell not me then of your sorrow or trouble of conscience of sin in private, when you so let lose your hearts, and pour out your souls to pleasures, and excessive constant mirth in public and in company. True sorrow of heart will show and approve itself by sad and grave looks, thoughts, and behaviour. 3 Desire after God, 3. We read how David complained as of a sore bodily disease, so of restlessness and disquietness of his heart, and groaning under the heavy burden of his sin, being feeble and sore broken: Psalm. 38.3, 4- 8, 9,10. but withal we have him full of desires after God: Lord all my desire is before thee— My heart panteth, and elsewhere, As the Hart panteth after the water-brooks, so panteth my soul after thee O God: & Psal. 42.1, 2. My soul thirsteth for God, etc. As in hunger and thirst, there is in the mouth of the stomach, grief, pain, and pinching, together with desire and sucking; so also in the soul. As then the thirsty body impatient of pain, and thirst after refreshing. longs, desires, and seeks after what may give it ease, refresh, fill, and satisfy it: so is it with the soul; where it is truly sensible of sin and scorched with the fire of God's displeasure, weary and burdened with the sense and load of sin; It will also long after the waters of life, as much or at least in some proportion, Judg. 15.18. to that of Samson, who was like after his great victory, to have died of thirst: Even as the woman of Samaria being pinched in conscience by Christ for her Adultety, which desire is strong. and withal hearing of a fullness in Christ, begged of him saying, Give me this water, etc. Now as bodily thirst is impatient of delays, and the desire to be satisfied and refreshed is strong, and in such case so much is drink or water valued, as nothing on earth besides will give content; As I read of one that gave his Kingdom for a little water in his extreme thirst, and the Scripture tells us of Esau, who in his hunger sold his birthright to his brother for a mess of pottage; otherwise the hungry and thirsty soul fainteth: So the spiritual thirst of the soul is such as it makes the soul (pinched with it) prize Christ above all, (who is only able to satisfy the desires of it,) to undervalue and pass by Kingdoms, Crowns, Sceptres, and all riches, honour, and favour of men, and to cry out as Rachel for children, Give me Christ, or else I die: and as the Church, Stay me with flagons, comfort me with apples, for I am sick of love, Cant. 2▪ 5. Application. Many men's sorrow proved unsound from their faint and lazy desires after the waters of life. Now do thou try thyself and thy sorrow hereby, if thou hast indeed been hunted and pursued with the guilt and cry of thy sins, thou wilt pant, gasp and breath after Christ, thou wilt prise him above all, and earnestly desire to be refreshed with the waters of his spirit and consolation. But thy desires after Christ are either none at all, or so faint, cold, and lazy, that it is an assured proof thou wast never yet truly and effectually pinched in thy conscience, emptied of thyself, humbled under sense of wrath; which if thou wert, nothing but Christ his blood could satiate and satisfy thy soul. But thy desires are still so strong, (seconded by hot pursuits and endeavours) after earthly things, if not after sensual and sinful vanities, and so cold and faint after Christ, that it is a certain sign that thy soul hath never been so much humbled in thee, as to be made weary of thy sin, and to faint under the burden of it: thou mayest perhaps now and then in a fit put up a cold and formal prayer, and express a few faint wishes and heartless sighs for Christ: but if ever thou wert so wounded and wearied as true converts are, thy desires would be stronger and more effectual. 4. Coming to God. 4. Yea, there would also be a coming unto God and Christ, if the soul were truly humbled and burdened with sin, as we find these coupled together in those of Asher, Manasseh, and Zebulun who humbled themselves and came to jerusalem, 2 Chron. 30.6.7, 11. to keep the Passeover, and to testify their repentance and turning again to God; for thus Christ will have such do, as truly groan under their sins, Come unto me all ye that labour, and are heavy laden, and I will give you rest, Mat. 11.28. and elsewhere, Ho, every one that thirsteth, come ye to the waters, Isai. 55.1, 2. etc. incline your ear and come to me— And let him that is athirst come. If this be so then, Rev. 22.17. Unsound sorrow sends men from Christ. it is a sign few are humbled as they should be; few are laden or labour under the burden of their sin and God's wrath; few are athirst; there is so little coming to Christ, so little seeking to the means of grace, or frequenting God's Temple, and repairing to the Minister in distress of conscience for satisfaction and ease. Nay alas, we see rather some go sorrowful from the word, which reproves and discovers their sin and hypocrisy, as that young Ruler did from Christ: but come not sorrowful to Christ or his Ministers seeking ease to their burdened conscience: yea, many men's sorrow is such as drives them from God and Christ, as Judas and Cain, in their pangs of conscience: Judas came not to Christ for mercy, though he were at hand, yea a Saviour at hand; but to the high Priest, and at length hastened to the Devil: Cain flees from the presence of God to build him a City for his safety. Others in distress and anguish of conscience do not betake themselves to prayer, or to God, his Ordinances and Ministers; but with Saul, to music, to the Witch of Endor, to the Devil: Of which more hereafter. 5. With coming to God and to the throne of grace, 5 Prayer. there is prayer and deprecation for pardon, where the soul is truly humbled, as in Manasseh, and in the humbled Publican, Lord be merciful to me a sinner. Luke 18.13. Here is a sinner, that is one laden and touched in heart for his sin; and here is his prayer for pardon and mercy. But this follows upon the former, and belongs partly to somewhat following: Yet it convinceth many, who never seek ease by hearty prayer for mercy from God, unless it be for removal only of their justly deserved punishment. 6 Reformation of life, and a holy walking with God. 6. True humiliation is accompanied with reformation of life, and with a holy walking with God: only such humiliation is acceptable to God which is so followed. Therefore the Lord showing how we may come and bow ourselves acceptably before him, and what is good, this is the chief, That we walk humbly, or humble ourselves to walk with God, Micah 6.2,- 8. such a soul as hath been truly pricked, hath been taught its lesson for meddling again with sin, as hath been said. And godly sorrow changeth the heart, works in it an hatred of sin, a love of righteousness; in a word, Repentance, 2 Cor. 7.10. that is a change and alteration both of heart and life; whilst the unfeigned tears of true sorrow do not only (like the waters of the red sea) drown the whole army of our sins; but (like the dew and rain from heaven) water (and refresh) our earthy hearts; yea, make the soul to bring forth and bud, Isa. 55.10. and to be fruitful in all righteousness, and in the fruits thereof. Without returning again to sins formerly repent. Such a soul returns not (at least habitually) unto wickedness, as we have shown Ahab, Pharaoh, Felix and Judas did; and as is the guise of hypocrites, who after some seeming sorrow and forced tears, return with the swine to the same or worse sins again. But do thou examine thy heart, and consider well with thyself whether thy humiliation have effectually taught thee to walk both humbly and constantly in a course of humiliation, yea, and reformation with thy God. An unreformed life is inconsistent with an humbled heart. SECT. 3. Other Concomitants gathered from the Text: as, 1. Confession of sin. Other effects and concomitants of godly sorrow, gathered more specially from the text itself. TO proceed: As the afore-named particulars have been afforded us from other Texts of Scripture which more expressly couple them with humiliation, sorrow of heart, and feeling the load and burden of sin; so though we will exclude none of them from having been in these converts, yet we will fetch some signs, Effects and Concomitants of true Contrition more specially from the Text itself. Some, besides Hope (of which I have spoken formerly) gather hence these two Effects of true Contrition. 1. Confession. 2. Detestation of sin. 1 Confession of sin, even to man. 1. Here is implied if not expressed, an open and free Confession of their sin of murder and of crucifying their Saviour, wherewith v. 36. they were charged: they deny not their guiltiness nor are ashamed to lay open their disease to their spiritual Physicians: they in effect confess themselves guilty, and only seek direction what to do to be saved from deserved wrath, saying, Men and Brethren, What shall we do? And to say truth, where the soul feels the burden and load of sin, it will seek ease, by disburthening itself by free and willing confession of the same, as to God especially, so also to man, to men of God especially, to able and merciful men, and Ministers. who are not only able to speak a word in season for comfort and direction; but tenderhearted, pitiful and merciful (who will sympathise with it) yea, are faithful both for their unpartial dealing with the wounded spirit, not healing it with fair words and flatteries; and also for secrecy, No ease without this in some cases. (so far as it is fit). It is with the soul in this case, as with the stomach: if it be overcharged with surfeiting, and thereupon sick and pained, it seeks and gets ease by vomiting: so in like proportion the soul having surfeited on sin, and now sensible of the load of its sin, will seek ease by confessing thereof both to God, and in some cases to man too, where either his sin hath been open and scandalous; or personal to the hurt and wrong of any; or where he finds not comfort and sense of pardon from God: for by making it known to some faithful Minister or experienced Christian, he may hope for some help by their prayers and wise directions. Have you, who pretend sorrow for sin, thus done? or have ye not rather, Application. and do you not stand out against the reproofs of God's word and Ministers, to such as will not be convinced, denying, justifying, or at least extenuating and lessening your sins: I tell you, a heart truly contrite and broken will soon be convinced. None will sooner take shame to themselves by a free and ingenuous confession of sin, or take shame to themselves. than such as are most sensible of their dishonours done to God's great name thereby. If by taking shame to themselves they can any whit redeem God's honour, they will readily do it. And therefore I ask again, In case you have made some confession of your sin, as even a Pharaoh and a Judas may do; have ye therein aimed at God's honour, and do you therefore by confession take shame to yourselves, that you may give to God the honour of his Omnisciency, Justice, Holiness, as is fit? Many (as condemned persons) rather than they will shame themselves by a true confession of the sins for which they justly suffer, or thereby honour God's justice, which hath found them out, or yet the justice of the Law by which they stand condemned, as yet the good thief did on the cross) will with that other graceless thief, choose rather presently to go to hell with the guilt and load of their sins upon them. Such are the Pseudomartyrs of the Romish Synagogue, and thousands more, wherein they come short of Judas who confessed his treason against the innocent Lamb of God. Or if with Judas some do confess their sin, or if they confess sin, do it either merely out of terror not hatred, is it not merely out of horror of conscience, and a while to stop the mouth of it? do they not return with Judas and Pharaoh to the same or like sins again till at length they utterly perish? herein like the dog which casts up his meat not because he loathes it, Simile. but because his stomach is burdened and troubled with it, and therefore after a little ease, he returns to lick up his vomit again. Or if not so wholly, yet do not many (when they are called, urged and pressed to confess their faults, or hypocritically and cunningly or that conscience on their sickbed or otherwise drives them to their Minister) I say do not many go cunningly to work to deceive others, but indeed themselves worst of all, confessing some known or smaller sins, whilst confessing sins known sufficiently already, and which they cannot deny, or it may be some such infirmities as may stand with grace, as distractions in good duties, some hardness of heart, some hastiness, but concealing their bosom and greater faults, angry and peevish disposition of nature, and the like, yet wittingly hid under their tongues, and in the secret cabinet of their heart, their beloved darling and bosom sin, be it some base and noisome lust, pride, ambition, covetousness, revenge, or some such like secret sin, by which means sin still sticks at the bottom, the coat comes not away, Satan who hath filled their hearts, keeps his hold and is uncast out, though the room seem somewhat swept; or at least returns to his old lodging in the heart with seven worse spirits than himself. which these converts did not. It was not so here with these converts in my Text, who though deeply charged by Peter, and that with sins of as foul a nature as any could be, even murder, parricide, unbelief, ingratitude, ignorance, disobedience, impenitency, (all which and more being included in the sin of crucifying Christ, vers. 36.) yet neither denied the same, nor went about to lay the blame on their rulers who persuaded them to it, but in effect acknowledge all to be true they were charged withal, and accordingly seek direction what to do, to get comfort to their guilty and wounded consciences. SECT. 4. 2. Detestation of Sin, an Effect of true Sorrow for Sin. 2 Detestation of sin accompanieth true sorrow for it. NOw secondly with confession went an inward dislike, hatred and detestation of their sin, and both these the fruits and effects of their contrition: They finding the weight and burden of their sin, hate and abominate the same, their heart is turned from it for ever, and they cast it from them as a filthy and polluted thing, they with Ephraim will have no more to do with it. Hos. 14.9. as in these here, They now loathe it, and themselves for it; and accordingly to show their dislike of it, and of all the occasions of it, they forsake the society of the obstinate jews, who as yet were not pricked in heart, and of the Priests, Scribes and Pharisees, and join themselves to the despised and persecuted church of God. and in other converts. And thus it is with other converts; they now loathe what formerly they liked, and hate what once they loved: yea, thus it should be with us, if we would approve our sorrow for sin to be sound. Is thy sorrow then for sin followed with hatred and loathing of it? and of thyself for it? Application. To such as may seem angry with sin, but hate it not, It may be thou art only a little angry with it, but fallest in with it presently again; such indeed is the nature of anger; but true hatred which is bend against an enemy, aims at his utter destruction and death, so true hatred of sin seeks the death or mortification of it, at lest cannot endure the sight of it, but through an inward loathing of it, Arist. Rhet. lib. 2. and seek not the death of it, wisheth it, (and whatsoever might represent it to the soul as lovely) quite out of sight: as the Prophet brings in the repenting Church, throwing away Idolatrous ornaments, as one throwing away a menstruous clout, Isai. 30.12. saying to it, get thee hence Sin would be looked upon as an enemy to God's glory and to our souls; as of an enemy. now the more true love we bear to God and to ourselves, the greater hatred we will bear against sin. And as it seeks our lives (for the soul that sinneth shall die, death is the wages thereof) so should we seek the death and mortification of that which otherwise will be our death; as if we met with any venomous, poisonful, Simile. or hurtful creature, such especially as hath formerly end angered us, or stung us, we cease not, so far as is in our power, till we see it dead: Now sin is as dangerous an enemy to the soul, as any such creature or enemy can be to our bodies. I now only ask, Neither are well affected to the means of mortifying it, if thy behaviour be such towards those sins of thine which thou sayest, have b●en thy sorrow; seekest thou and usest thou the means by which sin may be truly mortified in thee? doth thine heart rise against the occasions and first approaches of sin, and art thou afraid of hurt by it, when it first gins to arise in thine heart, as not nipping it in the head when it first riseth. then seeking to dash it in the shell? as a man would be loath to give a known and malicious enemy the least welcome or entertainment in his house or otherwise near him; how likest thou it when God's Word and thy Minister seeks to make thy sin hateful and loathsome to thee? when he lays about him, neither liking that Word of God which would by sharp reproofs kill it in them. and not only discovers and layeth open the vileness thereof, but by sharp reproofs and threaten, seeks to hit, wound, and kill it in thee? canst thou bless God for it, etc. desire or at least approve well of such teaching and teachers? Thus thou shouldest do even in true love to thine own soul, if thou truly batest, or yet hast truly mourned for thy sin; whereas we should bitterly hate it. as each thing seeks its own preservation, so shouldest thou hate sin as well as sorrow for it, accounting it the greatest evil of all evil, as separating between thy soul and God. and our hearts fret at it. Thus shouldest thou not only weep for thy sin, but with Peter weep bitterly, as having the bitter gall of godly indignation, hatred and detestation, mingled with thy brinish and salted tears; thy heart will not only be pricked, Cant. 5.4. Frementibus visceribus. Jun. but will fret within thee, yet not against the Word or Minister, but against thy sin and self. Thus for these two observed by others, Confession and Detestation of sin. SECT. 5. 3. True Contrition fills the head with care, and causeth consultation about the means of Cure. Three more signs of one truly pricked in heart, gathered from the Text. BUt I shall now, till in due time I come to handle the following words, observe from them, and gather three principal signs and effects of one savingly wounded for sin, which here, because we are of purpose speaking of Trials, I must name in this place. That they here, being pricked turn themselves to Peter and to the rest of the Apostles, and ask saying, What shall we do! I gather three effects, and so far notes and Signs of one truly contrite and savingly humbled. 1. Care and Consultation. 2. self-denial. 3. Ready Obedience. 1. True contrition and sorrow for sin, fills a man's head with care and consultation, concerning the means of ease, pardon, and salvation. 2. It sends a man out of himself, and teacheth him self-denial. 3. It makes a man ready to obey God in all things. These will be so many observations when we come to those last words of the Text: now I will consider them as signs only. 1. True Contrition of heart fills the head with care about the means of cure. 1. Such as are savingly pricked, pinched, wounded for their sins, sit not still, but with the Lepers at the gate of Samaria, consult, resolve, and show themselves careful to seek after, and to use means for help, ease, and comfort to their consciences. They cannot be secure as formerly they have been, as apprehending and seeing a necessity of a remedy and of mercy, without which they see (for any help of their own) they must certainly perish. And makes them consult 1 with themselves as the Lepers. 2 Kings 7. v. 3.4. Such care as this is made a fruit of godly sorrow, 2 Cor. 7.11. And it makes them as far as they are able, consult with themselves, as the aforesaid Lepers, saying, Why sit we here until we die? If we say we will enter into the City, than the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall into the host of the Syrians: If they save us alive we shall live, and if they kill us, we shall but die. So also the Prodigal (signifying every wand'ring sinner) being pinched with hunger, The Prodigal Luke 15.17, 18. came to himself, consulted with himself, and resolved both what to do, and say to that his loving father whom he had lewdly forsaken, and so returned and found mercy. The like care, wisdom, and consultation, (I will not say justice) was in the unjust, but wise steward in his straits, saying, What shall I do? and wise steward, Luke 16.3, 4, etc. — At length— I am resolved what to do, etc. Or, if they cannot well advise themselves what to do, they who so are wounded in conscience will seek advice and help of others; 2 With others, as these here with Peter: So the Jailor. Acts 16.29, 30. as these here of Peter and the rest: The Jailor of Paul and Silas, Sirs, What must I do to be saved? The Israelites of Samuel, when they so lamented after the Lord, 1 Sam. 7.2, 3. and 12.18, 19 Or of Christ himself, as Saul who was Paul, who, trembling and astonished, said, Lord, what wilt thou have me to do? And the Woman of Samaria, So Paul and others. Acts 9.6. Especially the Israelites and jews. Jer. 50.4, 5. Joh. 4.15.20.25. Who knew the Messiah would tell them all things.— Thus it is said of the children of Israel and Judah, They shall come together, going and weeping: they shall go and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten. Thus it is with true converts: but how is it with many who yet so would seem? Application against secure ones, whose care is chief for other things. Rom. 13.14. Their security and careless living plainly shows how far they are from true conversion. Their care is only for the world, saying, What shall we eat, etc. as Matth. 6.31. Or for the satisfying of their lusts, contrary to that of the Apostle, Make not provision for the flesh, to fulfil the lusts thereof: Or for many things with Martha; yea for any thing rather than for that one thing that is most needful; that is the least part of many men's care. Nay, or who soon give over their fears and sorrows. such as either do feel or pretend to feel the sting and wound of conscience, what care show they or consultation about the matter? They are like men who being wakened in the night by some cracks of thunder, Simile. storms of wind, noise and cry of fire or the like, lie down again and sleep securely on their pillows. They think the storm will over, the fire is not near them, and therefore they will trouble themselves no more with it: and so their terrors of conscience and sorrow, if any were, (as was in Felix, who trembled) come to nothing, and themselves too in the end. Whereas, Which they could not do, if in soul they were as truly pincehed, as were the four lepers, or Prodigal and others in body. if they were in soul truly pinched, as the Lepers, the Prodigal and Steward were in body and outward estate; or if they truly trembled in their consciences as Paul and the Jailor did, they could not rest, no more than men in some grievous fits of the stone, gout, colic, toothache; but as they, cry out, Alas! What shall I do? can none help me? send for such a Physician, for such a Surgeon. So, What shall I do to be saved? how shall I get ease to my wounded conscience? can none of you direct me to a wise, able, and godly Minister? whatsoever he shall prescribe I will do. And here, concerning this carefulness about the remedy, know, (which are so many subordinate signs of true compunction under this) That as these Converts in my Text sought not for direction, ease or cure to the Scribes and Pharisees, as did Judas in his anguish, but only to the Apostles of Christ, and to spiritual means of cure and comfort, that they might enjoy pardon, God's favour, and get him appeased to them: So And particularly, True converts 1 Seek only to the true means of help. 1 True Converts and contrite ones, as they are not secure; so they seek only to the true means, to the true and faithful Ministers and servants of Christ, as King Hezekias in his straits to Isaias, King Josiah to Huldah the Prophetess. When the soul is truly pricked, it will never seek comfort of carnal and wicked men, or of such as are guilty of the same or like sins; as I shall show more fully when I speak of the quality of the persons of whom these here sought direction. If otherwise, it's very suspicious men go only to get the mouth of their conscience stopped, but not awakened or sound cured. Learn thou hence, whosoever thou art, to examine thyself of whom thou soughtest counsel and hast got satisfaction to thy conscience. 2 They are cured only by spiritual things, as pardon of sin. 2 Their griefs are only cured by spiritual things as well as means: nothing will content them but mercy and pardon, and the absolution of the Judge. It is not mirth, music, merry company, or any either carnal or worldly thing that can give ease to a conscience truly distressed. It is both a good and wise observation of one (whose notions are published on this Text by some) that" That soul which is cured by any other means save only by Christ, Soul's preparation for Christ p. 155. was never truly wounded for sin: If ease cure him, than horror was his vexation: If honour cure him, than shame was his burden: If riches cure him, than poverty did most of all pinch him: But if the soul were truly wounded for sin, than nothing can cure him, but a Saviour to pardon him, and grace to purge him. No, no: As the Lord wounded him with sight of his sin, so to the Lord he goeth to be healed, as Hos. 6.1, 2. his comfort is only from the word; Gods testimonies are both his delight and his counsellors, or the men of whom he will seek counsel: Psal. 119.23, 24, & 50. 3 Nothing but God and his face can ease them of their sorrow. 3. In a word, such an ones chief sorrow is for the absence of God, his lamenting is after the Lord: it's his grief when God hides his face from him, Psal. 88.14, 15. as chief desire to enjoy him, Psal. 143.7, 8. Psal. 4.6. such with the Church will chief inquire after him whom their soul loveth, Cant. 3.3, 4. and with Mary Magdalen, seeking Christ newly after his Resurrection; to whom, when the question was put to her by the two Angels, yea and by Christ himself, whom she discerned not at first, Woman, why weepest thou? Because (saith she) they have taken away my Lord, and I know not where they have laid him.— Sir, if thou hast born him hence, tell me where thou hast laid him, and I will take him away, John 20.13. and v. 15. So, the chief sorrow of true mourners is the want of Christ crucified: their chief care is how and where to find him. Is thy sorrow such? Go▪ home, or betake thyself to thy closet, Application. and examine and consider well of this thing: who or what hath given thee comfort, (if ever thou hast sorrowed for sin,) or if any thing can give thee ease but Christ, or afford thee comfort if he be absent; and accordingly, rest not in any thing on earth till thou hast found him. SECT. 6. 4. Self-denial accompanieth true Contrition. 2 True contrition of heart teacheth and is accompanied with self-denial, and with humble carriage both towards God and others: 2 TRue Contrition sends a man out of himself, and teacheth him self-denial. These now trust not in themselves: either 1 to their own goodness or worthiness, which now they see to be nothing: Nor 2 to their own wisdom and reason; they no longer commune or consult with flesh or blood, but put away all fleshly shifts and carnal holds: the high Priests, Scribes and Pharisees, who persuaded them to the crucifying of Christ, are no longer of authority and credit with them; the despised Apostles come now to be in credit with them: Nor thirdly, to any strength or power of their own; 〈◊〉 in these here. and therefore in effect with Paul they cry every man, Wretched man that I am, who shall deliver me? Nor fourthly, to their own works and righteousness, which with Paul also they account loss, yea dung, to win Christ, and to be found in him, Phil. 3.7, 8. In a word, they cast away all vain props and confidences, yea the very staff out of their own hands; and though they see no help nor hope in themselves, yet they do not out of stoutness, or through secret pride (as we have showed some have done) despair absolutely of help; but renouncing and denying themselves, they seek to lean only on Christ whom they crucified, desiring to be directed how to enjoy his love, and so with Noah's dove, expect rest only in the Ark. And thus though they are pricked, and weep inwardly, yea, and despair in themselves; yet, as in another case, it is not as they that have no hope, as in Judas, Cain, Esau, who neither had hope in God, nor self-denial in themselves, and who accordingly perished. And as it was with these Converts here, and in others, so is it in some proportion at least with others, who being once truly pricked and convinced in their consciences of their sins, who being in trouble of conscience, though perhaps not so deeply humbled and cast down, yet are willing to deny themselves in their beloved and most gainful ways and courses, as we see in Zacheus, now ready to make restitution and to give half his goods to the poor, who formerly made Extortion his plough and gainfullest trade: and truly humbled, And so it is with others, who now being truly pricked and humbled, can deny themselves in their most beloved sins, in their covetousness, pride, ambition and other sins. And doth not experience tell and show us how humble and selfdenying men are commonly in straits of conscience, and when in sickness, stick upon nothing, either with God, denying themselves in their Riches, dangers, or in apprehension of wrath from God, they come to stick at nothing as formerly they have done? Oh then, how can they deny themselves in their riches, and give or bequeath to the poor? as some have noted was done in the sweeting sickness in England; Oh then, the most covetous and tenacious could cry out of themselves, and say, Good Master Parson take this bag, go and give it to the poor, to such as I have wronged, etc. how also in their stout wills, Will, which formerly would not bow to, or hear of reconciliation, how can they, yea how do they now either seek, or willingly accept of peace and reconciliation? Merits: How in their former opinion and doctrine of merit, which they have stiffly holden formerly? so that if any Papist be truly converted either living or dying, he is first brought to deny himself in his own Works, Merits, Righteousness, Power of Will, as might be showed in some Instances; so in their stout, Or with man. proud and scornful carriage towards others, towards whom they become gentle, etc. Application. With reproof of of such as deny not themselves, But now the contrary practice of many shows how little they are humbled, who stand so much upon their own terms, and are so self-wise, self-willing, self-loving, self-respecting in all things, so impatient in bearing the least injury, true or supposed, so censorious of others, so ambitious and scornful; in their proud censuring of others, disdaining that others should be any ways preferred before them, or to perform any mean office for their inferiors; that whatsoever conceit of repentance and sorrow for sins against God they otherwise have, we cannot say that they are truly, deeply or savingly humbled. in their standing out against God's word, greatness, strokes, True humiliation would make them that with respect to God, they would tremble at his word, Isa. 66.2. and greatness, as did Job, Chap. 39.3, & 4, and 42.5, 6. and humbly submit to his strokes, Levit. 26.41. yea to his righteousness, righteousness: and not go about to establish their own righteousness, Rom. 10.3. and with respect to others, In their impatience of wrongs. Numb. 12. In their speaking evil of others. it would make them patiented in bearing wrongs as worthy of greater evils, as we see in David when in his affliction Shimei so railed on him; and in Moses who in silence passed by the envy and grudging of Aaron and Miriam, till God on his behalf took notice of it: It would also stop their mouths from speaking evil one of another, which is the very next direction which the Apostle James gives after that of humbling themselves in the sight of God, Jam. 4.10, 11. vers. 5.6, 7, 8, 9, 10. whilst he dehorts first from pride, and next from detraction and rash judgement of others, showing thereby that the latter is a proof of the former, that is, detraction of pride, and the not speaking evil one of another, In their envying others their honour. Rom. 12.10. of humbling a man's self in the sight of the Lord. It would make men seek their honour, and so to go one before another, by giving honour one to another, and by serving others in love. self-denial stands not upon terms either with God or man; it teacheth true humility, and is taught by true humiliation of the soul; howsoever they go together, so that where no self-denial is, so far there is no true sorrow of soul for sin, no thorough Humiliation: both which show themselves more by that which followeth. SECT. 7. The contrite heart is an obedient heart. 3 True sorrow makes a man ready to obey God. 3. ANd now accordingly and in special▪ True Contrition teacheth a man to deny himself in his own will, and makes the will pliable to Gods will only, ready, willing, fit, and apt to obey God in all things, when his will is only made known. as in these here and in others, This is that which these converts (being in heart pricked) desire in the first place to be directed in, saying What shall we do? So Paul, Acts 9.6. the Jailor, Acts 16.30. So the Jews of all sorts whose heart John the Baptist touched, Luke 3.9, 10, 11, 12,— 14. So the Prophet Isaiah, once tamed by the vision of the Lord in his glory, and terrified thereby, Isai. 6.8. to God's question, which was, Whom shall I send? Lo, saith he, Here I am, send me. In a word, Isai. 6.8. an humble heart is a tender and pliable heart, and till it be humbled, pricked, broken and contrite, it is not fit for instruction or to receive the impressions of grace, The soft and humbled heart only is the obedient heart, and yields to his will. which it repels and resists; so that God's first work is to wound and humble the heart, to take away the stoniness and hardness of it; and then his precepts, commands, will and instructions take place, so that when the heart is once softened and molten, it, like soft wax, yields to the impressions of his word and grace, and frames, like metal being once made liquid, to the mould, Rom 6.17. and obeys that form of doctrine which is delivered to it, or as the phrase is, into which it, or ye, saith the Apostle, were or are delivered. This is the end why God humbles us and we should humble ourselves, even as is lately said, to walk with our God. And why do men walk in the ways of God? they are first humbled. Therefore is that 2 Chron. 30.8. and 11. First, Be not stiffnecked as your fathers were, but yield yourselves unto the Lord, Micah 6. By humility men walk with God. etc. Then— divers of Asher, etc. humbled themselves, and came to Jerusalem, to renew their Covenant there, and to do the commandment of the King (Hezekiah) and of the Princes, by the word of the Lord. men's disobedience is from want of humbling, Jer. 4.4.10. 2 Chro. 36.12. without which they may be broken, but not melted or made pliable, as the truly contrite are, As contrariwise why walk not men in the ways of the Lord, but because they are not humbled before him? thus of the Idolatrous captived Jews it is said, They are not humbled, (or as it is in the Hebrew) contrite even unto this day, neither have they feared, nor walked in my Law, etc. And of King Zedekiah it is said, He did that which was evil in the sight of the Lord his God, and humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord. He had judgements denounced, and enough said unto him to break his hard heart, but his heart remaining still hard, received no impression from the Word, as an humble and truly contrite heart will do, which yields presently to the Word according to the nature of it, it melts at promises; trembles at threaten, yields obedience to commands, etc. Yea the greatest cause of its sorrow is to find so much hardness of heart in itself, so much corruption in it, whose sorrow is increased when they cannot do as they would. that it cannot do the good it would do, but that it doth that which otherwise it hateth, it was with Paul, who therefore cried out, O wretched man that I am, etc. men's sorrow then for sin may he judged of by their readiness or unreadiness to obey God in all things, and not only in such things as are prescribed as means of their present ease and distress of conscience. True Contrition at the first so fits and disposeth the heart, that ever after it shows itself willing and ready to hear what God will say unto it, and accordingly to do it; but of this and those other two signs last named, Conclusion of the Trials of Contrition. more when in the conclusion of all we shall consider them as duties. And thus much at length for the Trials of godly Sorrow and Contrition, which it will behoove all, not only to know but to make good use of, even God's dearest children, who so often and so much complain of their hard hearts, Isai. 63.17. O Lord why hast thou hardened our hearts from thy fear! And, O that they had such soft and melting hearts that they could weep for sin as they should! but alas they cannot, and yet they are true mourners. How much more than will it concern others to try themselves hereby who are so ready to be deceived in this point, mourning not to God but to themselves, and therefore hypocritically. CHAP. XX. An Use of Comfort to the truly contrite. HAving now spoken to mourners or to such as at least pretend to mourn, and that by way of Caveat more briefly, A third Use more concerning such as mourn. as also more largely by way of Counsel, we must speak a word or two of Comfort to such as upon Trial do find themselves truly and sincerely to have mourned, or now to mourn for their sin. And I wish I knew many such among you, that I might also be as large in this point, as in the last, and in some others which concerned the secure. Dost thou then find that thou are truly touched in conscience for thy sin; thou hast then true cause to rejoice, and never till now: Comfort to such as truly mourn for sin. As there is no sound joy but such as issues out of true sorrow, so true sorrow for sin always sooner or later ends in joy. There is cause of joy even in and for such sorrow; to sin is cause and matter of sorrow & shame; but to sorrow for sin is cause and matter of unspeakable joy, glory and thanksgiving, Such sorrow affords cause of joy, as being wrought by the holy Spirit of God, Zech. 12.10. for none can so in a godly manner mourn, but by the holy Spirit of God; he cannot pour out any tears for sin till God pour upon him and into him the spirit of grace and of supplication; then shall they mourns, and not till then, as it was with these converts on whom inwardly, as well as on the Apostles outwardly on this day of Pentecost the spirit was poured out. The very spirit of bondage, (as God's spirit is called in that it discovers sin and misery and affects the heart therewith) is in that regard, and a gift of God, Rom. 8.15. requiring our Thankfulness. a gift, which we are said to receive, how much more when it proves also a spirit of Adoption? And if a gift, yea a saving gift, what cause of thankfulness have such, seeing God might have left them in a senseless blockishness to perish therein for ever, or otherwise to stick in themselves and so utterly to despair? how ought such to rejoice in this so great a testimony of his goodness and mercy to them? Comfort promised to such. Such as so sorrow, shall not sorrow always: God hath promised them comfort, God himself will dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, Isai. 57.15. and to revive the heart of the contrite ones. Psal. 34.18. The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite: spirit. God is said to be one that comforteth those that are cast down. 2 Cor. 7.6. Be thou then but truly cast down in thine own eyes, and God will comfort and raise thee up; Comfort and ease belongs to none but such; thus to tremble is the way to true quietness. Habbak. 3.16. Thus the Prophet Habbakuk— I trembled in myself, that I might rest in the day of trouble. I may truly say the only remedy, against not only all worldly crosses, but especially against all legal, desperate, hellish, and comfortless fears and sorrows, is true sorrow and repentance for sin, Such sorrow for sin is the remedy of all hellish fears and sorrows. and that thereby we have offended God; which is that medicine which Peter prescribed to those here who were pricked in heart for crucifying Christ: Repent saith he, and show your sorrow, not as you now seem to do with respect only to yourselves out of fear of wrath, but with respect to God, that you have so offended him, and sinned against your Saviour. Thus weep for your sins, and you shall withal have assurance of the remission of your sins. And assuredly, never do nay find such comfort in God and in his mercy, as when they are deepliest humbled, and weep most bitterly for their sins. How true is it even in regard of inward joy in God after trouble for sin, which is said and promised, Isa. 29.19. The meek shall increase their joy in the Lord, and the poor among men shall rejoice in the holy one of Israel. Come then and let us reason a little together: Comfort, 1 to the pricked and wounded. 1 Art thou pricked indeed, and wounded in conscience for sin? fear not, it is not the wound of an enemy that seeks to kill thee, but of thy Surgeon who means to cure thee: such wounds are not mortal, but medicinable. Thou hast a stone in thine heart, and it must be broken, and thou cut for it: But as in the cutting of one for the stone in the bladder, the pain may be sharp and sore for the present; but it is to ease the patiented of continual and greater pain for ever after: so is it it here: Thou gettest ease and comfort for ever by God's mercy, especially after this life ended, for putting thyself to some smaller sorrow now for sin, so it be sincere and true, and truly humble sorrow. 2 To such as tremble at God's wrath threatened. 2 Quakest thou in the fear of wrath from him whom by sin thou hast offended? yet hope well: God may show himself terrible to thee, but no otherwise than Joseph shown himself rough to his brethren with purpose to reveal himself as a loving brother, yea father unto them. This fear of wrath is a sign it shall not befall thee, even as the rainbow, though it threaten rain, yet it is a sign, yea a seal to assure us we shall not be drowned by it. As therefore on the one hand security and not to fear wrath, is a sign that wrath shall befall, as we see in the world destroyed by water, and are told of like destruction to befall such by fire in the end of the world, 1 Thes. 5.3. so contrariwise terrors upon a due apprehension and acknowledgement of deserved wrath, is a sign no such thing shall come upon us. 3 To the sininen and bruised. 3 Hath God smitten thee in thy conscience for sin? he will also bind thee up, Hos. 6.1, 2. his rod (even smiting) comforts, Psal. 23.4. he will not break the bruised reed: we have his promise for it, Isa. 42.3. and elsewhere, He healeth the broken in heart, and bindeth up their wounds and griefs, Psal. 147.3. I will bind up that which was broken, saith the Lord, and will strengthen that which was sick, Ezek. 36. ver. 16 4 To the burdened in conscience. 4 Art thou burdened in conscience for sin? God and Christ thereby calleth thee to him, that coming thou mayst find ease, Matth. 11.28. Therefore in such case (as it was said to the blind man) Be of good comfort, the Master calleth thee. Thou thus burdened art the man he meaneth, when he saith, Come unto me all ye that labour and are heavy laden; and I will give you rest. 5 To the troubled. 5 Is thy soul cast down; and is it disquieted within thee? as Psal. 42.11. yet hope in God: if he trouble thy conscience, it is but as when the Angel troubled the pool, to heal such as step into it. 6 To the sorrowful and labouring. 6 In a word: Doth thy sin make thee sorrowful? take such sorrow as a sign and forerunner of comfort to thee: Sorrow for sin being godly sorrow, is of the nature of the sorrows of breeding women, who have their qualms, their faintings and their long; yet so they are breeding (not a dangerous disease, but) a child; and though when they come to bear it, there be pain and sorrow, yet it is forgot when they are delivered, for joy that a man in born into the world, John 16.21. such and of like nature is that sorrow which is for sin; unless with this difference: many women after their sorrows do miscarry; here, such sorrow as is truly godly, ever brings forth joy in the end, and is not to be sorrowed for: of such it is said, Matth. 5.4. Blessed are they that mourn, for they shall be comforted. Here they have comfort for the present, and never more than when they trulyest weep for their sin; It's a time of atonement, Levit. 23.27. and of peace and reconciliation with God, and of assurance of pardon: but a large harvest afterward. Here, light and joy is sown for them, Psal. 97.11. but they that sow in tears (especially of true contrition) shall reap in joy, Psal. 126.5. The ground of all this comfort is from christ the purchaser and author of it. The ground of all this is Christ, who by virtue of his office hath suffered that sorrow which is properly due for our sin; and so, though he look we should some way be sensible of our sin and ill-deserving for special ends (such as long since have been named;) yet all our sorrows come to be sweetened to us, and are made harbingers of much joy and comfort to us, according to that promise in Isa. 61.1, 2, 3. which Christ made his Text when he began to preach the Gospel, Luke 4.18. saying, The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek (or, the Gospel to the poor, as Luk. 4.18.) he hath sent me to bind up (or, to heal) the , to proclaim liberty (or, to preach deliverance) to the captives, (and recovering of sight to the blind) and the opening of the prison to them that are bound, (or, to set at liberty them that are bruised;) to proclaim (or, preach) the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn: to appoint unto them that mourn in Zion, to give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. Here we see is meekness and poverty, Who by bringing into this condition, prepares his for comfort, broken-heartedness and captivity, blindness, restraint and bruisednesse, thraldom and debt (employed), mourning, ashes, and the spirit of heaviness; all of them noting that spiritual condition into which God brings those he intends good unto by Christ: Yet it is not that they should abide always (or yet very long) in the same; but that they who are intended for trees of righteousness, and makes them trees of righteousness, etc. and the planting of the Lord, might thus have their roots well fastened, be deeply and truly humbled and made low in their own eyes, that God and Christ might be glorified both in his mercy, and by their greater fruitfulness; yea, themselves also comforted by the Gospel (having thus been first prepared,) healed and bound up, set at liberty; and in a word, comforted and made blessed; whereof all the former are to be taken but as harbingers, preparatives, and forerunners. Now Christ (who sweetens all such sorrow to his people, and hath tasted, and so taken from us the bitterness of the same) as he was sent and anointed to preach such good tidings; so his very first famous Sermon that he did preach on the Mount gins so; Blessed are the poor in spirit, for theirs is the Kingdom of heaven. Blessed are they that mourn, for they shall be comforted. Blessed are the meek, and such as hunger and thirst after righteousness, etc. If thou then be in this mourning condition, be comforted: thou art one of those to whom all the promises of the Gospel do belong; one for whom Christ became man, and in our nature suffered all those sorrows which are due to thy sin; for whom he was anointed with the spirit of gladness to make thee glad for ever, a tree of righteousness, a plant of renown, and for his own glory. CHAP. XXI. How to carry ourselves towards such contrite ones: with a just reproof and censure of censurers of them. A fourth sort of Uses concerning all. It now remains that we briefly conclude this large Argument of true Compunction and contrition of heart with a fourth sort of Uses, which more generally do concern All. 1 To teach us how to carry ourselves towards such mourners, 1 And first, seeing this is the condition of mourners, this the necessity of their mourning, as without which no true conversion nor salvation; this the happy end and issue of their mourning, by which method and in which order God brings his to grace and glory, It teacheth and instructs us all how to carry ourselves, how to judge of, and how to be affected towards such as we know or see thus to be pricked, thus to be bruised and burdened. and not to mis-judge them, but to conceive God intends good to them, We are to conceive that (for aught we know) God is about a gracious work with them, even to bring them from a damned condition, even from an estate of nature to grace, and hereby to prepare them not only for grace here, but for glory hereafter; so that if they seem roughly dealt withal a while, it is but for a while; if they be under the spirit of bondage, it is such a condition as tends to true and perfect liberty of spirit in the end: if they cannot so soon get comfort, though for the while he withhold comfort from them; or grow cheerful in a sense of mercy, whilst they are burdened with the weight of their sin and God's wrath, yet this is the way to it. Howsoever, we are all to be careful that we do not rashly censure, or pass any hard, harsh, or uncharitable sentence upon them: their hearts, as all our hearts naturally, are stout, unyeilding and untractable, and not so soon brought down: nay, it may be God is pleased to withhold his comforts from them (for special ends) for some some longer while; so that till they see and apprehend some beams of his goodness and mercy thorough such thick clouds as stand between them and him, they can find comfort in no earthly thing, they cannot frame to their company, to laugh or to be merry with them; nay, it may be, and that they seem to neglect others and themselves too. they so deeply apprehend their condition under wrath, and so intensively, and wholly, and only seek after some sense of God's love and mercy, that they neither can be sociable with others, no nor yet (for the while) mind the works of their particular callings, and sometimes scarce their necessary food or sleep. But what? shall we, in such case, uncharitably and unmercifully censure, judge and condemn them? shall we disdain, cast them off, despise and contemn them? God forbidden. 1 Such as have been in like case, must 1 For such as have themselves at any time been in like condition, and have received comfort, I hope they are taught, and it will be expected from them, that they First, show pity and compassion to such distressed souls, seeing none can do that better than such as have had experience of the like in themselves: by Christ's example to themselves. as having tasted of Christ's compassion towards them, who being in all points tempted like as we are (yet without sin) is touched with a feeling of our infirmities: Heb. 4.25. & 2.17, 18. For so in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high-Priest:— For in that he himself hath suffered, being tempted, he is able to secure them that are tempted. 2 That they in pity and compassion, 2 Mourn with them. do mourn with them and for them, that God may (according to his promise) restore comforts to them, and to their mourners, Isa. 57.18. Thirdly, That they by good and comfortable words seek to comfort them which are in any trouble, 3 Comfort them. by the comfort wherewith they themselves are comforted of God, 2 Cor. 1.3, 4. Fourthly, 4 Pray for them. That at least they pray for them to him who is the Father of mercies, and God of all comfort, when especially they cannot otherwise afford them any help, as is done commonly when we see others in great extremities, and in danger of drowning, or perishing otherwise, or in extreme pain, as of child-bearing, and the like. 2 So should all others 1 Pity them, 2. All others are also taught, First, To pity (if pity may be expected from them) those they see to be dejected, troubled in conscience, and groaning under God's hand. Howsoever, their case is piteous, and calls for pity at all hands, their case being piteous. seeing it is some comfort to distressed souls to be pitied by such as have no power to help them. It is such comfort as Job wanted when he cried out for and craved pity: Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me: Why do ye persecute me as God? Job 19.21, 22. and David, or rather Christ, Psalm 69.20. Secondly, Far be it then for any, in stead of shewin pity, to persecute, condemn, 2 Not persecute & censure them, and censure for hypocrites or otherwise, those whom they see to labour under the burden of inward and spiritual affliction, or reproach them, or of God's displeasure. So Job's pretended friends dealt with him, which made him complain so of their cruelty, saying, as yet is done; How long will ye vex my soul, and break me in pieces with words? These ten times have ye reproached me: as to Job, so you are not ashamed that you make yourselves strange to me, (or, that you harden yourselves against me) Job 2.3. It is matter indeed of shame to be ashamed of the afflictions and sorrows of God's people, or otherwise to reproach them, to cast shame on them, or to become strange unto them; whereof David so complaineth, adding, When I wept and chastened my soul with fasting, to David that was to my reproach: I made sackcloth also my garment, and I became a Proverb to them: They that sit in the gate speak against me, and I was the song of the drunkards, Psal. 69.7, 8, 9, 10, 11, 12. Thus it is indeed with men pricked in heart, and humbled in soul under God's hand, that profane and wicked men, and others in all ages: of all sorts and ranks, look on them as on monsters, wondering that they run not with them, as formerly, to the same excess of riot, therefore speaking evil of them, 1 Pet. 4.4. Therefore the holy Prophet and Psalmist poureth out his complaint before the Lord (for he had none else to pity him) in this manner; My heart is smitten and withered like grass: so that I forget to eat my bread. By reason of the voice of my groaning, my bones cleave to my skin. I am like a Pelican of the wilderness; I am like an Owl of the desert. I watch, and am as a sparrow alone upon the house top. Mine enemy's reproach me all the day: and they that are mad against me are sworn against me, Psalm 102.4, 5, 6, 7, 8. and in our own times. Thus we see and in experience find, that if any, being struck and savingly wounded in spirit by God, withdraw himself into his closet, sit alone and keep silence, and go heavily, and walk mournfully under God's hand, he is made a wonder, and becomes as an Owl of the desert: every one is ready to reproach him, and censure him as a desperate person, a fool, as one newly gone mad, and not himself; and so care not what reproach they lay upon him, jeering and upbraiding them with their much and often hearing of God's word, saying in effect," I hope you have enough now of" hearing, and of following precise teachers, and running after Sermons, have ye not? And thus their forwardness in good duties shall be objected, and (good souls) they shall be upbraided therewith, and in stead of being pitied, prayed for and comforted, they shall be censured as distracted, out of their wits, as sullen, peevish and perverse people, not fit to live in civil company, able to mar all whom they shall converse withal. The doom of such censurers. 1 They are without mercy. Now concerning such censurers, scoffers and upbraiders of humbled and dejected Christians, I must let them know from God, that First, They are men without mercy, without humanity and natural affection; which would teach to sympathise and condole one with another. The good man is merciful even to his beast; and the Lord would have all men to show like mercy even to other men, yea their very enemies beasts: Thou shalt not, saith the Lord, see thy brother's Asses, Deut. 22.4. Exod. 23.5. (the Ass of him that hateth thee) or his Ox fall down by the way, and hid thyself from them: thou shalt surely help him to lift them up again. I may here say, Doth God take care for oxen? Yes doubtless: but much more for men, for his afflicted ones, whom he would have us to our power to help and succour (when we see them heavy laden, and falling under the burden of their sin and his displeasure) by our pity and commiseration, helping to bear one another's burden, and so far at least, as also by our comfort, prayers, and as otherwise we are able, to afford all them all the ease and comfort we can. Though he for his own ends, yea, And shall find no mercy. though it were in his justice, do afflict the children of men; yet he would not have us to please ourselves, insult, or any way to help forward the affliction. This made him threaten destruction to Edom for their want of commiseration to their brother Jacob: Thou shouldest not have looked on the day of thy brother,— neither shouldest thou have spoken proudly in the day of distress— What follows? As thou hast done, it shall be done unto thee; thy reward shall return upon thine own head, O bad. v. 12, 15. And saith James: He shall have judgement without mercy that hath showed no mercy, Jam. 2. ver. 23. God will meet with such; and as they add grief to grief; so he will add iniquity to (their) iniquity: which is the reason why holy David devoteth such his enemies to destruction: For (saith he) they persecute him whom thou hast smitten, Psal. 69.24, 25, 26, 27. and they talk to the grief of those whom thou hast wounded. Add iniquity to their iniquity, and let them not come into thy righteousness. 2 They show themselves ignorant of God's ways, Secondly, Such censurers do show themselves profanely ignorant of God's ways in bringing his own to heaven; and an apparent proof it is, that they themselves were never truly touched in conscience for their sins, nor do yet know what it is to be of a wounded spirit; and so consequently, and without the work of God's grace on themselves: yea, do so condemn the best of gods servants. that though perhaps their profession of Religion may to themselves and others seem fair, yet they never knew what belongs to the work of grace in themselves or others. And thus ere they be ware, they condemn, reproach and censure such as are dear to God, and whom God in love corrects and keeps low a while. You may hear David roaring all the day long, and complaining of his bones which God had broken. Psal. 32.3. and 51.8. So King Hezekiah, As a lion saith he, so will he (that is God) break all my bones, Isai. 38.13, 14. — like a crane or swallow so did I chatter: I did mourn as a dove,— yea Peter wept bitterly: and Paul complains of a messenger sent to buffet him, which made him so cry out, and it was in regard of that prick or thorn in his flesh, wherewith his heart also was pricked. 2 Cor. 12. These here also being pricked in heart, cried out, they minded nothing but mercy, they no longer regarded their great Rabbis, the learned Scribes, Pharisees and Priests; they desire the company of the despised Apostles, and seek their comfort only from them. What now, should any have condemned any of these for madmen, fools, and men forsaken of God? No, if any so should have done, as in David's case they did, they should have been the ignorant fools themselves. 3. They act the Devil's part, in adding offliction to the afflicted, like Simeon and Levi, Thirdly I add, such as so add affliction to affliction, in so doing take the devil's office upon them, who takes advantage of men's weaknesses, and setteth upon them when they are lowest, and at the worst, with hope by laying more load upon them to discourage them, and to make them weary of God's good ways. Thus as Simeon and Levi brethren in iniquity, and like the cursed Amalekites set upon the Shechemites, when they were sore the third day after their Circumcision (for then wounds prove most painful) and as Amalek met the Israelites by the way, Deut. 25.17, 18, 19 and smote the hindmost of them, even all that were feeble, when they were faint and weary, and he feared not God, for which the memory of Amalek was to be blotted out: So the Devil stirs up his instruments to lay more load upon such as are laden with their sins by discouragements, mockings, revile and reproaches, and all this either to bring them back again under his power and command, or to make and cause them sink in despair. Such are merciless parents, masters, etc. to their afflicted children, servants, friends. Thus oftentimes parents, masters, and dear friends otherwise, seeing their children, servants, or worldly friends to come into the aforesaid condition, what by taunts, mocks, yea threaten and ill usage, seek to discourage them, cry out of them, cast them off, and disregard them as unfit for their service, as lost in regard of their hopes of preferment in the world or the like; all this while ignorant that they are acting the Devil's part, who thus seeks to hinder the work of God's grace in them. And doubtless many are near lost, if not altogether, (after some beginnings and hope given) by the discouragements of such as should not only approve of them, but add life, comfort, and quickening to them. 4. Such are most unlike to Christ, Fourthly, Let such know that they are far from Christ's merciful disposition, who binds up the broken hearted, who will not break the bruised reed, nor quench the smoking flax: being herein like unto a loving mother, which most tendereth the most diseased and weakest child. Of him it is said, He shall feed his flock like a shepherd: Isai. 40.11. he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. And who, saith the Lord, Zach. 4.10. his holy Angels. hath despised the day of small things? Christ I am sure doth not, the glorious Angels do not: for they disdain not to afford their attendance on little ones, having a charge among other things to bear them up in their hands: and we should not. Psal. 91.12. and to the godly, As Christ calleth such unto him Matth. 11.28. so he would not have us cast them from us; No, he by his Apostle would have us Comfort the feeble minded, and support the weak. Let us but as we may, see Christ beginning to be form in them, 1 Thes. 5.14. and we will not, we cannot (if Christ at all be precious in our eyes) despise them. Seest thou then such a contrite one, who see Christ in these contrite ones. whose spirit is cast down? know he is one whose heart thus pricked and pierced is a preparing and fitting to be a Temple, and as it were another heaven, for God himself to dwell in Isai. 57.17. Take heed then of offending any one, the least of such: for saith our Saviour, Mat. 18.6. Who so shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. CHAP. XXII. An Exhortation to men of all sorts to get this mournful disposition of soul for sin. LAstly, A Second use of exhortation to all, that we labour after a sorrowful disposition of soul for sin in ourselves, as a thing 1. Necessary. 2. Seasonable and befitting 1. The times, 2. The persons. 1. Of Kings and great ones, 2 Chron. 37.27. Why? to conclude all, Be we again exhorted all of us, to be so far from condemning this mournful disposition in others, that we rather conceive it needful and necessary for ourselves; seeing mourn we must for sin, either here savingly, if we willingly undertake it, and frame our hearts to it; or hereafter eternally and hellishly, as hath been said. And it is a disposition not only such as befits the times, it being the time of jacob's trouble, and of the Church's miseries in many parts of the world, but all sorts and conditions of men and women. 1. Kings and great ones who are tenderly brought up, may seem (if any) most of all exempt; yet behold David a King watering his couch with his tears; King Hezekiah turning to the wall and weeping; but above all, King Josiah humbling himself, rending his clothes, and weeping before the Lord, Why? Though to other men they be as gods, yet to God whom by their sin they offend, they are but men; and it is the great God they are to deal withal, and who will deal with them as well as with others, seeing he is no respecter of persons. It's no shame but the honour of the best and greatest on earth to humble and abase themselves before the great and dreadful God. Who should not be ashamed to humble themselves. But I am sure it shall be pride and matter of shame in meaner men not to do it, when such great and godly Kings as have been named, have not been ashamed so to do. 2. Rich men (if they be as yet unhumbled) are called on to weep and howl, 2. Rich men. (their danger being so great and their salvation so difficult) by being told what else in the end will befall them, Jam. 5.1, 2, etc. 3. And poor men should strive to be also poor in spirit, 3. Poor men. their outward poverty and wants inviting them thereunto, as we see in the Prodigal, whose poverty and wants (though deeper matters be implied) humbled him and sent him home unto (God) his Father. 4. Young men should begin betimes, 4. Young men. and so by godly sorrow prepare themselves to do God long and cheerful service; they should make use of, and maintain that natural tenderness which is in them, lest by time and continuance in sin, they grow more senseless and hardhearted. 5. And older men though perhaps less disposed to weep, 5. Old men. yet have the greater cause by reason of their long continuance in sin, and as being in all probability nearer either heaven or (if they have not formerly mourned) hell, and the everlasting torments thereof, which cannot otherwise be prevented but by timely sorrow here on earth. 6. Nay it concerns us all generally, whatsoever our relations are on earth, 6. All generally, whether considered, 1. As men, Jam. 4.9.10. who by St. James are called on to be afflicted and mourn and weep: Let your laughter (your carnal rejoicing) saith he, be turned to mourning, (let it be the matter of your sorrow that you have so carnally rejoiced,) and your joy to heaviness. Humble yourselves under the mighty hand of God, etc. It becomes us all thus to do. Are we men? since sin came into the world, the world itself is but a vale of tears, whose condition is to be here on earth, as in a vale of misery. a house of mourning and mortality: and surely mad mirth and laughter doth not become it or us, being as men banished into a strange land, from heaven the place of joy. But are we Christians, are we members of Christ? 2. As Christians that we may Phil. 3.10. be conformable to Christ. Then weeping and mourning will well become and befit us, that we may be conformable to him our Head in his death and sufferings here, as we hope be like him in glory hereafter. 2 Tim. 2.11, 12. This is a faithful saying, If we be dead with him, we shall also live with him: If we suffer with him, we shall also reign with him, saith the Apostle. and suffer with him, Matth. 26.37, 38. Now his sufferings were for our sins, when his soul was exceeding sorrowful even to the death, and he offered up prayers, and supplications with strong crying and tears. Heb. 5.7. Now though his sorrows and sufferings being alone satisfactory, were to ease and free us from everlasting sorrows, yet sorrow we must, not by way of satisfaction, but of sympathy, not by way of satisfaction, but of sympathy. and so far only as by tasting the bitterness of our own sin, we may not only so far suffer with him, but feel and express the more joy and thankfulness to him who drunk the very dregs of that cup of trembling and of wrath, which we should have been made to swallow down, (as shall the damned who now by not sorrowing in time, lose the benefit of Christ's death and sufferings) but whereof we, who are now touched and pricked in heart for our sins, do only sip and taste a little. More lets of godly sorrow, with their remedies barely named. You have heard of Let's to this godly sorrow, which I endeavoured to remove, and to which I do refer; some more might here be added, such as are from the suggestions of Satan, telling us such an austere course is a needless strictness; from distractions occasioned by other men and other businesses, from ourselves, and from that natural indisposition unto duties of this nature; and from a love of pleasures, and loathness to bid vain pleasures adieu: unto all which must be opposed watchfulness, prayer, good consideration of the straightness of the way and gate of life, and the necessity of the duty. The sweet content and true pleasure which is in these ways of God, when sensual men can find no pleasure, no not in things otherwise necessary, natural and lawful, unless there be sin in them, and some tang of the forbidden fruit, and leaven of corruption: Whereas there is no such pleasure as to overcome pleasure, no such delight in the acting of sin, as pleasure in resisting the temptation thereunto, etc. But we may seem to have said enough already of such things. Conclusion exhorting to get soft hearts, Therefore let us as we love our souls, show care to make good use of the things we have heard and known; above all things labouring in the use of the means abovesaid, to get tender, humble, soft and relenting hearts; and when we have got them, to keep and preserve them so in and by the frequent use of the same and other like means, and keep them so, How? and holy exercises of prayer, meditation, hearing, reading, conference with such as have been humbled; through neglect of which we shall find our hearts insensibly to grow hard, and through cold performance of duty to freeze again: Even as the water in the cold of winter soon freezeth into hard ice; which once broken in some parts of it, that cattles may drink thereat, or for other uses, is kept open by daily breaking of it; which care being for some few days neglected, requires greater pains to break and open it again: Simile. So a soft heart and God's Spirit once had, are easily kept by daily care; but hardly recovered, when through negligence we have lost them. CHAP. XXIII. Where is showed what these Converts said: and that the heart being once affected, showeth itself by words, and thereby may be discovered. It followeth: And said unto Peter and the rest of the Apostles, Men and brethren, The second effect of Peter's Sermon, or, What these Converts said. What shall we do? IT hath already been considered what these Converts heard, and what they suffered; we must next consider what they said. And said unto Peter, etc.] where (me thinks) I see them framing into true Christians, and becoming like a well set and tuned clock; where the heart (which in them was pricked and moved) is like the master-wheel, They are compared to a clock. moving by the weights of their own sin and of God's wrath, not without some sense, allurement and hope of mercy: their tongue, like the bell, on which the hammer, after the moving of the first wheel, doth strike, which truly showeth the inward disposition of the heart, and how it is affected; and then their hand, like the pointer, shows itself ready to do, and put in execution whatsoever it (according to God's word) shall be directed unto; as being right in heart, tongue and hand, as we should be in all other duties, as of thankfulness. for they being pricked in heart, said, What shall we do? here is heart, tongue and hand agreeing in a sweet harmony together in this first work of conversion: as indeed they do and should do in all other parts and particulars of Christian practice and duty; as in our thankfulness towards God, where the heart must begin, Non sola vox sonnet, said & manus consonet, verbis facta concordent, Aug. in Psal. 149. and in the inward acknowledgement of God's mercies and Attributes love God, Psal. 116.1. and the soul, yea all that is within (understanding, memory, will and affections) must praise him, Psal. 103.1. Then accordingly our mouths must speak of, and show forth his praises, Psal. 51. and our hands work, and show us really thankful; which is the end of all mercies, temporal, Psal. 105.43, 44, 45. Deut. 10.12, 13. and spiritual, Luke 1.74, 75. So God would have us perform duty to men, even to our enemies (much more to himself) as Matth. 5.44, 45. where you will find both a Diligite of the heart, and of love of enemies. Love your enemies: a Benedicite of the tongue, Bless them that curse you: and a Benefacite of the hand, This their behaviour is a sign of the sincerity of their sorrow. Do good to them that hate you. And so here: It was a good sign that they were rightly and savingly pricked in heart, when in this humble and loving manner they spoke unto the Apostles, sought direction from them, and offered themselves ready and willing to do accordingly. Others being pricked, are more hardened then before, and kick against the prick, hating that word and those persons that do rebuke them, as those other Jews did Stephen, Acts 7. which puts a manifest difference between such as are savingly pricked, and such as are not; Four particulars to be spoken of here. by which we may and should examine and try ourselves. 1. Who thus spoke and said. Such as were pricked. Here we will consider, 1 Who thus said or spoke. 2 When. 3 To whom. 4 What said they. 1 Who? Such as were pricked in heart. No marvel if thus by the tongue they shown the grief and sorrow of their hearts: It's a sign they were now sensible of their own hateful sins, and of God's just judgements due unto them; of both which formerly they were insensible: as indeed the greatest evils always are such as men are least sensible of, as the heathen Philosopher instanceth in ignorance, folly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhet. 2. injustice, etc. Now that God's word and grace began secretly to put some life into them, and that they began to be at some distance with their sin, having it now not so much in them as before them, they become sensible of the same, and show so much by speech. Where the heart is truly and inwardly affected in any kind, especially where it is inwardly wounded, and in anguish, Doctr. The heart shows itself by words, and thereby may be judged. it shows, vents, and bewrayeth itself by the mouth, and by words. Words will burst our like fire which cannot be hid. David resolving to keep his mouth with a bridle, Psal. 39.1, 2, 3. while the wicked was before him; yet when by holding his peace his sorrow was stirred, my heart (saith he) was hot within me, while I was musing the fire burned: then spoke I with my tongue. So in matter of joy, where the heart rejoiceth, Acts 2.26. the tongue will be glad; so where faith is in the heart, there will be confession of faith in the mouth, Rom. 10.10. where the heart boileth, bubbleth up, or as we English it, enditeth a good matter, there the tongue will be the pen of a ready writer, Psal. 45.1. The mouth of the righteous speaketh wisdom, and his tongue taketh of judgement: Why? The Law of his God is in his heart, Psal. 37.30, 31. A good man, out of the good treasure of his heart bringeth forth that which is good: and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh, Luke 6.45. This here appears in the passion of sorrow, where being pricked in heart, especially in sorrow and anguish. the tongue expresseth truly the sorrow of it, as the strokes on the instrument, or voice of the singer answers the notes that are pricked in the rules. Dr. Featly. So that by the quality and nature of the speech or words uttered, the inward condition, the sincerity and soundness, or unsoundness of its sorrow is commonly discovered. as we see differently in David. David's conscience being inwardly troubled for sin, whilst he kept silence, he found God's hand still more heavy upon him: Then (said he) I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin, Psal. 32.3, 4, 5. These here in effect do the same; by these words of theirs confessing (as hath been said) their sins, and finding like mercy, ver. 38. On the other hand, Cain being pricked in heart and conscience for his bloody sin, and in Cain, doth also speak and utter; and some other Jews. but what? words of despair: so those Acts 7.54. being cut to the heart, gnashed upon Stephen with their teeth, and uttered words of desperate rage and madness, crying out with a loud voice,— and stoning him, v. 57 And howsoever in affliction the tongue sometime belie the heart, Hypocrites may counterfeit. Psal. 78.34, 35, 36. as in the grosser hypocrite, yea also self-deceiver, who, when God smites them, inquire early after him, as did the Israelites in the wilderness: Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues: Yet, I say, in true grief, the tongue truly sympathizeth with the heart, and expresseth the affections of it truly: as in the Parrot, Yet they bewray themselves by their words, etc. which being beaten, cries like itself with its natural voice, and not as at other times, like a man, artificially. And though Pharaoh, Judas, and many like unto them, seem to show by their words and confession some compunction of heart; yet both their words (being well weighed) at least their after-deeds do show the hypocrisy or deceit of their hearts, and that their grief was not true and genuine for their sins, but for the punishment, and through legal terrors, or mere natural conscience within them. Contrariwise, a good heart, being smitten of God, will either be silent unto God, and not dare to mutter or murmur against him; or withal it will utter only good words, as we see in Job, chap. 1.21, 22. and chap. 13.15. Though he slay me, yet will I trust in him. Thus it is constantly with it, though perhaps in a fit it may forget itself, and utter words of discontent, as we see in the same Job, and Jeremiah, and others. The reason of all this is that sincerity and integrity which is in the heart of those whom God doth sound touch, Reason. which is a single heart, not a heart and a heart, or a tongue and life different from the heart; which it seems Nature itself would teach us all, seeing Anatomists teach, that the heart and tongue hang upon one string; Dr. F. ibid. so that when the heart is moved with any passion or perturbation, the hammer (as in the former resemblance) beats upon the bell, and the mouth soundeth, and answers the motions and affections of the heart. Use. 1 In our sorrows, to show our sincerity by our words, and by the nature of them. Let us therefore, when God's hand toucheth us, show by our words (and deeds also) suitable, that our hearts are inwardly well affected, and truly humbled under his hand for our sins, truly desirous how to pacify him, and to procure true peace to our consciences. It's a sign the hearts of many are but lightly pricked or touched with remorse for their sins, they do so little complain or make their moan to others, who may afford them ease by their counsel and good directions. As on the other hand, such as most complain, out of an inward feeling of their sins, and who accordingly move doubts and questions concerning their estate of soul, are none of the worst Christians; at least they are in a good way. 2 And so generally, For more general Use: It were to be wished, that men by their words and language, as also by the nature and quality of their discourse and speech, did show the soundness, holiness and integrity of their hearts within more than they do. The heart will be venting itself by the tongue, and commonly according to that abundance which is in the heart the mouth will be speaking: A reproof of such as pretending good hearts, yet are tongue-tied, Many talk much of their good hearts to God ward; but if their hearts within were so good (holy hearts, believing hearts, humble hearts, hungering hearts, zealous hearts) as they pretend, they would not be so tongue-tied as they are, either to God-ward, or towards others. If God's word were in the heart of many Ministers, 1 In Preaching. at least as a burning fire, they would soon grow weary with forbearing to preach and to speak in his Name, Jer. 20.8, 9 though his word should be made a reproach to them, and a derision daily. So if the hearts, whether of many Ministers or others, 2 In Prayer. were truly pinched with sense of their own and people's wants, they could not take up with bare general forms of words in their seeming prayers, or with a general invitation of others to pray, or at best, to join with them in rehearsing (more than praying) the Lord's prayer. The heart truly touched with a sense of its own guiltiness, and of God's displeasure, or of its own wants, could not take up with forms of words framed by others, or at least long rest in them, but would vent itself by words, at least by sighs and groans suitable to its condition. Such as complain that for any expressions of their own, they are tongue-tied in Prayer, let them strive to get better hearts, sensible hearts, sanctified hearts, hearts full of the spirit of God, which is a spirit of grace and of supplication: Zech. 12.10. for were they full of it, they would otherwise vent themselves then they do: whereas now they draw near to God only with the mouth, and with their lips honour him, but have their hearts removed far from him, Isa. 29. ver. 13. their hearts are more tied and shut up then their tongues; and so in effect both are tied to God-ward. So many are, and some complain, that they are not so profitable in discourse and in private conversation with others by holy conference as they should be, 3 In speaking of good things, by instructing, exciting, and for God, exhorting, encouraging of others, yea, admonishing and reproving them for their vanity, oaths, reviling of God's people, and his people. and for their speaking evil of God's good ways: But if these would look into the true cause hereof, they would find, that either the Law of God is not at all in their hearts, for than they would speak wisdom, and their tongue would talk of judgement: or that their hearts are not so holy, so charitable, and compassionate towards others, so zealous for God and his honour, and such believing hearts as they should be, or for time of profession, calling and means might be. But for a tongue that straitens itself to speak of better things than are in the heart, A dissembling tongue reproved, etc. either in matters of God and of profession of godliness, or in duties and profession of love towards others, this is a lying tongue, a deceitful tongue, as Psalm 109.2. and 120.2, 3. Psal. 50.19. and 52.2,— 4. such as God will cut out; and as is but for a moment, Prov. 12.19. a sign of a gross hypocrite, and of a fool, Prov. 10.18, 20 Such dissembling with God and man argues abundance of wickedness in the heart, which if it were truly and sincerely affected, would without all simulation and dissimulation accordingly vent itself to others, as it did in these here, who being sound and savingly pricked in heart and humbled, did in all humility, meekness and reverence to the Apostles of Christ, truly and sincerely beg their advice, with full purpose of heart to follow the same; which they also did. See Deut. 5.28, 29. Others perhaps purpose and promise fair, but their hearts deceive them. CHAP. XXIV. Showing, that in trouble of Conscience for sin Means would presently be used. 2 When? Presently. BUt secondly, When did they this? When sought they after ease, and after the means of their cure? forthwith, presently and immediately: It's said, They (hearing) were pricked in heart, and said. They did not suffer the Apostles to departed from them till they had sought their advice and obtained it. I know, many seek ease too soon; but I have fully (I hope) warned such of that deceit. These here were truly and sufficiently humbled, as hath been showed from pregnant proofs from the Text: and when thou findest thyself so, then defer not to seek relief; so thy joy and comfort shall be seasonable, and not overhasty, as it is in many hypocrites, signified by the stony ground, who immediately without any touch of conscience or true humiliation going before, receive the word with joy: Matth. 13.20. Note. Means would presently be used for the cure and ease of consciences truly touched. The Observation hence is; That when men's Consciences are truly pricked and wounded by the word, good means would presently be sought after and used: as we see here in Paul, Acts 8. and in the jailor, Acts 16. and in King Josiah, 2 Chr. 34.19, 20, 21. It's not enough that a man be sensible of his pain, but he must also seek to the Physician: as it is not enough that a man that is wounded in a fray, complain of his sore, cry out of brawling, and repent of his anger, rashness, and hastiness, yea and resolve not to be so hasty again; but it will behoove him presently to seek to the Surgeon for help and cure: So is it here in the prickings and wound of conscience, where a man must not desay to seek to Christ, and to his word and Ministers for direction and comfort, and afterward he must follow and practise the same. Why? 1 Wounds, as of body, so of soul, neglected prove dangerous. And good reason for it: 1 Nature and experience tells us, that green wounds are soon cured, if balsam be presently poured in: an hurt, breach or sore long neglected doth the more deeply fester, and so may prove gangrained and deathful: so a bleeding upon a little wound or prick not stayed in time, may prove mortal and desperate: or as a bone dislocated or out of joint, the longer the setting of it is forborn, the cure and setting of it will be with much greater pain to the Patient, and with much more difficulty; yea, it may so long be neglected, that no skill or art of man can bring it right again. So it is in the cure of a wounded spirit and of a bleeding conscience. 2 The heart being sofined is fittest to be wrought upon. 2 The heart being newly pricked, softened and made sensible, is more pliable and soft to receive the impressions of grace: as the ground is fittest to receive the seed after it is newly riven up and ploughed; and wax the impreffion of the seal when it is once softened and molten. We use to say, It is good striking while the iron is hot: for as iron after heating, being suffered to cool, is less malleable and frameable then before; and as water once heated will sooner cool and freeze into ice then other water; so is it with the heart of man: if being once softened through sense of sin, we take not the time to bind it up, and to work upon it, it will be more uncapable of cure and comfort. 3 To neglect or defer cure 3 Yea, men once touched in conscience for sin, if they neglect to seek for remedy, or to submit unto it when it is showed, as they are apt to forget their sorrows, and to be carried away by many occasions and worldly affairs, Psal. 51.3. when sin newly committed is better known and remembered with all the aggravating circumstances of it: so it is just with God to deny them cure, that with Esau, they shall find no place of repentance, though they seek it carefully with tears, provokes God to deny it, Hebr. 12.17. and to reject them, as he did the five foolish Virgins, when they would inherit the blessing, and to shut the door of mercy and of heaven upon them, who when they stood in need, and were some way sensible of their need of mercy, seeing we so refuse his first offers. yet neglected and deferred to seek it, or to accept it when it was offered. Now God by such prickings of the conscience comes near us, and would awaken us out of the deep sleep of our sins; which his mercy if we do neglect, we provoke him to leave us, to departed from us, and must not expect he should come so near us again, but leavens wholly to our own hardness even to perish in the same. Use 1. Not to conceal our sin and anguish for it, either through love to sin, This is of Use, 1. For such as in their anguish of conscience for some sin or sins of theirs do conceal and smother the same; some through pride and love to their sins which they will (though inwardly they smart for them) desire to hid under their tongues as sweet morsels, till at length they become as the gall of Asps within them, Job 20.11, 12. They would be comforted, but (secretly in heart still cleaving to their sin) they resolve not to confess the same, though to such as are both able to direct and comfort them, and faithful to conceal their shame. Thus concealing the true cause of their inward malady, the wound festers, and at length it may be on their deathbed, if not sooner, they are so overwhelmed with horror and despair (and that by God's just judgement) that all the spiritual Physicians in the Town or City, can afford them no true comfort or ease. They may thank their love to their sin for this, in that though they smarted inwardly for it, yet they were loath to bewray it or make it known, even then loving it when they were in torment for it. Others, 2. Or through shame fac'dness. through shame and bashfulness keep close their sin, which yet they both sorrow for and do hate, and so long inwardly groan under the burden of it, till they feel it as fire hid and smothered within them, or their consciences as a close-stopt burning oven; whereby at length they are forced (through God's goodness to them) to give vent to the fire, to seek ease to their consciences by acknowledgement of their sin to God, and also to men (as the case may require) which they might much sooner have attained unto if they had sooner sought to or made use of the remedy. This was David's case, Psal. 32.3, 4.5. This may teach such, when with these converts here they are inwardly smitten and pricked in their heart, to take heed of bleeding inwardly, which is ever dangerous; It's dangerous to keep the devil's counsel, let them rather, without denying or concealing any longer their sins, seek after the means of help and cure. And if they have any doubts or temptations within themselves, let them be sure not long to conceal or smother the same. or to bleed inwardly. This were to keep the Devil's counsel, which hath had in some very fearful and dismal effects; whereas the making known of such doubts and inward close temptations upon suggestions of Satan, hath both defeated him, and freed them of their anguish and many desperate fears. The longer such things are concealed, the longer (at the best) are the patients held in torture, and the more doubtful (if not desperate) the cure will prove. 2. Hearers once made to tremble, and troubled by the word, must take and make use of the season. 2. A more general Use is for hearers, whose consciences doubtless are often touched, so that whilst with Felix they hear discourses of righteousness, temperance, and judgement to come, their guilty consciences make them to tremble, and do inwardly prick, smite, wound, and sting them. Now what should they do in this case? Shall they with Felix shuffle off the business, this great and weighty work till they have a convenient season? God forbidden; so did Felix indeed, but that season never came yet, so that his trembling proved to him but a summoner to hell, and a harbinger to God's judgement, as the like trembling neglected will prove now to others who make no better use of it then he did. Oh no, the only season is now when God by his word faithfully taught and brought home to the soul doth begin to trouble the conscience. For as when the Angel (Joh. 5.4.) went down at a certain season into the pool of Bethesda, and troubled the water, whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had: So the season would be watched and presently taken when the Angel or messenger and minister of God by the word, smites, wounds, and troubles the conscience, to procrastinate or put all off to another season, till sickness, dispatch of other business, old age or time of death, is desperately to neglect a man's self and soul. If then thou wilt follow wholesome advice, Wholesome advice which is presently to get the sting and thorn removed. so soon as thou findest thy conscience struck by the word, and thy heart pierced, so soon (after hearing) retire thyself into thy closet, withdraw thyself from vain company, examine well thy conscience, help to drive and strike home these nails to the head; defer not to step in presently for cure into these waters which are healing; look up forthwith being thus stung, to Christ, figured by the brazen Serpent; put it not off till some other time, lest thou die of the wound and stinging. Be here in this case, as the shot or wounded Hart, which presently seeks to dittanie as his only remedy to cause the dart fall out: If you have received into your bosom any such dart, seek presently to get it pulled out, lest otherwise it be your death. Learn of Paul, who not only at his first conversion, being struck and charged in conscience, with his sin of persecuting of Christ in his members, Acts 9.6. sought to Christ for direction; but afterward having some sting, prick and thorn left sticking in him, 2 Cor. 12.7.8.9. deferred not, but early and late sought to Christ by earnest prayer to have it plucked out, and he received a gracious Answer, of which he had comfort. Yea learn of these here, who when upon heating they were pricked in heart, presently seek for direction and remedy; and not so only but wisely, also they seek to the true means of cure of their consciences, and betake themselves to Peter and to the other Apostles, seeking help, ease, and direction from them, which is the third point to be considered. CHAP. XXV. SECT. 1. Where and of whom to seek comfort to our troubled Consciences; only of Gods faithful Ministers. And said unto Peter, and to the rest of the Apostles. Third Point. The parties of whom they sought cure and direction, Considered according to a threefold relation, 3. THis is the third circumstance concerning the parties to whom they spoke, and of whom they sought help and cure. Now these here are to be considered in a threefold relation: 1. To God, as his messengers or as the Apostles of Christ. 2. To these converts, and as the same that wounded them. 3. To some of these again, as being the same who formerly had been neglected, yea mocked and derided by them. 1. To God, and as his Apostles and Ministers. Who are considered 3. ways. 1. These here sought unto are the Apostles of Christ, Peter and the rest: whom according to the Text, we will consider, First, and chief according to the quality of their persons, or nature of their office. Secondly, according to their Order here mentioned. Thirdly, Number. 1. These Apostles here were properly the eleven (with Mathias added unto them by lot in the room of Judas, 1. According to their office who were Apostles. Acts 1.16.) who were immediately chosen and called by Christ, whilst he remained on earth, Matth. 10.2, 3, 4, etc. First, specially to preach to the Jews only or to the lost sheep of the house of Israel, vers. 5, 6, 7. to prepare them to receive Christ himself and his doctrine; What is that? Mat. 28.17, 20 then after his resurrection and ascension to preach to the whole world, and to plant Churches among the Gentiles; being first commanded to wait at Jerusalem for the promise of the Father, until they should be endued with power from on High. Acts 1.4. and Luke 24.49. Which accordingly the tenth day after his Ascension, on this day of Pentecost they received, whilst the Holy Ghost was in visible manner poured out upon them, and they thus solemnly inaugurated, ordained and declared to be the Apostles of Christ, as it were then given from heaven by Christ unto the Church. These were to be special witnesses of Christ's Resurrection, Ephes. 4.7, 11 Acts 1.22. and Ambassadors sent of him into the whole world, there to plant Churches, being immediately inspired by the Holy Ghost both to 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 special gifts of miracles to confirm the same; whose office though in regard of the special privileges 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 ministry 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, etc. 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 Jews, 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 spiritual Physicians. Doctr. The only way to be directed and eased in conscience is to seek to God's faithful 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 faithful 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 Rabbins, 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 sat 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 than they were. They might consider what little comfort Judas in the distress 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 ourselves. Such great Rabbis as these (in all ages) know better how to wound and entangle men's consciences then to heal them. and knew better to entangle consciences then to cure them. They care least for men of scrupulous and tender consciences. Such as make no conscience at all of sin (unless in hypocrisy 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 turns. Only the faithful Ministers of Christ can afford true comfort. Why? No, they must be the faithful 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 Christ's stead, who is the author of comfort. as we have heard out of Isai. 61.1, 2, etc. and Luke 4.18, 19 Yet thus he is not always 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 who he refresheth the weary soul. See Job 33.19, 20. to 26. The blessing to be expected only from God's ordinance. These and none but these have commission from him, and the power as to bind, so to lose, Mat. 16.19. John 20.23. God's ordinance than 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 Physician. If the Surgeon lance and cut, as he doth it with intention to heal, so he only is the fittest to undertake that cure: he that pours in wine, is fittest to pour in oil also. Such an one's words are like (if any truth be in it) the sword, which making the wound, doth also the cure, if the weapon-salve be applied unto it: or, as they say concerning the wounds made by the darts of Achilles, which could not otherwise be cured but by his salves. Only 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. Use 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 only to such as have been named: and seek directions chief from God's faithful 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 poisons. 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 music. some to other sports, and to music; as Saul, when the evil 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, than the stone or gout, or not so much: some in trouble of conscience, 5 To physic. as if it were but mere melancholy, fly to physic, and to the bodily Physician, with neglect of the spiritual, as King Asa: 6 To the Devil and witches. some will send thee to the god● 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. But should not a people seek unto their God? for the living to the dead? etc. Isa. 8.19, 20. Some will direct thee to such Ministers of Antichrist as would heal a wounded conscience with Reasons, 7 To the Ministers of Antichrist, and not by the Word and promises thereof, who turn rather tormentors than Physicians, taking often (as a worthy Divine observes) advantage of the bruisedness of men's spirits to relieve them with false peace for their own worldly ends, D. Sibs, Bruised reed, p 202. inasmuch as a wounded spirit will part with any thing. who counsel for themselves, and for their own gain. Herein are they like some cruel Surgeons, who delight to make long cures to serve themselves upon the misery of others. 8 Not to Libertines, Familists, and Antinomians, Lastly, some take an easier course, which is not the curing, but the searing of the conscience: These are our Familists, Libertines, and Antinomians, if you please so call them; who will tell you, if your conscience be troubled for any sin (though otherwise gross) especially after your supposed Conversion, or that Christ is once come to you, that your sin is only an act of the outward man, who do not cure, but sear the conscience. and therefore ought not to trouble your conscience: yea they will tell you, that to be troubled for sin again, is to bring yourselves back under the spirit of bondage. Conscience of sin is but slavery; whereas not to know, See Calvin's Tract contra Libertinos. or (as their phrase is) to unknown sin (that is, not to take such notice of sin as to be troubled in conscience for it, upon conceit of displeasing God thereby, and of incurring his disfavour) is to be like unto Adam in his innocency, who then knew only good and not evil. By all means, say they, you must take heed of being cast down for any failings. Their Objections against us Yea they tell us, It is vain babbling, when men are cast down, to raise them by duties, and flat daubing to build men on do, though duties died in the blood of Christ. But contrariwise: we build not men on duties, but on God's free and gracious promises; answered. which promises being yet made upon conditions, the conditions must not be excluded; they are indeed required of us as duties; How we cure, & how we teach duties. but not performed by any strength of our own, and so they, being rightly performed, are blessings and gifts of Gods free grace, and consequently meet to assure us; but merit nothing: they are to be done because commanded; but not to be rested in, or trusted to as any way meritorious: Not so as to rest or trust in them. duty must be done; but when we have done it, we must (and do) say, We are unprofitable servants; we have done that (by God's blessing and powerful grace) which was our duty to do, Luke 17.10. So that we see duty is commended where merit is condemned. But tell me, Doth not Peter here raise men (cast down, and ask what they shall do) by duties, when ver. 38, and 39, he bids them repent, and be baptised; and elsewhere, (Acts 16.31.) believe? And is there not a renewed act of repentance, and of faith flying to our Baptism, and to the Covenant there sealed, after particular failings, required? Are not men called on to repent, and do their first works? Rev. 2.5. But to what end? not to rest in them; we abhor that: but to help us to Christ, and, as assurance of our election. but only to fit and prepare us to come to Christ, and to establish our own hearts, (seeing we cannot do any of these things but by the effectual grace of God) and to make our calling and election sure to ourselves; see 2 Pet. 1.5, 6. etc. with v. 10. for so after doubts and dejections we are raised & comforted, and assured of the constancy of God's love and grace to us in Christ: so also Hebr. 12.12, 13, 14. I am sure the Apostle Paul both requires this casting down for failings, 1 Cor. 5.2. blaming the want of it, and commends such as in whom it is, 2 Cor. 7.7, 8, 9, 10, 11. Take we heed therefore that we seek not to vain helps, as Hos. 5.13. and in case of trouble of conscience that we fall not into the hands of such Physicians of no value, as who in stead of curing, will kill us; but happy is he that finds such a wise, faithful, able and godly Physician for his soul, that can direct him how to secure his estate, to answer Satan's objections, and scruples of conscience, to assure him of his adoption; he hath found a jewel: for such a one is one of a thousand, Job 33. SECT. 3. Containing two more Uses. Use 2 A Second Use of what hath been said, is to discover the paucity of such as are truly wrought upon by God's word, Discovering that few are pricked in conscience fo● sin, and thereby wounded in their spirits for sin: we must needs conclude so much for most Congregations, because there is so little recourse to the spiritual Physician, so few doubts and cases of conscience propounded to him. The Divine's house, as once was said of the Lawyer's house, should be Oraculum Civitatis, as the Oracle of the City: and we plainly see it, that the Lawyer's house or chamber is frequented, yea thronged (in a Term or Session-time especially) when the Divines house by all is passed by; there is so little resorting to good Ministers for counsel; an argument men are more careful and more sensible of their outward estate, titles, goods, then of the estate of their souls; they question, and find the one questioned much more by men, than the other by Satan or their own doubting consciences. but flocking to Lawyers to secure their estates: They desire to know the worst in their estates, titles to lands, and claims, and must, yea will, it cost, know of their Lawyer what to do to secure themselves and estates: when like care is wholly neglected for their souls, though inwardly they have many doubtings and gripe of conscience. How also is the Physician for the body sought to, and to Physicians of the body, and the Surgeon in case of a distempered body, a wound, a broken and disjointed bone? Yea, as is said, in case of some trouble of mind, how shall we find, or to places of sport, etc. it may be Playhouses, gaming-rooms (at home or abroad) drinking-houses and the like, filled? and all to put away melancholy, when the Divine is wholly passed by. Nay, do not many wish the Minister (if faithful and godly) far enough off them: in such case do they not, or would they not think themselves happy? So far are they from being troubled in conscience, that they are ready to cry out, they cannot be quiet for their Minister: Only troubled that such faithful Ministers are so near them. and in case any such godly Minister (who would yet as willingly heal as wound them) come among them, how are they ready to cry out with the men of Ekron, 1 Sam. 5.10. They have brought about the Ark of the God of Israel to us, to slay us and our people? and with those of Thessalonica when Paul and Silas came and preached there, These that have turned the world upside down, are come hither also? Acts 17.6. But if men were so sensible of their sin and misery as these now were made by the word, they would not put or banish them from themselves, so judging, and causing God to judge them unworthy of eternal life; but rather in their distress of conscience, and in the sorrow of their hearts would cling close about them, and not let them go till they had got some word of comfort from them. Use 3 3 See hence a main difference between the elect and reprobate: both may have aching and quaking consciences; Difference in trouble of soul between the sound and unsound. The one seek to God: but the elect fly to God, and seek help from such as God hath given as Directours, Instructours and Comforters to them; as David, who if he sought it not, yet being convinced by Nathan, accepted the reproof, and his heart condemning him, confessed his sin, and received comfort in the assurance of pardon from him: so King Hezekiah sought to Isaiah, King Josah to Huldah, and these here to the Apostles. Others in their trouble fly from God, the other fly from him to comfortless means. and seek their comfort from comfortless means, from miserable comforters; as Cain in despair flying from God, seeks to secure himself by building of a City: Others seek to end their troubles in and by an halter, and by making away themselves, etc. The elect are never pricked without good fruit: others are worse by it: the one come to the word and dispensers of it sorrowful, but go away comforted; the other come jocund and merry, but go away sorrowful: the one willingly submit to the convictions of the word, and love their reprovers so much the more; the other unwillingly, with much murmuring and repining, or with a mad resistance and reluctance. But of this a touch not long since. SECT. 4. Directions to be followed, which the Apostles do give. Use 4 4 BEing troubled, let us howsoever follow such Directions as the holy Apostles in such case do give, In doubts and troubles of conscience, to follow such directions as the Apostles here and elsewhere give. as Peter here, ver. 38. and Paul elsewhere, Acts 16.31. And the Directions which wounded consciences should follow, are these three: To labour for and to make use of 1. Faith. 2. Repentance. 3. Baptism. These are such Directions, as if Christ himself and his holy Apostles, Peter, Paul, and the rest, were now to live amongst us in person here on earth, and that we had them to consult withal face to face, mouth to mouth, and in trouble and touch of conscience to seek advice of them, they would give us the same, and none other: which therefore are the more carefully to be followed and practised by us. 1 By saith to fly to Christ, and to believe: so Paul directed the Jailor. 1. I shall begin with Faith, which the Apostle Paul prescribed the Jailor in like case as the only thing to satisf●e his main doubt and desire, and to resolve him in the greatest case of conscience of all; when he came trembling and in consciousness of his sin against them, and of God's just displeasure testified by a great earthquake, which did shake the foundations of the prison, and of his heart also, said unto them, Sirs, What must I do to be saved? The answer was presently given, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. To which end they spoke unto him the word of the Lord, and to all that were in his house, who accordingly were baptised, he and his,— and rejoiced, believing in God with all his house, Acts 16.26, to 35. Acts 4.12. Christ Jesus as he only is the Saviour and also Joy of his Church, so only faith in his blood quiets the distressed conscience, and heals the wounded soul: for He was wounded for our transgressions, Christ was wounded for us: he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes (or bruise) we are healed, Isa. 53.5. We know he was not only whipped, and so had his body torn, but a crown of thorns was plaited and put upon his head, which was doubtless pierced therewith, as we are sure his hands, feet and side were on the cross; which was nothing to that his sense of God's displeasure due to our sins, which then lay upon him, till by de●●● he appeased it. When then by faith in his blood we come to be justified, Faith in him orly brings peace, then have we peace with God (and with our own consciences) through our Lord Jesus Christ, Rom. 5.1. Now our justification is from sin, and pardon of sin: and from the guilt and condemnation of it: And the blood of Christ (by faith applied and made ours) purgeth us from all sin, 1 John 1.7. As there is no remission without blood, Heb. 9.22. so no blood expiatory but only Christ's, v. 13.14. no other blood can assuage the pangs of a tormented conscience. Therefore in the guilt of thy sin and sting of thy conscience no redress or secure but by looking up through faith to Christ the true brazen Serpent, Numb. 21.9. John 3.14. In such case then look to Christ thy surety, whom, as our surety, we must get to answer for us. and by faith set him between thee and his Father's wrath, who hath already received into his bosom the javelin of God's wrath, in answering for thee, as Jonathan did for David. Oh, what would one give (what would he not give) in the anguish of his soul, and horror of hell apprehended, to find one to stand between him and God's wrath, to bear that brunt for him, that he and God may kindly and lovingly close? Lo, Christ hath done as much for thee, and none but Christ: make thou him thine by faith, and then fly unto him, not only at thy first conversion; but as often as thy conscience by sin is wounded: seek to him by a renewed act of thy faith, and lean on him, not to bolster thee in presumption, but to secure thee in true distress of conscience, and thou shalt find rest unto thy soul. He in effect saith the same to thee, which he spoke to his Disciples beginning to be sorrowful and troubled to hear of his departure from them; Let not your heart be troubled, saith he, ye believe in God, believe also in me: John 14.1. 2 To Repent: 2 Thus the holy Apostle Peter here answers the case of conscience put by these Converts (I must still so call them; for being only thus pricked, they were in fieri, or in the next way to conversion, and Converts they were in God's purpose and intention) saying, Would you know what to do? Repent and be baptised every one of you in the name of Jesus Christ; for the remission of sins, etc. ver. 38. for the promise is to you, and to your children, etc. where he chief calls on them (though in words not so expressly) for faith in the promise, and that by repentance and baptism in the name of Jesus Christ (which presupposeth faith, especially in men of years who shall be converted) they would seek assurance of the remission of their sins, which only (as the case was with them, and is with others distressed in conscience) would afford them comfort. And first, saith he, Repent, become other men, be of other minds then formerly, let this (and your other sins) be your sorrow; and not only confess this your heinous sin of crucifying your Saviour, And not only to confess, by which ease & pardon comes, and take shame to yourselves, and restore to God and Christ his glory hereby; whereby also you shall get ease to your Consciences, as David did after his heart had smitten him, and that he had confessed and acknowledged his offence, 2 Sam. 12.13. and chap. 24.10. and Psalm 32.3, 4, 5. else not, but to judge ourselves. Prov. 28.13. but also judge and condemn yourselves, Jam. 4.10. be humbled under God's hand, resign yourselves wholly unto him and to his mercy: but withal lay your necks upon the block, and deprecate your Judge: Pray that these your sins may be forgiven you, and he will be favourable unto you, and you shall see his face with joy, Job 33.26, 27, 28. This in effect is his advice to them, and to others also in like case. 3 To make a right use of our baptism, in which pardon of sin is sealed, 3. Yea, saith he, (seeing nothing can comfort the distressed conscience but assurance of the pardon of sin, to this end) be baptised every one of you in the name of Jesus Christ (on whom ye believe) for remission of sins, verse. 39 that the promise of pardon (which is made to you, and to all that shall truly repent and confess their sins, Prov. 28.13. 1 John 1.9.) may in your baptism be sealed unto you; whereby also, having your believing hearts sprinkled from an evil conscience, and your bodies washed with pure water, Hebr. 10. v. 22. you may, in the accusations of your conscience, of Satan, and of other enemies, be able to make and give the answer of a good conscience towards God, and so we come to answer all doubts of conscience. by your faith and repentance thus sealed in your baptism: for herein the effect of saving baptism is made to consist, and not in the putting away of the filth of the flesh thereby, 1 Pet. 3.21. Baptism is no idle ceremony; but such as is said to save, (as the Ark saved Noah); whilst we stick to it, and to Gods promise sealed by it, we are safe, as Noah in the Ark, and need not doubt of pardon of sin, and so of salvation. In case of doubting then, being baptised, look back to baptism, as men do (in case their titles to lands be questioned) unto their fathers and forefather's grants, especially to their sealed Wills and Testaments. In the right use of all these, faith, repentance, & baptism, And (to wrap up all in one) consider that Baptism is into the death of Christ, it is also to repentance, and joined with confession of sins, Matth. 3.6, 11. Rom. 6.3. Mark 1.4. Acts 13.24. And therefore, if being baptised, (as the case is with us) sin causeth in thee doubts and trouble of conscience; that thou mayst be comforted and assured of pardon, by faith have recourse to Christ, and to the promise, yea, humble thyself by unfeigned repentance and hearty confession of thy sin to God. we come to be assured of pardon to our comfort. Numb. 14.25. Ainsw. ibid. This is the way (if any) to find comfort and rest to the soul. Thus (in a mystery) the Israelites sinning in the wilderness by murmuring and unbelief, are sent back towards the red-sea, (a type of Christ's blood) wherein they formerly had been baptised, 1 Cor. 10.1, 2. Exod. 14. Which was to humble them by repentance, that through faith in Christ they might have entrance into the Kingdom of heaven: otherwise they should perish for ever, as indeed their carcases (not repenting nor believing, by making a right use of their baptism, though thus occasioned by being brought back to the sight of the sea in which they had been baptised) perished in the wilderness. These are such directions as the Apostles of Christ, and so Christ himself, do give. As then in trouble of conscience for sin and sense of wrath due unto it, we are to seek our cure and comfort only from the faithful Ambassadors of Christ, who are in Christ's stead to instruct, exhort, and comfort, Isa. 50.4. or in part also from godly, wise, meek and experienced Christians, 2 Cor. 1.4. So, These Directions are to be followed: and to be given by Ministers. By these we may judge of other advice, seeing the wisest and faithfullest give only such directions as have been named, we must both wisely judge by these of such other advice as our own minds and judgements, or other men would give us; and diligently and conscionably put the same in practice (yea all Ministers and others may and must, from the example of Paul and Peter here, learn, in case they be sought unto for advice, how to temper their spiritual physic) especially they must make use of faith, and be kept from following ill courses, and from falling either into despair, lest when they get no ease by common, external and false remedies, they following their own distempered judgements, and Satan's suggestions, seek to end their sorrows in a halter, or by violent death: and of Repentance, not seeking comfort too soon, lest they presume, and turn Libertines both in judgement and in practice, or licentiousness. as many (who seemingly have been humbled, and in conscience, it may be, pricked and wounded) have done. Peter here directs such as were pricked in heart to repent, that is, to be more and further humbled and made sorrowful, as Christ calls sinners, such as are sick and burdened with sense of their sin and misery, Matt. 9.12, 13. to repentance: not to cast off all sense, yea conscience of sin, and fears of wrath; but rather to proceed and go on in their sorrow, only converting such sorrow as is from sense of wrath for sin, unto sorrow for sin itself as sin, as the proper cure of the former, and of all hellish or legal fears and terrors: Especially by repentance. As it is a very fit cure of the haemorage or bleeding of the nose, to divert the flux of blood, by phlebotomy or blood-letting in the arm. And when once the stream of our sorrow is diverted into that channel, it will carry and lead us into a sea of true and solid joy and comfort. Other directions in case of wrongs done to men. But as these are Remedies given and prescribed by these holy Apostles in respect of God: so, seeing we wound our consciences often by trespassing against man, we must also seek our cure (as by the aforesaid means with God, against whom we chief sin, when we sin against our brethren, so) as the case may require, 1 To submit to them. Matt. 5.23, 24. Jam. 5.16. 1 By submission and acknowledgement of our sins against them, and by seeking reconciliation with them. 2 By Restitution made unto them, whether of their good name, or of their goods, if by usurious contracts, extortion, 2 To make restitution if need be. theft, or otherwise we have defrauded, wronged or oppressed them, by the example of Zacheus, when he became a true convert and penitent: 3 To desire their prayers. Job 42.7, 8. or by desiring their pardon and their prayers for us, as God himself enjoined Jobs friends to submit themselves to him, who else could have no peace with God. And thus for this first particular. CHAP. XXVI. The Apostles considered according to their Order, and Number; and that direction and comfort, is to be sought of others as well as of Peter, and more than of the Pope. 2. These Apostles considered according to their order. 2. THe other two concerning their order and number, shall be but named. It's here declared that they said to Peter, and to the rest, but first to Peter. Papists, who protend their Pope in special manner to be Peter's successor, and thence to have a primacy and superiority over all Churches, do here catch at the placing of a word and name, to prove Peter's authority over the rest of the Apostles, They speak first to Peter, as if because these Jews do all turn themselves unto him, therefore he must needs be chief, a leader and guide to all the rest: Which they would gather also, because Luke Acts 1.13. and in his Gospel, and some of the other Evangelists naming all the Apostles together, make mention of Peter, and name him in the first place. But what of this? In other Scriptures we find James named before him, Gal. 2.9. John also who was the beloved Disciple, and at meat, was next to Christ, leaning on his bosom the very night he was betrayed, whom Peter himself used as his spokesman unto Christ, John 13.23, 24, 25. So the Disciples are named before Cephas by the Angel Mark. 16.7. But were they therefore superior to Peter? Our adversaries will deny that. If the naming of him after others of them maketh not against his supremacy, than the setting of his name before them maketh not for it. for special reason. In this place there was a special reason for it. Peter it was who deepliest charged them, and by conviction of them troubled their consciences; he was the chief (though not the only) speaker, and he was therefore first and chief spoken to, and his advice and counsel asked. Howsoever, grant Peter were first in respect of order among them, An Order may be granted, but no Supremacy. yet what is this to that primacy and superiority, that power and authority which Papists ascribe unto him above the rest, as if he were any more or immediately Christ's Vicar then the rest? No, Christ gave none of them such authority over other, but expressly forbade it in them, saying, But ye shall not be so. We conclude then that the proud Pope's claim from Peter will afford him little power or lordly authority over his brethren. And Peter here, though first named, is but one among the rest, among many unto whom these also spoke as well as to Peter; For they said unto Peter, and to the rest of the Apostles.] 3. Their number, many: Others as well as Peter. 3. For number then those here sought unto, were as well the other Apostles as Peter; who as they must not be supposed to be dumb all that day, and to stand as cyphers beside Peter (seeing the holy Ghost in the gifts and power of it, was promised to them all, as well as to any one of them, Acts 1.4, 5. Luke 24.49. and did accordingly in the visible signs of it, sit upon each of them, yea and inwardly fill them all, Acts 2.3, 4. who (all of them) began to speak with other tongues, as the Spirit gave them utterance, so must they be thought equally and indifferently, (as to preach the same doctrine in the like convincing manner, so) to give the same saving counsel and direction to such as being alike convinced and pricked in heart, sought the same severally at their hands. Direction counsel and comfort sought, and to be sought from others as well as from Peter, For its likely that some of this great multitude spoke to Peter, and some to the other Apostles, whom they heard, seeing it cannot be imagined that either all the twelve Apostles spoke at once to the same hearers, or that those three thousand which were added to the Church that day, did or could all of them speak to Peter. Howsoever their counsel and comfort is sought as well as Peter's, and was accordingly given by them, (at least implicitly in Peter their foreman, who spoke for the rest and in their names, if they spoke not for themselves:) seeing there is but one and the same rule and ground of true comfort and spiritual direction (for the substance of it) by which all, both Apostles and Pastors of the Church must go to the end of the world. For though it by occasion be said by Christ to Peter, Matth. 16.19. I will give unto thee the keys of the kingdom of heaven,— and whatsoever thou shalt lose on earth, (as well as bind) shall be loosed in heaven, yet this was not spoken or meant to belong personally or only to Peter, but to the rest, and therefore the same mouth uttereth the same words to others as well as to Peter, saying in the plural, Matth. 18.18. Whatsoever ye shall lose on earth, shall be loosed in heaven; And John 20.23. Whose soever sins ye remit, they are remitted unto them. Or from his pretended successor the Pope, So that suppose the Pope were Peter's Successor, yet direction and comfort to our consciencs is not to be sought only from him, or from any power derived from him as head and judge. Others may and ought direct in matters of salvation, who cannot quiet troubles either in the Church or conscience, in doubts and cases of Conscience as well as he or his Casuists. He can no more quiet the trouble of conscience, then troubles in the Church: Else why, is there not an uniformity of doctrine in the Romish Church? and particularly why did he not determine the controversy between the Domicans and the Jesuits (which yet troubles their Church, and the Protestants also through the siding of the Arminians with the Jesuits) when he was sought unto, otherwise then by prescribing rules of moderation on both sides? seeing, he goes not by Peter's 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 satisfy wounded consciences, or comfort men distressed for their sins? but in like case, prescribes unlike remedies, he goes not Peter's way here nor Paul's, who send men to Christ to receive pardon, and so true comfort by believing on him, and resting on his only merits and satisfaction, by true repentance and to the right use of Baptism, to seal their pardon and comfort. No, such consciences by them are healed only with a false peace, whilst 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 tombs and relics of such or such Saints; to works of satisfaction, by whip and hard usage of the body (when it is the soul which chief 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 liberal to procure Masses, Dirigies, etc. they may hope by the Indulgence and great mercy of the Pope, (who keeps the keys) to have those days of Purgatory-pennance shortened. 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 years, 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 hour of death: and so to their extreme 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 special application of Christ's merits; and to their Sacraments, crucifixes, masses, even the very bare work done and wrought, which yet even Baptism itself (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 effectual by any power of its own, but of the word and promise of God, and so as joined 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 administered to parties ready to departed this world, that whatsoever their troubles of conscience are or have been, they may die with comfort. Such superstitious ways and means Peter and Paul never used, or enjoined any to use. Ill then may the Pope be thought to be Peter's successor, No comfort to be expected from such as teach the doctrine of doubting. as not going by Peter's rule. In a word, never a Popish Priest in the world can sound cure a wounded conscience, or apply that spiritual salve which should comfort it without delusion, so long as they teach that most uncomfortable doctrine of doubting: If they sinned 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 expel all such slavish fear, and bring assurance of pardon and certain comfort. So much for this first relation. CHAP. XXVII. God's 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 Jews. 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, bind up as well as bruise, save as well as kill; yea save by sauciating, cure by killing, Note. God's 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 virtue of Christ's suffering for us. This is the mercy of the word: It cures when it might kill: It cures whom (in some sense) it doth kill. Not that every one who is pricked by it is therefore healed; but that those whom God will save, being of years and capable, he will have to be pricked; and those who so are pricked in heart by the word, and in their own sense dead and slain, shall also be healed and quickened 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 faithful 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 eyes, 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 mortal, 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 sense, dead we must be in ourselves, before we be healed or revived, that we might know our own desert and case, (if the whole burden of our sin were to be born by us,) as also how to prise the benefit of spiritual health and life, and how to give God his glory. Use 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 needful) 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 sound direction. The word itself is every way as able to heal as to wound; and so should the teachers of it also be. Some (they say) can raise and call up spirits, but not lay them: Pharaohs sorcerers could by their enchantments bring blood and frogs, so increasing the like plagues sent of God, but they could not kill them or cause the plague they brought departed and cease; no, Moses must do that, both for those brought by him, and those brought by the Sorcerers, Exod. 7.22. and 8.7, 8. Use 2. Being wounded and pricked in heart by the word in the ministry of it, Use 2. think not the worse of the minister as if he intended your hurt or disgrace. Being wounded, not to conceive worse of the minister. Each faithful minister though he seems to deal sharply with you, yet aims at your good; if he wound you, it is because he sees that course to be the only way to purge, cleanse and heal you: If they preach damnation to you, it is to bring you to salvation: If by discovery of your sin they seem to shame you, it is to bring you to glory. And when once they see you truly pricked and wounded, they are both able (by God's assistance) and as willing and ready to heal, as they were to wound; as ready with their oil, as with their wine. As the very mercies of the wicked are cruel, so the wounds of faithful Ministers, (and of the righteous generally) are mercies; their smiting a kindness; their reproofs an excellent oil, Psal. 141.5. 3. To fly not from but to God, though seemingly an enemy 3. Being wounded, fly not from God, from his word and ministers, but to them. Usually men fly from such as would wound them, conceiving them enemies; and in the hearers of the word it is too usually done by many, who being touched by the sharp reproofs of the word, forsake their teachers as either too saucy with them or too strict: little thinking that thus flying from them, they forsake their own mercies. These converts here did otherwise, betaking themselves and flying not from but to those that pricked them, being indeed inwardly sustained by a secret power, to expect help and direction from the same Apostles, and no other. If thou then (or whensoever thou shalt) be wounded in like case, consult and say, Come and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up: After two days will he revive us, in the third day he will raise us up, and we shall live in his sight, Hos. 6.1, 2. If God (by his word) do wound, If he help not, all other help is in vain. it is in vain to seek to any other for cure: when he is displeased, who can afford help if he deny it? resolve therefore if thou must perish, (as thou art sure enough to do, if God save not) to die before the footstool of his mercy, he may save thee though in seeming thine enemy; at least if he do not, no other can; imitate the Lepers of whom we have heard, 2 Kings 7.4, 5, etc. But if being wounded in conscience, thou seek to any of the aforesaid uncomfortable means, thou so forsakest the fountain of mercy, and with Cain fleest from the presence of God. Thus do many, who (as one saith well) as they believe without repenting, (and therefore their faith is presumption) so they repent without believing, and therefore their repentance is desperation. They mutter and murmur, and are like the chaff which when it is shaken, flutters in the face of the fanner, as angry with him (as those Jews Acts 7. flying in Stephen's face:) but the godly are as great wheat falling down at the feet of the fanner; as these converts here, humbling to Peter, etc. What shall we do? And so we come to the third relation which may be considered between these Apostles, and some of these Jews, if not all. CHAP. XXVIII. Showing how Gods Ministers and people are and shall be sought to, and honoured by those that disrespect them. 3. The Third relation of these Apostles being the same who formerly were neglected, if not mocked, 3. UNto whom then did these here in their distress of conscience seek? saying, Men and brethren, etc. I answer, unto those whom formerly they contemned or at least neglected and accounted meanly of; and in likelihood some of these were in the number of those that in the morning of the same day, mocked and derided, if not reviled them, v. 13. saying, These men are full of new wine. But now that they are truly touched and pricked in heart, they seek unto them with all submission and prostration of themselves and of their own wisdom and wills, desirous to be directed, and willing to be commanded by them. by those that now seek unto them. They are now taken down off the high conceit they had of themselves, and in an high esteem of these Apostles, they make their moan and requests unto them, seeking comfort and direction from them, whom formerly they so lightly accounted of, if not railed on, and mocked. Howsoever, they now thus honour those whom they formerly contemned. Note. The godly shall be honoured of those that contemn them. 1. Often in this life, which their enemies do, 1. Either willingly, as being converted. Thus shall it be done to the man whom the King (of heaven) delighteth to honour. Even such as seek their disgrace, shall be made to honour them at one time or another; 1. In this life: Or 2. hereafter. They shall be made to do it either willingly, or against their wills. 1. Willingly, in and by their conversion and alteration of judgement concerning the faithful servants of God: So that whereas they have spoken evil against them as evil doers, they shall now by the others good works which they shall behold, glorify God in the day of visitation, and so acknowledge them the true servants of God. Thus the Jailor having thrust Paul and Silas into an inner prison and made their feet fast in the stocks, came, not long after, trembling, and falling down before their feet, seeking help and comfort from them, washed their stripes, and so did them honour, Acts 16.24, 29, 30, etc. This is according to the promise, Isa. 60.14. The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee the City of the Lord, the Zion of the holy One of Israel. 2 Unwillingly: As 1 It may be, Or, 2. Unwillingly, 1 By command of others, as in Haman. by command of higher powers: So proud Haman, who formerly despised good Mordecai, and now had plotted his and the Jews destruction, was commanded to honour him; and afterwards all the Jews also in the person of Queen Esther, a Jewesse, before whom Haman stood up to make request for his life to her, Esth. 6.10, 11. and 7.7. 2 Or otherwise, 2 By fear: as the Magistrates of Philippi. by fear: as those Magistrates of Philippi, who having commanded Paul and Silas to be beaten, and after they had laid many stripes upon them, cast them into prison: sent of themselves (after, as it seems, they had heard of the earthquake, and of God's presence so mightily with them) to let them go; and that out of some reverence to them, as God's servants: but when they heard they were Romans, whom they had beaten openly uncondemned, they feared, and came themselves and besought them, and brought them out: Acts 16.22, 23. with 35, 38, 39 3 By judgements on them: 3 So God by his plagues and judgements on such as despise, envy and reproach, or any way threaten or misuse his servants, shows himself to honour his despised people, by vindicating the wrongs done them, and punishing their despisers and mockers. Thus God sent out bears to destroy those children that mocked the Prephet: and sent barrenness on Michal for mocking her husband David, and honoured him the more for it, as on Michal, 2 Sam. 6.20, 22, 23. Nay thus by his plagues God makes the despisers of his children seek unto them for their prayers, and otherwise, and so to give them honour: on Jeroboam, Thus King Jeroboam was forced to entreat the Prophet, whom, by stretching out his hand against him he had threatened, to pray for him, that his hand, which was now dried up, might be restored him again, 1 King. 13.4, 6. the Isiaelites, So the people who rejected Samuel's Government, were made to entreat his prayers for them, 1 Sam. 12.19. Jobs friends, And Job's friends, who had deeply charged him with hypocrisy, were, when Gods was wrath signified against them, commanded to go to Job, whom God calls his servant, that he might pray for them, and they find acceptance for his sake, Job 42.7, 8. Thus they are made to submit themselves unto him, and (not only goods and children, but) his good name is restored to him again by the testimony of God, and by them that sought to spoil him of it. Nay, Aaron and Miriam. was not Aaron (on his own and Miriams' behalf, through God's anger apparently on her by leprosy) forced in all humility to beseech Moses, whom they through envy spoke against? so that they had the benefit of his prayers, and he specially honoured by the testimony of God given of him, (as his faithful and highly honoured servant) even to them who envied him: Num. 12.1, 2-7, 8-11, 12, 13. Or, 3. otherwise Occafionally, and accidentally. 3 Howsoever, yet often occasionally Gods despised people come to be honoured whilst God recompenseth their disgraces, and the wrongs they suffer, even in their enemy's sight and observation, by procuring their honour some other ways: as Joseph's wrongs (whilst through envy of his brethren he was sold as a slave into Egypt) occasioned, by God's wise ordering, his advancement there, whereby he was more honoured than he could have been at home; yea, by this means those brethren of his who hated him, came to bow before him, and to honour him. But if God's servants get not honour here by their despisers and persecuters, 2 But howsoever after this life. they shall not want it hereafter, when God at the day of judgement shall proclaim them blessed, lay open their innocency in the sight of such as persecuted them, make them to sit as Judges on their enemies, and shall in the sight of all, call them to partake with him for ever of his glory, saying, Come, ye blessed of my Father, etc. come in with me to the marriage; shutting the door against all the rest, saying, Go, ye cursed, into everlasting fire, etc. Then would they be glad of any comfort from them, or by their means, as Dives in hell seeks some refreshing by the help of Lazarus, whom formerly he despised, but now seethe in Abraham's bosom, Luk. 16.21, 23, 24. Thus in the Book of Wisdom, chap. 5. v. 1, 2, 3, 4, 5. the wicked, after their own miserable end, are brought in honouring the righteous, whom formerly they despised: For then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labours: When they see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all they looked for: And they— shall say within themselves, This was he whom we sometimes had in derision, and a proverb of reproach. We fool's accounted his life madness, and his end to be without honour. How is he numbered among the children of God, and his lot is among the Saints? Reason. God's promise, Now whence is all this, but from God, the most just, wise and holy God, who will not suffer such as honour him to want honour? If any man serve me (saith Christ) him will my Father honour, John 12.26. And (saith the Lord) them that honour me I will honour, and they that despise me shall be lightly esteemed, 1 Sam. 2.30. And commonly the greatest honour which one man can receive from another on earth, is, when God makes a man's enemies acknowledge his virtues and worth, or the favour and mercy of God towards him. and his own interest in his people's wrongs. God being dishonoured in his servants, seeks the repair of his honour by repairing theirs. Use 1 This briefly teacheth 1 All (the wicked especially) to take heed of contemning, The wicked not to disgrace or neglect God's messengers, persecuting, or any way disgracing Gods faithful servants, especially his Messengers: such as truly serve him shall not want honour from God, who will make thee, whoever thou art, restore to them that honour thou hast sought to deny them by thy disrespect shown them, or disgraces done them. Thou mayest perhaps, ere thou art ware, if not willingly, lest they be made to seek unto them in their distress: (which were a mercy) yet be forced to do them honour in the day when God visits thee (whether in mercy or) in justice. God may bring that anguish of conscience upon thee, on thy deathbed or otherwise, that thou mayest be forced, and find no peace till thou sendest for them, crave their pardon, beg their prayers, seek their advice and counsel, acknowledge them (otherwise then formerly thou thoughtest) the servants of God, and men in favour with him. Men in fair weather throw stones or cudgels at the apple-or pear-or other fruit-tree, unto and under which in a storm they fly for shelter. God can and will so far honour his servants who are faithful to him, or, will they, nill they, to see God's love to them. Rev. 3.9. as that their greatest persecuters shall either seek unto them and bow before them, or at least see, and be forced to see that God loveth them, and acknowledge his wonderful deal with them, and to say, The Lord hath done great things for them, Psal. 126.2. as either now of late or never the adversaries of God's truth and people in England cannot but be forced inwardly to confess: howsoever, they shall see it, though withal they be grieved, gnash with their teeth, and so melt away: the desire of the wicked shall perish, when the horn of the righteous shall be exalted with honour: Psalm 112.9, 10. Use 2 2 For God's servants, and faithful Ministers of Christ, now disgraced, The faithful not to be discouraged with mocks or persecution: mocked, neglected, and not accounted of; yea, it may be, persecuted, banished or afflicted: Let them in their callings serve God faithfully and constantly, and in and above all things seek God's honour by welldoing in fincerity: Let them live by faith, and by faith depend and cast themselves on Christ, and they shall not want honour in the end: Let them do nothing in vainglory, or simply to please men; and weather they preach, pray, or do aught else, whatsoever their thanks be among men, God shall reward (and honour) them openly, Matth. 6.5, 6. Yea, as David answered Michal, And of the maidservants which thou hast spoken of, (upbraiding him that in their eyes he, as one of the vain fellows, uncovered himself shamelessly) of them shall I be had in honour, God will see them honoured. 2 Sam. 6. 20-22. so they may rest assured, that in the end they shall be honoured and acknowledged in their sincerity by those with whom their disgrace was sought; when their disgracers, neglecting, or seeking to break covenant with God, Mal. 2. 2-9. shall of God be made contemptible and base before all the people (of whom they sought honour) even as they have not kept Gods ways, but have been partial in the Law, or lifted up the face against the Law. And thus for the third circumstance, To whom they said, Men and brethren, etc. The fourth and last thing here considerable follows, What they said. Men and brethren, What shall we do? CHAP. XXIX. Showing what titles were given to the Apostles, what are usurped by the Pope, etc. 4 ACcording to the order of the words in the Translation, 4 What said they here. we here observe and take notice first of a Compellation: Secondly, of a Consultation. 1 A compellation, Men & Brethren. The Compellation: Men and brethren, or, Men-brethrens: Thus they style Peter and the holy Apostles of Christ, and that without any offence either given by them, or taken by the other. Here was not yet in use the title of Peter's pretended successor, which by his clawbacks and flatterers is given unto him, and kindly taken by him without any so much as a complemental refusal: namely, Holiness, No Titles as yet of Holiness, Vicegod, etc. Anno 1514. Vicegod, God on earth, or Divine Majesty, a title given to Pope Leo the tenth, by one of his Secretaries in the last Lateran-Councel. And yet for compliment, I must recall myself; when, in deep and modest humility I find him to style himself, as Noah styled his cursed son Ham the father of Canaan, Gen. 9. 22-25, 26. Servant of the servants of God, as Canaan was to be unto his brethren who were blessed by their father; Roma tibi quondam Servi Domini Dominorun, Servi Servorum nunc tibi sunt Domini. The pride of the Pope under show of humility. but indeed shows himself Lord of Lords unto them, and that more than the heathen Emperors of Rome his Predecessors. A servant to God's servants he may call himself in a Court-complement; but indeed and in proof no otherwise then some Courtiers use the phrase, Your servant Sir, to such as they endeavour to undermine, disgrace and to destroy: or as Judas was Christ's servant when he said, Hail, Master. He is such a servant of God, and of the servants of God, that he opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the Temple of God, showing himself that he is God, 2 Thess. 2.4. Such a servant is he, that he advanceth himself above all his brethren; 1. Above other Priests or Presbyters. 2. then Bishops. 3. Metrapolitans. 4. Patriarches, His usurpations. by usurping the name Oecumenicus, universal Bishop of the whole world. and 5. Solus Pastor, the only Pastor or Shepherd: and 6. Master of all Christendom, and over Kings and Emperors: And all this as Peter's Successor. Now if at this time these titles had been on foot (which was after Christ's ascension, and after he had given him and the rest all the commission and power he meant to leave to the Pastors of his Church; yea and when by sending down the gifts of the holy Ghost in that manner, he from heaven solemnly inaugurated them, and shown his power by them, induing them with power from on high as he promised:) I say, it had been a saucy boldness and high presumption in these Jews to have used such homely terms, savouring so much of equality, Showing him not to be Peter's successor, who was humble, by giving no other titles of distance and difference then only Men and Brethren. But we see neither Peter nor any of the rest disdained so to be styled, either by these Jews, or by other Apostles, or yet Presbyters, whilst he styles himself a fellow-Elder or Presbyter with them, 1 Pet. 5.1. and I believe, if any such titles had been given him by any, which his said Successor takes and assumes to himself, he would have rend his clothes, and taken them up roundly, and in effect said unto them as he said unto Cornelius, Acts 10.25, 26. when falling down at his feet (as low as his toe) he took him up, saying, Stand up, I myself also am a man. Thus was Peter in his own person; but being personated by the Pope, he is no more a man, or no more a mere man, or barely a man of God (which if it were so indeed, were a higher title than any he can truly brag of; ●bat, Antichrist. ) but a God on earth, a Vicegod, a divine Majesty. Now this excessive pride being made one of the characters of Antichrist in the place forequoted, we need not seek that man of sin far; being so contrary and unlike both to Peter whose successor he would be, and to Christ, whose Vicar he would seem; who being indeed and truly God, equal with the Father, took upon him the form of a servant, and was made in the likeness of man, becoming indeed true man, and one who disdained not neither was ashamed to call us men, brethren, and to be made like unto [us] his brethren, Heb. 2.11. But let us turn ourselves unto the true Successors of Peter, who (not standing upon titles of honour, either of Vicegod, Holiness, or of Grace, Lord, or the like) can with these great Apostles here, be content with the stile of Men and brethren, and that not only from themselves but from such as are their hearers, and lay-people, as they are called. CHAP. XXX. God teacheth us by men: with the Ground, Reasons and Use of the point. The first title,] Men. Doctr. God teacheth us by Men. Men.] Minister's, Pastors, Teachers, Evangelists, Prophets and Apostles, yea Christ himself the great and only Prophet, the Apostle and high-Priest of our Profession; all these were men, of the same nature with ourselves, though withal 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 endueth with gifts suitable 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 usual and external 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 spoke in time passed unto the Fathers by the Prophets; yet in these last days he hath spoken unto us by his Son, Hebr. 1.1, 2. not but that he spoke then also to them by him, who is the only Prophet, and hath been mediately or immediately the sole Prophet of his universal Church on earth from the beginning. This is that Prophet whom the Lord opposeth to all that use divination, who is the only 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 voice 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, etc. Hebr. 12.19, 21. by whom only in our nature we come to see God's glory: Now that our chief or only 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 humanity, in which as in a glass he shows us the glory of his Father, being the brightnesse of his glory, and the express image of his person, Heb. 1.3. in whom only we come to see God, who otherwise is invisible, 1 Tim. 3.16. Joh. 1.14. We see him 1. In his goodness, 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 devil. Use. To bridle our curiosity. Which may bridle our curiosity in prying into the secrets of the Godhead. But now know, that Christ leaving us in person, hath left only men his deputies, to teach us the same and no other things than 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 Ministry, 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 less terror hear reproofs and threaten. It's a mercy that God doth not teach us, 1. By his own immediate voice. 1. God's 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 immediately with his own thundering voice, but by the voice of man: which as the Israelites desired, so are we to be thankful 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 immediately by his Spirit inwardly and in silence, would expose us to Satan's illusions and deceits. For these and like reasons, God is pleased to teach, instruct and convert his Elect by the Ministry 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 special use both for Ministers themselves, and for others. 1. Ministers being by nature men, Use 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 aught else which directly bindeth conscience and restraineth it of that liberty which Christ in his word affordeth it. 1. To speak and do all in Christ's name, This only is God's 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 man's 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 ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus sake. 2 Cor. 4, 5. What? as many in word pretend, and perhaps inwardly so flatter themselves, whilst they find their Bishoprics such burdens to them, and such of their Clergy as will not, indeed cannot, yield 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 Church, doing what we do, hearty as to the Lord, and not unto men, Col. 3.22, 23, 24. and as serving the Lord Christ, as we expect any reward of him. Our office is to do nothing in our own name being but men, yet as men of God, we must seek to espouse you, 2 Cor. 11.2. our hearers with Paul, not to ourselves, but to one husband, and seek to raise up spiritual seed to Christ our our elder brother now in heaven, which is to be called not by our name, but by his. 2. To be humble, and not proud of their parts or gifts, being but men, Psal. 49.2. 2. Ministers must hence learn humility, and not to be proud of any gifts or graces, though it were revelations from heaven. We read of Ezekiel, that having seen the glory of God in a vision, is presently upon it called son of man, Ezek. 2.1, 2, 3. and the word is not Ish, which is the name of man in regard of heat, valour, nobleness and dignity, nor yet Aenosh, which signifieth sorry man, or sorrowful, doleful, wretched, Psal. 8.4. and 9.21. but Adam or earthly man, Gen. 5.2. Psal. 22.6. and 36.6. and 39.6. to put him in mind of his original and end, vile, that he was made of Adamah, the earth, and by birth vile, as being of the dust, and that to dust he must again return, Gen. 2.7. and 3.19. and all this to humble him, even as in like case, Paul had given or sent to him a thorn in the flesh— lest he should be exalted above measure through the abundance of revelations. 1 Cor. 12.2.4.7. And doubtless the holiest, and ablest Ministers of Christ have some humane infirmity and frailty not so throughly mortified in them here as they (with Paul) desire to the same end, that they might be kept down and low in their own eyes. Nay, they have being mortal men, and mortal. but a few days of their prophecy to accomplish here on earth after which when they have finished their testimony, they must be called to give their accounts. So that, though the word of God spoken faithfully by them endureth for ever, yet they are but grass which withereth, or at best, but the flower thereof which falleth away, 1 Pet, 1 24, 25. See Zech. 1.5, 6. 3. To be of tender affections and merciful, 3. Being men, They are taught to be compassionately affected toward such as they see to be in misery, or in distress of conscience for their sins. Therefore it is that it behoved, even the eternal son of God, (seeing he would become a Prophet and surety to us) to be made like (that is true man like) unto his brethren, as Christ was. Hebr. 2.17, 18. and 3.15. that he might be a merciful and faithful high Priest— for in that he himself hath suffered, being tempted he is able (yea and as willing) to secure them that are tempted. For we have not an High Priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are (yet without sin.) And such weak men he thought fit to leave behind him as his substitutes. Which might induce those here in my text, the rather thus to speak to the Apostles and say, Men and brethren, that according to that which is implied in the name, they might the sooner and rather move them to compassion as if they had said, Oh Sirs, though ye be men of God, yet being men otherwise as we are, subject to like passions, take pity on us in this our perplexed condition, and tell us what to do to be saved. and not to be like savage beasts more than men, Jer. 5.1. Thus humane and gentle should all men show themselves to others, even in that they are men. But I believe, in some places especially, God may bid his Prophets run to and fro, to see and know and seek in the broad places (of many great cities) if they can find a man (not only a man of courage as there, that executeth judgement, and seeketh truth but) that showeth mercy and compassion to men like themselves, in their afflictions, or otherwise in their necessities. Many butchers and cooks may be found, who use men like beasts, hating the good, and loving the evil, who pluck off their skin from off them, and their flesh from off their bones, who also eat the flesh of God's people, and flay their skins from off them, by using men like beasts., Micah 3.2, 3. and break their bones and chop them in pieces as for the pot, and as flesh within the cauldron. Thus not only the Princes of Israel are charged, but the Prophets also that (not only smite with their tongues, and vers. 5. Jer. 18.18. but) by't with their teeth. Nay commonly such inhumanity and savage usage of God's people, is, if not practised, yet set forward at least, by such as would be thought men of God, Priests, Friars and Jesuits by whose incitement the combination and bloody Massacre of the harmless Protestants in Ireland hath taken force, Massacre in Ireland by Papists, Octob. 23. etc. 1641. and where are perpetrated and may be seen not the acts of men, but of beasts, yea of Devils, from whom men that are good Christians, yea worse than beasts would use them. may expect as much mercy as from such bloody hellhounds. I am sure more mercy may be expected from savage beasts then from such men as are animated by the spirit of the Beast and false Prophet. Which makes me remember a story of an old Indian wife among the Americans, where Spanish cruelty did so far rage, as that among other cruelties whereby they destroyed many millions of men, whilst their conversion was pretended, they would hound great mastive dogs, trained up and fed with man's flesh for the same purpose, to pull in pieces and devour whom they pleased of the Indians; this poor old woman being sent on an errand with a letter through the fields, presently a mastive dog used to devour, was sent out and hounded after, to make his master's sport, in seeing the poor woman rend in pieces by the dog, but she falling down before the dog, and according to her silliness entreating her good master (so she called the dog) to spare her, for she was going such an errand, the savage dog shown her more mercy than his masters would have had him, and would not hurt the woman. Too much might be said of such massacres, treasons, and attempts of treasons, of powder plots, insurrections and other encouragement from the bloody doctrine of Priests and Jesuits. Popish cruelties. Whom it should be in vain to hope to move to more humanity by the title of Men, seeing not only by their falling down before an Image of their own making, but by such savage doctrine and practices, they forget that they are men, Isai. 46.5, 6, 7, 8. 4. Ministers being men, must not let God and Christ's honour rest with them. 4. Ministers, though men of God, yet being men, are hence taught not to take to themselves more honour than is fit for them (such as hath been named) if through men's error or superstition it shall be given unto them. They may learn that lesson from John the Baptist, who had the opportunity of being honoured and acknowledged as the Messiah or Christ, if being asked he had but said it; yea from Peter who refused Cornelius his devotion in falling down at his feet, and worshipping him, saying (as we have heard) Stand up, for I myself also am a man, Acts 10.25, 26. And lastly from Paul and Barnabas, who being reputed as Gods, and called by the name of heathenish gods, and when sacrifices were ready to be offered to them, cried out, Acts 14.13, 14, 15. Sirs, Why do ye these things, we also are men of like passions with you, etc. But doth the Pope thus? yea or did some other inferior Bishops thus, who could be content to have the Pope's title of Holiness (indeed gods true title and attribute) put upon them, without rending his garment? Or should the best deserving among the Ministers of Christ take God's honour to themselves? or, if it be by flatterers given them, should they let it rest with themselves? they may remember how King Herod was eaten up with worms for so doing. And I know none who willingly so doth but the Devil, who among the heathen sought God's honour and took it being given, so becoming their god; seeking the like honour still in the person of the Pope especially, as elsewhere more largely I show. Use. 2 Now Secondly, for others: they are hence taught 1. As not to give flattering titles unto man, Concerning others. Job 33.23, 24. 1. To honour Ministers as men of God, so not to deny to the true Ministers of Christ such honour and respect as is due unto them as men of God. God will not have them despised as being men or sons of men, and in regard of outward relations and respects in the world, as birth, wealth, etc. oftentimes mean men; for so do proud and scornful men who oppose their own temporal honours, birth, wealth, offices or dignities to God's word in such men's mouths; scorning that such as they term and account to be ex faece plebis of the dregs of the people, and not worthy to sit at their table, etc. should teach, reproove, or control them. No, God will have us look on them as men of God, as his messengers and substitutes of Christ, doing that, and executing the same office which Christ executed on earth, Rom. 15.8. being a minister of the circumcision, or of the Jews, and now would execute if he were to live on earth. The name and office of Minister than is honourable, and not to be slighted; neither is it by any so much scorned as by the Ministers of Antichrist. The honour to be done them that are truly faithful is, 1. To receive and hear them as the Ministers of Christ, 1. By acknowledging them such. Gal. 4.14. and so as Christ himself, as once the Galathians did Paul, and to receive the word they teach, as the word of God himself, 1 Thes. 1.13. 2. By our obedience. 2. To obey them in the Lord, Hebr. 13.17. 3. By our love. 3. To love or esteem them very highly in love for their works sake, 1 Thes. 5.12, 13. 4. By affording them maintenance and double honour, 4. To honour them with double maintenance, especially such as labour in the word and doctrine, 1 Tim. 5 17. In a word, God will not have his ministers wronged in their office, he will maintain them in it, whilst they attend thereon. He hath given a charge concerning them, saying, Do my Prophets no harm. Being men, they are subject to many wrongs and disgraces; and to take heed of wronging them. but if any wrong or disgrace them, as, and because men of God, that is, in or for their faithfulness, zeal, and conscionableness in their callings, God himself will require it, and requite it, even as David avenged on King Hanun the disgrace done his Ambassadors, so 2 Chron. 36.16. They so long mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy, or healing. 2. To depend on the ministry of man, 2. That God is pleased to teach us by men, and that as is said, in great mercy to us, we are all hence taught to acknowledge God's ordinance, and to depend on the ministry of men, his men, his faithful servants, Mal. 2.7. though not without trial of them. whose lips should preserve knowledge. And though such among men be rare, Job 32.22, 23, etc. and that there be false teachers, and some such as Paul foretold told the Elders of Ephesus of, saying, Also of your own selves shall men arise speaking perverse things, to draw Disciples after them, Acts 20.29, 30. who are to be tried by the rule of Gods established truth, as Deut. 13.1, 2, 3. Acts 17.11. 1 Joh. 4.1. yet we are not to neglect the ministry of man; as such do as depend, 1. On immediate revelations of the spirit without the word or against it: For as we must not quench the spirit, and not on revelations of the spirit, Or 2. of Angels. Or 3. of apparitions of the dead. Or 4. on witches, etc. so not despise prophesying, 1 Thes. 5.19, 20. 2. On Angelical revelations. 3. On Apparitions of the dead, as Papists do, Luke 16.30, 31.— They have Moses and the Prophets, let them hear them, etc. 4. On diabolical Oraches, on witches, soothsayers, against whose enchantments God hath given us his son in our nature and his substitutes; See Deut. 18.10, 11.— 14, 15. Isai. 8.19, 20. CHAP. XXXI. Showing that Ministers are Brethren one with another, and with their people: with Uses. Brethren] THis is the second title given by these humbled Jews, and not scorned by these great Apostles. 2. The second Title here given; Brethren. It might seem some boldness, if not sauciness (to some) that private men should be so familiar with such eminent men and great Apostles, and I will not say, what humane weakness would have done if these Apostles had appeared in the silken, satin, golden habit of their pretended successors: And yet me thinks, men of humbled spirits, and distressed in soul and conscience, would hardly have given flattering titles, or much respected them the more for their gay clothes. I dare say, A title too mean in these our days. it would be thought want of good manners at least, if not sauciness and pride in any of the Laity now to speak so to Peter's successors, though he should be a King that should (in humility) call the Pope Brother. Pope Paul the fourth would disdain that Appellation, who could at table publicly say, that he would not have any Prince for his companion, but all subject under his feet, (which he said, striking his foot against the ground.) But Peter here (his first predecessor as he would have it) took no exception at men meaner than Princes, yet accepted by Peter and the other Apostles. who called them all brethren; by which kind acceptance of the title they show how the men of God (though the greatest Apostles) should not only be content to be esteemed of by the meanest of their hearers, Use 1 even as their brethren, And not to be disdained by God's Ministers now, 1 Pet. 5.3. who must behave themselves as brethren. First with the people, but to account of the meanest, as of their Brethren, and to show the same by carrying themselves as tender shepherds to the flock, not as being lords, or lording it over God's heritage. Let them behave themselves as brethren, First, with their flock: 1. By tenderness of affection and sympathy, learning the same from their great master Christ Jesus, Hebr. 2.7. and 4.15. and from Paul, Gal. 6.1. 2 Tim. 2.24, 25. 2. By love and good agreement, avoiding all unnecessary suits, and jars with such as they instruct, 1. By sympathy. as they desire to see any good fruit of their labours among them: 2. Good agreement. yet they must also take heed of becoming, through too much or needless familiarity with them (in good fellowship as they call it) Brethren in evil. 2. Among themselves. 2 Let them carry themselves also as brethren among themselves, as here, all these Apostles agreed in one; and conversed lovingly together, which is not so soon done as said; seeing, before the death of Christ some of these Apostles by themselves and friends sought pre-eminence above their brethren, yea all of them strove who should be greatest, though now upon our Saviour's reproof of them, and that they had all received the gifts of the holy Ghost, which taught them humility, they carry themselves as loving brethren one towards another, without envy or contempt one of another. A reproof or discovery of some men's pride. It were to be wished that it were so now adays, that pride or at least high place and lordliness did not make some to disdain to account or call others (as faithful it may be, and as painful in the ministry as themselves) their brethren, unless perhaps with the distinction of brother or fellow-Presbyter, lest that brother should think himself a Bishop, though for Scripture- Bishops he may be assured he is one, and as true a Chaplain of Jesus Christ, as some other who carry a greater port on earth. Here the Apostles took it not ill to be called men and brethren, as indeed they were in a large sense brethren in that they were men: In what sense the Apostles were Brethren to these Jews. and of the same Country and Nation, and as now they were growing to be brethren in affection and spiritual obligation as Christians. This was the humility of the Apostles; and yet it was no pride in these humbled souls to speak to them in the stile of Men-brethrens. But you will say, Whether beasts be our brethren. Dr. F. Are there any brethren that are not men? Yes, saith one, if we will believe the Legend of S. Francis: for he saluted ordinarily beasts when he met them, in this manner, Brother Ox, brother Bear, brother Wolf. But this is a note beneath Gamoth, and a degree below lowliness itself. I add, it is as much under true humility, being a show and affectation of it in a proud Friar, as the other is above it, in a proud Pope and Prelate. Use 2 As this said especially concerneth Ministers; so now a word more by way of Use as it concerneth hearers. For the people. Dr. Featly on this Text. Aegeon Askew of brotherly Reconcilement, etc. (For I list not enter upon the large discourse of Christian Brotherhood, the distinctions of brethren, yea or yet the Exhortation to maintain such brotherhood: Others have done it largely and learnedly, and I would not too much burden my Discourse, which already is grown much bigger than at first conception of it I conceived it would prove.) Hearers are to conceive of their Teachers as brethren: and accordingly 1. To be persuaded of their love and sympathy. Let Hearers than conceive of their Teachers, being faithful especially, not only as men (subject to like passions), but as brethren: Accordingly, let them 1 Be persuaded of their love (even when they do rebuke and reprove,) and of their sympathy towards them in anguish of conscience, as of loving brethren: neither of which these Jews could expect from their own Rabbis, the high Priests, Scribes and Pharisees, no more than Judas found from them. 2. To be more familiar with them. 2 Let them have (especially in like trouble of conscience) recourse more familiarly to them by conference and craving their advice, even because they are brethren; assuring themselves, that none but inhuman and disdainful men will take it ill to be sought unto in such case. Where they have a faithful Minister, they may confidently expect from him tenderheartedness and sympathy, and accordingly loving usage, as from a natural brother. 3. Not to despise them, though they themselves be great on earth. 3 Lastly, Great ones on earth, as well as others, are taught to honour good Ministers as their brethren, and not to scorn or to account meanly of them, or of their calling. They are our brethren, and so far our equals; the calling being in itself as honourable, and they in regard of their calling, as any other. Nay, they are to be respected and honoured as our elder brethren, seeing they come in stead of the most honourable in the Family, these being as elder brethren. even of the firstborn, Numb. 3.12. who, before the Levites were taken in their steads, did minister to the Lord, as Exod. 24.5. The firstborn then even among Lords and Dukes were to perform that office then; neither were it any disparagement to their birth if so it were now: at least they should not, in regard of the calling, despise their Brethren. And thus for the Compellation: Now of the Consultation, in these words, What shall we do? CHAP. XXXII. Consultation of many about the good of their souls, is no Conventicle, etc. 2 The Consultation: and how occasioned. THese are words full as of sorrow and fear, (yet not without some hope, as formerly hath been showed); so of care and perplexity of spirit: They are now convinced of their own guiltiness; they are forced to acknowledge that Christ whom they crucified is indeed the true Messiah, exalted by the right hand of God, to sit at the right hand of God, and to have shed forth this which they did now see and hear, being now ready to make his foes (and who were they more than his crucifiers?) his footstool, Acts 2.33, 34, 35. They, being by the word also convinced hereof, apprehend wrath and damnation as most justly due unto them: And therefore as men at their wit's end, and as having no help in themselves, they flee to the Apostles, and consult with them what they should do to procure a pardon of their bloody sins, and how to flee from and escape wrath; and in a word, how to save their poor souls, saying, What shall we do? And the meaning is no other than that of the Jailor, who in like case and distress of soul, trembling, and falling down before Paul and Silas, said,— Sirs, What must I do to be saved? Acts 16.29, 30. 1 Who consult. 1 Now in that they all, being many, ask saying, What shall we do? 1 For number, they were many. A blessed conspiracy. It notes 1. A blessed conspiracy in these young Converts, in that they compass their teachers round about, and thus flock unto them for advice and counsel; as others also did about John, Luk. 3.10,- 12,- 14. and as you all now that are attentive hearers, make semblance of. Thus to do (especially in trouble of conscience) is no unlawful meeting, no Conventicle, no matter of accusation; No Conventicle, nor combination in evil: as such like meetings in rehearsing, calling to mind and examining the conscience after hearing of the word, whether with their Teachers, or other experienced Christians, have been made, by such as either can endure no such meetings as wherein they themselves are not the speakers: or none but such as their own are, in Taverns, Alehouses, Gaming-places, and the like, whereby they may be justified by other men's like practice, which now, being so unlike, exasperates the malice of the unsound and profane: who yet many of them will also gather about their Teachers and Instructours; nor such as whereby the wicked gather about their Ministers, either in hypocrisy, but than it is in hypocrisy, with purpose and desire to catch and get matter of accusation against them; and so the Scribes and Pharisees flocked to Christ: At least, with no purpose or desire to obey or follow the wholesome instructions of the word, but rather to scoff and jeer; as God of old told Ezekiel, saying, The children of thy people still are talking against thee by the walls, and in the doors of the houses, and speak one to another, every one to his brother saying; Come, I pray you, Ezek. 33.30, 31, 32, 33. and hear what is the word that cometh forth from the Lord. And they come unto thee, and sit before thee as my people, and they hear thy words, but they will not do them; and so on. And as those other dissembling hypocrites in Jer. 42.1, 2, etc. 19, 20, 21. who, great and small flocked and came near to Jeremiah, requiring by him of the Lord that which they meant not, not obeying the voice of the Lord, nor doing any thing for which either they sent him unto the Lord, or for which the Lord sent him unto them: even as many now adays seek advice, in matter of their unlawful marrying, or otherwise, and yet never mean to follow it, if it prove contrary to them and their former resolutions. Yea, if this were all, it were not so bad; as when they hearing such things from the faithful Ministers of Christ as please them not, or in rage and fury. gather about them in fury and in rage, as the Jews dealt with Stephen, Acts 7.54, 57, 58. run upon them with one accord, and either stone them, or otherwise by open insurrection, rebellion and massacring, put them, and all that hold of the truth with them, to death. See also Acts 16.19, 22. CHAP. XXXIII. That there is the same means of cure, in like case, for all distressed in conscience. 2 For inward motive and end, they are directed to the same means by the same Spirit. 2. IN that they being so many, do all with one accord seek to the same means, it notes, that There is the same work of the Word, and spirit of Compunction in all who are truly touched in heart for sin. As it humbles all in sight of sin and misery, so it heals by sending all to the same remedy, Note. There is the same work of the word and Spirit, and the same means of cure generally for all. even to the word, and the faithful Ministers of it; not to other means (such as have been named): there being the same remedy (though as the case may require, somewhat divesly to be applied, according to the rules and method of spiritual physic) for all Converts and wounded consciences. So that the same spirit working in all, hath like effects (for the general) in all, 2 Cor. 4.13. Use In like case to inquire and make use of other men's experiences. Would any then, being wounded by the word, know how to find comfort and saving direction? let him inquire how others in like case have found it, and let him do accordingly. All find it as these all here did find it: They, being all of them both touched and directed by the same Spirit, sought and found direction and ease from the ministry of the word only, and not from any other men or means, which they were well assured would afford them no help. The word only, being faithfully dispensed, will fit all sorts and callings of men, it will answer and resolve all their doubts and cases. Luke 3.9, 10, 11. In such case than it will behoove us to look into this and the like examples in Scripture, and to inquire of such as having been in our case, how they found comfort, what directions they followed. Other men's experience will be of great profit to us, if we wisely make use of it. The reason is, because as God's promise is the same to all who are alike prepared and qualified to receive it, so his dealing is alike with all, he not being partial. This made David propound his experience to others, and say, The humble shall hear thereof, and be glad.— I sought the Lord, and he heard me, and delivered me from all my fears: They also looked unto him, and were lightened: and their faces were not ashamed, (saying) This poor man cried: Who? literally David; mystycally Christ (but spiritually every humbled sinner) and the Lord heard him, and saved him out of all his troubles. Whence the general is inferred, The Angel of the Lord encampeth about (all) them that fear him, and delivereth them, Psal. 34.2, 3, 4, 5, 6, 7. CHAP. XXXIV. The chief care of Christians should be how they may save their souls. 2 About what they consult. A Second thing to be hence observed, is, about what they consult. Now in that they all consult concerning so weighty a business as is the saving of their souls, we may learn from hence, that Note. Our chief care should be to save our souls. The chief care of all and each of us ought to be concerning our souls, and how we may save the same. These here had never a serious thought of this main business till now that by the word savingly taught and applied unto them they were convinced of their sin, and thereupon apprehended God's wrath as justly due unto them for the same. Now they found they had souls to lose, which they never thought on seriously before. Why? and How? Our souls are lost, Now this is the case of us all by nature; we are all in this same condemnation: Our souls are already lost; we are all signified by the lost sheep, and lost groat, as having first in Adam strayed from God, and lost him, his face and favour, as also ourselves: which we daily do more and more by our actual sins against the Law, which bring us under the curse of the same: but especially (whilst we speak of us Christians) by our impenitency and unbeleef, which bring us under the condemnation thereof. John 3.18. By sins of the first sort we sell our souls, and bring ourselves under the curse and guilt of eternal damnation; which is by profaneness: But by sins of the second sort, whereby we, through our negligence or wilfulness, make no use of the means appointed in mercy, and afforded us of God in and by Christ, which are faith in him, and only saved by repentance and faith in Christ, John 3.16, 36. and repentance, Luk. 13.1, 2, 3. we through impenitency and infidelity, and so through our own default suffer our souls to perish eternally in and through the guilt of sins, for whose redemption and salvation the eternal Son of God in our nature paid a sufficient ransom in and by the price of his own blood: so that whilst we make light account of Christ, we are in the same condition of these Jews who crucified him (for we tread under foot the Son of God, etc. Heb. 10.29.) before they came to see and be convinced of that their sin: which when once they saw, they then (and not before) began to show their care of saving their souls from wrath deserved, and of coming into a better estate and condition by Christ. And doubtless, till we in like manner see our own guiltiness, and the curse of God due unto us, and nothing but certain damnation whilst we live in security, sensuality, unbelief and impenitency, our souls and the salvation of them from wrath deserved, will be the least part of our care. through a sight of our misery. Oh then, dear brethren and sisters, be all convinced (and the Lord in mercy convince you) of your lost condition, of the damned and desperate case in which you all are whilst you live in your sins without hearty sorrow or repentance, and without true faith in Christ, who came to seek and find that which is lost. Now till you find and feel yourselves lost even in the midst of your greatest earthly happiness, and abundance, you will but go on in a secure course of your voluptuousness, worldliness, profaneness, or at best of a civil life and moral righteousness, to the everlasting and certain perdition and irrecoverable loss of your precious souls. The careless security of many at this day doth evidently show in what a damnable and desperate condition their souls are in. You now both see in part how your souls may be saved, (namely, if upon sight and sense of the loss thereof, you seek by faith and repentance to Christ the Saviour thereof) as also why you are to show your greatest care to save the same. Why? It is already lost by sin original and infinite actual sins; and shall irrecoverably be lost and damned, if in time, out of a deep sense of your damned condition, you do not cry to God for mercy and forgiveness. So that our perishing is from ourselves. God hath now put the price into your own hands, and if you have no heart to purchase to yourself that which is already purchased for you by Christ, and shall be given and effectually applied to you upon your faith and repentance; I must then say, as God saith to impenitent ones, Hos. 13.9. Thy perishing and destruction is of thyself; thou hast destroyed thyself, and that through thy wilful ignorance, carnal security, self-confidence and bold presumption. Therefore, saith the Lord to such impenitent ones, Turn ye, turn ye from your evil ways, for why will ye die, O house of Israel? Ezek. 33.11. Let you chief care then be to save your souls (as undoubtedly it would be, Exhortation to show greatest care to save and gain our souls, if you were but once in straits of conscience as these were here, or as the converted Jailor was:) and that the rather, because if it be lost, all is lost with it, God, Christ, life and salvation, ourselves: And what shall it profit a man, if he shall gain the whole world, and lose his own soul? Mark 8.36. Where we see it is a precious soul, seeing the soul is 1 Precious. more worth than the whole world; and therefore would not be sold, or yet hazarded for any thing of the world, whether wealth, honours, offices, favour of men, liberty, friends, or life itself, in case we cannot hold both: 2 It is but one. yea, it is but one soul; and when it is lost, we have not a second or third to lose: here is no place then for had I witted. 3 Our own. And that one soul is our own soul; we may lose and forgo much of the world, yea the whole world itself, and be no losers by it; it is none of ours, and losing it, we lose nothing that is ours: But losing the soul, we are undone for ever, we so also lose ourselves, and are castaways, Luke 9.25. and what have we more? As than men in other things show the greatest care of their own horse, house, child, etc. so should they much more regard and have care of their precious souls, because nothing on earth is more theirs then their souls. Now the soul is lost by selling, pawning, and by careless keeping of it: Take heed of all these. Who lose their souls: and how. 1 The profane sell it outright. 1. The profaner sort sell themselves and their souls right out for a little sensual and sinful delight, for unlawful gain by oppression, lying, defraudation; yea, and so do such as (when Christ and the world come in competition, as in times of trial) rather than lose their places, offices, liberty, credit with men, by being accounted fools, or singular, let profession, Christ, soul and all go. A goodly exchange! 2 Such as defer repentance pawn it, but never redeem it. 2. Presumptuous sinners and procrastinatours, who put off repentance till afterwards: these pawn their souls for the like worldly and sinful things, hoping in time by their repentance in old age, sickness, and hour of death to redeem the same: but indeed find themselves to be deeper in debt with God then before, and less able; and so forfeit and quite lose it. 3 Formalists & civil men lose it by carelessness. 3. Careless and secure sinners, formal men, who rest and take up with bare performance of duties, and rest in them; or with a false and presumptuous faith and outward righteousness: these lose their souls through mere sloth and negligence, through want of serious and strict examination of their ways, courses, yea, righteousness and (seeming) graces, so suffering Satan to cheat them of their souls, and their own deceitful and false hearts to betray them into the hands and power of the Devil. None of these as yet it seems are so inwardly touched or pricked in heart, so truly apprehensive of their own sins and of God's wrath, as these here in my Text, who could rest in nothing, till they had the state and safety of their souls secured to them, or were sufficiently directed what course to take and follow, that they might be at peace with God, and save their souls. CHAP. XXXV. How such as God will save must be qualified: and first, that they must question their estate, and shake off security: with Uses. 3. In that they thus do consult, we see how those must be qualified whom God will save. NOw thirdly and lastly from this their consultation with the Apostles before they were truly or throughly converted or brought to Christ, or at least saved by him, we may take notice how all they must be qualified whom God will convert and save, which will appear especially in three particulars; which as they are effects and signs of one truly humbled, we have already considered and showed. We will now consider them as so many useful observations. 1. Observation, They must consult and show their care of the main. 1. We may hence infer, That those whom God meaneth to save, he moveth to show care about the estate of their souls, and in their straits to deliberate what to do, and so to come to some resolution. So did these here. There is little good to be expected from men's casting down, if in distress of mind, they consult not seriously about their estate. Nay generally, Why? men must show themselves very careful and solicitous that would walk worthy of God, and attain to life and salvation. Rashness doth nothing well. Nothing, no not in earthly matters of any moment is well done without care and consultation; every man's experience will tell him this, Ecclus. 37.16. Use 1 To condemn the careless, So that we may easily see what to judge of secure and careless livers, who without all care or fear, doubt or distrust of their spiritual estate, pass their time and leave all to God, or to the last, not knowing or caring much either what estate they are in for the present, or in what condition they shall die; they hope well, and that's all: or else they cast all upon God's Predestination, and conclude to the certain hazard of their souls, that all their care is needless, no care of theirs can alter God's purpose. These men overlook God's word, (which is their only rule) and so by prying beyond the Moon, especially such as cast all upon God's predestination. cast away their souls carelessly and desperately, by neglecting the means and course which God would have them take and use. It is God indeed that saves us, and that according to the counsel and purpose of his own will: But he saves by means which he will have us to use, and on which only to expect a blessing from him, and so he calls on us to save ourselves. Save yourselves, saith Peter here to these, from this untoward generation, Acts 2.40. Now the means he had showed them before in answer to this their question: Repent and be baptised, etc. v. 38. So, he that believeth and is baptised, shall be saved, Mark. 16.16. So, Believe and thou shalt be saved, said Paul to the Jailor, Acts 16.31. And, We are of them that believe to the saving of the soul, Hebr. 10.39. So, God will have all men to be saved, and to come unto the knowledge of the truth, 1 Tim. 2.4. We are saved by hope, Rom. 8.24. We are saved by well doing and by obedience, as Noah by faith obeying God; and by perseverance in the same, Hebr. 11.7. He that endureth to the end shall be saved, Mark. 13.13. To what end is all this, if we be not to show care to save ourselves? may we at our pleasure neglect baptism, Means of salvation must be used. the knowledge of God according to his word, repentance, faith, hope, new obedience, and perseverance in the same, and yet look to be saved? or if we carefully labour to do and observe all these, shall we not undoubtedly be saved? Doth not God say in effect to us as Paul to Timothy, 1 Tim. 4.15, 16. Moditate on these things, give thyself wholly to them,— take heed to thyself,— continue in them: for in doing this, thou shalt save thyself. See 2 Pet. 1.5.6. etc. 10. Such as are saved (being capable of the means) are brought by the word, to see their need of salvation, to apprehend nothing but wrath as their just desert, and accordingly in doubt and fear of their estate to use all diligence to avoid and escape the same. O generation of vipers, saith the Baptist Mat. 3.7. to the Pharisees and Sadduces that came to his Baptism, who hath warned you to flee from the wrath to come? The Lord looks that men being warned especially, God requires this care in those he will save, should in care to their souls, question themselves concerning their estate and do; but in vain in respect of too many: I harkened and heard (saith the Lord by Jeremy, Jer. 8.6, 7.) but they spoke not aright; no man repent him of his wickedness, saying, what have I done? Every one turned to his course, as the horse rusheth into the battle. This is too harsh a work for them, and loath they are to sift into their former courses; they account it a trouble and torment, and loath they are (with the Devils) to be tormented before their time. In a foolish pity and self-love to themselves, they cast off all care, and whatsoever might unsettle them in their false peace; and so live at all adventures with God, and (indeed) contrary unto him. Levit. 26.21. And all this is because they never truly were in straits of conscience for their evil ways, nor will be convinced of their damned condition, and so they wilfully run blindfolded, and headlong to their own perdition; their security being a certain sign, nay, a cause and certain forerunner of their ruin: Whereas when God will bring home a wand'ring sinner, he giveth him an heart to suspect himself, to question his estate, course of life, and do, as thus; What is this I have been doing all my life time hitherto, and that they question themselves. I was made by God for God himself and his glory; but have I lived to him and to his glory, or rather not to myself? how have I spent my time? what good have I either done to others, or got to mine own soul? what glory have I brought to God? Oh unprofitable wretch! how have I spent my precious time in vain in the service of my lusts, of the devil, and of the world? how may I redeem my lost time? what am I now doing? what course of life is this I follow? what will be the end of it? is it agreeable to God's word? is it such as becomes the Gospel of Christ? wherein differ I from a Reprobate? If I were now to die, where is my comfort? in what condition (without flattering of myself) should I die? I may commend my soul into God's hands, but how do I know whether he will receive it or no? seeing no unclean thing shall ever enter that holy place. Alas! my case is woeful, What shall I do? Thus God deals with his. But where men never suspect or question their course of life, The want of which an evil sign, and a mark of a formal professor only. their estate and do, but take up at best with a civil life, heartless service of God, formal performance of duties, resting in the same, never questioning whether they be done in true obedience to God, and to God's glory; or whither they tend, whether they gain more of Christ thereby, and get more acquaintance with God, more assurance of his presence with them etc. there is a certain sign of a secure soul, and of one going on in the ways of death, especially if withal they from their duties secure themselves, take God bound to them, so far as to be taken to do them wrong, if upon their hypocritical fastings and other duties, he do not see, and show himself to take knowledge thereof, or to reward them, Isai. 58.2, 3. and if in outward show and profession, (whilst their lives are unreformed and unholy) they seem to lean upon the Lord, saying, Is not the Lord among us? none evil can come upon us, Micah 3.11. But do thou whosoever thou art, labour first to see and to be sensible of thy sin of God's wrath, Use 2 and of the danger of thine estate, To instruct all to be careful, and accordingly, and then show thy care to come out of it. As the prickings and wound of thy spirit are, so will be thy care to seek or get into a better condition: And first consult wisely what course to take for mercy and pardon of thy sins, 1. Wisely to consult. for peace and reconciliation with God. 2. Seriously to resolve, Secondly come to a serious resolution and full purpose of heart to save thy soul, whatsoever it cost thee, and accordingly to break through all lets, scoffs, disgraces, nicknames, and to part with every lust, to deny thyself in all thine own ways, in a word, to buy heaven with loss, and not to slick with God for any thing, and foregoing of all thy sins, how gainful, how advantageous, how contentful soever they have been or are unto thee. In this case of a troubled conscience, and when God gins once to show thee thy danger, to parley with thee, and to give thee any the least hope of acceptation, pardon and life, stick not with him, stand not upon any terms, conditions, exceptions, or reservations whatsoever; Luke 9.57, 58, 59, 60, 61. come off freely like a frank chapman, lose not such a bargain for a little more, like some faint chapmen who having a good bargain before them, perhaps cheapen the wares, but ding and still expect some abatement in the price, and so for not coming off freely, lose all. Remember how it was with that young man, who left Christ because he could not enjoy him and his wealth too, Mat. 19 Think of King Agrippa almost persuaded to be a Christian, but because he was not altogether so, he wholly miss of Christ and of salvation. Therefore so show thy care, as not to remain hover, but come to some through resolution. Thousands of souls perish, who yet might seem not far off from the kingdom of heaven. but to break through all lets True, when once thou beginnest to consult about thine estate, Satan and thine own lusts will plead hard with thee; thou canst no sooner begin to mistrust thine own courses, to question thine estate, to think of getting into a safer way, which Satan shall object, but Satan (afraid and loath to lose thee) will make use of all his wiles and stratagems, and of all likely ways and means (too many here to mention) whereby he might either detain thee, making thy former ways lovely or not so odious to thee; or bring thee back again to former bondage, as Pharaoh would have done the Israelites, by pursuing thee with fears and terrors, presenting to thee a red sea of afflictions and dangers, and nothing but want, hunger and thirst, fiery Serpents, giants to encounter withal, in a word, disgraces, fire, and faggot, and death itself by one means or other. And what marvel? Christ himself tells thee before hand of so much, and to cast the worst at first. Matth. 10.16, 17 18, 19,- 21, 22,- 37, 38, 39 and Mark. 8.34, 35. and would have thee aforehand to cast, and count the cost; Luke 14.26, 27, 28. and to consult vers. 31. So saith he, Whosoever he be of you that forsaketh not all that he hath, (that is in readiness of affection, and actually also, in case he be called thereunto, which all are not) he cannot be my Disciple, ver. 33. Christ then looks for such followers and converts▪ as shall both wisely consider and foresee what may befall them in their Christian course, and consult with themselves whether they be able and willing to undergo such hazards for him; lest we else become losers in the end. and also stoutly resolve, if need be, to forgo any thing according to Gods will and call; as being also told on the one hand, that otherwise they cannot be his disciples, Mark 8.34, 35, 36, 37, 38. and that he that will save his life shall lose it; and then what shall it profit a man if he shall gain the whole world, and lose his own soul? and on the other hand, that whosoever shall lose his life for Christ's sake and the Gospels (if it come to that) the same shall save it: and whosoever shall confess Christ before men, him will Christ also confess before his Father which is in heaven, Matth. 10.32. Resolution is needful. Now these things, this necessity, these different issues considered, and by due meditation and consultation pondered, we see that Resolution is most needful; and that whatsoever conflicts within, or temptations from Satan without, would stand in our way, cannot otherwise be overcome but by firm resolutions and full purpose of heart for the present, and by answerable performance and obedience (both in things to be done and suffered) afterwards. And where this consent and resolution of heart is (without deceit, or trusting to our own strength) it is accepted for the present, and such may assuredly hope to find mercy; as we see in the Jews ●nd Gods promise to them, Isa. 1.16,— 19 as also in David, Psal. 32.5. and in the Prodigal, and in God's performance with them, Luke 15.18. CHAP. XXXVI. SECT. 1. Such as are converted and saved must seek salvation out of themselves. Where largely of self-denial. But first, That men by sin bring themselves into great straits. 2 Observation, They who are saved must seek salvation out of themselves. NOw secondly, In these Converts thus consulting we see, That those whom God will save, must, by self-denial, seek salvation out of themselves, and not stand upon any thing in themselves. They being pinched in conscience in the straits thereof, and at their wit's end, not knowing what to do as of themselves, fly wholly out of themselves, consult and advise with the Apostles of Christ, saying, As did those here. What shall we do? being further ready to do whatsoever they in the name of Christ should direct them unto, without any reservation, exception or respect to themselves in their name and credit, in their ease, delights, liberty, wealth, friends, earthly hopes or contentments whatsoever, as finding now that hitherto they in rejecting Christ had but kicked against the pricks, and made him an enemy to them who is the Lord of Lords, and Judge of the whole world: hereof they are now convinced in their consciences, and seek help and counsel how they may obtain his favour and pardon. but as the Priests and Pharisees did not, Thus did not the chief Priests and Pharisees; who, convinced of Christ's mighty power and Godhead, whereby he did great works, specially in raising the dead, and particularly Lazarus, who had been dead four days; yet they acknowledged him not, neither sought his favour; but standing upon their own wisdom, righteousness, and holiness (which they would not seek from him) as also upon their own power and authority, though, gathering a Council, they could say, What do we? who consulted, for this man doth many miracles; yet their counsel was for to put him to death, John 11.39,— 47,— 53. Whereas, if they had been as sound convinced as these here in my Text, to put Christ to death, they would not only have asked, saying, What do we? and thereby have seen the desperate madness of their do, in opposing him, and been sorry and humbled for it, as these here were when they considered what they had done in consenting to Christ's death, and so saw the vileness of their do; but they would with these here also have given over their own counsels, seen their own folly, denied themselves, and asked, not to seek salvation by him. What shall we do to be saved from his wrath whom we have so hated, blasphemed, even against the light of our own consciences, and sought to destroy? No, they were justly denied the grace to deny themselves, who against the light of conscience, yea of the holy Ghost, opposed their Saviour. Whereas it was a mercy to these here, first to be convinced of their sin, then to be driven into such plunges and straits as not of themselves to know what to do, especially to deny themselves withal so far as to seek and submit absolutely to such direction as should be given them by these Apostles. A Note, previous to the other. Men by sin bring themselves into inextricable straits, till God show and give the issue. Now before we prosecute the Observation formerly made, let this as it were by the buy, be noted, How sin (our own and others) brings us often into great straits, so that we shall not be able to know either what to do, or say, or choose, or think: So that if God's mercy did nor secure us and show an issue, we should be quite swallowed up of despair. Thus was it here: Men and brethren, what shall we do? Where they are as men distressed, grievously and inwardly pained, whose sores throb and rage; or as men environed with danger, or ready to drown, crying out, Help, for the Lords sake, we are ready to perish, and know not how to help ourselves: Peter gives them vent by breaking the sore, by further pricking it, calling them to repentance and faith; Repent, saith he, etc. So when the Jailor, in like distress and straits, cried out, Sirs, what must I do to besaved? Paul delivers him out of his straits; Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. Thus faithful Ministers (as sent of God) afford succours, and, as it were, reach out the hand to draw distressed souls out of the pit and gulf of dangers. It's an easy thing to throw a stone, a jewel, or a man's self into a pit, but the great difficulty is how to get it or him out again: This, in the case of sinners requires help from heaven, and such was the estate of all mankind through the sin of our first Parents (which was so easily and with delight committed) that unless God had become man, It's an easy thing to destroy a man's self, as we see in the fall of Adam, man could never have known what to have done, no more than the Devils now, who being left to themselves, perish without hope. Now, and in ourselves. our case being (for any help we can make ourselves) alike desperate, we yet come not, through the hardness of our hearts and our insensibleness, God only must save us by convincing us of our ill condition. of wrath due to it, and of our own impotency and inability to help ourselves. And God's course is, before he save from sin and wrath his elect, to let them see their own case and helpless condition: only in that, and in all other temptations afterwards, he is pleased to make a way to escape, 1 Cor. 10.13. by opening some door of hope to them, but that wholly out of themselves. As here, They are at their wit's end, in themselves helpless; only God lets them apprehend some possibility of help in and from him, and moves them to seek direction from his Ministers, which following they are delivered from their straits and fears, and brought into a blessed condition. Use. See what we get by sin, and sinful courses and evil men. But see hence and learn what we get by sin, by such courses, suppose of unlawful gain, rapine and wrong, as in King Ahab, and Judas; of intemperance and pleasures, as in Esau so greedy after pottage, and Baltazzar in his cups; of revenge, hatred and violence, as in Cain, etc. and by such companions as tempt us and draw us into sin: It and these courses, other men's temptations and allurements, with our own corruptions and lusts, bring us into a snare, into straits, into a state of perdition, They bring us into straits, and there leave us. and there leave us to wrestle with the wrath of an angry God, with the terrors of hell, with millions of Devil's ready to accuse us, and with the hellish affrightments of a convicted and tormenting conscience. This is the best that sin can or will bring us unto. Only if God help us out (of whose help, yet sinning we are not, neither can presume) his mercy is to be the more magnified by us. Now the way by which God gives an issue, God only gives the issue by giving repentance, etc. as in David, is, by repentance, faith, confession of sin, prayer, self-condemning and self-denial, punishment of offenders; judging ourselves and others, with reformation of things amiss; as we see here in these jews, and in the Jailor: so also in David, who through his pride and folly in the needless numbering of his people, 2 Sam. 24.14, 17, 18. was brought into a great strait; I am said he, in a great strait, he knew not what to do, what to choose: yet he finds a good issue by his casting himself upon God and his mercy, by his confession of sin, 1 Chron. 21.13.16▪ 17. and prayer for himself and his people, joined with fasting and sackcloth, by rearing an Altar, and offering of sacrifice, as the Prophet Gad directed him. See this also in Joshua, who through the sin of Achan, in Joshua. with the whole host of Israel, is brought into marvellous straits, whilst the men of Ai prevailed against them, Josh. 7.6, 7, 8, 9 Alas, O Lord God,— what shall I say, when Israel turneth their backs before their enemies, etc. What shall I say, either to thee O Lord, whom doubtless we have offended, though as yet I know not wherein? Or to this people, to whom I ever promised good success and victory in thy name? or to the enemies whose mouths I cannot stop from blasphemies? or to myself in answer to mine own doubts concerning thy truth and promises? Yet God gives him an issue also, Get thee up, (for he with his clothes rend, with the Elders of Israel, was fallen upon his face before the Ark of the Lord until the eventide) wherefore liest thou upon thy face? Israel hath sinned,— I will not be with you any more, except ye destroy the accursed from among you, etc. This done God was appeased. But now, where in such straits and convictions of conscience men do not betake themselves to such like courses of repentance, Impenitent persons exclude themselves from mercy, faith, prayer, etc. but think to wrestle it out by their own strength or other means, they shut the door of mercy against themselves, and cast themselves into straits inextricable, and such as wherein they perish; as the forenamed Cain, who in such straits built him a city, unto which, but not unto the Lord, he betook him for safety; and as judas who in like case sought to the High Priests, but not to Christ for mercy; and in others, especially at the last day, when sinners shall be speechless, and seeing Christ in glory and as their judge, shall not know either what to say or do, or whether to flee from his presence. Nay, even in this life, when evil men will not flee to God by repentance, confession, faith, and not repenting, amendment, etc. and so serve his providence and make way for his mercy, they not only put themselves, they put God (willing to save them) into straits, as not knowing what to do unto them, but (be it spoken with reverence) God himself to some stand, so that he (being loath they should perish) knows not what more to say or do unto them, (in mercy especially and so as may stand with his glory, who will not save men in their sins) unless he should utterly destroy them: So God to Ephraim and Judah, O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, Hos. 6.4. and as the early dew it goeth away. And may not inlike manner, the Lord complain of our unto wardness, unfruitfulness and iniquity, saying, What could have been done, or what can I do more to my vineyard? with his honour and holiness, What can I do more with my honour, to you who so long have abused my mercy, not feared my threats, made light account of my word, smothered checks of conscience, out-wrastled a while, to the stifling of the spirit, your fears, doubts and inward anguish, by your own means; unless I should utterly destroy you, seeing you, by self-denial, and going out of yourselves wholly, will not seek your help and salvation from me? And assuredly dear brethren, seeing your sin hath brought you into such a distressed condition as that all the world cannot help you, if God in mercy help you not; unless damn them. and that again, by your presumption, and bold trusting to yourselves, and security and self-confidence you bar up God's mercy and his power against yourselves; I say, know it assuredly that mercy itself shall never save you, till or unless, you in sense of your hellish and slavish condition under the power of sin and wrath, and acknowledgement of your own inability, and by an absolute denial of yourselves, do seek help and salvation out of yourselves, in God only, according to the direction of his word and faithful Ministers and dispensers of it, and from the power of his saving grace. So did these here. And so I return to the Observation propounded, Those whom God will save, must by self-denial seek salvation out of themselves. SECT. 2. Why we are to deny ourselves and all goodness in ourselves in the matter of Salvation. YOu perhaps will say, did these here in the Text so? Or did the Jailor so, when he asked, What must I do to be saved? Quest. Did these jews seek salvation out of themselves It seems they are all for doing and works; and that they sought, though the way of salvation from others, yet the cause of it in themselves and in their own do: What shall we do? I will not deny but that generally men seek their own good by their own do: when they so speak of doing? they of themselves by nature know no other way, and are ignorant of Jesus Christ and his righteousness, and so seek righteousness not by faith, but as it were by the works of the Law, Rom. 9.32. as did the Jews, whilst they stumbled at Christ. For so according to that condition at the first, even in nature entire did the Covenant run; Men not knowing Christ, commonly and naturally, seek their own good from their own do, but more expressly afterwards, when the Moral Law was given to the Jews, Do this and thou shalt live. Which condition yet was in the true intent of it for conviction, and to show man his unrighteousness and impotency, and so to prepare him for Christ when he should be made known unto him, unto whom accordingly, even in the time of the Law, men had recourse in the promise, and by their legal sacrifices all of them types of Christ: and from the first condition of works, which yet was for conviction, and to prepare them for Christ, so that being in their consciences convinced of their sins, and of their just desert of death, they betook themselves (those I mean who understood what they did) by faith and repentance to their sacrifices as types of Christ, testifying their self-denial, confession of their guiltiness, and their faith in Christ, by presenting the sacrifice to the Priest to die in their stead, so taken by the wisest, by laying their hand upon the head of the same, as it were so translating their guiltsness to it. But most through their ignorance and error offered their sacrifices without respect to Christ, though much mistaken by most, who rested in outward works, rested in the bare work done, (without saith, repentance or renovation of their lives) made God beholding to them for their pains and cost, and in a word sought their justification therefrom, as Papists (in great part at least) seek to be justified by works. This I will not say but might be the meaning of that young man who came to Christ saying, Good master, what good thing shall I do that I may have eternal life? Mat. 19.16, 17. and Christ to convince him, answers him accordingly— If thou wilt enter into life, keep the commandments: And of those in John, Joh. 6.28. What shall we do, that we might work the works of God? yet these here did not so, But we cannot conceive that these here, (yea or any truly touched in conscience for sin) did any whit aim at or trust to any works or worth of their own: No, who, being convinced of their guiltiness and danger, they are now and not till now convinced of their sin of crucifying Christ, are afraid of his power and justice, and seek nothing more than his favour and pardon; only they know not how to obtain it (conceiving it a thing not wholly impossible,) therefore finding and seeing no help in themselves, either from any worthiness or goodness, renounce themselves, and seek direction from the Apostles, wisdom or power of theirs, they renouncing themselves in all these, seek direction from the Apostles, saying, What shall we do? as conceiving God would not deal with them as with stocks, or save them unwillingly, but by directing them to that way and course, whereby they might attain to his favour, not limiting God to the condition of works, (which thus they confess in effect were none good in them, seeing their ill deeds put them into this perplexity,) in all self-denial: but seeking pardon and life some other way, unto which they should be directed, being resolved to follow such directions given them by the Apostles of Christ, (who knew his will and mind) though it were with the loss of all, name, credit, with men, wealth, who are directed liberty, yea (temporal) life itself, and that they were enjoined any thing though never so hard, harsh to the flesh or hazardous. to faith and repentance, Therefore as our Saviour directed those Jews to saith in him, saying to their demand. Joh. 6.29. This is the work of God that ye believe on him whom he hath sent, and John tells us, This is his commandment, 1 John 3.23. that we should believe on the Name of his Son Jesus Christ. So Paul directed the jailor, and Peter here these Jews, to faith, baptism and repentance, things to be done, yet not barely at works, but as leading to Christ, though not barely to be rested in as works, but as they lead to Christ, being sanctified of God to that end, and all of them implying self-denial. And it is God's manner to bring men to despair in themselves before they can hope in him, to throw away all their own works and righteousness as so many Idols, and to say with Ephraim, (repenting) Hos. 14.8. What have I to do any more with Idols? And with Paul, Acts 9.6. (who also at his conversion asked the like question, Lord, what wilt thou have me to do?) Phil. 3.7, 8, 9 What things were gain to me, those I accounted loss for Christ— for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the Law, Reasons why we must deny ourselves in matter of salvation especially. but that which is through the faith of Christ, the righteousness which is of God by faith. And good reason for it, he seeks (as our good so) his own honour thereby. And therefore enjoins us in our Ministry (by which men are converted and saved) to convince men, (to make them know (and acknowledge) all their abominations, Ezek. 16.2. to beat them out of themselves, to take them off their own bottoms and roots, that so we may engraff them into Christ the true Vine; 1. God's glory even that of his free grace. in a word, by the Law to make them know their sin, and impotency, that (whether he save or pass them by) yet every mouth might be stopped, and all the world may become guilty before God, Rom. 3.19, 20. to 26. (or subject to the judgement of God) and that their justification may be acknowledged to be freely by grace, and not at all of works. And as God on his part will have it thus for his own glory, even the glory of his own free grace, Ephes. 1.6. so it is fit that we, as we desire or expect the salvation of our souls, do seek it out of ourselves, and that for these two reasons; 2. We are so to do, because 1. All the causes of salvation are without us. Acts 16. Ephes. 2.8. First, All the causes of salvation are without ourselves. 1. God the Father is the author of it. 2. Christ the purchaser. 3. The Holy Ghost the applier and persuader of the heart. 4. The Word preached, the outward means which God sends, whither and to whom only he pleaseth. And 5. Faith the instrument whereby we lay hold on salvation and on Christ, yet it is the work of God, Joh. 6.29. And his gift which we have not by nature, or of ourselves, but by the mighty working of his power, Eph. 1.18, 19 2. It is not in man to direct his steps, neither is the way of man in himself, Jer. 10.3. Our wits are uncapable of heavenly mysteries, 1 Cor. 2.14. 2. Because of our natural ignorance and impotency to save ourselves. Our wisdom foolishness, 1 Cor. 1.19, 20. Our reason enmity against God and his Law, Rom. 8.7. Our own thoughts and purposes evil, Gen. 8.21. Our knowledge and affections brutish, Jer. 10.14. Psal. 73.22. Our new birth is not of blood, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1.13. 1 Pet. 1.23, 24, 25. For all flesh is grass, and all the grace thereof as the flower of the field, etc. So that we must be quite turned out of ourselves, and be born again, Joh. 3.3. and become as little children, Mat. 18.3. else we cannot see the Kingdom of God. Our new birth is a new Creation, and that is properly a motion from nothing or not-being, to something or to a being. Now Being is double, Our new birth is a new Creation, it is either a Being of nature, or a Being of grace; each (respectively) of nothing, as it is taken negatively. But man, and before it we, the best are nothing, both negatively, in respect of his Being of grace, since the fall & through sin in which he is dead, and that in all powers and faculties, is nothing, First negatively, (I mean not in regard of substance either of soul or of faculties, but of the qualities of those faculties according to which he was at first made after the Image of God in knowledge, righteousness, holiness, and in the truth of them all, Col. 3.10.) Eph. 4.24. so that before his calling he is a mere Nonens, and hath no being; for God is said to call those things that are not, 1 Cor. 1 28. So the heathen before their calling were no people, and 2. privatively, not before but after the habit of grace lost, both in act and power, Rom. 10.19. Deut. 32.21. Hos. 1.10. And 2. privatively, not in a physical sense, as Philosophers speak of privation, who make it a principle of generation, and to include in it a disposition to the habit which it precedes; but in the logical, and more proper sense, as it implieth a deprivation of some former habit (as in our case of the image of God) and that not such as sleep is, but such as death is; being a privation not of the act and exercise only of the faculty (as in sleep) but of the faculty and power itself, we being dead in sin, and not made alive with respect to spiritual and supernatural objects; of which the rule holds, that from the privation to the habit (as from death to life) thore is no return; that is ordinarily and by natural causes: Otherwise if we speak of an extrordinary regress and miraculous, none who is not an Atheist, makes any question. Only we may grant a remote possibility and capability (especially in man as also in the lapsed angels, so fare as Gods most holy and just will puts no bar,) but we must deny all disposition in the instruments, and of the subject itself to the habit, but by the effectual power of Christ, and so must exclude all active power in man to his own conversion, which is not by God's grace newly infused into him, who works not only the will or power to will, but the deed and act of will. Phil, 2.13. And so Christ becomes the cause and fountain of new life unto his elect, who by his mercy and power are engrafted into him as into a new stock, from whom we receive new life (being as dead and buried, so also risen and quickened with him, Col. 2.12, 13.) and from whom we receive forgiveness of sin, redemption and life, whereby our youth is renewed like the Eagles, Psal. 103.3, 4, 5. And we return to the days of our youth, Job 33.24, 25. Which change, being by the renewing of our mind, Rom. 12.2. is wrought by the Holy Ghost, Tit. 3.5. and is continued and wrought (by degrees) daily, whereby such as wait on the Lord renew their strength, and mount up with wings as Eagles, etc. Isai. 40.31. SECT. 3. Use 1. Of Instruction and Exhortation, to denial of ourselves, as in other things, so particularly in duties concerning Conversion. Use 1 We, To deny ourselves, and to acknowledge who would show ourselves true converts, and such as truly hope to be saved, must hence learn, in all things to deny ourselves, especially in this great business of our salvation, and indeed to see and acknowledge ourselves to be nothing in ourselves; at best but as a rude lump and Chaos, like the earth at the first creation, ourselves to be Nothing, which being made of nothing, was itself then without form, void, and dark, Gen. 1.2. We must ever acknowledge that without Christ and faith in him (which in in its own nature implieth and includes selfe-deniall) all our gifts of nature or of common grace, are nothing; so that as Paul said concerning one grace, 1. In regard of gifts, charity, so I may say of Christ, and of faith in Christ, without Christ and true justifying faith in him, though I had the gift of prophecy, and understood all mysteries and all knowledge, though I spoke with the tongues of men and Angels— and though I had all (miraculous) faith, 1 Cor. 13.1, 2, 3. and had not Christ and true justifying saith in him, I am nothing: All knowledge is nothing, 1 Cor. 8.1. 1 Tim. 6.3, 4. And as all our gifts, 2. In regard of privileges without Christ. so all privileges without Christ must be accounted nothing: That of a Jew or Circumcision, Gal. 6.15. and 1 Cor. 7.19. 3. Of our Confidences, As riches, Idols, Isai. 44.10. 1 Cor. 8.4. strength of kingdoms, power of will. That of the Gentile which was wisdom, as we have heard, is nothing. All our Confidences, or things which men trust in, are nothing, as Riches, Prov. 23.4, 5. with Psal. 37.16. Idols, in which the Gentiles trusted, and Idolaters now are nothing. All the strength of Kingdoms and nations, with God, Nothing. less than nothing, Isai. 40.15▪ 17. All power (of will or other wise) in man nothing, Without me ye can do nothing, Joh. 15.5. All our own endeavours, like those of Peter's, who fished all night and catched nothing, till Christ came, Luke 5.5. Joh. Endeavours, righteousness, 21.3. In a word, all confidence in the flesh, Phil. 3.5, 6, 7, 8. all our legal righteousness, Phil. 3.9. Yea Christ himself, Christ himself if he be not all to us. if he be not all to us, shall profit, us nothing, Gal. 5.2. Though in nothing we be behind the best, yet we must say as Paul did, that (in and of ourselves) we are nothing, 2 Cor. 12.11. All without Christ must be accounted but as cyphers, and that is nothing: So that if any man think himself to be something when he is nothing (and that is the state of us all) he deceiveth himself, Gal. 6.3. We must then see and acknowledge our own nothing: The knowledge hereof is rightly made the fountain of all other virtues. The knowledge of our own nothingness, is the beginning of all goodness. He only that knows what this nothing or his nothingness is: First, how inconstant and vain all earthly things are. Secondly, how weak his own nature is. Thirdly, how base and vile sin is, and how of no reckoning evil and sinful men are; he will 1. Not set his heart on earthly or transitory things, but on heavenly and divine things. 2. He will be humble, and distrust himself, and set his rest and put his trust only in God his mercy, truth, and power. 3. He will avoid sin, and sinful company as vile, and as finding no content therein. In a word, he will love, desire, affect, and admire nothing but that which shall be judged something, (and that is nothing in or of himself) as, the new creature, 1 Cor. 7.19. 2 Cor. 5.16, 17 2. Faith working by love, Gal. 5.6. 3. Christ himself, and his righteousness, as All, and in all things, Col 3.11. Contrà, Ignorance of a man's nothingness makes him trust to and admire himself, etc. Contrariwise, he that knows not his own nothingness, 1. Minds earthly things, and trusts too much in them. 2. Admires himself, and trusts to his own wisdom and strength. 3. Gives way to his own sinful lusts, and delights too much in sinful ways and sinful company: In a word, he neglects substance, and catcheth at shadows of goodness, and comes short of Christ. Therefore when God will give a man a being in Christ (which alone by the Apostle is opposed against being wise, mighty, noble, out of Christ 1 Cor. 1.30.) he oftentimes takes from him all outward stays and props, all earthly comforts, wealth, God in mercy sometime deprives men of all outward stays and comforts, friends, health, children, parents, etc. (for commonly whilst aught remains, a man will never look to Christ,) howsoever he convinceth him, and lets him see his own vileness, sinfulness, guiltiness, inability every way, as he dealt with these Jews, and so beats him out of himself, takes him off his own bottom, and root, that so when he sees all strength is gone, he may then flee only to God, to his mercy, power and grace. that they might seek to and rest in him and come to themselves, as in the Prodigal. This was signified in the Prodigal, who never came to himself, much less to his father, till he was in extreme want and misery, destitute of outward comforts and of all help in himself, and so when he came to himself, he said etc. Luke 15.14▪ 15, 16, 17. etc. Why, where had he been? when he went from his father, he was no more himself, he had lost himself, as we have all done in Adam, so that now there is another self in us then formerly, that is, our sinful self, which we are here taught to deny. Otherwise if indeed we were ourselves, such as God made us, we neither needed nor aught to deny ourselves, no more than Christ of whom it is said, 2 Tim. 2.13. He cannot deny himself. A threefold self in man. 1. Our sinful self, is wholly to be denied 2. The natural to be denied in some case. There is a threefold self; 1. Natural, such as was in us by our creation, some remnants whereof remain not wholly defaced. 2. Sinful. 3. Regenerate, whereby we become new creatures or new-men. Our sinful self is that which we must absolutely deny: The regenerate self is to be laboured for, and being had must be preserved. The natural is only to be denied in some case, as of competition with our spiritual self, and with God's glory: and so Christ himself submitted himself, and his will to Gods will, and densed himself in his life, for the good and salvation of Gods elect. Yet the regenerate self though it may seek and is allowed to seek itself and its own spiritual and eternal good and salvation, 3. The regenerate self may seek itself, yet with submission to God, and may do such things as may further the same, as Moses in refusing the honours, treasures, and pleasures of Egypt, had an eye to the recompense of reward, Hebr. 11. even as Christ himself, who for the joy that was set before him, endured the cross and despised the shame, Hebr. 12.2. (for God having made promises of such things, yea of this life unto us for our encouragement in well-doing, we may accordingly make use of them as arguments to move ourselves:) I say it must not thus do, out of God's way, as not being its own, but Gods or without subordinating its own respects unto God: seeing though the regenerate man be restored again to himself, yet he is not his own man, by creation, (and so far not himself) but the Lord, who as he at first gave him his natural being by creating him in righteousness and holiness, so his new and spiritual being by redeeming him, redemption, and so hath a propriety in him; yea, man in his conversion and new-birth, sealed in Baptism, renounceth himself and gives himself wholly to Christ, and therefore must not, and doth not, as do the wicked, give himself any longer to any thing else, and by its own gift to God, as to the world, to wine, to women, to his sports, or to himself, as to be too far addicted to his own wisdom, will, affections and lusts, that he should be called or accounted self-wise, selfwilled, self-conceited, self-loving, etc. and must not live to itself but to God, as a creature, as a new creature, Neither must he wholly live to himself as he is a creature, for so he is as well for and to God and his glory, as from him and his power, Rom. 11.36. much less as a new creature or true Christian, seeing he so●●●pends and hath his being only of Christ, who is his Alpha, in regard of his grace first and last, being both author and finisher of his faith, and should be his Omega, Heb. 12.2. by doing all to his glory. Whatsoever a Christians relation is, it teacheth him to deny himself and to seek Christ's glory: as a son, as a servant, Mal. 1.6. a Christian is the Son of God, and Christ the everlasting Father; the servant of Christ, and he the Lord and Master, and as a son and servant, he should honour not himself, but his father and master, and fear him. A Christian is a member of Christ; as a member of Christ. and therefore as the hand will expose itself even to cutting off, to save the head; so should we so far deny ourselves as to expose ourselves, our goods, name, yea life and all, if need be, for Christ and his glory. So that to come to the particular in hand; we are taught from these converts, We are to deny ourselves, in matter of salvation, and in all duties belonging thereunto, all which imply and require self-denial. to be nothing in ourselves, but to become separate and divorced from ourselves, denying ourselves in all things, especially in the main business of our salvation, and in all duties belonging or tending thereunto; I will only instance in such as Peter here, and Paul elsewhere directed young converts to, as to baptism, faith, repentance; to which I will add new obedience, and self-denial itself, which the Text gives we occasion to take notice of. 1. Peter saith, 1. Profession. Be baptised: Now Baptism is a note of Christian profession, whereby we give our names, yea ourselves to Christ, which I dare say it, none can ever truly do unless he deny himself; I speak of a powerful profession, and such as in life answers that verbal profession made in our baptism. This made some, that otherwise liked well of Christ and of his doctrine, Of which (through want of self-denial) many are ashamed, as Nicodemus (because they had not yet denied themselves wholly in their names, and respect with men, in their offices, and liberties) ashamed to make open profession of him: as Nicodemus a Pharisee, Joh. 3.2. who in himself approving well of Christ and his doctrine, yet loath to be known to favour one who was so much hated, and accounted a ringleader to a faction, came stealing to Christ by night, lest others should perceive it and discover him. Joseph of Arimathea, John 19.38, 39 Such an one was Joseph of Arimathea (a while) who is said to be a Disciple of Christ, but for fear of the Jews. Yea what shall 〈◊〉 say of Peter, who so confidently bragged what he would do, whilst he trusted to himself and to the strength of his own resolution, Matth. 26.44. Though all men shall be offended because of thee, I yet will never be offended: yet left to himself a while, how was he ashamed to confess and acknowledge Christ in his sufferings, Peter, and how did he thrice deny him, even with an oath, saying, I know not the man? Peter had not yet so fully denied himself as afterwards, when he boldly confessed Christ before the High Priests to the manifest hazard of his life. It's also said, many chief Rulers, John 12.42, 43. that among the chief rulers many believed on Christ, but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue: for they loved the praise of men, more than the praise of God. And how is it in our days when many are ashamed of the afflictions of God's people for the Gospel's sake, many among ourselves, who are ashamed of profession in the power of it. and to make any other than an outward, bare, cold, and dead profession themselves, lest they should go under the common reproachful titles and terms of the world, and be thought to be Puritanical, seditious, factious, and enemies to Caesar? The truth is, shame which belongs only unto sin is now cast upon profession of godliness. Thus the Officers sent to take Christ, but justifying his doctrine, as also Nicodemus, speaking but a word for Christ, are reproached for so doing; Are ye also deceived? and art thou also of Galilee? Joh. 7.46, 47, etc. and 52. Yea the man who was born blind, and healed by Christ, ask the Pharisees who so strictly examined him saying, Jo● 9.27, 28. Will ye also be his Disciples? was reviled, and that not without scorn, disdain, and contempt of Christ, Thou are his Disciple, but we are Moses Disciples. 2. Faith, which excludes all works and confidence in ourselves. 2. Faith and belief on Christ of necessity presupposeth self-denial, and a renouncing of the condition of works or of whatsoever worth, excellency or righteousness is in a man's self. And therefore till we renounce our own righteousness, and all we do as filthy clouts, and as loss, we cannot believe on Christ. Yea such as renounce their own righteousness and confess their sin with Cain, but yet despair of help, do it out of stoutness, and through want of self-denial, as hath been showed formerly. They have not worth or strength enough of their own, and they will not go to God for it; so men that a respect their credit with men, cannot believe, Joh. 5.44. 3. Repentance, 3. Repentance what is it but a disclaiming with sorrow of lll our former courses and ways, and a renouncing of all such usts as we have formerly delighted in, which is sorrow for former lusts, and so a denying of our elves in our vain delights and carnal pleasures, in our unlawull ways of gain, in our pride, ambition, & c? What keeps men in their sins without repentance, but unwillingness and lothness to deny themselves in their former lusts, and a casting them off. which will plead hard; (I mean the sinful self in man) what, will ye leave us for ever? shall we never be merry again, will lewd queans or companions say? It will be here, as when Ezra reform strange marriages, exhorting the people to separate themselves from the people of the land, and from the strange wives, Ezra 10.9, 10, 11. which they also did, confessing their sins and amending. This could not be done hearty and truly without much self-denial. Self humbling requires much self-denial, Micah 6.6. etc. 4. But these Jews here so seriously ask, 4. New-obedience, what they should do, plainly show how willing and resolved they were to obey God and his Apostles, and how ready to deny themselves that they might obey him, in doing and suffering, whether by doing or suffering. But this could not be done without much denial of themselves; active duties, as to believe, obey the Gospel and the like, are contrary to corrupted nature, which requires much self-denial. (as above nature so far as it remains entire;) which cannot be performed till a man cross his corruptions; and deny himself in them, in his ease, delights, gain, etc. much more must he deny himself in things to be suffered and passive duties, which are not only against corrupt nature, but against nature entire, which also must stoop and be denied. 5. Self denial itself, if it be not in all things and with respect to God. 5. These here, whilst they ask this question, stand upon nothing in themselves, and deny themselves fully and in all things, without any reservations or respects to themselves. Many men seem to deny themselves in some things, as in their oaths, stealing, whores, ease, and some comforts of this life; as some civil formalist, superstitious and meriting Papist who spares not his own body, Some men seek themselves whilst in some things they seem to deny themselves. All self-respects in duties, even of mortification, to be denied. but macerates it with whip, fastings or pilgrimages; and yet all this is done in self-respects; in the one, because to do otherwise will not stand with his honour and credit among men: who it may be also will stoop to suffer scorn and nicknames for Christ and his profession, which he finds to be more advantageous to him some other way; in the other is an opinion of merit, and hope to escape the pains of Purgatory: howsoever all this is both from and for themselves; who required these things at their hands? And what God appoints not, is not done to him. Such denial of a man's self stands in need of true self-denial, which is in true converts absolute, universal, and without reservations to ourselves, and self-respects. SECT. 4. Containing a more general Exhortation to self-denial, and showing in what things we are first simply and absolutely to deny ourselves. Generally we are to deny ourselves in all things here. 1. For what things we must deny ourselves, They are four. LEt us then be exhorted to deny ourselves generally in all things. And here let us know what those things are which we should chief, if not only respect and seek after; and what we are to deny ourselves in. 1. The former are, 1. God's glory. 2. Christ his word and truth with the Gospel in the purity and power of it. 3. Our own spiritual and eternal good, together with the peace and comfort of our own consciences, and assurance of God's favour. 4. The greater good of others, especially of the Church, and that both temporal, spiritual, and eternal: as we shall perceive more by that which follows. 2. In what things we must deny ourselves. 1. In some things simply. 2. In others only comparatively as we may see in Christ, 2 Tim. 2.13, 2. The things in which we are to deny ourselves▪ are such as either are absolutely to be denied, or only comparatively, with respect, and in competition with some of those other things named, for which we are to deny ourselves in them, though otherwise good, and which absolutely, (severed from such respects) may be sought. This first part of the distinction may be better conceived in and by the example of Christ himself, (till we hereafter give other instances.) Of him it is said, that he cannot deny himself: True, that is in such things as belong to his nature, as his truth, and faithfulness, there instanced in; in his holiness, goodness, justice, who though he cannot at all deny himself in his nature, wisdom and the like; no more needed we have denied ourselves in any thing absolutely at least, if we had continued, remained, and still been ourselves as God made us at first, in innocency, righteousness, knowledge, holiness, and in an estate of immortality: And in such remnants of entire nature as yet abide with us, not wholly obliterated and defaced, we are not absolutely, yet according to his will, he doth deny himself for a greater good, in some such things as, without such respect, he both may and doth seek himself, Phil. 2.6, 7, 8. as in vailing the glory of his Godhead a while in our nature, but only in some respects to deny ourselves. But now our Saviour Christ, who in things respecting his nature, cannot deny himself, yet out of will, and with respect to his Father's glory, and to the spiritual and eternal good of men's souls, was content and willing to deny himself many ways; and that even before he came into the world; and after, in that being in the form of God, and thinking it no robbery to be equal with God, yet he made himself of of no reputation, and took upon him the form of a servant, and was found in the likeness of men,— and humbled himself, and became obedient unto death, even the death of the Cross. Thus he is said to empty himself, and to make himself of no reputation, and to suffer his glory to be obscured in the dark lantern of his humanity whilst he lived here on earth: being God he appeared in our base nature, and became truly man: Being immortal, he became in our nature subject to death; being the Lord of all, he became a servant; being the glorious God, he humbled himself; being the Sovereign Lord of heaven and earth, he became obedient unto the Law, and unto death; and in his ease and name as man being most blessed he was pleased to subject himself to the death of the Cross, which was an accursed, shameful, and painful death; and so in our nature, and for the good especially of his elect, he denied himself in his ease, by undergoing sorrows and grief for us; Hebr. 12.2. in his name, by enduring the cross, and despising the shame; suffering himself to be reviled, spit upon, and at length crucified, yea and to be a while under the sense of his dear father's displeasure; in all which he sought not his own glory, and in his life and will, which he submitted to Gods will for us. Matth. 26.39. but his that sent him; not his own will, but his Fathers; insomuch that according to his humane nature without sin, having by prayer sought himself, saying, O my Father, if it be possible, let this cup (of death) pass from me; yet denying his own will, he adds, nevertheless, not as I will, Use, Of his example to us, scil. to deny ourselves much more for him. but as thou wilt. Now this example of Christ's (to note it by the the way) enforceth the like practice upon us, much more for his sake and glory, to deny ourselves, he thus denied himself for us, who for us men, and for our salvation, came down from heaven and was incarnate; for us servants, wretched and sinful creatures, and all this freely: and shall not we for our own good, for his glory, being so many ways bound to him, our Creator, our Lord and Sovereign, our Redeemer, our Husband, Head and Father, deny our unworthy selves? And that, 1 Absolutely, in somethings. And first, In some things we are absolutely to deny ourselves; as in whatsoever, according to our corrupt nature; we now are not ourselves; either not that which we were at our first creation in the first Adam before the fall; or not that which we should be in Christ the second Adam, and as new creatures in him. In all which things we must flee out, separate and make a divorce from ourselves, denying ourselves. as, 1. In our carnal wisdom and reasonings: 1 In our own carnal wisdom and corrupt reasonings, whereby men are wise in their own eyes, conceive of God according to their own dark hearts, Rom. 1.21. making to themselves similitudes of God as they please, Exod. 20.4. Rom. 1.23. entertaining no truths but such as agree with their corrupt and carnal reason, disputing against the truths of God, as John 6.52, 60, 65, on which many do stand so much. 66. 1 Cor. 1.20. accounting Gods word preached, and his ways foolishness, 1 Cor. 1.23. never consulting with God in his word, or by prayer; but directing and ordering all their ways by their own counsels, and so they live by their own rules, which they devise and frame to themselves, consulting only with flesh and blood; and indeed, professing themselves to be wise, they become fools, Rom. 1.22. Whereas the Apostle's rule is, If any man among you seemeth to be wise in this world, let him become a fool that he may be wise, 1 Cor. 3.18. that is, let him se● his folly, and deny his own seeming and carnal wisdom, We must see our own folly, & submit our thoughts and reason to God's wisdom. that he may be wise by that wisdom of God which he is now ready to charge with folly. And let all imaginations or reasonings, and every thing that exalteth itself against the knowledge of God, be cast down, and every thought be brought into captivity to the obedience of Christ, 2 Cor. 10.5. Let the wicked also forsake his way (which according to his foolish wisdom he hath chosen), and the unrighteous man his thoughts Isa. 55.7. (even such carnal thoughts as he hath of God's Mercy, and other Attributes). Our own devices will come to nought, and must therefore be forsaken; only such counsel as God gives us in his word, being followed, shall stand. How happy then is that man who denying his own wisdom, our happiness if so we do. shall in all his ways and thoughts hoodwink himself, make God and his word the guide of his thoughts and ways, and be content to see nothing, and no otherwise then according to the wisdom of God's word: God will guide such with his counsel, and after receive him to glory, Psal. 73.24. Such as so blind themselves, and will see only with God's eyes, and by the light of his word, become truly wise: whereas all others, and contrariwise if we do not. who are wise in themselves, are denied true wisdom, Matth. 11.25. and their own wisdom is accursed to them, Isa. 30.1. and turned into folly, as was Ahitophel's; and 1 Cor. 1.19. and 3.19, 20. John 9.39. etc. I conclude; Forsake the devices of thine own heart, Hear counsel, and receive instruction (from God's word,) that (howsoever men think of thee for the present) thou mayst be wise in thy later end, Prov. 19.20, 21. and not as the worldling, who— at his end shall be a fool, Jer. 17.11. These here in my Text stood not upon any wisdom of their own, but sought direction from the Apostles, saying, What shall we do? And following the same, became truly wise, even to salvation. 2 We must also deny ourselves in our own corrupt Will and choice: 2 In our corrupt wills. Which must be denied; and submit to Gods will both in our do, 1 Tim. 6.9. we must have no will of our own, but such as willingly submits itself to Gods will, who doth and ordereth all things according to his own will: he is the only Sovereign Lord unto whom our wills should ever be in subjection. We must so far deny our own wills, as not to say, we will be rich, and we will do thus or so; We will go into such a City, and continue there a year, and buy, and sell, and get gain.— For that we ought to say, If the Lord will we shall live, and do this or that, and sufferings. Jam. 4.13, 15. And so in all crosses and evils befalling us, we are to say, The will of the Lord be done, Acts 21.14. We must not think all things must be according to our will, or that God should stoop to us in all things; if he do, This is the way never to be crossed in any thing. it is with a curse, 1 Tim. 6.9. The only way to have our wills in all things, is to deny our own wills; not to be resolute, peremptory and wilful in any thing, but only according to Gods will: and in all crosses to subordinate our will to Gods will (when it is manifested) as most holy, and good and wise: 〈◊〉 shall crosses be no crosses to us; otherwise we shall never want crosses: Gods will shall ever be done, and he will oppose them that oppose him. Take we heed then of being selfwilled in any thing, or of making our own will the only law and reason of our do; which with respect to men is tyranny; to God, is flat obstinacy and rebellion, as Jer. 18.12. and 44.16, 17. 3 In all our carnal affections and fleshly lusts and desires, 3 In our carnal affections: See Heb. 4.10. 1 Pet. 4.1. from all which we must abstain, 1 Pet. 2.11. Otherwise God will give us our desires, but with a curse, as to the Israelites, who lusted exceedingly in the wilderness: to whom God granted their request, but sent leanness into their soul, Psal. 106.14, 15. and 78.29, 30, 31. And this self-denial should be especially in our most beloved and darling sins; Especially in our beloved sin: so that to deny ourselves in all, and to deny God any one lust (being loath to part with it, or to deny ourselves in it) is in effect nothing at all: In our bargaining and covenanting with God for his Son Christ, for our own souls, and the salvation thereof, not to part with all and every lust, and not to lose heaven for one lust: as some do. is to lose all, even to lose souls, ourselves, Christ, yea God and all. How many lose heaven for one lust? as Judas for his covetousness; and so the young man, who boasted he had done all; whom Jesus beholding, loved, telling him, and saying, One thing thou lackest; Go and sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and take up thy cross and follow me, Mark 10.20, 21. Now this was a commandment (not to build an Order of begging Friars on) only of trial, conviction and discovery. This Perfectist had not denied himself in his covetousness, and so, going away grieved, (it seems that he could not enjoy his wealth and ease, and Christ too) he denied Christ, his soul, and the salvation of it, yea, and his wealth too in the end, which he could not carry (to hell) with him. So it is with others: A small thing parts God and some. A small thing (as one notes) parts God and them: their deceit used in the shop, their whore, their vain delight otherwise, their pride in apparel, their ambition, their desire of revenge, their fear of losing man's favour, or of foregoing such an Office, Benefice or preferment, keeps them wholly from Christ. And this because they do not absolutely and totally deny themselves in their lusts, which yet the grace of Christ teacheth them, Tit. 2.12. 4 In our sinful practices, 4 In all our sinful ways and practices, and in every such course of life as is either unlawful, or otherwise not so necessary as dangerous, and full of strong temptations. Thus men are to deny themselves in all such sinful practices as by which they use to get gain; as in their briberies, lying, cheating, falsifying of wares, weights, and measures, buying by the greater, and selling by the lesser; so by defraudation, and underhand dealing, interverting from their Masters if they be servants; from their owners and such as put them in trust, if they be in places of trust or office by sea or by land; from their Principals, if they be Factours; from the common Treasury, if they, being Magistrates or Officers, are betrusted therewith; from the King, in matter of due Customs and Tributes, unlawful callings, if they be Traders. So in all unlawful callings and trades, as that of Players and Play-poets, of living by gaming, playing the whore, and the like. Yea, where there is not otherwise necessity, we are to deny ourselves in such kind of lives, and in unnecessary kinds of life, which debar us of better things. which promising, it may be; much carnal delight, gain, honour and advancement, yet apparently expose us to strong temptations of sinning: as to live where the Gospel is not either at all, or not in purity and power; as in foreign parts and Countries, where there are only more opportunities of getting gain then in our own Country (perhaps,) where yet the Gospel is in better purity, and more power. We have the instance of Moses, who refused to be called the son (yea the heir) of King Pharaoh's daughter, or to enjoy the pleasures of sin in that Court, yea, and made light of the treasures of Egypt, preferring the reproach of Christ with a good conscience, before them all. And he lost not by it, Hebr. 11.24, 25, 26. SECT. 5. Showing secondly, in what things, otherwise lawful, we are to deny ourselves: And first, In things natural; of three sorts. 2 We are to deny ourselves in things lawful, in case of competition with better things. NOw secondly, we are to deny ourselves (not only in things evil and sinful, which we are to do absolutely; but also) in such things as are not in and of themselves evil or sinful, but only comparatively and with respect to a greater good, as some one or more of the aforesaid things which we should more principally respect: And so in case of competition, comparison and subordination of the one to the other, we are (though as is said, not absolutely, yet in such case) resolutely to deny ourselves. Now these things are both natural, spiritual, and eternal: Which because they are many, I will rather (here) point at them, then handle them. And these are of three sorts: 1 Natural; First, The things natural are 1. The powers and faculties of the soul and body. 2. The comforts and contentments of this life. as first, In the natural powers of our soul. 3. Life itself. 1 In our Reason. 1. Natural Reason, so far as there is no carnality in it, is not simply to be denied: And it were much to be wished that men lived more according to right reason than they do; for so their courses would not be so absurd and unreasonable as they are, 2 Thess. 3.2. whereby they can give no reason of their do, of their neglect of life and salvation, How far natural reason may and should be used. impenitency, Jer. 8.6. of their persecutions, and hating of God's people without cause, etc. nay nor of their faith and hope, which they are bound to do, 1 Pet. 3.15. being able also to examine doctrines, to judge of consequences and inferences in Scripture, to search the Scriptures whether the things taught us be so or no, that so they may not blindly either believe or obey any but God alone, and in God: Yet thus far we are to deny natural Reason, as not to stand upon it in things above the reach of it; How and in what denied. as to say, I see no reason for this or that, or how it can stand with God's justice, or with the liberty of man's will, etc. therefore I will none of it, it's too harsh and hard a saying, I cannot admit of it. In such case reason must submit itself, and give way to faith. The mysteries of faith, as that of the Trinity, of the subsisting of our nature in the second Person of the Godhead, the resurrection of the same individual bodies of ours, and such like, are not unreasonable; only our reason cannot reach so high (as even in innocence Adam saw not the reason of divers things, as the mystery of the Trinity, etc. which yet he believed). We must then so far deny our natural reason, It must 1 Stoop to supernatural Truths. 2 It must not judge of points of Faith. as 1. To acknowledge it not able of itself to reach unto, or dive into the deep things of God. 2. In sight of its shallowness, not to take upon us by it to judge of the mysteries of faith, not to make it a ground of faith, or to go before it; but only an attendant and waiter upon faith, to follow it, and to acknowledge that to be reasonable which God doth, or which he makes known to be his will, and a truth, 3 Nor must it make new Articles. though by reason we understand it not. 3. Not to frame points of Doctrine, or Articles to be embraced as truths, according to our understanding, judgement and reason, as do some in the point of , and otherwise; who show themselves more Philosophers than Divines, and better read in Aristotle's Ethics, then in the holy Scriptures of God. We must take things as we find them, though we can see no other reason of the same than this, God saith it, therefore I have reason to believe it. 2 In our natural Will: Which must not oppose God's will, but deny itself in regard of any pour it hath in supernatural things, either to will, 2 Our natural Will, which inclines naturally to good in the universal, we must be content to submit the same so far to God, as in the particular wherein true happiness doth consist, and in the way to it (which is only faith in Christ) to be directed only by him, without opposing his will made known to us, and without choosing our own ways. So also, though it have some power naturally, and in natural and moral things; yet to deny itself in regard of any ability it hath of itself either to will supper natural good things (especially upon the conditions, and as they are promised unto us in the word,) or to choose aright by its own power; or choose, and when the same objects and motives are propounded to many, to difference itself from others either in good or evil, either by accepting (as of itself) that good, as suppose the saving grace of God, which others refuse; or by refusing and resisting that effectual grace, or yet to resist God's grace: and it must submit to corrections. by the acceptance whereof others come to be converted and saved. So in our Trials and sufferings, when we are crossed in some particulars which we might lawfully desire, we must deny our own will, as our blessed Saviour did, and say, Not my will, but thine, O heavenly Father, be done; and so possess our souls by faith and patience, without murmuring or repining. 3 In our natural Affection: 3. Our natural Affections, especially those whose object is good: In these we must be content also, with respect to Gods will and glory, to deny ourselves: as 1. as, 1 In our Love. In our Love, suppose to children, wife, husband, friend, etc. in which we must be content to be crossed, and patiently endure the loss of them by death, or otherwise the loss of their love for our love to Christ and his truth, of which afterwards. 2 Desires. 2 In our Desires, as David refused that water of Bethlehem, which he so much formerly desired. And we are not to desire any thing of this life in particular, but herein so far to deny ourselves as to be content to be denied (be it children, office, preferment, etc.) yea, to account such denial a blessing, in hope God hath some greater good in store for us, or that God will sanctify that cross, and make it a blessing to us, seeing we are all apt to abuse good things to our own hurt, if we had them. 3 In our Joy and delight; 3 Joy. so as willingly in some case, and for the furtherance of some greater good, to deny ourselves lawful comforts for a while, as of meat, marriage, apparel and lawful recreations, that we may give ourselves to fasting and prayer for the obtaining some spiritual blessing, and nearer communion with God by self-humbling; for the averting of some judgement from ourselves or others, etc. 4 In our good nature, and bodily perfections. And so (passing over goodness of nature, and such bodily perfections, as in which we also are to deny ourselves, and not either to trust to them, or to think ourselves simply better by them, as beauty and comely feature, strength, agility, yea, health and youth, not priding ourselves in them, nor trusting to them; 2 In the contentments of this life. ) we fall into the second sort of things natural in which we are to deny ourselves, especially when they come in competition with God's glory, word, will, and our own spiritual and eternal good. These are many: as in 1. Riches. See 2 Chro. 25.9, 10. Acts 2.45. 1 Tim. 6.17. Psal. 33.16, 17. & 20.7. as 1. Riches and treasures, estate, offices and possessions: Thus Zacheus, Luke 19.8. and the case so requiring, believers in the beginning of the Christian Church, sold their possessions and goods, and parted them to all men as every man had need. Yea, riches, in evil times, are not to be trusted to, nor horses and chariots. 2 Honours and name, Honours and name: Thus David, when Saul stood between him and a Kingdom, though he had him at advantage, found Saul in an act of hostility against him, was incited by others to destroy him, yet denied himself therein: would not (as men of the world do) violate justice, no not for a Kingdom, choosing rather to live a persecuted Subject, then to be a King by such means. We must also be content to deny ourselves in our name, reputation, and esteem in the world, in which for Christ we must deny ourselves. being contented for Christ to be accounted, as he was for us Mar. 3.21. no better then mad and besides ourselves, fools, the offscouring of the world, enemies to Cesar, to State and Government, factious, seditious, humorous, puritanical, and what not? In such case we with Paul must first approve ourselves to God by pureness, innocency, and otherwise; and then be content to pass by honour and dishonour, by evil report and good report, to be accounted deceivers, to be unknown or unacknowledged in our innocency, integrity, and other graces and privileges of the Saints, 2 Cor. 6.4, 6, 8, 9 So, and so in bearing of injuries. in case of injuries, and disgraces and affronts; as when our Saviour himself was smit on the face, and spit on by base soldiers, and being reviled, reviled not again, despised the shame, etc. And when David was reviled by Shemei, and put by his Kingdom by his son Absolom, and forced to flee before him, how doth he resign not only his Crown and honour, but all into God's hands, saying, Behold, here I am, let him do unto me, as seemeth good unto him, 2 Sam. 15.26. and 16.7, 8, 10. 3 Pleasures, ease and peace. 3. Pleasures, lawful contents, ease and peace in this world: Christ saith to his followers, Think ye that I am come to send peace on earth? I came not to send peace but a sword: I am come to set a man at vaciance against his father, etc. Matth. 10.34. Luke 12.51. We must then so far deny ourselves in our ease, peace, comfort of friends, as to resolve for Christ his sake and a good conscience, to forgo their love and endure their displeasure. Yea, we must deny ourselves in all easy ways to heaven: It's only easy to go to hell. There is no going to heaven, as men usually speak in beds of down, we must go by the way of mortification, and self, denial, by the cross and by afflictions. self-denial in all these three particulars named, may be considered again in Moses his example, Hebr. 11.25, 26, 27. 4. Things indifferent and lawful. 4. In some case, as of scandal and of edifying the Church, we are to deny ourselves even in our lawful liberties, in things indifferent, or not so necessary, but that they may be forborn without sin, as we see in Paul, becoming all things to all men, 1 Cor. 9.20, 21, 22, 23. and he would have us take heed that our liberty become not a stumbling blook to them that are weak, 1 Cor. 8, 9, 13. and vers. 4, 5, 6 12-15. Yea he restrained himself from marrying, a thing otherwise as lawful for him as for any; and refrained from taking wages of the Churches, for which he in others behalf, pleads very hard, but he used not his power, as the case was with him, lest he should hinder the Gospel of Christ. So should we in some like case, rather depart from our own right and take wrong, then go to Law before the unjust and unbelievers, 1 Cor. 6.1, 6, 7. 5. A man's country is and aught to be dear unto him; 5. Country. yet in case Christ call him, he must leave it, and follow God even blindfold, as Abraham, who so called,— went out not knowing whither he went, Hebr. 11.8. Gen. 12.1.4. So Ruth, ch. 2.11, 12. 6. If a man will come to Christ, he must hate (that is, 6. Friends. less love, and resolve rather, if the case so require, to disrespect and neglect) his father, mother, wife, and children, brethren and sisters, and forsake all that he hath, Deut. 33.9. Mat. 4.20. and 19.27. and 1 Cor. 7.29, 30, 31. He must resolve of this and cast for it before hand by resolution of mind, and by actual performance, Luke 14.26, 27. etc. 33. when the case so requires: otherwise he cannot be Christ's Disciple. And of this we have a notable example of latter times in Galeacius, a noble marquess, too long here to relate: I refer to the History which, in print, is in many hands. 3. Life itself, Now thirdly, we are, if the case so require, not to respect our natural life itself, but to lay it down for Christ, as he laid down his for us. which is to be denied, So we are taught in the forenamed place, Luke 14.26. and Matth. 10.39. Mark. 8.35. This was resolved on, and done by the holy martyrs of Christ in all ages. So that our very lives should not be dear unto us, neither should we refuse any hazards (though even of life) not only for a good conscience and faithfulness in our callings, 1. For a good conscience. as we are Christians; See Acts 15.25, 26. and for the name of the Lord Jesus, as it was with Paul, Acts 20.24. and 21.13. but with respect to, and for the strengthening of the brethren; We ought saith john, (as Christ laid down his life for us, 2. For the good of others. so,) to lay down our lives for the brethren, 1 Joh. 3.16. and to refuse no hazards, be we in never so great, even for the temporal good and safety of many especially, as we see in the resolution of noble Queen Esther,— Esther 4.16. I will go in unto the King, which is not according to the Law, and if I perish, I perish: Yea of some one (it may be) if eminent and of great use to the Church, as Paul was, for whose life, Priscilla and Aquila laid down their own necks, Rom. 16.4. SECT. 6. Secondly, in things spiritual, as in duties, gifts, etc. 2. Things spiritual, in which we are to deny ourselves. 2. THe things spiritual, in which we are, in some case, to deny ourselves, whether they be of a more common nature, or peculiar to the Elect after their calling (for I list not here curiously to distinguish) they are both duties and graces, or gifts received. 1. For duties, 1. Duties. I have instanced already in profession of Christ, in faith, in repentance, in obedience, yea and in some kind of self-denial itself; 1. Ordinary, unto all which self-denial is requisite (unto which I refer). Only I may add, that not any of these, Page 326. both spiritual, being otherwise performed in the best manner, are to be rested in as they are duties required of us, or as they are works wrought and acted by us: And as they are Graces and gifts of God in us, I shall show how we are to deny ourselves in them under that head. and outward. The like I say of all other duties whatsoever, of men's hearing, and coming to Church, of men's preaching, praying, fasting, giving alms, and in the doing of other good works and great works, if it were building of Churches, casting out devils, though in Christ's name, if it were the giving of men's bodies to be burned, or what else soever it were which men do in obedience active or passive. Men in all these must deny themselves, All which must be done in submission, 1. To Go! and his glory. Matth. 6.1, 2, 5, 16. and ch. 23.5. and 7.22. Phil. 1.15, 16. Isai. 58.2, 3. Zach. 7.5, 6.2. In love towards others. 1 Cor. 13.1, 2, 3. not stand upon them as their works, or as things promeriting God, and binding him simply unto them: not ascribe merit or satisfaction unto them, but subordinate them all in humble submission to God's only glory, not their own, as yet the Scribes and Pharisees, false Apostles, and generally hypocrites do, who do all to be seen of men, and so they pray, fast, not to God, but to themselves: Secondly, in charity, to the good and edification of the Church and of their brethren, and with such intention and respects more to others then to themselves: without which others may reap some good, but themselves lose all thanks, yea and reward with God. 2 Extraordinary. God only is to be obeyed by a blind obedience, by the example of Abraham, Yea, in some case, and in some kind of duty enjoined by God, though the same seem contrary not only to nature and to right reason, but to some other precept or promise of God there, when once his will is evidently made known, God is simply, and in some sense blindly to be obeyed. Such blind obedience as this, is due, not to man at all, in the things of God especially, but only to God himself. So Abraham, who against hope, believed in hope; Rom. 4.18. and being bid to take his son Isaac (his only Isaac, whom he loved) and offer him for a offering unto God, he obeyed, Gen. 22.2, 3. though it might seem to be against humanity, fatherly affection in him, against the Law of God, (in his heart, Thou shalt not kill, yea, which more is, against the truth and promise of God; (seeing if Isaac perished, the whole salvation of all the seed and children of abraham's saith, Hebr. 11.17, 18, 19 might seem in him to perish;) yet it's said, By faith Abraham when he was tried, offered up Isaac: and he that had received the promises, offered up his only begotten son; of whom it was said, Israelites, Exod. 11.3. and 12.35. that in Isaac shall thy seed be called, etc. So the Israelites borrowed Jewels of silver and gold and raiment of the Egyptians at God's command, at their going out of Egypt, and so spoiled the Egyptians, though it seem contrary to the Law in their hearts, Phinehas, Numb. 25.7, 8. and shortly after written by Moses, Thou shalt not steal. So in other extraordinary cases, instincts, heroical motions from God, as in the examples of Phinehas, (killing offenders, though he were no public Magistrate,) of Ehud slaying Eglon. In such cases (which now are ceased or become very rare) Gods will once distinctly known and revealed, and Ehud, Judg. 3.15, 16, 21. must without any questioning or disputing against it be obeyed, and not man. and men deny themselves in their own reason otherwise. Their only reason is God's command. And this honour belongs only unto God, whom his people ought obey without ask a reason: But for men they are only to be obeyed in God and for God, and not without other reason from God's word given then their will and command, so that the tyrannical will of the Pope and Popish superiors, Hebr. 13.17. who command or enjoin the murdering of Princes and others, and the observation of many things contrary to God's law, cannot hereby be justified. 2. Gifts and graces of all sorts are to be denied. Secondly, for gifts and graces received, of what sort soever they be, common, or proper, and those either Ministerial or saving and peculiar to the Elect; In all these I say we are to deny ourselves and subordinate all unto God, to his power and glory, and to the good and edification of others. In all which be what they will be, we must learn to say, and that from the heart: Psal. 115 1. Not unto us, O Lord, not unto us, but unto thy Name give glory, for thy mercy, and for thy truth's sake. Mercy in promising, and Truth in performing. As 1. our knowledge. 1. Is it knowledge we have? though we understood all mysteries and all knowledge, if we deny not ourselves in it, glorify not God, and in charity edify not others by it, all is nothing: It puffeth up, so that if any think that he knoweth any thing, he knoweth nothing yet as he ought to know, 1 Tim. 6.3, 4. 1 Cor. 8.1, 2. and 13.2. Such an one is proud (or a fool) knowing nothing. The more any truly knows himself, the more he will deny himself. 2. Ability to do well, as to believe, etc. 2. Is it any ability to do well, to convert, believe, repent, which we receive, (or suppose we receive) from the word? we must not stand upon it with God, but deny ourselves so far therein, as to seek further strength and power from God, to will actually and do, what otherwise is in our power to do; and that in all fear and distrust of ourselves, and in all humility, even because it is God which worketh in us, both to will and to do of his good pleasure. Phil. 2, 12, 13. Neither must we trust to the strength of our own resolutions to do well, And strength of our own resolutions, purposes, and promises. or purposes and promises of our own, though we intent therein never so well, and do not of purpose make semblance of what we mean not. No, Peter did so before he had experience of his own weakness, and so many others, who in their sickness, danger or otherwise do vow, and resolve to become new men, etc. In all these we must take God along with us and Christ, We must take God along with us. doing all in his power and strength, or otherwise we shall find our strength to be weakness. Thus Paul Phil. 4.13. I can do all things, (yea and suffer all things) through Christ which strengtheneth me. This he saith who yet of himself was not sufficient (so much as) to think any thing as of himself. 2 Cor. 3.5. When we thus deny our own strength, and trust not to it, we may be weak in ourselves, but yet never so strong (in the Lord Eph. 6.10.) as then. So Paul found it 2. Cor. 12.10. For when we trust to our own strength, God denieth us his; and so we trust to a staff of reed; as many professing strong resolutions to become Martyrs and not to deny Christ or his truth, have foully failed; and that because they denied not their own strength. But when in any thing we undertake or resolve upon we deny our own strength and do all in Christ's, God will not be wanting to us; In such case, and in such case only, Let the weak say, I am strong, Joel 3.10. 3. Our own Righteousness and Holiness. 3. Is it any righteousness or holiness of ours, which we have either from the Law, in which Paul was unblameable; or from the Gospel, Phil. 3.6. 2 Pet. 2.10. so far, as through the knowledge of the Lord and Saviour Jesus Christ, any of us have escaped the pollutions of the world, and so are of civil conversation and life in the world? Oh, learn we to disclaim all, in the sight and acknowledgement both of the perfection of that righteousness which is in Christ, and which is needful for us; and of the inward pollutions of our souls, hearts, thoughts and affections, boiling there; and of secret pride, opinion of merit, and of hypocrisy and selfe-deceit reigning there. which we must not stand upon as the Pharisaical Jews of old, Be we far from the pride and hypocrisy of the Jews of old, who in regard of some legal righteousness of theirs as it might appear to their own eyes, and to the eyes of the world, could say, (though otherwise they were incredulous, Idolaters and vile hypocrites, as God himself doth charge them) Stand by thyself, come not near to me, for I am holier than thou, and of latter times, Isai. 65.2, 3, 4, 5. Yea let us beware of the like pride, hypocrisy, and vain glory of the Pharisees in Christ's time, set out in the Parable of the Pharisee and Publican, Luke 18, 10, 11, 12. God, I thank thee, saith he, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican: I fast twice in the week, I give tithes of that I possess. Ah take heed; These being ignorant of God's righteousness, and going about to establish their own righteousness, have not (by self-denial) submitted themselves unto the righteousness of God, Rom. 10.3. If these Jews in my text had still stood upon such terms with God, when had they been converted? we could not have expected such words savouring of so much self-denial from them, Men and brethren, what shall we do? and as many amongst ourselves. No, we should rather have heard, what we may now daily hear; I hope I am no contemner of holy things, I reverence God's sanctuary, come to Church, hear divine service diligently, and carry myself there devoutly, am uncovered, Thus did not these Jews in the Text, bow at the very mention of the name of jesus my Saviour, and honour the Altar the prime place of his holiness and honour, all which I see others, (proud Pharisees as they are profanely to neglect. I wrong no man, I am no adulterer, extortioner, or unjust person, etc. Thus they would put the Pharisee from them, whilst they keep him close in their own bosoms, and think to avoid him by chargeing others with him. If Paul had persisted thus to do, who once stood much upon himself, that he was circumcised, nor Paul, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the Law a Pharisee; concerning zeal, persecuting the Church: touching the righteousness which is of the Law blameless, Gal. 1.13, 14, 15, 16. I say, when had he been converted, having been especially so exceedingly zealous in his Religion, (as many are now in their own way of formality) and of the traditions of his fathers? But when it pleased God to call him by his grace, and to reveal his son in him, he conferred no longer with flesh and blood; he accounted all loss to him for Christ, yea dung that he might win Christ, and be found in him, not having (saith he) mine own righteousness, which is of the Law (lo his self-denial,) but that which is through the faith of Christ, the righteousness which is of God by faith, Phil. 3.7, 8, 9 And this is that righteousness unto which these Jews in my Text, whilst they deny themselves, are directed, vers. 38. as also the jailor, Acts 16.30, 31. Let us then with the holiest, otherwise of men (next to Jesus Christ) deny our own righteousness, not stand to plead our civil life, our moral righteousness, our formal service and strict observation of outward duties, traditions or injunctions of men: Let us with Paul renounce all these, nor Isaiah, and with the holy Prophet Isaiah, Isai. 64.5, 6. truly and from the heart confess with him, (who puts himself into the number) We are all as an unclean thing, and all our righteousnesses are as filthy rags: Whereas saith he, Thou (O God) meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways. The humble Publicans confession will better become us, Luke 18.13, 14. who standing a far off, would not lift up so much as his eyes unto heaven, but smote upon his breast saying, God be merciful to me a sinner. The rather let us look to this, nor the Publican. because Publicans and harlots (as being sooner convinced of their sins and unrighteousness) go into the kingdom of God before proud Pharises and justiciaries, Matth. 21.31, 32. These believed John, when those others believed him not, who came unto him in the way of righteousness: and when they had seen it, repent not afterward, nor the converted Gentiles. that they might believe him. Thus it is said, Rom. 9.30, 31, 32. That the Gentiles which followed not after righteousness (indeed were more openly profane, and had no seeming rithteousness of their own to stand upon) have attained to righteousness, even the righteousness which is of faith (they would be beholding to God and Christ for it, which the Jews would not be, for it is added) But Israel which followed after the law of righteousness, hath not attained to the law of righteousness. These stood not upon any righteousness of their own, either in whole or Wherefore? Because they sought it not by faith, (which implies and includes self-denial in their own righteousness) but as it were by the works of the Law; for they stumbled at that stumbling stone (Christ)— on whom whosoever believeth shall not be ashamed, v. 33. in part, as the proud Jews did. They opposed their own works and righteousness against his, or at least sought to mighle the one with the other, and so their own righteousness failing, they had no benefit by the other; for if our justification (as well as Election on which it depends) be not only by faith, (without the concurrence of our works or worthiness, Rom. 11.5, 6. power or what else of ours in the act of justification) and so merely by grace, it is not at all by grace: And if it be by grace, than it is no more of works. How doth this concern us all well to consider of, This concerns Papists to look to, Papists especially, and all such others as stand upon somewhat of their own, in point of justification, conversion, or of election, yea all such among ourselves as are full in ourselves? Rev. 3.17, 18. Oh how happy were it for us, and all that are full in themselves. if emptying ourselves wholly of ourselves, and especially of all good conceit of our own righteousness, holiness, devotions, prayers, good works, good meaning; and not trusting to any of these things, we did seek our acceptation with God only for the righteousness of Christ, and not for any of these things as performed by us, and accoringly in all things we do, seek the justification as of our persons, so of our actions and do from Christ alone, and from faith in him, that by the white raiment of his righteousness we may get ourselves clothed, and that the shame of our nakedness do not appear! Yea such as to whom holiness is ascribed in any kind. It behoves us also, in case men ascribe holiness to us, by occasion of any thing wherein we are only instruments of God, to renounce all, and to give God the glory of his own works, ever acknowledging our own meanness, vileness and unworthiness, and that by the example of Paul and Barnabas when they were taken for Gods, Acts 14.11. etc. 14, 15. and of Peter and John, who having restored one born lame to his feet, stayed the people's wonder, saying, Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? Acts 3.12. The like denial of ourselves is required in regard of all our Privileges, Page 313. To this head of things and gifts received, I may refer that of privileges (so far as they are spiritual) in regard of which we must account ourselves nothing, and deny ourselves in them as Paul did, Phil. 3.3, 4, 5, 6, 7, 8. and as in effect hath been showed already, to which I refer. So also all Confidences in the flesh, or all those things especially wherein men (with some show of probability) may seem to glory or to trust: These all are renounced by Paul, and confidences. whilst he thus speaketh, Phil. 3.4, 5, 6, 7. Though I also might have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more. Then naming many particulars, he renounceth all, denies himself in them, saying, But what things were gain to me, those I counted loss for Christ. Yea doubtless I account all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, etc. But for such Confidences I refer also to what is lately delivered. Page 313. And as for spiritual gifts and graces of God received, No spiritual gift to be rested in; but God is to be acknowledged. I conclude that, be they those named, or for particularity and nature, other and not the same, yet they are not simply to be rested in, and we are to deny ourselves in them so far, in and with respect to God's glory, as not in any wise to make ourselves either the Author or end of them. 1. The Author. 1. Not the author: Which we are taught of Paul: who, speaking of a main spiritual gift, and saving, even spiritual life, he saith, Gal. 2.20. I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the son of God, who loved me, and gave himself for me. And speaking of ministerial gifts, he saith, 1 Cor. 15.10. By the grace of God, I am what I am:— I laboured more abundantly than they all; yet not I but the grace of God which was with me. And elsewhere, 2 Cor. 3.5, 6. Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; who also hath made us able Ministers of the New Testament, etc. And though being forced to commend himself to those who should have commended him, 2 Cor. 12.11. he say— Innothing am I behind the very chiefest Apostles; yet denying himself again, he adds by way of correction, Though I be nothing. 2 The end of them all. 2. For the end, we must (as in the aforesaid instance) not preach ourselves, (or to get gain and praise to ourselves, or to any other base and by end, as to please men, or to anger and afflict others Gal. 1.10. Phil. 1.15, 16.) but Christ Jesus the Lord, and ourselves your servants for Jesus sake. Where the end of the Ministry to be intended by us is the glory of God in Christ, 2 Cor. 4, 5. and the spiritual good of men. If any praise be given to us, we must so far deny ourselves, as not to let it rest with us (remembering the example of Herod eaten up of worms for so doing) but to send it up to God and Christ, remembering that we are but men and earthen vessels in which this treasure is, that the excellency of the power may be of God, and v. 7. and not of us. If otherwise by preaching, we, as too many do, seek preferment, riches, honour, and lordship, or our own praise and applause from men, we perhaps may gain that; but that shall be all the reward which shall be given us, Some Ministers preaching and seeking themselves have lost themselves. and so our portion shall be only in this life; but oftentimes we shall lose that too: God often confounds men when they either trust to their own preparations, or aim at their own glory. I have heard of some such, who being confounded in their memory and non-plussed, when they most of all sought themselves, have so laid it to heart, that one being so disappointed went mad; another so crossed, hanged himself. But concerning this gift and grace of preaching, yea and all other spiritual gifts, duties, and abilities to do duty. I will say with the Apostle, 1 Cor. 4.7. with respect both to the author and end of them, What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? Why should we glory in any thing when nothing is ours? For of him, and through him, and to him (the holy God) are all things: To whom be glory for ever. Amen. Rom. 11.36. SECT. 7. That we are thirdly to deny ourselves in things eternal, as first in some accidentals of glory, as in the degree and time of it. 3. We must deny ourselves (in some case) even in things eternal, 1. In some accidentals, as THirdly and lastly, To deny ourselves fully and aright, we must be content, with respect to God's glory, to do it (at least in readiness of mind and submission of will) even in things eternal, pertaining to everlasting life and glory. And first in regard of some degree and circumstance; Secondly, in regard of the very substance and essence of it, and that not only with respect to others, such as are otherwise most dear unto us, but also to ourselves. 1. In the degree of glory. 1. As there is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another in glory. So also is the resurrection of the dead, saith the Apostle, 1 Cor. 15.41, 42. Where, saith Daniel, Some shall shine as the brightness of the firmament, others (that turn many to righteousness) as the stars for ever and ever. Dan. 12.3. Howsoever, taking for granted that there are degrees of glory, content with the least degree (though not of grace) as here there is of grace, a godly heart though it aim at the highest pitch of grace in this life, and so far also deny itself, whilst with Paul, Phil. 3.11, 12, 13. it forgets those things that are behind, and takes not up with any measure of grace already attained, but reacheth forth unto those things that are before; yet so it may but attain by any means unto the resurrection of the dead, that which is to life, it will not stand with God for measure, or degree of glory, submitting itself to Gods will and glory therein, yet of glory, renouncing all merit. accounting itself most happy if it be but as a doorkeeper in that house. It stands not upon merit now (as some do) to expect a more glorious crown than others in that kingdom, striving to sit next to Christ in glory, whether on the right hand or on the left. No, as than it will not envy the greater glory of others (granting the forenamed degrees of glory) for envy is banished out of heaven, and even here it envies not the more shining graces of others; so it will be content, so it may have a place in that glorious firmament, to be a star of the least magnitude. At least we should all now so far deny ourselves, as though suppose we were not behind many, or any in grace here, yet not to expect by way of justice any greater degree of glory then the meanest of God's servants. 2. In the time of glory, 2. That happiness and glory which by faith we are assured in due time to enjoy, and be for ever possessed of, we must be content to stay and wait for it, and not to hasten it (otherwise then by hastening our preparations for it, content to wait for it, 2 Pet. 3.12.) nay though, in and with the assurance thereof, we be now in manifold afflictions, and suffer not only labour, but contempt, disgrace and all sort of injuries from men, yet we must not be weary of well doing, nor through impatience or lothness to suffer, and to glorify God on earth though by suffering, wish ourselves dead that we might be the sooner at rest. No, herein we must deny ourselves also, so we may glorify God by our sufferings on earth, or any way edify his Church, we must be content to want our own glory, and to wait till God's time come. Thus did Paul, who though he were assured of his own glorification after death, and could wish to be clothed upon with glory, 2 Cor. 5.1, 2, 3, etc. and to be with Christ, as we see in Paul, which is far better (then to be absent from him by abiding on earth:) yet knowing that to abide in the flesh, would be more for God's glory here, and for the good of the Church, as more needful for the members of it, he is content to stay for his own glory, and to abide and continue with them all, for their furtherance and joy of faith, Phil. 1.21, 22, 23, 24, 25, 26. We should be unworthy of glory, if so much as in our thoughts and deliberate desires we should so hasten to it, as in the mean time, not to be content to glorify God in our callings, and to edify others, to do good to our children by seeing them edified and instructed in the faith and fear of God. Such as hasten their own happiness too soon, before Gods will be known in it, And not to hasten our own happiness too soon, as do men of this world. so far want faith, and self-denial; as it is 01 with many who, mistaking indeed their happiness, seek it here on earth, and will not deny themselves in their lusts, in their earthly, sensual and sinful delights, by mortifying the flesh, and by setting themselves in the ways (and to the service) of Christ, but through too much haste to be happy, come altogether short of it, as the impatient Israelites did of Canaan, See Numb. 16.14. SECT. 8. In glory itself: and first in the salvation of others. 2. In glory itself, NOw secondly, for the very substance and essence of eternal glory, we are so far to deny ourselves in the same, that God's glory and will should be preferred before the salvation not only of our dearest friends, children, or others, but (if it could be a case) of our own souls. A ground laid, God's glory ought to be most dear unto us, Here as a ground, we must know that God's glory ought to be most dear unto us, more dear and precious than any thing else which we are to desire or respect; and which in the first place and before all other things we are to seek; all which in our seeking after them, we are to subordinate unto the same. proved from the order of petitions in the Lord's Prayer. This is most evidently taught us by Christ himself God-man, in and by the order of that most absolutely perfect form and frame of prayer which he left as a pattern to his Church, according to which all our desires and wills should be regulated and bounded in all things. That petition which more directly and immediately concerns God in his glory, is premised and set in the first place for order and eminency, In which Gods glory is to be respected, first and last. as the rule measure and square of all the rest: First, Hallowed be thy name. Yea that respect of God's glory, bounds and shuts in all the former Petitions, all which are by us no otherwise to be made, nor will by God be otherwise accepted, then as they are referred to the same end, seeing therewith in the end of our prayers, we are to conclude, yea and to bind God by urging him with respect to his own glory, saying, For thine is the Kingdom, the power and the glory, for ever and ever. Amen. By which Attestation of our faith and desire we confirm, that we beg nothing but so far as may stand with God's glory, yea that God thereby may be glorified. A double end of man. 1. God's glory. 2. His own salvation. And whereas the chief end of man, and of all his desires and endeavours, is or aught to be in the first place, and most principally and universally, the glory of God, 1 Cor. 10.31. and secondarily, his own (and others) eternal good, happiness and salvation, which before all earthly things he is to desire, Matth. 6.33. See ye first the kingdom of God, and the righteousness thereof: The Lord teacheth us so much, This last subordinate to the first by making our own and others spiritual and eternal good to be desired in the next and second place, directing us to say and pray after the other, Thy kingdom come, whereby we pray that we and others may be of, or belong to God's Kingdom, to reign with him in this life by grace, and after in glory for evermore. Now though this be man's chief end in regard of himself, yet in regard of the former which is the glory of God, the hallowing and sanctifying of his name, it is secondary and subordinate: For so Gods eternal decree hath made it, Ephes. 1.5, 6. which is showed, God hath predestinated us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will: But to what end? to the praise of the glory of his grace. Yea, and contrariwise in the reprobation and damnation of the wicked: Rom. 9.17. Even for this same purpose (saith God unto Pharaoh) have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth: And Prov. 16.4. The Lord hath made all things for himself; yea even the wicked for the day of evil. Not that he is author of his wickedness, but that he (according to his eternal purpose) permits him through his own impiety to oppress such as are good, reserving him to the day of wrath, and punishment, that he might show in him his power and justice, by which his name is glorified, Job 21.30. 2 Thes. 1.6, 7, 8, 9, 10. The like reason in the general, and in respect to God's glory, is to be considered in such as everlastingly perish, (be they young or old) though they be not so apparently wicked, as the four last petitions are to the four first. as those named and intimated. So that as the other four petitions in the Lord's prayer, and our desires of such things (whether 1. the purchasing of good, 1. Spiritual as the third, 2. Temporal, as the fourth: Or 2. the removal of evil. 1. Past and committed, the pardon of sin; Or 2. such as may hereafter be admitted by the temptation of the Devil) should be subordinated to these two ends named, God's glory, and our own and others eternal good and glory; So, the second of these is and aught to be subordinate to the first, and not simply and absolutely sought but with like subordination to the first, at least with submission thereunto, as also to Gods will, we being taught in the next Petition, (in case we be denied the former) to say not only Hallowed be thy name, but Thy will be done. From this ground we infer, that we are so far to deny ourselves in our own, (if need were) and in others salvation, as to subordinate all unto God's glory (and just will.) Two Inferences hence. 1. For others, dear unto us, and with relation to our love and respect to them, whether dead or dying, or as yet living; 1. Concerning the salvation of others. I know first, that divers good Christians both can and do so far submit to Gods will in the death or dying condition of their nearest and dearest friends, and tender young children, and others, brothers, sisters, parents and associates, whether wives or husbands, as to rest therein, 1. Dead or dying, being dear and near to us, and in our doubts of their salvation and be content to be denied the comfort of them on earth. Only troubled they are, and know not what to say or think, or how to comfort themselves through doubt of their eternal salvation and good estate with God after this life. If they could be satisfied herein, they would take up and moderate their sorrows, and not so excessively mourn, as David by some is thought upon this ground to have mourned for the death of Absolom. But what? can we be content in the one to submit and deny ourselves, We are howsoever to rest in God's will, and in this that God glorifieth himself in them, whether they die apparently in their sins. and not if need be in the other? Is not God alike just and holy in both, and doth he not in the one as well as in the other seek his own glory, and the hallowing of his Name, and should not we likewise so do? I know it cannot, nay ought not, but be a cause of very great sorrow to any godly soul to see such as otherwise in natural respects they love dearly, to die apparently in their sins, in the act as well as habit thereof, without showing any signs of remorse or repentance. Yet in such case we must in due season moderate and put limits to our sorrow, yea and thoughts, and so far deny ourselves, as without grudging, gainsaying reasoning against God, or replying and questioning his justice, holiness and sovereignty, lay the hand upon the mouth, silence our own thoughts as well as words; and rest in his most holy will, suffering him to glorify himself, which way soever he please, whether it be by the way of mercy or justice, will and sovereignty, ever mindful of that, He hath mercy on whom he will have mercy, and whom he will he hardeneth: where we are not to reply or dispute against God, And dashing such in the teeth, as are ready to lay all blame on him, from off themselves and to say, Why doth he yet find fault? For who hath resisted his will? he by his Apostle, stops their mouth, and calls them to the consideration of his greatness and sovereignty, as also of his glory in the riches thereof on the vessels of mercy, v. 20. saying, Nay but O man, who art thou that repliest against God, (or who so saucily answerest again, or disputest with God) etc. See also vers. 21, 22, 23. It becomes us in such case, (as in all such common destructions, as of the people of the wilderness, and the like, as now of late in Ireland, where many savagely have perished by the sword of the bloody Papist, some of them perhaps not so well prepared, but taken suddenly in their sins:) to say, Thou turnest man to destruction, and who knoweth power of thine anger? Psal. 90.3.11. and Psal. 145.17. The Lord is righteous in all his ways, and holy in all his works. But not for tender Infants dying in their Infancy, and others whose good estate after death is only doubted of, Or only that we are not assured otherwise of their salvation, if and when all other arguments of hoping well of them (for whom yet and their good estate in Christ, their godly and believing parents and friends have formerly in their life time, both often and seriously prayed) do not fully satisfy them (as indeed the certain salvation of other men is revealed but to few, 〈◊〉 in the death of young children. much less the reprobation of any, unless God hath specially so marked and branded them, which is not in this case) yet I say, it is enough to stay us, and (in self-denial herein) it should stay us, and here should we rest and cast anchor, that God in all things seeks his own honour, and so should we: he doth all for his own glory; and cast the worst (which yet in this case we are not to believe for certain) yet if God please to glorify himself in their damnation, which is ever just with him, it becomes us to say, His will be done, and so far to deny our own natural, yea Christian affections otherwise, as in a zeal of, and with respect to God's glory to say, The name of the Lord be hallowed and glorified; at least in that respect to moderate our sorrows, lest by honouring our children or others so doubtfully dying, more than God, we provoke God by greater and sorer crosses in the same or other kinds, to tame us and teach us, by self-denial to submit ourselves to him in one thing as well as in another. 2. Living, whose conversion we seek, and by all good means would procure, 2. So for others yet living, whose conversion and salvation we both pray for and seek by all good and possible means to procure, whether they be our friends, kindred, children, parents, or our hearers, or otherwise under our charge, or howsoever in our hearty love, out of the former ground, we are so far to deny ourselves in our respect to them, as according to the order in the Lord's Prayer; First, to pray that God would glorify himself; then, if so it may stand with his glory, That his Kingdom may come to them, and that by making them heirs of his grace here, and glory hereafter, he would be pleased to glorify his mercy on them; but if not, His will be done; thus denying our own wills and desires, (whilst otherwise we are not wanting by our constant and continued endeavours to further our own desires) and so suffering God and his Son Christ to glorify himself a he pleaseth. For thus the Prophet Isaiah, As Ministers (and others) not seeing the fruit of their labour, must rest, speaking to his son (in our nature, as also in his Ministers) Isai. 49.1, 2, 3, 4, 5. Thou art my servant (O Israel) in whom I will be glorified,— yeaChrist himself there saith, That though he hath laboured in vain, and though Israel be not gathered, yet saith he of himself, shall I be glorious in the eyes of the Lord— Now Christ would have gathered the Jews and lost sheep of the house of Israel himself, but they would not, Mat. 23. yet he glorified himself and his wisdom and justice in their rejection. in that God glorifieth himself thereby and accepts their endeavours, So now he would gather others by us the Ministers of the Gospel; and thereby he seeks his own glory, whether men be converted by the word or no; and our labour (whilst we do our best endeavour to save our souls) and our persons are accepted as a sweet savour of Christ unto God, 2 Cor. 2.14, 15.16, in them that perish, as well as in them that are saved; and why? because God even in the death and damnation of the wicked glorifieth himself. So that we (as other zealous and godly Christians) having done our endeavour, and shown our earnest desires of the good, the conversion and salvation of such sinners, are in submission to Gods will and glory, yea and with our subscription and approbation of his work, to rest, yea so far to thank God (with Paul in the quoted place) for glorifying himself and his own mercy on us, ye thank God for his mercy to themselves. whilst he passeth by others; even as Christ himself on our behalf, for hiding saving truths from the wise of the world, and revealing them to babes, Mat. 11.25, 26. even because it so pleased him, (to glorify himself.) I will only add this word more, In some case men, by God's prophets, and in zeal of his glory have been devoted to destruction. Psal. 69.28. though I will not say or determine what we may do, yet in some case others (setting aside respects of humanity, yea and as it may seem of brotherly and godly affection, therein denying themselves) have in great zeal of God's glory, even devoted their enemies to eternal destruction, saying, Let them be blotted out of the book of the living, and not be written with the righteous. SECT. 9 Secondly, That in some case we should be ready to deny ourselves in our own Salvation. SEcondly, for ourselves and our own salvation; we are so far to deny ourselves, A second inference concerning our own salvation; as not only to acknowledge, and that from the heart, ourselves unworthy of that mercy, pardon and salvation, which in and by Christ we are assured of, yea worthy to be cut off for ever, and that God's judgement if he should damn us for our sins, not only to confess ourselves worthy of damnation, but (to redeem God's glory) to be content to suffer with it, as we may see in Moses his wish, were most just and righteous; but which more is, if it might redeem God's glory, and further the eternal salvation of many, to be content at least, (if not to wish) that ourselves for our particular, might perish eternally. This was the desire of Moses, who when God threatened to consume the people for making and worshipping the golden Calf, as he interceding for them, urged God much with his glory, Exod. 32.11, 12. so, confessing their sin, he begs pardon, at leas sparing for them, saying, v. 32. Yet now, if thou wilt, forgive their sin: and if not, blot me, I pray thee, out of thy book which thou hast written, that is, the book of life, or of God's predestination. So Paul, in his zeal of God's glory, and desire of his brethren the Israelites salvation, or wishing the salvation of his brethren, with respect to the glory of God (as Moses also did) seriously and from the heart protesteth, that as he had great heaviness in his heart, in consideration of their rejection, so, saith he, I could wish, and Paul 's, that myself were accursed (or separated) from Christ, for my brethren, my kinsmen according to the flesh, who are Israelites, etc. Rom. 9.1, 2, 3. That is (not to speak of some other men's interpretation, as if he meant only of deferring his glory, or being deprived of it for a time, or that he meant by Christ the anointed Priests, or that he spoke only hyperbolically, or otherwise in a violent passion of charity, or according to the disposition of the inferior part of the mind, but) even to be deprived of the glory and fruition of Christ, and that Christ by his utter perishing might be glorified in their salvation. Thus wishing, and as in another case it is said, judging it better and more profitable, that one member perish, Mat. 5.29. and Chrysost. ibid. and not that the whole body should be cast into hell. Now whereas Paul knew he could not indeed be separated from Christ, as he but a little before professed, Rom. 8.39. that nothing was able to separate the eelect from the love of God which is in Christ our Lord, and so may seem (as Moses also) to desire a thing impossible; we must know this was only a conditional vow or wish, whose wish yet was but conditional, if it were the will of God, (as when Christ prayed for the passing away of the cup of his death:) So here he speaks of this not as a thing possible, but under a condition, if it might be; Otherwise such excessive love to Christ seems not to separate, but more firmly to join him unto Christ, seeing love is a cause of union. This comes not to be a case, Revel. 3.5. neither was it in Paul; and this comes not to be a cast, for it was not whether Paul should be cut of or the whole body of that nation; neither was Paul or Moses so put to it. But this I say, seeing God hath otherwise manifested his glory in their rejection for a while, Rom. 11.31, 32, 33.) If God had required this of Paul or of Moses, or that it had been a case, whether they or their charge should have perished, so that the perishing of the one, should have been the salvation of the other: In this case, yet if it were, it should be yielded unto. God's glory in the salvation of many, should be preferred before the other. And it is a duty in us also, if it were required of us. Now in such things as God may justly require, we are if not to desire the same, yet to show a willingness, and so far to deny ourselves, as (if we knew that God in such a case or otherwise should will our damnation) to submit willingly and to show no reluctancy. In such case, we should so say, Thy kingdom come, as first to say, Hallowed be thy name: And if God declared his will were to hollow his name, In as much as Christ in effect did as much for us, by denying us his kingdom or share in it, then to submit and say, Thy will be done. And good reason; Christ did as much for us, and for our salvation, who so far denied himself for us men and for our salvation, as to deny his own will (as man) and submit himself to the will of God, (the Fathers and his own as God:) and that not to die simply and barely for us, but such a death, as wherein, I will not say with some, he suffered hell torments for us, but somewhat equivalent for the time, whilst in our nature, he was denied the sense and feeling of his Father's love, crying out— Why hast thou forsaken me (as the damned shall be for ever,) and being made a curse for us: For it is written, Gal. 3.13. Cursed is every on that hangeth on tree. Which curse properly belonged to us, as it is written, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the book of the Law to do them. For there it was a true case; where it was a true case. (supposing God's gracious will to us that way) either Christ must have died and suffered such things for the elect, (or grant it in some sense for the whole world) or the elect and the whole world, all and each should have perished eternally, though Christ so dying was not, as the damned are and shall be separated from God, being even then able to say, My God, my God, (why hast thou forsaken me.) How soever, if it hold true in the former branch, concerning others damnation, then in our selves also, if once we knew God's will in it; for what are we to God more than others (considered in ourselves?) I conclude this point with the speech of a dying man, The speeths of a dying man. as I have heard it to this effect related; who having accused himself with God, yet, said he, here is my comfort, I am able to say that in my most serious thoughts, I ever preferred God above myself: And now Lord, thou knowest my heart, if my damnation may more glorify thee then my salvation, Lo here I am. And thus, I may truly say, we in all true submission of ourselves, souls and bodies unto God, aught to be affected. And so I conclude this first and large Use, wherein, if in some passages of it, I may seem to have digressed, yet I hope I shall not be thought (by such especially as desire truly to deny themselves) to have transgressed, I not knowing whether, This was preached at Dantzick in Prusia, in March 1642. in regard of my doubtful stay among you, I shall have like occasion again to fall upon this so necessary an argument of self-denial. SECT. 10. Containing a Second Use, or a Reproof of such as being convicted by the Word, do yet oppose it; and are all for themselves. Second use of reproof, NOw secondly, The practice of these Jews in my text doth justly reprove all such, as being especially convinced of their evil ways and do by the word, 1 Generally, of such as being convicted do yet oppose the word, do yet oppose the same, and withstand the saving work of it, by standing so much upon their own wisdom, will, worth, and good conceit of themselves, in which through self-love, and self-pride they cannot deny themselves in the least. Are we blind also? said the proud and arrogant Pharisees to Christ, Joh. 9.39, 40. And elsewhere, Joh. 8.32, 33, 34. We were never in bondage to any man: how sayest thou, ye shall be made free? when yet they were both blind, and the servants of sin. And though apparently, and much more than these, they were the crucifyers of Christ, yet (even immediately after a mighty work of God's providence in delivering the Apostles out of prison, which yet remained shut, and the keepers standing before the doors) the High Priests and Sadduces could say to them, Acts 5.23.28.— Ye have filled Jerusalem with your doctrine, and withstand their own conversion, and intent to bring this man's blood upon us. If these here had stood so upon their own innocency, wisdom, freedom from sin, and not upon this conviction, have denied themselves in the same, when had they been converted? And so in like case, when shall many amongst us be converted and saved, as many amongst us who though manifestly convinced of their sins particularly, by the word of reproof both publicly and more privately, stand so much on their own wisdom, innocency, worth, fullness, that through the pride of their hearts, stoutness of will, and love to their sins, they will not deny themselves in any of these, by an ingenuous confession or by stooping and yielding to God's word, but rather are more hardened and become more resolute in sinning, even because of the reproof and conviction. The judgement belonging to suchis, whose judgement is to be let alone, that they are left to themselves, and given up to their own wisdom and wilfulness to perish at length in their own ways. So said our Saviour concerning the Scribes and Pharisees, after he had with no profit to them reproved them, Mat. 15. 3.-14.— Let them alone: they be blind leaders of the blind, etc. As of old, concerning Ephraim; Ephraim is joined to Idols: Let him alone. Hos. 4.17. and so left to perish. And in effect God saith the like to others now: such a man is wedded and joined to his lusts, Let him alone; to his own wisdom and will; let him alone: to his whore, to his gold by covetousness, to the world; let him alone. I will leave him to himself, and in the chains of his own wilfulness, and under the command of his own lusts, till he perish everlastingly in them, his whore shall be his God: that pleasure his heaven, all he will get, 2. Particularly of self-seekers. Prov. 3.5.7. Rom. 12.16. All this is for the just reproof, yea and condemnation of such as Idolising themselves, are and will be 1. Self-wise, and self-conceited, leaning to their own understanding both in matter of doctrine, and practice of life, framing nearer ways to heaven and easier than ever God made, and living by rules of their own devising. 2. Selfwilled, stiff, stout, and unyielding in their own bad ways. 3. Self-lovers, self-admirers, and self-seekers. But all this while, where is self-denial? and where is true conversion? and where will be Salvation? 2. More specially, this is for the reproof of such as in whose Practice and mouths this (and such like) rules and say are, Every man for himself, and God for us all. True, Especially of such as are all for themselves, thus far, God must either be for us or all we can do for ourselves will be to little purpose: Yea and all which others will do for us his children, who should be but ill provided or cared for, if God cared not for us. Nay, but this is said by such as care not for any other God or man, and not for any else, but for themselves; and that not for the good of their souls, which were much to be wished; but for the things of this life, with neglect of whatsoever may make for (not only their own eternal good and welfare, but) Gods glory, the furtherance of the Gospel of Christ, the good temporal and spiritual of others. So that whilst men are thus for themselves, God's glory, the Gospel, religion, christian profession, and all other men and things must be for them too, or they are not right. None of these things are respected by them: neither will they by self-denial be any thing (to the prejudice of their temporal honour, gain, ease, and delights) for God, for religion, or for the spiritual good of their own or others souls, yea, or for others in any respect, further than makes for their own carnal, or at best only worldly ends. As 1. not for God and his glory, 1. Though God's glory lie at stake, and the credit and honour of profession, yet many carnal Gospelers regard that nothing at all, but rather than they will deny themselves in sinful delights, gainful trade of sinning, foolish fashions, whose name through them, is blasphemed. scandalous courses; The name of God through them (for any thing they care) shall be blasphemed among the Gentiles. (among Papists, Atheists, and such as are glad of any occasion to reproach religion and profession.) Religion, which yet they must and will profess, shall be made subordinate to their aims: and if it will not stoop and serve their ends, and be for them, they will not be for it, but for themselves. Let religion and God's glory sink or swim for them, so they get that they seek and aim at, let it shift for itself: God will have a care of it and of his own glory, what need they trouble themselves about it. Every man for himself, and so must God also be for his own honour (for all them) if he will have it. 2. Not for the good of others 2 And for others good: It's true, God alone is able to do us good without the mutual aid and help one of another; but he will have it otherwise. He will have us rejoice and weep one with another: he will have one man teach and instruct another, Rom. 12.15. and every one give good example to other, and to take knowledge of other men's graces and gifts as well as their own, as yet God would have them; whilst he saith, Phil. 2.4. Look not every man on his own things, but every man also on the things of others. When Canaan was to be divided, and 48 Cities to be set out for the Levites, Numb. 35. 2-6, 7, 8. God would not give the Levites any inheritance among their brethren, or set out those Cities at first, till the whole land was divided among the other Tribes; then were the Levites to be relieved our of the others tenths, and out of the shares of the other Tribes to have those cities severally allotted to them, which they were to give them, according to the proportion of the inheritances first given unto them. God hath made the Church and Commonwealth two distinct bodies, not for the good, either 1. of Commonwealth, in which the members of each body should be serviceable one to another. In the common wealth he hath distinguished callings, (no one man having all gifts, nor being sufficient to himself) wherein he will have one man helpful to another (according to his calling) that each may stand in need of other, and each may afford his care and help to other; Insomuch that the King himself, as he is not able to subsist of himself, but stands in need of his meaner subjects, even of the husbandman; the King himself is served by the field; Eccles. 5.9. Rom. 13.4. so is he not for himself, alone, but is the minister of God to his people for good. If now every one will be for himself, what will become of the Commonwealth in the end? whence injustice, etc. what would follow but injustice, defraudation one of another, extortion, oppression, and in the end utter confusion? So the Church also or mystical body of Christ, Or 2. of the Church, wherein is diversity of callings and of gifts, 1 Cor. 12. whereof one cannot be without another: where God hath appointed a Communion of Saints, wherein we are to serve one another in love, and to have and show the like care one of another, wherein (besides communion with God internal and external) there is both an invisible or internal communion one with another in the conjunction of their hearts by love; where love, and all offices of love and duty are wanting. and in the offices thereof, in mutual prayers and thanksgivings; and also external, both in preaching and hearing, and in other offices, both spiritual, as mutual admonitions and exhortations, reprehensions and castigations, (by which spiritual evils are removed) so by purity of doctrine, and good example of life: as also corporal, by alms, and other works of mercy, yea and duty. Now where by self-denial men do not perform such duties one to another, (and much self-denial is required thereunto) but that every one by a disordered self-love and self-respect will be for himself, what will become of the Church of God, or of the communion of Saints? We see it in many places and persons, in whom such self-respects take place, Whence much danger and damage to the Church. where true love is wanting, places and offices in the Church sought after, but preaching and good example of life is neglected; the Church is rob by greedy Patrons of her patrimony; Levites denied or put from their maintenance and places of dwelling; people either denied their spiritual food, or fed with husks of humane inventions, and of errors broached through ignorance, or ambition and self-respects, to serve the times, and be a step and ladder to preferment; and maintained by wilfulness and self-love, whilst men in love with their own opinions, will stick by them, lest they seem inconstant. Thus as such as these are all for themselves, Or 3. Of posterity, and not at all either for the good of commonwealth or Church; so some are as little for their Posterity after them, saying, That if they can have enough to serve their own turns for the present, and if things go but well with them whilst they live, they need not care for others after them, who must shift for themselves as they have done. This graceless conceit, savouring of so much self-respect, is wicked and unsound, whence danger of ruin 1 To private families, by wasteful and careless parents. and the practice of it, if it were general, would be the ruin 1. Of private Families: For how should children be provided for, if parents (respecting nothing but their own ease, pleasures and voluptuousness) should either neglect their callings, and the care, in an honest way, to provide for their families, and to lay up for their children; or misspend and waste all on their lusts, on their horses, hawks, dogs, or on harlots, or on their backs and bellies, by gorgeous apparel, and delicate or excessive fare, above the proportion of their means and decency of their callings, whereby they are forced to cut down their woods, to mortgage, and at length to forfeit or sell outright their inheritances, house and lands, which being left by their Ancestors, they should leave and transmit to their Posterity. 2 To the commonwealth, by greedy Magistrates, 2 No greater decay or sign of ruin to the Commonwealth, then when Magistrates and Officers, every man serves himself and his own turn of it, and respects his own private commodity for the present, and neither the public and common good of many, whilst each for his time interverts from the common stock and public Treasury; nor yet of posterity and such as come after them. and Monopolizers. Thus it is with Monopolizers, Engrossers, etc. 3 To Religion, 3 And for Religion; if care be not had to transmit it pure unto posterity, after our departure out of this life, and that God by others after us may be glorified and served according to his own will and word, by time-serving Teachers. what indeed will become of it, or of the Church? It may fail for the care of many, who receiving it as pure gold from God and our fathers, seek to mix and adulterate it for their own base ends and hopes in this world. Thus did not Moses, Thus did not Moses, when he was so careful to instruct Joshua, and to charge him, the elders and people before his death, Deut. 31.2, 7, 26, 29, etc. nor Joshua, Joshua, before his death; see Jos. 23.1, 2. to the end, and chap. 24.1, 2. and so on to ver. 29. nor Paul, whose both fear and care was, or Paul, that after his departure grievous wolves should not enter into the Church of the Ephesians, not sparing the flock; which accordingly he commends to the care of the Elders of that Church, who had public spirits. Acts 20.28, 29, etc. All these had, and generally the godly have public spirits, and are not all for themselves. And such spirits should we all strive for, that we may attain at length this excellent and most necessary grace of self-denial. And so we come to a third, which is also a last Use of the former Observation. SECT. 11. Containing a third Use, Encouraging and Directing what to own, showing for what we are to deny ourselves: And first, for God, in his Attributes and Glory. Use 3 For Encouragement and Direction, what especially to own and seek, 3. THat we may both be better enabled, and more encouraged to deny ourselves in all the forenamed particulars, let us be directed what especially to own, what chief to seek, respect and honour above ourselves, and above all things else on earth; that so by denying our sinful, yea natural, if not (in the sense already showed) our spiritual selves, we may be no losers in the end, but such as by the wisest, safest and only way, shall be found truly to seek ourselves, and so in the end prove wise, (when all others shall prove fools) even wise to the eternal salvation of our souls. This is done, and for what to deny ourselves. whilst by true self-denial we do subordinate ourselves and all self-respects unto those four generals, which formerly have been but only named; they being such, and the only things for which we are to deny ourselves, and which respectively we are to admire, and in our thoughts, Four things especially to be admired and sought above all, without which no self-denial. estimations and endeavours to prefer before all things else: And these are 1 God in his Perfections and Glory. 2 Christ, in his Excellency and All-sufficiency. 3 Our own souls in the excellency and salvation of them. 4 The Church of Christ on earth, in the whole, and in the particular members of it. Instance, first in these Jews, who, being convinced, did see and acknowledge And first, let us see here whether these here in my Text, whilst they denied themselves, were not the rather moved and enabled thereunto by being first, or at least withal inwardly convinced, and also made to see, and in heart to acknowledge all these. Not doubting but that they diligently attended unto the things which were spoken by Peter and the rest (without which no conversion) their hearts were, 1 God in his glory. Ver. 16. and 2, 3, 4. without all question, opened to see 1 The glory, sovereignty and truth of God, who now according to what was so long before spoken by the Prophet Joel, did show wonders in heaven, and from heaven by the rushing mighty wind, appearance of fiery tongues sitting upon each of them, and especially by their speaking of so many and divers languages on a sudden: now they are told, and are convinced that the wonders and miracles of Christ were wrought by God, that God by his determinate counsel— did deliver Christ into their hands, and Ver. 22, 23, 24.33, 34. and now had raised him up, and by his right hand exalted, and set him on his right hand, and made him both Lord and Christ. 2 Christ's glory and excellency. 2 Withal, they could not but see the excellency and glory of Christ, now sitting at the right hand of the glory of God, and made both Lord and Christ, and now, according to the promise of the Father, shedding forth this (even the holy Ghost) and all such things as they did now see and hear; Vers. 33, etc. yea, sitting also as Judge over all his foes, till they be made his footstool. 3 Their need of being saved. Ver. 23.36. 3. Now also being convinced, that they by wicked hands had crucified him their Saviour, yea and Judge, they see their souls in a damned condition, that nothing in themselves or on earth could be given in exchange for their souls, as equivalent thereunto, unless it were this blood of Christ which they had shed; whereof being yet somewhat doubtful, and yet seeing a necessity of saving their souls, they, preferring their souls now before the whole world, cry out, Men and Brethren, what shall we do? and as the Jailor in like case, Sirs, What must I do to be saved? 4 The worth of the Apostles and Disciples of Christ, 4 And thus they also both highly account of these Apostles, (seeking direction from them) and of those other Disciples with them, not regarding any longer (as not their own, so not) the wisdom, authority, or favour of their Priests, and learned Scribes and holy Pharisees (as they would seem: to whom they join themselves, ) yea also, they joined themselves unto the Church, and preferred the communion thereof before and their carnal friends, saving themselves from that untoward generation, admiring only (among men) the saints of God, delighting now only in those that were excellent on earth, looking on all others as the foes of Christ, and such as shortly after should be made his footstool, Verse 35. seeing no more any thing in any of them for which they should deny Christ, as formerly they had done; Matth. 27.20. Acts 3.14. but such baseness in them, and such worth in Christ, as for whom they resolved to deny themselves and all others whatsoever, and for whom they deny all carnal friends. and to prefer one Saint or true Christian before all ungodly ones and enemies to Christ, how great, wise, learned, noble otherwise howsoever they be. Therefore let us (who are taught and cannot but know what especially to choose and prefer as excellent, Hence let us learn to subordinate all, and that the rather by their example) highly esteem only of those four things named; subordinating our own desires, judgements, affections and whole selves, and all things else thereunto, especially whilst withal we compare and consider our own, and the creatures vileness, weakness, inferiority and unworthiness: striving and endeavouring to be nothing in ourselves, or in the creature, but all out of ourselves, especially in God and in Christ. 1. The Name of the Lord alone is excellent, (or exalted) his glory is above the earth and heaven, Psal. 148.13. 1. To God. and his glory, Only admiring him in his perfections, as Let us then only admire him, and not ourselves, or any thing else but only in him; and let his glory be dearer to us, than all the world besides. He is wise in heart, and mighty in strength, Job 9.4. Touching the Almighty, we cannot find him out: he is excellent in power and in judgement, Job 37.23, 24. 1 In his wisdom that we may deny our own wisdom and reason. 1. Now considering first his wisdom, and learning once to admire it, who can or ought stand upon any wisdom of his own? who should not deny his own thoughts? Isai. 55.7. Who dares reason, dispute or reply against his do? or bark against his word? who should not tremble at it? and confessing his own darkness of heart, Rom. 1.21. ignorance 1 Cor. 2.14. and blindness of mind, Eph. 4.18. 2 Cor. 3.14. Who should not cry out, thy judgements are a great deep, Psal. 36.6. Thy footsteps are not known, Psal. 77.19. O the depth of the riches both of the wisdom and knowledge of God etc. Rom. 11.33, 34, With Job, Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not— wherefore I abhor myself, and repent in dust and ashes, Job 42.3, 4, 5, 6. 2 In his power, 2. I know, saith Job again, Thou canst do every thing, Job 42.2. He taketh away, who can hinder him? If God will not withdraw his anger, to humble us, that we stand not out against him either the proud helpers (or helpers of pride or strength) do stoup under him. If I speak of strength, lo, he is strong, saith Job also, ch. 9.12, 13.— 19 Now who, thus acknowledging, will not but humble himself under his mighty hand? 1 Pet. 5.5, 6. Who dares harden himself against him, 1. By impenitency, Or 2. by presumption. either by impenitency, and not rather upon this consideration of his power, prepare to meet God by repentance, as Amos 4.12. with 13? or by presumption, and fight against this mighty King and God, or against his People, Or 3. by security. Acts 5.38, 39 Or by security, not fearing his wrath? who will not rather take hold on his strength (both by meditation and faith) that he may make peace with him? Isai. 27.4, 5. as did Jacob with Esau, Rahab with Joshua, Josh. 2.10.— 12, 13.— 18. and so the Gibeonites, Josh. 9.3, 4, etc. with 11.19, 20. 3. In his holiness, that we do not justify ourselves. 3. Admire only the holiness and righteousness of God, whose name is holy, Isai. 57.11. and who is righteous in all his ways, and holy in all his works, Psal. 145.17. and thence learn upon no conceit of thine own righteousness or innocency, either to swell against thy brethren, Isai. 65.5. Or to plead it with God, Jer. 2.35. or otherwise either to justify thyself, Job 9.15.— 20, 21. Or to condemn God, Job 40.2.— and 8. saying as v. 4, 5. Behold, I am vile, what shall I answer thee? etc. For, how should man be just with God? If he contend with him, he cannot answer him one of a thousand, Job 9.2, 3. 4. In his will. 4. Acknowledge his will only sovereign, Psal. 115.3. that thou mayest have no will of thine own. 5. In his goodness and grace. 5. His grace, and goodness, in the freeness, power and plenty of it, that thou mayst not stand on any worthiness, gift, or ability of thine own, 1 Cor. 4.7. and that nothing may content thee but mercy, ever acknowledging thyself less than the least of his mercies. 6. In his blessedness. 6. His blessedness in himself, and him the fountain of all happiness, that thou mayest not admire any thing here below, or place thy felicity in the same, or yet measure and judge of thyself by it; but mayest make God thy portion, accounting his favour better than life. 7. In his glory. Lastly, Learn to prefer in thy thoughts, prayers and desires, and in all thy do and sufferings the glory of God, above all things else desired, enjoyed, done and performed by thee, that thou mayest judge thyself worthy of nothing but shame, and not seek thyself in any thing, accounting it thy honour when in any thing even by thine own shame for his name and other sufferings thou canst glorify him, though by thine own death, as Joh. 21.19. In a word, that, as hath been lately showed before, his Glory may be dearer to thee then thine own soul, and (if need were) then the salvation of it. SECT. 12. Showing we are to deny ourselves secondly for Christ in his excellencies and all sufficiency, by making him All and in All things to us. 2. All must be subordinated to Christ, 2. BUt God the Father chief seeks his own glory, by honouring Christ his Son in our nature, John 8.54. in whom all the attributes of glory (which immediately looked upon would overwhelm us) do so shine out as that with safety, and to our comfort we may behold the same; these especially, his goodness and mercy, his justice, and his wisdom, in whom the Father will be glorified. reconciling infinite justice with infinite mercy. Thou art my servant (saith God to Christ under the name of Israel) in whom I will be glorified, Isai. 49.1, 2, 3. 5. Therefore Christ now near his death prayeth saying, Father, the hour is come, glorify thy son, that thy son also may glorify thee: And now O Father, glorify thou me with thine own self, with the glory which I (as God) had with thee before the world was, Joh. 17.1.— 5. Learn we hence then to seek God's glory by seeking Christ's glory; and that with good reason, seeing God seeks his own glory by seeking Christ's, and so by admiring only Christ, and God in Christ, learn to deny thyself in thine own name and glory. And here be ravished in the admiration 1. of the excellency of Christ. Christ should be admired by us, Secondly, of his fullness and all sufficiency: and so deny thyself in all things, yea wholly empty thyself, that Christ only may fill thee, and be all and in all things, yea every way all sufficient to thee; that so by such denial of thyself thou mayest savingly and everlastingly find thyself again in Christ. 1. In his excellencies, 1. Conceive of the person of Christ in our nature as one preferred for person, office and gifts far above all Angels, Hebr. 1.4, 5, etc. being for his person otherwise the brightness of the Father's glory, and as he stands in relation to us, and the express image of his person, v. 3. And then down with all humane excellencies, and with all high conceits that any man can have of himself in respect of birth, gifts, parts, endowments or any prerogative whatsoever; look upon him as he stands in relation to us, and then see if we have aught of our own to stand upon, or to own for ours. 1. As our Head. who must acknowledge 1. Our inferiority. 1. He is our head, the head of the body the Church,— that in all things he might have the pre-eminence, Col. 1.18. In regard of this his eminency and high dignity and headship, learn we to acknowledge, 1. our own inferiority, in regard of any worth or excellency in us, and that we are not worthy to unloose the lachet of his shoes, as the Baptist said of him, Joh. 1. 15.-17. and 3.30. He that cometh after me is preferred before me: And, He must increase, but I must decrease. 2. Our Subjection. So, as Christ increaseth in our estimation, we will decrease, and be more vile and low in our own eyes. 2. Our Subjection under him our mystical head, Hebr. 2.8. whom we ought to obey, and to deny our own wills, knowing ourselves to be only at his disposal. 3. Our dependence on him. 3. Our dependence on him, as the cause of all our spiritual being, life, sense and motion, which by way of influence are derived from him our Head to us his members, that so without him, we may acknowledge ourselves even the best of us, but as dead and liveless stocks, (as of ourselves) and not able to do any thing; of which more in the next branch of his fullness. 2. As our Surety. 2. He is also our Surety, and we the debtors who have nothing of our own to pay: he is one that by his obedience active and passive pleased God, and appeased him towards us; who must thence see our own weakness, and the worthlessness of all we can either do or suffer for him. He is one, who to work our reconciliation with his father stepped in between his father's wrath and us, and paid our ransom by the price of his blood, to teach us to acknowledge the enmity we lay under, the greatness of our debt and desert, yea that most certain and inevitable damnation under which we are whilst we are in our natural condition, and shall for ever be, if, not denying ourselves in our conceited innocency, righteousness and goodness, and not relying wholly and only on him, we lose the benefit of his death and of pardon, and so die in our sins. 3. As an example to us of all Holiness. 3. He is moreover a most perfect example to us of all holiness in our nature, of humility, meekness, patience, sobriety, temperance, chastity, to take us off from bragging of any of these in ourselves, and to shame and humble us who come so far Behind. 4. As our judge. 4. Let us conceive of Christ as of him that must be our Judge, and before whose bar and judgement seat we must all appear and stand, Rom. 14.10.11, 12. 2 Cor. 5.10. So shall we not stand upon our own justification, but in all self-denial judge ourselves, that we be not judged of him for ever with the judgement of condemnation. 2. Christ is to be admired in his Fullness and All-sufficiency. 2. Learn we to admire Christ in his fullness and all sufficiency; that we may be all in him, when, by self-denial, we are nothing at all in ourselves. So we shall be no loser's by denying ourselves in other things, as these here were not. They flying out of themselves were sent by the Apostles to Christ only, and directed to profession of his name alone, by being baptised into the same: Acts 16.30, 31, 38. and 10.43. to faith in his Name, and to repentance for the remission of sin, so as that through his Name, whosoever believeth in him, shall receive remission of sins. Now here let our care be above all, by faith and self-denial to get into Christ, to attain a new Being in him, to regain ourselves (being lost in the first Adam) in him the second Adam, in whom only All fullness of grace, life, righteousness, holiness is stored up, and of all good and saving things besides; and from whom only, as from a full fountain, we can hope to have them derived and conveyed unto us. who is a fountain of grace to us, God hath set and pitched his love only on Christ his Son, and loves no man savingly but only in him: He makes him a fountain of life, grace and glory to his chosen; For so it pleaseth the Father that in him should all fullness dwell Col. 1.19. And that of his fullness we should receive, and grace for grace, John 1.16. grace according to our necessity and measure, for and according to that fullness and variety of all grace laid up in him as our Head, and proposed as an Head, and second Adam. for us, to be dispensed to us according to our several necessities, diversities of our callings, several measures of grace; and so, as no grace (laid up in Christ as in a treasury for us) shall be wanting to us as our need shall be. Our chief care should be to be all in him, There is a Being 1 Out of Christ, before the fall and since: 1 A natural, 2 Sinful, and 3 Worldly Being. Prefer we then in our thoughts that Being which is in Christ before all other Being's without him. We had a Being out of him as a Saviour, first, before the Fall in innocency, which was happy, but not stable. Secondly, after the Fall; and that both a natural Being; for in him (as God) we live, move, and have our being, Acts 17.28. this is good, but not saving: As also in and under Sin and Misery, which Being we have only in the first Adam, Rom. 5.12. 1 Cor. 15.22. and it is a miserable being: Yea, and a worldly Being, as a being rich and wealthy, a being wise after the flesh, a being mighty, a being noble, etc. And this is a Being, such as most desire, yet not most desirable. But the Being which most of all we should admire, desire, and delight in, is a Being by faith in Christ, 2 In Christ by faith, not by bare and outward Profession only, as some whole Churches are said to be, (wherein all were not so sound) as 1 Cor. 1.2. Gal. 1.22. but a Being in Christ by true faith, and according to power, such as Paul prefers before all outward privileges and righteousness of the Law, when (denying all these) he so prefers, and desires to be found in Christ, Phil. 3.9. and speaking of himself, I knew (saith he) a man in Christ, etc. 2 Cor. 12.2. This is that Being which we read of 1 Joh. 5.20. where it is said, And we are in him that is true, even in his Son Jesus Christ: this is the true God, and eternal life. This our Being in Christ in effect is all one with Christ's being in us, whereby also Christ it in us. whereby God (and Christ) is said to dwell in us, and we in him, 1 Joh. 4.15, 16. of which Christ saith, He that eateth my flesh and drinketh my blood (which is not orally and carnally, but by faith) dwelleth in me, and I in him, John 6.56. and, Abide in me and I in you,— he that abideth in me and I in him, the same bringeth forth much fruit, Joh. 15.4, 5. Thus we once being in Christ, are one in him, and in the Father, John 17.21. As thou Father art in me, prayeth Christ, and I in thee, that they also may be one in us. This Being in Christ is to be admired and preferred before all other Being's, as alone being 1 Stable, and better than that we had in the first Adam. This is the Being to be desired of us above all Being's else; as being 1 A stable Being, and therefore much better and firmer then that we had in Adam before the fall; or than that which many yet would have and hold in the first Adam, whilst they ascribe to themselves such a power of will and natural abilities, that (being especially helped generally by the illustration of grace) they have power to believe and repent if they will; and so to stand (and persevere) if they will, and if they will, to fall: but how, in comparison of this our stable and established Being in Christ, (who are assured of it by being anointed, sealed, and by receiving the earnest of the Spirit in our hearts, 2 Cor. 1.20, 21, 22.) are we (if we had even Adam's innocency, as well as power of will) to deny ourselves in the same! 2 Spiritual, & better then either our natural or worldly Being. 2. It is a spiritual Being, and therefore better than any natural Being we have on earth, which for it, when the case so requires, is to be denied: As is also our worldly Being, and all earthly respects. Hence the Apostle opposeth this our Being in Christ (for the comfort of such as were otherwise base, and could deny themselves in other things) against being wise, mighty, noble in the flesh: God calls not many such; but chooseth foolish, weak, and base things of the world—, that no flesh should glory in his presence (or stand upon such terms with him:) But (saith he to such as were chosen and savingly called, though otherwise but mean in all these worldly respects) of him are ye in Christ Jesus. 3 Honourable. 3 And as this Being in Christ is spiritual, so you see it is also Honourable; for hereby, though otherwise never so mean in the world, we become, and are the sons of God, John 1.12. 4 Rich, whereby we partake of his Anointing, he becoming to us a Prophet, 4 It is also a rich Being, whereby we becoming by it members of Christ, and that both in regard of body and soul, 1 Cor. 6.15, 17. Rom. 12.5. do partake of his Anointing, that is, of his Spirit, Joh. 2.27. and of all the gifts of it, Acts 2.17, 18. as these in my Text did, ver. 38. by which he becomes to us a Prophet, revealing in us and to us the eternal will and good purpose of the eternal Father concerning our salvation, Priest, John 1.18. a Priest, to reconcile us by his blood, to bring us into favour with God again, and to keep us in the same by interceding for us, and by pleading our cause at his Father's right hand. & King. A King, to rule and guide us by his word and Spirit, and to fight for us and protect us against all enemies, bodily, spiritual, eternal and infernal; in the mean time enduing us with the riches of all his merits. And what are all earthly things to this Being? 5 Blessed, and much better than a sinful Being. 5. It is also a blessed, holy and happy Being, Eph. 1.3. and in that regard infinitely better than our being in sin and under wrath, as wicked men are; who being out of Christ, are never well, or to their content, but when they are drunk, merry, secure, proud, in the fashion of the world, and in their heart glorifying themselves, as Babylon is brought in, Rev. 18.7. saying in her heart, I sit a Queen, and am no widow, and shall see no sorrow. Such a Being is a miserable Being; and as it is sinful, so is it temporary, and shall end when endless sorrows beign: whereas our Being in Christ, as it is from eternity, 6 Eternal. even before our being in the world, and before our effectual calling, namely, in God's election, Ephes. 1.3, 4. yea, and after our calling, notwithstanding our falls, which do not separate us from Christ, after we once be truly in him (though thereby we have no encouragement to sin:) so it is to eternity: Here in assured hope and right, we even now being raised (in our bodies) and sitting together inheavenly places, namely in Christ Jesus: and hereafter in the full fruition and beatifying vision and sight of him. In these regards we are to deny ourselves in the rest. These things considered, should we not for Christ and the enjoying of him be content, if need so require, to deny ourselves in all things else? What▪ shall we lose, if foregoing all things else, we gain him, and such a Being in him, which (as is said) includes a fullness of all things, and is better than any being else out of him, as being an estate and a Being most stable, spiritual, honourable, rich, and blessed even to eternity? and to labour after this Being; seeing hereby we 1 Get somewhat to oppose our natural and carnal selves; And this the rather should we now by self-denial and seeking to become new-creatures in him, labour for; inasmuch as so we shall find 1 That in us which will enable us to withstand and oppose our carnal, sinful and natural selves and Being, which Being alone sways all, and carries us from God and Christ to all evil. Where there is nothing but a natural or a sinful Being, it will never, yea, it can never oppose itself, but being one with itself, seeing nature will not otherwise oppose or den itself. will seek ever to maintain itself in its own proper Being: as carnal wisdom will never oppose or deny itself, but when Christ is once our wisdom, and we are once made wise in him, carnal reason and wisdom will find opposition from spiritual wisdom; so generally when we are all and only flesh and carnal, fleshly and carnal men and company without us, and such like motions within us have us at command, and no temptation is truly and spiritually (unless upon carnal, natural, worldly and base respects) withstood: But that then is no true, genuine, or full self-denial; nature or the flesh rules and commands all still. Only where we have a new being in Christ, there we have that which truly and diametrally will oppose corruption and the fleshly part and self in us. So only it is with the truly regenerate, where the spirit in them (as a new and supernatural principle) doth lust against the flesh, and (though it lust and strive against the spirit, yet) the spirit in the end prevails. There is no true self-denial of a man's self but by the spirit of holiness, and of power; This helps to enable us to deny ourselves. 2. Thus, by becoming new creatures in Christ, 2 Find f●ll●● content. we only find true, full, and every way satisfactory content, which makes us willing to deny ourselves, and to forsake all, whether sinful, or yet if need be, natural contentments for him, and for God in him. No content out of Christ: which men in vain seek, Whilst men want Christ, and enjoy not God in Christ, they seek contentment in and from every thing, but find it in nothing. They know no sufficiency but such as is in themselves, or in the creature, or (if you will) in God and Christ enjoyed and had in their own way, and as carnal reason or proud nature shall dictate to them and direct them. They want the fruition of God (which now is had only in Christ) and so they want contentment; yet because they would have it, they seek it either in some base lust and sinful way, from their lusts, whether open or more secret, which to them is as their God, and they know no other happiness (and so every hypocrite lives in some sin or other;) or from the creatures, or from the creature, as from riches, favour of men, friends, honours, etc. unto which they flee for their comfort, or otherwise for defence and protection: or from themselves, in whole, or from themselves, as from some worth or merit in them; or at least in part; so seeking salvation, not from Christ alone (as if he alone were not alsufficient, and alone able to content them,) but from some supposed merit, or satisfactory works of their own or other men's, from some goodness of their own nature, or some power of their own freewill, or from their duties, in which they rest. or at least from their duties, (otherwise good and necessary to help us unto Christ, and to assure us of our being in him) in which they rest, and with which (being otherwise it may be, with diligence and zeal performed) they altogether take up, and so for want of denial of themselves in them, come short of Christ. Whereas, if these men did apprehend the fullness of Christ, and saw, and did acknowledge an alsufficiency every way in him, they would soon go out of themselves, not in part only, but wholly, and be taken off their own bottoms, making God in Christ their only shield in all their fears and dangers, Christ is, and aught to be All unto us. and their exceeding great reward (Gen. 15.1.) in all their wants and weaknesses; yea, and Christ alone should and would be All unto them, and in all things; as he is to them that know him aright, who of God are (or have a Being) in Christ Jesus: who of God, saith Paul, is made unto us wisdom and righteousness, and sanctification and redemption, 1 Cor. 1.30. And now that we know the excellency and fullness of Christ, let us (whilst we deny ourselves, who alone sets price on all things else: or that we may so do) make him All unto us, and in all things, yea and above all things, accounting all things nothing, and as very cyphers, alone (nay though multiplied) without him; and the least things precious where he is also enjoyed; in which regard the second Temple in glory, exceeded solomon's, because of Christ's presence: Hag. 2.9. Mat. 2.6. Micah 5.2. Psal. 37.16. and Bethlehem was not the least (but greatest) among the Princes of Juda, because Christ was born there. So a little wealth with Christ and righteousness is better than the riches of many wicked. Yea brown bread with Christ and the Gospel is good cheer. So a little respect and honour in the world, yea the very suffering of shame with him and for his name, is great honour and matter of much rejoicing. Acts 5.41. Phil. 1.29. which without him are nothing, Prov. 23.4, 5. 1 Tim. 3.8. Tit. 1.7.— 11. yea very dung, And contrariwise what is abundance and all riches without Christ, but mere nothing, or things which are not? what is gain without him, but filthy lucre? All is but dung without him, or in comparison of him, Phil. 3.8. but with Christ the dunghill is a Palace, as in Jobs case; the dung cart a precious odour: whence the saying of one Constantine, who being with other martyrs carried in a dung-cart to the place of execution, Well, saith he, whereas all our sufferings and sacrifices, Isai. 64.6. yet are we a precious odour and sweet savour to God in Christ. So what are all privileges, works, virtues, righteousness of ours without Christ, but filthiness, and dung? So that God of old threatened to cast the dung of their solemn feasts upon the faces of the wicked Priests, Mal. 2.1, 2, 3. And said, are in him asweet savour unto God. He would not smell in their solemn feasts, Amos 5.21. that is any sweet savour, as he doth from the sacrifice of Christ, Eph. 5.2. and from such as offer their sacrifices in Christ, as from Noah, Gen. 8.21. and 2 Cor. 2.14, 15. We are unto God a sweet savour of Christ in them that are saved, and in them that perish: So the liberality of the Philippians towards Paul in prison, Phil. 4.18. was an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God. Such are the prayers of Saints, Rev. 5.8. Why should we not then strive to be all in Christ, and to make him all unto us? Make we then, 1 Cor. 1.30. Christ All to us, First wisdom; and that both Author, and as the conduit pipe, by whom through the means of his Word and Spirit, true wisdom is conveyed to us: being content to be made wise only according to the wisdom in his Word, 1. Wisdom. both Author, and Object. revealed thereby and made effectual by his spirit, Matth. 11.25, 26.27. Luke 10.21, 22. and not according to books of vanity and policy.: and Object, with Paul, determining not to know any thing, save jesus Christ and him crucified, 1 Cor. 2.2. whom to know is eternal life, Joh. 17.3. So we shall defeat the wisdom of all plotiers, and the wiles of Satan: 17.3. Phil. 3.7, 8. Hereby we become wiser than the wisest on earth, than all our enemies that plot against us. Yea whilst we are and will be wise only in Christ, Satan's wiles, stratagems and devises against us shall be defeated: God will overreach him and all his instruments on our behalf, and out-shoot them in their own bows, making their wisdom foolishness, and them the authors of their own shame and ruin. and find good success in all our undertake. Never any failed that in his undertake, counsels and actions followed the direction of God's word, and suffered that to go before him; and that left the issues, and events of his actions (so undertaken) to God's wise ordering and disposal. 2. 2. Righteousness, Make we again Christ righteousness unto us, in the matter of our justification, as Paul did, Phil. ●. 8, 9 reposing our whole confidence in him alone, and holding ourselves completely righteous in him, without either any act of our own (as concurring to our justification with God) or work of his in us (other then that of faith) or supposed merit, our own or others, or treasury of the Church. So and no otherwise shall we partake of those rich benefits: by which we also gain many other benefits. 1. Pardon of sin. 2. Imputation of his obedience active and passive. 3. Adoption and Sonship, Joh. 1.12. and so to be heirs of God, and joint heirs with Christ himself. 4. His Intercossion, and appearance in the presence of God (to answer) for us, Hebr. 7.25. and 9.24. 3. 3. Sanctification. 1. In all our wants of grace, We from what hath been said, see reason also to make him as God hath made him to us, our sanctification: and that first in the want (true or supposed) of this or that grace, or measure of grace; in the sense whereof it may be we go mourning, and are ready to think ourselves hypocrites at least, if not reprobates: In this case, comfort we our▪ self, (whilst we hunger and labour after more grace) and rest we in this, that Christ is our Sanctification, accounting his grace sufficient for us, which for the present we have, 2 Cor. 12.8, 9 and that (as he answered Paul, crying out unto him of some infirmity of his) his grace is sufficient for us: His grace first of justification, by which in Christ we are accounted perfectly sanctified, and by faith in heart purified: then of sanctification begun in us, which God in Christ accepts of for the present. Even this very thing that with Paul we are sensible of our failings, would fain do better, cry out of our infirmities to God, for help and more grace, accounting our corruptions as so many heavy burdens to us. This is not done without God's grace and spirit, for we cannot so much as breathe out a sigh for sin, till God breath it in, Zach. 12.10. Rom. 8.26. Now this measure God is pleased to accept of for the present as sufficient, and Christ to us in stead of all graces, as purposing to perfect his own strength in our weakness; and knowing that if we had such an abundant measure of grace and gifts as we desire, we would stand in less need of him, and be prouder of the gift then of the giver, and not rest in him as alone all-sufficient, and better than many graces to us. Which I say, provided we truly thirst and labour after more grace. not that upon this pretence any careless liver should take up with any measure of grace, or please himself with his infirmities, as he will call his grosser and more wilful sins (such an one I shall discard from the number of true Christians and genuine sons of God, and babes in Christ, who will ever out of a true sense be crying for more food, and grow by it too:) but that we all should labour for true grace in sincerity, and comfort ourselves therein and in Christ our sanctification, whilst we strive but cannot attain to that strength and measure of grace which we truly and from the heart desire. 2. In our having of the gifts of grace, all which without Christ, are but glistering sins. Secondly, then make we Christ sanctification to us not only in the want but in the having of any gift of grace whatsoever: without whom all our gifts and graces are but dead carcases, liveless pictures, mere formalities, yea, like the virtues of the heathen who knew not Christ, glistering sins. Christ is the very life and soul of all graces, and must be all to us in them all; as our knowledge, as what is knowledge of all things else but heathenish science if we know not God in Christ? All other knowledge puffeth up, 1 Cor. 8.1, 2. and if any man teach otherwise, and consent not— to the words of our Lord Jesus Christ— he is proud, knowing nothing; at least as he ought to know, zeal, 1 Tim. 6.3, 4. What is our zeal, if it be not according to such knowledge? its rather fury and madness. What is our faith, faith, hope, if Christ dwell not in our hearts by it? Eph. 3.17. What is our hope, if it be not in Christ, 1 Cor. 15.19. but a comfortless and ungrounded presumption? What is love or charity if it be not out of a pure heart, charity, 1 Tim. 1.5. Eph. 5.2. and if we do not walk in love, as Christ also hath also loved us? and if our love be not in Christ Jesus, 1 Tim. 1.14. it's but a feigned love, patience, 1 Thes. 1.3. What is patience, but a Stoical blockishness, if our labouring and not fainting, and so our patience be not for Christ's names sake? Rev. 2.3. What are our sufferings and bonds, but a thankless bearing of deserved evil, Our sufferings, if they be not in Christ and for Christ? Phil. Our good works, 1.13. What are all our good works, alms, fasting, prayer, and generally all our ways, if they be not in Christ? and living godly, and what is all our godly living, if it be not in Christ Jesus, 2 Tim. 2.12. but a death whereby we have a name that we live, and spiritual life, but are dead? Revel. 3.1. What is our spiritual life, if we be not made alive in Christ, 1 Cor. 15.22. and quickened together with him, Eph. 2.5. and if Christ live not in us? Gal. 2.20. What is it but an artificial and forced motion, such as is in walking engines, and in pictures and Images with artficiall rolling eyes, or otherwise drawn or carved to the life? Our mortification, In a word, what is mortification, but a monkish holiness, and apish imitation, if we be not dead with Christ Rom. and humility, 6.8. or our humility, in worshipping of Angels or Saints (as not daring come so boldly into God's immediate presence) but pride, and a being puffed up in our fleshly minds, Col. 2.18. and the punishing, not sparing or neglecting of the body, and hard usage of the body. but only a show of wisdom in will-worship and humility? Col. 2.23. What's sanctification then out of Christ? Why should we not deny ourselves in all these and in like things, further than we do suffer them in Christ? In all these we are to deny ourselves, that we may be them all only in Christ. 4. Make we Christ to us Redemption in all the parts of it. or why should we be discouraged in some sense of our own wants and imperfections in these, when we do and suffer them in Christ, in whom they are accepted and accounted sufficient? Now lastly, considering this Alsufficiency of Christ, we have reason to make him (and him only, or God in him) as God hath made him to us, Redemption. In which benefit is included salvation from first to last: not only freedom from the guilt of sin, by pardon; and power over it by the Spirit; and so a freedom both from the damnation, Luke 1.68, 69, 71, etc. and also domination and power thereof, together with final perseverance in grace to the end, by virtue of God's new covenant with us in Christ, Jer. 32.40. but also protection and defence, by the ministry of Angels, Hebr. 1.14. and otherwise: yea, and consolation in troubles, and a blessing of curses or crosses and afflictions to us in this life; Let him be our Consolation 1 In all our Crosses. at the end thereof a blessed death; and after death a joyful and blessed resurrection to life and glory for ever. And what needs more? All this (and more than I can express to you, or you and I conceive within ourselves) is Christ to us, if once by denying ourselves in all power of our own (whether over sin, or other enemies, or in all earthly comforts) we can seek to be All in all these, and that only in him. Let us make then Christ all to us in these things, that All in him may be ours, whilst he is ours, and we his, 1 Cor. 3.21, 22, 23. And so let us make him more specially in all our losses, 2 and Losses. in the loss of goods, name, friends, and what else; in all which we lose nothing, if we lose not Christ, who is all in all these to us. Have we lost our goods? as 1 Of goods, say we with Paulinus Bishop of Nola, when the City was sacked by the Barbarians, Lord, let me not be troubled for the gold and silver, for thou art all to me. Are we disgraced? 2 Name, or is a fools cap in disgrace put upon us, as once upon one Alexander Cane? say we as he, Can I have a greater honour done then to be served as my Lord Christ before Herod? Have we lost our friends, 3 Friends, Senec in Consolat. ad Polyb. who seemed to be a staff and a stay unto us? what Seneca said in the comforting (in such a case) of his friend Polybius a Courtier, may fitlyer be applied to a Christian concerning Christ; So long as Cesar lives and is thy friend, thou oughtest not to complain of thy condition: whilst he is safe, thou hast lost nothing: in him thou hast all; he to thee is in stead of all. I am sure such a one is (and will be) Christ unto us, if once we make him ours. 3 In all our Wants. And as in our losses, so in our wants on earth, all which are supplied unto us from Christ and his fullness; so that with (one) Attalus, we may oppose the name Christian to all things else, and with him say, whilst others brag of their wealth, honour, friends, etc. But I am a Christian: and with Paul in want, I have learned in whatsoever state I am therewith to be content, etc. I can do all things (both be full and hungry, abound and suffer need) through Christ which strengtheneth me, Phil. 4.11, 12, 13. 4 In Death. Yea, and as in life, so in death we (by denying ourselves) may and should seek to be gainers by gaining him: as Paul, Phil. 1.21. For me to live is Christ, and to die is gain. Christ takes away the sting of death, and of most terrible makes it desirable, and changeth the condition of it, so that one in Christ may desire with Paul, to departed, and to be with Christ; and having once truly by faith seen Christ, with Simeon say, Lord, now lettest thou thy servant departed in peace— for mine eyes have seen thy salvation, Luke 2.29, 30. In which regard death (when especially we are called to suffer it for his Names sake) should be no death to us, so that by it we may more fully and immediately enjoy Christ, and in death truly say, 1 Cor. 15.18. 1 Thes. 4.16. as Peter of old, and one Lambert of later times, None but Christ, Nothing but Christ: For blessed are they that die in the Lord: nay, blessed are they being dead from henceforth, saith the Spirit, that they may nest from their labours, and their works do follow them, 5 After death, where our gain is Glory. Revel. 14.13. Then our gain is glory, and an eternal retribution: then do we enter into our Master's joy, which like a sea, is so great that it cannot enter into us. Who need now fear, who can but deny himself for such a Christ? And if thus we can once truly conceive of Christ (as these young converts in my Text began to do) It will be no hard matter to us to deny ourselves for him. SECT. 13. Showing we are Thirdly to deny ourselves in other things for the eternal good of our souls. 3 Our souls are to be thought more precious than the whole world, NOw in the third place, Next after God's glory, and Christ, our own Souls (compared with all things of this life) would be thought on, and respected as more excellent than them all, which (all of them, even the whole world itself) must be denied, and lightly esteemed and accounted of, in comparison of it. which is to be denied for it. The world and things of it being unworthy that the soul should either be hazarded for them, All things of this life are nothing to it for worth and price (seeing Christ's blood, and not the world or aught in it could redeem it, 1 Pet. 1.18, 19) And therefore it should not either be hazarded, or so much as employed (seriously) about the things of this world and life, which are not worth a man's labour, Prov. 23.4 or that especially the soul, being a spiritual and immortal substance, should be made a drudge to earth, or seek any happiness from things mortal and momentany. Man, and the powers of his soul are made and redeemed by Christ, as for other ends, even for God and his glory, who made man for himself, and not for the world, to love, follow, seek and serve it; so for higher objects, and that is himself too, that the end of his labours might be the fruition of God himself in glory, and of his own eternal happiness in God. or that either the noble faculties of it should be much employed about worldly things: as the Understanding, Memory, How unworthy a thing than is it, how dissonant and disproportionable, that the faculties of the soul should be seriously employed about the world, or the best things in it? that either the understanding and thoughts, and so man's head should plot or be filled with cares of this life, Luke 12.22. or, that the memory should be so burdened, that with the thought thereof a man's heart taketh not rest in the night, Eccles. 2.23. Or, that the Conscience should be defiled therewith, Conscience, yea galled and secretly nipped in the guiltiness of goods ill gotten, and not by right; or of our precious time misspent about earthly things with neglect of better: Will, Or, that the Will of man (whose object should be God) should so absolutely and so resolutely propend and lean to such things, 1 Tim. 6.9. Or, that his Affections of Love, Affections, Desire and Delight should be so intensive towards and in the same, 1 Tim. 6.10. Psal. 4.6. Or, or yet our Labour. All which being rightly employed, would bring us to better things. that the Heart should be set thereon, Psal. 62.10. Or lastly, that a man's labour should so much be employed about them, Psal. 127.2. when especially the things of this life so impensively sought, and the Soul, cannot both be enjoyed or had together, each requiring (the soul especially) the whole man? Matth. 6.24, 33. 1 John 2.15, 16, 17. with Jam. 4.4. Yea, and considering, that the noble powers of man's soul being rightly employed, and man's labour and pains wisely ordered, would, with much less ado, bring him to much better riches, honours, happiness, even to true wisdom and saving knowledge, to righteousness, joy in the holy Ghost, and at length to eternal life and salvation. Why then should we so over-value the world, and undervalue our precious souls, as not to deny ourselves in all things of this world, rather than either mis-imploy our chief care, or hazard the life of our souls for the gaining of the world? This was the care of these selfdenying Converts, and should be ours; who should ever oppose the excellency and preciousness of our souls against all worldly allurements, temptations and offers which the world can make us. But of our care of it I have spoken but lately. SECT. 14. Showing Fourthly that the public good of others, of Church and Commonwealth, is to be preferred before our own. 4 The public good of Church, Commonwealth and public persons, is to be preferred before all private respects, all which are to be denied for the other. FOurthly and lastly, We are much to propose unto ourselves the public good of others, especially of the true Church of God on earth; which should of us in our thoughts and affections be preferred above our chief joy, Psal. 137.6. in respect to which all the enemies of it and of God's people should be basely accounted of, though otherwise, and in other respects and references near and dear unto us; yea, and prayed against, as there, ver. 7. Nay, our own private and particular cause of joy should not be thought on; but laid aside, when it goes not well with Jerusalem and Zion: as it was with the Wife of Phinehas, as in divers examples, Phinehas his Wife, who for grief to hear that the Ark of God was seized on by the Philistims, fell in labour, and would not be comforted in a son which she bore: she set not her heart to that, neither did she regard it; But (to show what she most laid to heart) she named the child Ichabod, (that is, Where is the glory? or, There is no glory:) saying, The glory is departed from Israel for the Ark of God is taken: and so she died, 1 Sam. 4.20.21, 22. Nehemiah, The like we see in that worthy Nehemiah, Neh. 1.3, 4. who understanding the misery of Jerusalem (though he himself was in great favour with Artaxerxes the King, and that it was well with himself, yet) sat down and wept and mourned certain days, and prayed before the God of heaven on the behalf of his distressed brethren. The like I might show in Abraham interceding for Sodom, Abraham. and specially for Lot, and in all likelihood not sleeping the night before, Gen. 18. Ezekiel, Moses, Paul, Joshua, Josh. 7, 5, 6, 9 So in Ezekiel and the mourners Ezek. 9.4, 8. In Moses and Paul, of whom before: And in Joshua and the Elders, sorrowfully complaining in fear the enemies should environ them round, and cut off their name from the earth, so that God should not have a Church on earth to serve and honour him. And thus, by God's blessing and mercy, the care of our dread Sovereign, Our own Land at this time, and of this our Nation hath showed itself concerning the distressed estate of God's Church and people in Ireland, not only by and in the monthly exercise of prayer, not sparing either Prayers, fasting and supplication for them, to draw down a blessing from God upon them and themselves; but by supplies made both of money, Money, or munition and men; who to repress those Popish and Romish Rebels, and inhuman monsters, have hazarded their lives; Lives for Ireland. yea, many of them, for the public good and peace of that Church and people, and re-establishing of the true Religion among them, and securing it to ourselves, have already spent their best blood, and lost their lives. and as we see it in nature. Thus in the humane Body, the hand will expose itself to save the head and the whole body: yea, in Nature, and in the Universe, the water and fire will forsake their own proper motion and nature, fire will descend, and water ascend, rather than there be any discontinuity or vacuity in the whole. Yea, every creature is ordained of God to be serviceable to the more superior, and not for itself alone. The Earth is for the corn, wine and oil; and these for God's people: Birds, beasts, bees are fruitful not for themselves, but for us men: neither is every man born for himself, but for others also, and for the more public good of State and Church. Every good man is a common good, and of a public spirit for the good of many: This makes such an one a Man among men, one of a thousand. Let us thus conceive as of the naturalness and necessity, so of the excellency of this public spirit, Private interests to be denied for public persons: Example in the Galatians once, that so for the public good of many, especially of those that are good and public persons, we may be content to deny ourselves in our own particular interests: as the Galatians were once so affected to Paul, that to have done him good, or that it had been possible, they would have plucked out their own eyes, and have given them to him, they had him in such love and estimation, in Priscilla and Aquila. Gal. 4.15. as also had Priscilla and Aquila, who for Paul's sake laid down their own necks, Rom. 16.4. so engaging in acknowledgement of thankfulness, not only him, but also all the Churches of the Gentiles, whose Apostle he was. However, as the need of such requires, in an high estimation of them, as public good things, and profitable to many, let us be willing so far to deny ourselves for them, as in our wealth (and that is but duty) to contribute to them, and communicate to them in all good things, or in all our goods, Gal. 1.6. and afford them double honour, 1 Tim. 5.17. and in our names, by answering for them: in our lives (if need be) by speaking or pleading for them, as did Queen Esther. Thus to do, namely, to subordinate a man's self to the more public and general good of the Church, Signs of self-denial, gathered from the four general things named. cause, and people of God, is an evident expression of one that denies himself truly; as is also the practice of those other things formerly mentioned; as, Greater care to gain a man's own soul then the world: High estimation of Christ, of his excellency, fullness and All-sufficiency, with a true sense of a man's own emptiness, worthlessness, folly, especially an high estimation of Christ, with a mean conceit of ourselves, impotency, wretchedness, baseness; or in want of the sense of these, with a true desire to know the worst by a man's own self; as in Eli, 1 Sam. 3.17, 18. Job 34.32. and Psal. 139.23. and by being well-affected to the means of discovery of him to himself, and not willingly and wilfully ignorant of what may debase him, and advance Christ. and respect to God's glory. Lastly, Subordination of a man's self and all unto God's will and glory; of a man's wealth, liberty, name, yea life, rather than deny God in his truth, glory, worship, as we see in Daniel, Dan. 6.10. and in the holy Martyrs of Jesus Christ, not being ashamed to confess Christ, and to advance God's glory in any company, or upon any occasion. The conclusion of this point of self-denial. But now it may seem high time to leave this discourse of self-denial in this place, where it is not so directly and by way of precept taught, as gathered and presupposed in these who were so savingly touched by the word, and driven out of themselves, so as to cry out, Men and brethren, what shall we do? But, as I have said, the uncertainty of my long abode with you, and of having occasion more purposely to handle the argument, together with the exceeding great usefulness and profit (as I hope) of the duty, have drawn me on to be so large. This, if it seem to be prolixity, shall be recompensed with brevity in the dispatch of the third and last observation, concerning the qualification of those whom God doth save, with which all shall be finished. CHAP. XXXVII. SECT. 1. Showing thirdly, that such as God converteth and saveth, must be willing and pliable to God's will, and ready to submit to him, in matter of 1. Salvation 2. Religion and worship. 3. Obedience. What shall we do? FRom these words as formerly, they have been laid open and explained we see, 3. Observation, Such as God will convert and save, must be pliable to God's will, as these here were, That those (of years and otherwise capable) who are converted and saved, are first made pliable to Gods will, and ready to obey him in all things. It was so here with these, who upon their conviction were first made willing to be saved, and that in Gods own way; and then accordingly, renouncing and denying themselves, as is said, in their own wisdom, will, worth and righteousness, they seek direction from the Apostles of Christ what to do, who yet neither sought justification from their works, showing themselves thereby willing and ready to do whatsoever they should be directed unto. And though they ask saying, What shall we do? yet they seek not their justification from any works of theirs (as hath been showed) neither do they think that they can be converted, justified, or saved, nor neglected works. and they in the mean time do nothing: therefore showing themselves ready to receive and to follow direction whereby they might be brought into favour with God and Christ, and obtain pardon of their offences, that especially of crucifying Christ, and might so be saved from deserved wrath, they cry out and say, What shall we do? God humbles men to make them thus pliable to him, And this is one reason among many others formerly named, why God will have his children cast down with Legal terrors, wounded in conscience, and pricked in heart, when he means to convert and save them, even to make them more pliable to his will; and that not only at their first conversion (though that here be chief of us to be considered) but for ever after. both before conversion, Though this question be not here made after their justification, but before it, and for ever after. and accordingly the answer, resolution, and direction given, send them to profession of Christ by being baptised, to repentance, v. 38. and to faith, Acts 16.30, 31. which are works, not legal but evangelical; yet we need not doubt but that they being once justified by faith in Christ would be, and were ever after careful and conscionable to adorn their Christian profession with good works, both of piety towards God, and charity towards man (for after their through-conversion and faith they devoutly and charitably conversed together, v. 41, 42-45, 46.) we need not fear that men truly justified will neglect good works. So that we might spare a labour here, for either urging the necessity of good works after justification, or for declaiming (by virtue of this Text) against carnal liberty, and the abuse of the doctrine of free justification to neglect good works. though the former here be chief intended. This is the question here of men wounded in spirit, driven into straits of conscience, as being convicted of their sin, and damned condition by reason of their sin, not knowing either what to say (to excuse or deny their sin) or what to do to be saved, to flee from wrath to come, or to procure a pardon, and in effect, what to believe, and in whom; and therefore ready and willing to believe on the same Christ whom they had crucified, to repent, reform their old course of life, to obey and do any thing which these holy men of God and Apostles of Christ should prescribe and direct them unto. God in converts requires a willingness to yield, and to obey him. Thus God by his Prophet Isaiah calling the rebellious and hypocritical Jews to repentance, Isai. 1.16.18, 19, 20. to wash them and make them clean, and that both with promises and threaten, speaks after this manner, If ye be willing and obedient, ye shall eat the good things of the land, as formerly, Though your sins be as scarlet, they shall be white as snow. But if ye refuse and rebel, ye shall be devoured with the sword, etc. The like the Lord now requires of all such whom he will savingly convert. Reason. God saves no man against his will. The reason is, God saves not against his will, or by forcing of his will. It's true, No man can come to Christ, except the Father draw him, Joh. 6.44. Yet this drawing is without compulsion: The heart being pricked and so prepared for Christ, (by seeing a necessity of a Saviour, and by being better conceited of Christ then formerly, when it either knew him not at all, or had a prejudice and mean conceit of him) is made willing to embrace him, and not only willingly, but greedily to accept of him for a Saviour. Therefore be first takes away the stoniness of man's heart, One of God's first and chiefest works in the conversion of a sinner is to take away that stoniness and hardness (whether natural only or also acquired) which is in it, and in stead thereof to give an heart of flesh, in such are converted. that is tender, pliable and yielding, Ezek. 36.26. The heart naturally (since sin entered) resists, and as much are in it lieth, withstands the work of grace; but God before he convert any, takes away all actual resistance, so that it stands no longer out against him; and breaks the power of habitual resistance, whereby he works it, as a man would do soft wax, Otherwise they are unfit and unyielding. which yields to the disposition of him that works it, and is apt to receive the impression of any thing that is applied to it. Whereas an hard heart so remaining, is like hard wax (unmolten) unyielding, repelling and resisting all that is good: or if otherwise as wax, it is so only to the Devil, to his suggestions and to ill counsel and sin; but to Godward and all goodness, like hard and unmolten mettle; or to a stone, which will sooner break then receive any impression. It is like the fallow-ground, which being hard and clotty must first be subdued by the plough before it be fit to receive seed, or to bring forth fruit: or like an untamed heifer and an unruly colt, which unbroken is unfit for the yoke or saddle. In a word, as one well faith, God first makes us fit, and then useth us to work; as a wheel must first be made round, and then turned round. Here it might be questioned and asked what work man's natural will, Quest. What grace is needful to a man's conversion. assisted with a general work of grace, hath in his own conversion? To which I answer. It is not a common grace, such as is afforded to reprobates in the Church, as well as to the elect; but a more special, effectual and determining grace from God, which works upon the will, and sways it. It is man indeed who willeth, (as it was Lazarus who did arise from the dead) but it is God who maketh man not only able to will, but actually to will his own conversion, Answ. More than a common grace. from whom is both the will and the deed, the power and the act, Phil. 2.13. Even special and effectually. It was Gods effectual work on the heart of these converts, that they were so willing to obey, and so desirous to be directed what to do, by such as they now judged able and faithful to direct them aright: even as it is with others, both in and after their first conversion. Such desire only to know what to do that is pleasing to God, and they are ready to do it; yet do they not ascribe the power to themselves, but to God's grace, and the effectual work of his Spirit: so David, Cause me to know the way wherein I shall walk— and teach me to do thy will: as in David, It seems than he was willing, ready and resolved to walk in that way, and to Gods will, when once the one or the other should be made known unto him. But what? will he do this by his own strength (though now converted)? no: for besides the force of the words, cause me to know, and teach me to do, which imply more than a general direction, even an effectual knowledge and practice, he hereunto craves the special help and effectual assistance of God's holy Spirit, (or as some read the words) is assured of the same: Thy Spirit is good, lead me (or thy good Spirit shall lead me) into the land of uprightness: quicken me, O Lord, for thy Names sake, Psal. 143.8, 10, 11. Howsoever, thus it is with true converts; and in these Converts. as with these here, who, as they were willing and ready to follow good direction given, (which was to repent and believe;) so this readiness, as also the act and performance after, was God's work in them: As on the contrary, the high Priest and whole council of Elders and Scribes being in like manner charged and convinced by Stephen, as these here by Peter, to be the betrayers, crucifiers, and murderers of Christ, opposed, and stoned him, Acts 7.51, 52, etc. and the doing thereof was the work of the Devil in them, and of their own wicked and obstinate wills, whereby, being stiffnecked and uncircumcised in heart and ears, they resisted the holy Ghost, and became the authors of their own hardening and damnation. But we rather hasten to the Use of the former Point, and to an end of all. By what is said, we see what to judge of disobedient and refractory sinners, Use 1 and of all such as being convinced of their sins (as these here were) and called to repentance, Of reproof of such as resist the work of grace, and withstand their own salvation; proudly withstand God, without any trembling at his word, Isa. 66.1, 2. and are ready to say with proud Pharaoh, Exod. 5.2. Who is the Lord, that I should obey his voice? and with those citizens (by whom such as I speak of are meant) we will not have this man to reign over us, Luke 19.14. And Our lips are our own, who is lord over us? Psal. 12.4. These very Jews, both more anciently. as also Gentiles, Pilate and Herod, and others that rejected and persecuted Christ, are meant by David, (therein a type of Christ in his sufferings) when he brings them in Acts 4.27, 28. saying, Let us break their (that is, the Fathers and the Sons) bands asunder, and cast away their cords from us, Psal. 2.1, 2, 3. These bands (Jer. 27.2, 3, 6, 7.) and cords (Job 39.13. Ezek. 4.8.) were signs of subjection and restraint: yet though these bands of Christ be also bands of love, Hos. 11.4. and his yoke be easy, Matth. 11.29, 30. these proud and disdainful ones refuse to serve Christ, and will none of him. Such are also their scholars, who now, being called upon, and now: in and by the ministry of the word, to repent, convert and turn from their own evil ways, and to be subject to Christ as their Prophet, Priest and King, will none of Christ, will not deny their own wisdom, that they may be wise only by his word; will have, as an hand in the meriting and work of their own salvation, so other Priests and Intercessors than he; whether refusing to take on them Christ's easy yoke, and in a word, will not submit themselves to him as their King, to be guided by his word, to repent, and believe on his name, or to forsake any sin for which they are reproved, and of which convinced; being ready to say, Who is the Minister? what saucy and bold fellow is he who thus reproveth us? As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: But we will certainly do whatsoever thing goeth forth out of our own mouth, Jer. 44.16, 17. This, if it be not so openly said of all, yet is done by all such as answer not Gods call, when they are invited to repent, and told of God's heavy judgements if they repent not: yea, also, by such as by outward profession and seeming repentance have been thought to have taken Christ's yoke upon them; but are such as have revolted, or casting it and his cords off, after a seeming profession. and played the Apostate from him, by making defection to Popery, Antichristianisme, Arminianism, Lutheranism, and to other errors; and to the doctrine, at least practice of Libertinism, by embracing this present evil world in the lusts of it, and by licentiousness of life; being such as the Princes of Judah of old were, Hos. 5.10. who were like them that remove the bound (as not willing to be kept within the limits of God's word;) and like those great men to whom Jeremy did speak Jerem. 5.5. and of whom he saith, But these (as well as the poor and meaner sort of people) have altogether broken the yoke, and burst the bands. Their doom. But their doom there follows, ver. 6. as also the like or worse doom of all disobedient, impenitent and refractory sinners, elsewhere; not only a lion out of the forest shall slay them, but God himself will be as a lion unto them, as he threatened Ephraim, saying, I will be unto Ephraim as a lion, and as a young lion (which is more fierce) to the house of Judah: I, even I. (the great, glorious and mighty God) will tear, and go away, Hos. 5.14, 15. not tear and heal, unless timely repentance follow, Hos. 6, 1. but tear and go away, and leave them for ever, unless in time they (in sense of their guiltiness) acknowledge their offence, and seek my face. But of these men's doom more hereafter. We are hence taught and instructed, Use 2 when God calls us to repentance, Of Instruction and exhortation, especially by his Ministers and messengers sent of purpose to that end, not to harden our necks, not to be stiffnecked (as we and others formerly have been) but to give the hand, or yield ourselves unto the Lord, etc. 2 Chro. 30.8. to humble ourselves to walk with our God, to tremble at his word, and presently to yield ourselves in obedience to it, offering ourselves ready to obey God according to his word and will, to show ourselves ready to obey God. in the matter and business 1 Of salvation: as especially in matter of salvation, so also of Religion, and generally of Obedience both active and passive. 1 For the great business of salvation, we are to deny ourselves, as is said, in all our own works and worth; and in all humble acknowledgement of our guiltiness, to be content to be directed by the word, and to follow cheerfully the directions of the same, totally submitting ourselves to obey God in all things, even to the cutting off of hand and foot, and plucking out of the eye, and parting with all, even with every lust for Christ: where especially we are to take heed of hypocrisy and self-deceit; and that sincerely: such as might seem to be in him that said, Lord, I will follow thee whithersoever thou goest, and in those other who would follow Christ, but upon conditions, Luke 9.57, 58, 59, etc. and more especially in that young man and Ruler, not as the young Ruler, who in all haste (to show his readiness) came running to Christ, and in all humility, as it might seem, Mark 10.17, etc. Matth. 19.16, etc. Luke 18.18, etc. kneeled to him, and said, Good Master, what (good thing) shall I do, that I may (have and) inherit eternal life? Herein in show like these sincere Converts in my Text, and like the Jailor, What must I do to be saved? All of them seeming ready to offer themselves ready to obey and follow direction in all things: that young man, being directed by Christ, of all others seemed most ready, as having done already as much as Christ now directed him unto, saying, All these things have I done, kept and observed from my youth up. And as if (like another Hercules) it had been more easy for him to do, then for Christ to bid him do, What lack I yet, who wanted sincerity, and would keep his bosom sin. saith he? But the truth is, he lacked the main of all, and that was sincerity, and a good heart and honest: his heart was glued and wedded to his wealth, and to the world, which he truly and hearty loved more than Christ, or yet his own soul, and the salvation of it; if he could enjoy and have both, well and good; he liked Christ well, and salvation well, if he might have had them upon his own conditions: but when Christ touched and tried him in his beloved sin, his covetousness, (which he well hoped he might have, by way of surplusage, in the bargain) and bade him sell all and give to the poor, though he were promised better treasure in heaven, yet he went away (from Christ) sorrowful: for he had great possessions. Of this stamp at best are our begging Friars, who build their Order upon this personal command, which yet was only for conviction of this forward man's hypocrisy; and all such as pretend they can do all that Christ commands them, yea more, in and by their works of supererrogation, and by following Counsels more than commands of perfection, in effect, with their Ancestors and Predecessors of old, ask of God the Ordinances of justice, Isa. 58.2. as if God had been wanting to their readiness to obey him. But these here in my Text, which these converts did not; only ask what they shall do, being truly willing and sincerely resolved to do that, even to forsake all and every lust for Christ; and yet presumed nothing on their own strength, but hoped, as for direction from his Apostles, so for power from him to do accordingly: being otherwise pinched in heart, and poorer in spirit then any proud hypocrite, that either in love to some lust, or open presumption of his own worth or power of welldoing shall deceive himself. nor Paul, who sincerely submitted himself to God in all things, Such a sincere convert was also Paul, who, though he was going on a wicked errand, and upon a malicious design against the faithful people of God, yet when Christ met with him by the way, humbled him, and convinced him of his sin of persecution, he trembling and astonished, said, Lord, what wilt thou have me to do? Acts 9.4, 5, 6. And this he said out of an honest and good heart, with a true and steadfast purpose to perform accordingly; which he also fully and constantly did even unto the end. Which his sincerity will better appear, if we compare and consider it with Balaams' deceit of heart, who, whose sincerity is compared with Balaams' hypocrisy. riding on with a like wicked intention and purpose of destroying the lives of God's people, and being also met withal by an Angel in the way, and reproved for his sin, so directly against the charge given him, Numb. 22.12. Thou shalt not go—: thou shalt not curse the people; seemed to relent and repent, I have sinned,— and to offer himself ready to get him back again, saying, Now therefore, if it displease thee, I will return back again; yet for all this, his heart carried him secretly on in the way of his covetousness and of cursing: Fain he would go on, such was his love to the wages of unrighteousness; yet seeing apparent danger if he did, he faintly offereth to turn back, with an If it please thee. He could not be ignorant, that his evil intent to curse God's people for his own promotion, was most evil in the Lords eyes, and the cause why the Angel came out as an adversary against him; yet he conceals that, and makes a fair show of repentance and obedience; which his hypocrisy God in wrath punished by giving him his desire, and leaving him to his own lusts, which he followed to his destruction: a just reward of such as, not harkening to the express and known will of the Lord, are given up, by Gods withdrawing of his grace, to the perverse intendments of their own hearts, to walk (and perish) in their own counsels, Psalms 81.11, 12. Here than we see, that there must be true and hearty submission of soul to God, and a total resignation of our wills to Gods will, with a readiness to obey both hearty and totally in all things made known to us, No lust may be reserved. without reservation of any lust whatsoever: no true conversion without this universal obedience, and hearty willingness and readiness to obey in all things, as it was with these converts here, and with Paul; but not with the young man, nor with Balaam, nor with Herod, who, though when he heard John preach (which he did gladly) he did many things, yet keeping in his heart the love of his whore by an incestuous marriage of his Brother's Wife, he could not, when he was reproved for it, obey John or God in that; and so, with the other, and with all such hypocrites, came short of Christ, of God and of salvation. 2 Of Religion and worship; wherein we must neither choose our own ways, 2 As in matter of salvation we are to show ourselves hearty to obey God; so in matters of Religion: where we must not do what seemeth good in our own eyes, Deut. 12.8. nor choose our own ways, Isa. 66.3. nor walk in our own counsels, Psal. 81.12. nor inquire how Idolaters serve their (Idol) gods, nor imitate Idolaters: saying, even so will I do likewise, Deut. 12.30. thou shalt not do so to the Lord thy God: that is, not only not serve idols, which thing the heathen did; but not serve the Lord after the manner that the heathen served their Idols: so that not only the worship of false gods, but false or idolatrous worship of the true God, and all imitation of Idolaters is condemned, Leu. 18.3. This was the sin of King Ahaz, in sending to Vriah the Priest at Jerusalem, as did King Ahaz, the fashion of the Altar which was at Damascus, and the pattern of it, according to all the workmanship of it; on which the morning burnt-offering, and evening meat-offering, etc. were burnt, (yet not to idols, but to the Lord) 2 King. 16.10, 15. And this is the sin of such as have lately transformed the outward face of Religion, and of God's pure worship, and as others of late among ourselves. into mimical gestures, and superstitious observations fetched and borrowed from the Idolatrous Papists, and Priests of Antichrist. But in offering ourselves ready to obey either God or man in the matter and for the manner of God's worship and service, God's word must be our only rule. we must look to Gods only will and word: So that what he commandeth, that only must we do, Deut. 12.31, 32. Where we see how God appointeth his own word and law to be the only rule of his service, without imitating the customs of others, or divising any thing of our own: Whatsoever thing I command you, observe to do it: thou shalt not add thereto, nor diminish from it. And good reason for it: Why? for as we cannot see the light of the Sun, but by that light which the Sun itself affordeth; so, what man, or yet Angel knoweth what is pleasing and acceptable to God in his worship, either for the matter or manner of it, but so far only as God himself shall please to make it known to him? All other worship (how specious soever, and gilded over with fair pretences of reverence to him and his sanctuary, of zeal and devotion) is such as of which God will say, (as once he said of some such like specious and glorious abominations, learned of the heathen) I commanded it not, neither came it into my heart, Psal. 106.35, 36, 37. Jer. 7.31. And to such worshippers, When ye come to appear before me, who hath required this at your hand, to tread my courts? Isa. 1.12. Lastly and generally, Christians must offer their service to God and be content to be at his command and appointment in all things; 3. Of obedience generally, where we, like the Centurion's servants, must obey God, whither he bid us, cheerfully and readily obeying him in all things how hard or hazardous soever they may seem, herein like to the Centurion's soldiers, Mat. 8.9. I say to this man, Go, and he goeth; and to another come, and he cometh: and to my servant, do this, and he doth it. So that if 1. God send us to any place, suppose it be of danger, and say Go, we must go, though we know not what may befall us there, other than bonds and afflictions, as it was with Paul, Acts 20.22, 23, 24. So it was with the seventy Disciples, to whom Christ said, Go your ways: behold I send you forth as lambs among wolves. 1. Go, though it be to places of danger, Luke 10.3.17. They went readily, and returned joyfully. And if our hearts were humbled as they should be, no command would be too hard for us. The Prophet Isaiah being humbled and terrified by a vision of the Lord in his glory, and hearing the Lord ask, Whom shall I send? and who will go for us? presently offers himself and saith, Here I am, send me. A true tender heart (such as was in these converts) is fit to run on any errand. 2. Or come after him, 2. If God call and bid us come, and follow him, we must run, and come willingly: as when Christ saw Simon and Andrew his brother casting a net into the sea, and said unto them, Come ye after me, they straightway forsook their nets and followed, Mark. 1.17, 18. So when God in a vision called Paul, saying, Come over into Macedonia,— Acts 16.9, 10. he presently endeavoured to go into Macedonia in obedience to Gods call. So Abraham obeyed Gods call, and went out not knowing whither he went, Heb. 11.8. And if God bid us come, though into danger, though into a place of danger, we must obey and depend on his presence and assistance, as when Christ bade Peter, come to him on the water, Matth. 14.28, 29. In like manner, if when our brother hath aught against us, and Christ bid us leave our gift and go, and first be reconciled, Matth. 5.23, 24. and then come and offer our gift, we must obey, and not presume to come otherwise either to God's Table, or yet Temple. And if Christ say to any that labour and are heavy laden (with sin) come unto me, how much more when he bids us come to him for case? and I will refresh you, such must not in a niceness, or pretence of their unworthiness withdraw, but come by prayer and faith, being assured that though they be unworthy to come, to ask or receive mercy, yet God's command is worthy to be obeyed, and his promise of giving rest to such, is worthy to be believed: They should be of good comfort, for the Master calleth them, as was said to blind Bartimeus, for refreshing, Mark 10.49. So when Christ now by his messengers in the Gospel calls us to partake of the great supper, Luke 14.17. etc. 24. saying, Come, for all things are now ready. It will be accounted not only unmannerliness, but disobedience in an high degree, if upon any pretence or excuse we refuse; and such disobedience, and contempt of the word will exclude us heaven. Rom. 10.16. Such want of obedience to the Gospel Christ takes as a great neglect of him, wherewith he upbraided the Jews (and may us) Ye will not come to me, that ye might have life, Joh. 5.40. So, for safety, Rev. 18.4. Or 3. do anything, Gen. 22.2, 3. Hebr. 11.17, 18. come out of Babylon. 3. If God bid us do this, and command and enjoin us the doing of any thing, though never so cross to our not carnal only, but natural desires, we must obey, as Abraham in offering of Isaac. There should be a gracious echo of the soul to God of whatsoever he saith to us in his word; such as was in holy David, Psal. 27.8. (When thou saidst) seek ye 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 chief 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 Cross: that is, the most shameful, painful, and accursed death if we be called thereunto for his name's 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 show ourselves both to obey; as did Moses, Exod. 4.1, 2.— 10.13. with whom God was therefore angry, vers. 14. Where God enjoins any thing hard, dangerous and impossible to us, we must trust to his promised assistance, which is ever implied. 2. 2. All delays. All delays: I made haste, said David; and delayed not to keep thy Commandments, 3. All fears. Psal. 119.60. 3. All fears; such fears would not excuse Saul in his disobedience, but increased his sin, as fearing man more than God, 1 Sam. 15.24. Let us hear what God said to Jeremy, Whatsoever I command thee thou shalt speak: 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, encouraging 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 ourselves 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 aught 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 jesus 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 think the duty is good and commanded which we have done, yea and we (as we think) 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-denial 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 final perseverance and salvation, 2 Pet. 1.10. But then we must not take up therewith, and rest therein, as done by ourselves or own strength, or for ourselves and our own ends, unless as we acknowledge them to proceed from the free and powerful grace of God in us, so they carry us further, even to Christ, and that we 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 do 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 legal righteousness, and to take up with the performance simply of his duty, but of denying ourselves in duty formerly. SECT. 2. An Exhortation to obedience, with the comfort of it at Christ's coming: & contra. Conclusion of all, exhorting and showing the needfulness, 1 Of submitting ourselves 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 God's holy word in the ministry of it, to be guided by it, to embrace Christ upon his own terms, not barely by outward profession, but by answering effectually our baptism, and by performing the vows 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 effectual faith in Christ and obedience and submission to the Gospel? 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 ourselves 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 general 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 Christ's 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 unspeakable 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 he 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 wilt thou have me to do? so, receiving his direction from the Lord both then and afterwards he did punctually and constantly, follow and observe the same unto the end: So that, when he was ready to be offered, and that the time of his departure was at hand, he could boldly with comfort and much assurance say: I have sought a good sight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day: And (lest he should in a singular manner engross and challenge all to himself as an extraordinary person and servant of God) he adds, not to me only, but to all them also that love his appearing, 2 Tim. 4.6, 7, 8. This boldness he had, though he elsewhere cry out of his infirmities and weakness, notwithstanding the infirmities of his life. either to do the good he would, or to withstand the evil he would not, Rom. 7.18, 19,— and 24. Which is yet more comfort to such as with Paul shall truly endeavour to do their duty, when to their hearty grief they cannot do as they would. With what comfort may such die; and how willingly and confidently resign their souls, with Stephen, into the hands of Christ, So in Stephen, Simeon, who now have him in their hearts, as old Simeon, when he embraced him in the arms of his body, so of his soul also? Luke 2.25, 26, 28, 29, 30. Such only can be truly willing to die as Paul, Phil. 1.23. and may be comforted in and at their death, Ki. Hezekiah, and John. as Hezekia, Isa. 38.1, 2, 3. yea, may long and pray for Christ's second coming, as did John, and say, Even so, Come, Lord Jesus, Rev. 22.20. for such only are blessed: Behold, saith Christ, I come quickly: Blessed is he that keepeth the say of the prophecy of this book.— my reward is with me, to give every man as his work shall be.— Blessed are they that do his commandments, that they may have right to the tree of life, etc. Rev. 22.7, 12, 14. This should excite us so to be doing, How should this teach and excite us all ever to be doing that, or those things which we desire, or could wish that Christ, when he comes to us by death or judgement, should find us doing? Oh, what an Euge, or well done, good servant, might we so expect from him! who else can from the heart, or dares say, Come, Lord Jesus, that is not resolved to keep his say, and to do his Commandments? Nay, who, when he so saith, is not working the works of Christ? This would be thought on by all sorts of men according to their callings general and particular, Kings and Magistrates, that we (according to our several callings) may be found of Christ 1. In peace. 2 Blameless. Ministers, Masters, and all others in their places, that they may be found of him (at his coming) 1 In peace; that is, justified and reconciled to him: 2 Without spot, and blameless, 2 Pet. 3.11, 12, 14. yea so, and in such sort blameless, that God and Christ shall at that day judge us so: So as God shall approve of our obedience. otherwise doubtless some will then be found to justify and flatter themselves, and say as Saul to Samuel, I have done the commandment of the Lord: 1 Sam. 15.13. or to plead their good and great works, Lord, have we not prophesied in thy Name,— and in thy Name done many wonderful works? Matth. 7.22, 23. And when saw we thee an hungered, or a thirst, or a stranger, or naked, on sick, or in prison, and did not minister unto thee? Matth. 25.44, 45, 46. To whom God will answer as Samuel to Saul, what then meaneth the loud cry of your sins unsorrowed for, and unpardoned? Depart from me, ye workers of iniquity: and so, whilst the righteous shall go into life eternal, these shall go away into everlasting punishment. 2 Terror to the rebellious, impenitent and disobedient, Ah dear Brethren, and you especially, to whom (by preaching) this large Discourse of Conversion hath been addressed, Consider what ye have heard, and meditate on these things; and the Lord (in his rich mercy) give you understanding in all things. And know, that God (who will not be mocked or dallied withal) will require an account of you concerning the things you have heard. Now advise, and see what answer you will return unto him, what accounts you will give unto him, when either now, in your consciences, or at death or the last judgement he most certainly will call you to give up the same. who have not yet begun to do well, If yet you have not been so pricked and wounded in conscience (by what you have heard, or now read) as to be made pliable to Gods will, and to say, what shall we do? to your work again: Consider the helps you have had to humiliation; pray hard, and from the heart desire that God would make them effectual to you. or to obey the Gospel. But if through your negligence, or love to your sins and vain ways, or through self-deceit and flattery you be yet to begin; think seriously of your danger, (lo, now you are again warned) and lose no more time, but to day hear the voice that hath called you, and no longer harden your hearts against his call: yield yourselves in obedience to the Lord. And take heed that, Christ will come against them. when Christ comes, by death or otherwise, you be not found in a posture of disobedience and rebellion against him; or, as the Scripture phrase is, walking contrary unto him; for so you will find him to walk contrary to you, and that in fury, Levit. 26.21, 24, 28. You that now break his hands asunder, and cast away his cords from you, shall find him to speak unto you in his wrath, (as he hath in great love and gentleness spoken to you in his word) and to vex you in his sone displeasure: crush them, He shall break you with a rod of iron, and dash you in pieces like a potter's vessel, Psal. 2.3, 4, 5, 9 You that will not now have Christ to reign over you; when he returns, (which to you will be in death, and after at the last judgement) shall hear him calling you forth, after he hath rewarded others, and saying, But those mine enemies (lo, how Christ, even when he comes to judge the world, accounts of such as now are disobedient to his Gospel) which would not that I should reign over them, bring them hither, and slay them before me, Luke 19.27. punish them everlastingly. Now that slaying is a punishing with everlasting destruction from the presence of the Lord, and from the glory of his power; when the Lord Jesus shall be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: 2 Thess. 1.9, with 7, 8. Ah, dear Brethren, my Conclusion for you all shall be my prayer to God that ye do no evil, 2 Cor. 13.7. Oh that I had Paul's confidence concerning you, such as he had concerning the Thessalonians, 2 Thes. 3.4. when he said, We have confidence in the Lord touching you, that ye both do and will do the things which we command you: But especially concerning Philemon, Philem. ver. 21. Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say. Howsoever, my exhortation shall be that of the Apostle, Hebr. 13.17. Obey them that have the rule over you, (or guide you) and submit yourselves, for they watch for your souls. And my prayer his also, ver. 20, 21. The God of peace— make you perfect in every good work, to do his will, working in you that which is wel-pleasing in his sight through Jesus Christ, to whom be glory for ever and ever. Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A POSTSCRIPT, To the Christian Reader, Concerning these times and the sutableness of this Text, and argument of Compunction to the same, and to the calling of the Jews. CHristian Reader; Thou wilt perceive that in the whole Treatise of Compunction, I take but little notice of the times in which it is published, or of the present affairs, fears, distractions, commotions, and condition of our own Nation, and of other the King's Dominions, which yet draw the thoughts as of our own so of all other nations (both Popish and Protestant, who are much concerned therein, according as the issue shall prove) and do open their ears to listen after News, and to observe what God will do with us, whom last of all he hath now brought upon the Stage, and as it were into the field, making us a bloody spectacle of civil, uncivil, if not unnatural war to the whole world. In which regard, a Treatise merely of this nature, may seem less welcome or seasonable, whilst men of all sorts, especially of our own Nation, most what, (as is also fit) do study the times, and cannot willingly hear, read, or muse on any thing (though otherwise necessary and useful) but arguments, books, and passages of that nature; which do so wholly take up and fill all presses, that many, otherwise worthy and useful Books and Arguments, can scarce press through the crowd, or get passage into the view of the world; the Press, as I am informed, not being at leisure so much as formerly it hath been, Anno 1640, 1641. for the Holy Bible itself, at least fewer Bible's sold, by some thousands in the year, these two last years then in more quiet times formerly. Now though I, for that time and more, have, by God's providence, been made a Spectator only, (and that afar off) of my native country's troubles and distractions, and as my calling at Dantzick required, have applied my studies and labours, to the particular necessities, capacities and fitness of my hearers, yet I would not now be thought wholly insensible, (not to speak of our sympathising here with our own Country, and with the necessities of Ireland (since the breaking out of that horrid Rebellion there) on the public Fast-days in our small congregation:) who formerly, for so many years, during the time of my liberty and ministry in Newcastle upon Tine, Divine Prognostics on Isai. 9.12, 13. The needfulness of compunction for these times of war in the King's dominion. where then my calling lay, have so largely and long prognosticated of such times. And doubtless such a Treatise as this, at least such Compunction of heart, as here is spoken of, should not be thought so unsuitable to these times, seeing there can be little hope of the ending of differences among ourselves, or of settling peace till the main difference of all (by the practice of this duty, and the timely appeasing of God's just displeasure for our sins) be composed. Unto which these unkindly dissensions, and the sword now drawn amongst us, do invite, yea necessitate and call us. For doth not the Lord of hosts in this our day, call to weeping and to mourning, to baldness, and to girding with sackcloth? And is it still a time for joy and gladness, slaying oxen, etc. without looking to God, seeing it is a day of trouble and of treading down, and of perplexity, by the Lord God of hosts in the valley of vision? Isai. 22.5, 11, 12, 13. Is it not a time to be afflicted, and to mourn and weep? and that we humble ourselves in the sight of the Lord, Jam. 4.9, 10. and under the mighty hand of God, 1 Pet. 5, 6. For may we not (as formerly prophesy, so) now say A sword, a sword is sharpened, and also furbished. It is sharpened to make a sore slaughter, it is furbished, that it may glitter: should we then make mirth? (seeing saith God) it contemneth the rod of my son, as every (other) tree, Ezek. 21.9, 10, 11. Considering the sins of all sorts, How are we then called (in these days when the sword of the Malignant seemeth to despise the rod and sceptre of Jesus Christ) from our former vain mirth, and to remember with sorrow such our secure feeding, feasting, masks, of our great ones, shows, dancing, and costly plays and interludes, some of them even on the Lord's day itself, when afternoon Sermons on the same days were omitted? What better way have we to appease God's wrath, when the sword is given (by God's justice) into the hand of the slayer, then upon a diligent and unpartial search of our own ways, as the true causes and procurers of such wrath, to show ourselves truly pricked in heart and contrite for the same, and so by true Repentance and Reformation to turn to him that smites us. From whence come wars and fightings among you? come they not hence, saith holy James, even from your lusts that war in your members, James 4.1. Such lusts, as pride, ambition, covetousness, love of ease and pleasure, hatred of those that are good, and thereupon an afflicting of the just (a mighty sin, by the verdict of God himself Amos 5.12.) and such like reigning in the Priests as much as in any, Of our Priests, have proved not only the meritorious, but the inward moving cause, the fomenters and continuing cause of all our evils; Of malignant spirits. especially now of late since that great design of this present Parliament, and their zealous endeavour of Reformation in Church and State, hath stirred up not only the Irish Rebels there, but exasperated the minds of loos-livers, of Papists and popishly affected, and of Malignants and Delinquents among ourselves, to trouble with their wiles this our Israel, through a hope to avoid questioning, and of being called to account for their own old misdemeanours, and through desire still to enjoy their lusts and former lawless liberty of sinning, whilst in the mean time the severity of Justice (of injustice rather as is too well known) was showed in Courts both Civil, but especially Ecclesiastical, chief against the sincerest, holiest, and most conscionable Christians and Ministers, yea and most soyall Subjects of his Majesty, whose molestations and banishments by false suggestions have been procured. Hence also such interruption of godly proceed for Reformation (whilst Christ's easy yoke of discipline is accounted such a burden, and his cords so straight) hence such and so many mighty plots and machinations, such associations and practices, such ill counsels and instigations, and all (by raising a combustion to hinder the work of Reformation which they cannot bear) to draw in (which upon too just grounds is feared) the Irish Rebels to be our butchers here also. Ah poor Ireland! and ah poor England! thus after so long a continued outward peace with the Gospel, now after fourscore years, to be divided against thyself, and to seek thine own ruin. And now beloved Brethren, let us but look to God, and we cannot but (taking all blame to ourselves) justify him, and say, in the midst of all this enmity, The Lord is righteous in all his ways, and holy in all his works, Psal. 145.17. Can it or should it be thought any wonder, These judgements just, considering such connivance as hath been showed to practising Priests, if God plague and punish us a while, by the profane, Popish, Arminian, Antichristian faction, and by such as hold of superstitious vanities, when by our too much connivance used towards such, and countenancing of them, we have in effect and as God will take it, repealed actually all those good Laws and Statutes which upon most just cause, have been enacted against practising Papists and Jesuits, and against profaneness. Did not the Lord punish his own people by their lovers the Assyrians and Chaldeans, who first defiled them, and then slew them with the sword? Ezek. 23.9, 10. 17, 21, 22, 23, etc. And did not those Canaannites and other Nations uncast out, prove, (as God foretold and threatened) snares and traps unto Israel, scourges in their sides, and thorns in their eyes, until they perished from off that good land which the Lord their God did give them, Josh. 23.13. concerning whom God had said, Exod. 23.31, 32, 33, etc. Thou shalt drive them out before thee— They shall not dwell in thy land, lest they make thee sin against me, etc. Exod. 23.31, 32, 33. They shall vex you in the land wherein ye dwell; and it shall come to pass, that I shall do unto you, as I thought to do unto them; Num. 33. 5●, 50. even cast you out by them, whom you should have cast out. Even so the sparing of such (let be pretended what will) is but foolish pity, Thine eye shall shall have no pity upon them (saith God. Deut. 7.16.) And blood spared (as that of Jesuits and practising Priests and Papists) as well as spilt, calls for blood, as in King Ahabs foolish pity towards Benhadad. God in such case, curseth such as keep back their sword from blood, Jer. 48.10. The different course and issue held by K. Henry 4. of France. There hath never been any long while peace or safety either to King or State, where such have been (whether through fear or favour) suffered or connived withal. It is worth our best observation to consider the different course holden by King Henry the fourth of France, and Queen Elizabeth reigning at the same time, with the different events and sucesses of both. He, in policy, saith mine Author, to establish the Crown of France upon his head, revolted to Popery from the true Religion in which he had been bred, and readmitted the Jesuits (after their just banishment by solemn Edict of the Court of Parliament) not only into his Kingdom, but Closet, making Father Cotton the Jesuit his Confessor, saying to some that would have dissuaded him from the same, Give me then security for my life; fearing it seems, if he did refuse to admit them, they would at one time or other find means to send him the same way after his Predecessor Henry the third, who was murdered by James Clement a Monk, through the persuasion and encouragement of Father Comolet and others of the Jesuits society: Yet at length himself was stabbed to the heart by Ravilliac, through the instigation (as by strong presumptions is probable) of these Jesuits. Contrariwise, and Queen Elizibeth. blessed Queen Elizabeth though at first weak, and having many enemies, yet building by faith upon God, and not upon such worldly wisdom and policy, she restored and maintained true Religion constantly, reposed her trust in God confidently, held the Jesuits and all her Popish enemies at the staves end steadfastly, put her Laws in execution against them resolutely (yet without cruelty) was protected by God against all their hellish plots and practices miraculously, reigned forty and four years gloriously, and departed this world in her bed, in a ripe age, peaceably, so leaving a glorious example to all succeeding Princes (and others) of constancy and perseverance in the true profession of the Gospel, and of reposing trust in God more than in humane policy. Good use may be also made of the example of King Solomon. Did not Solomon King of Israel (saith Nehemiah, Nehem. 13.26. As also other sins, 1. Of great ones. ) sin by these (or such like) things? yet among many Nations, was there no King like him, who was beloved of his God, and God made him King over all Israel. Nevertheless, even him did outlandish women cause to sin. Now this was no sooner done, but (mark it) the Lord was angry with him, and not only stirred him up two adversaries whilst he lived, Rezon and Hadad, but threatened to rend the Kingdom from him, and to give it to Jeroboam, 1 Kings 11, 2, 3, 4-9-14-23-25. The foundation of which loss was laid in his own time, though it were not effected till his son Rehoboam began to reign, who in a suit of relaxation made to him by the people, forsaking the counsel of the old men that stood before Solomon his father, and following the advice of young men, and answering his people roughly, he so occasioned the revolt of ten Tribes, whilst only two remained with him. Now if from such effects already felt, or from our danger and fears of worse, we would unpartially look into like causes, we should soon see what need there were of true compunction, contrition and godly sorrow; without which it is in vain by the use of any other means, or by trusting to an arm of flesh, to expect peace, quietness or safety. This is the only way, as it may concern our own Nation at this time to disappoint the Romish Church of their hope, as it is expressed in the late brief or Bull of dispensation of the Pope to his Sons in England. But are not the sins of the people to be looked into as a main cause and procurer of our present unquietness and distractions? 2. Of the people. Yes doubtless, for when such a wonderful and horrible thing is committed in the Land (namely that) the Prophets prophesy falsely (witness the Arminian and Popish doctrine taught by many) and the Priests bear rule, for whose demerits Princes are left to themselves. and are strengthened by their means, and that the people also love to have it so, what will we do in the end thereof? Jer. 5.30, 31. What can be expected that good is? It is said, The anger of the Lord was (first) kindled against Israel, and (then) he moved (or suffered Satan to move) King David against Israel to say to Joab (though unwilling) go number Israel and Judah, and all to the end that a plague might come upon Israel, 2 Sam. 24.1. Now our people have (besides all their other provocations) so generally complied with their Priests (for so in a more Popish sense they will be called) and with their Prophets and strengthened them by their readiness to entertain their opinions, superstititions and new Ceremonies, and are yet such enemies to Reformation, yea and yet so generally senseless of our present sufferings in the true causes thereof, that we have just cause to think that his Majesty (whose Throne ever be guiltless) is, what by the demerit of their ill deeds what by their ill counsel and instigation, moved to say, go, number England and Wales, array as many as you can, etc. and all that the deserved wrath may (at length) fall upon themselves as the first and chief procurers of these evils; and that withal the better affected among them may be further tried, humbled, approved, and prepared for after mercies. Yet good hope upon our humiliation and reformation, Howsoever, our good hope is that upon our more solemn, yea and daily humiliations in compunction of heart for our own sins and the sins of the land and times, God (after some trial) will graciously be pleased to crown the pious, laborious, and constant endeavours of this present Parliament with an happy end, both for ourselves, with a peaceable and blessed conclusion and happy Reformation, now to be begun, and in due time further to be settled according to his word in our own Churches of great Britain, and Ireland, other nations, and (as our hope is) to be followed (in his good time also) by others in other Countries by degrees, and so long till the great stumbling block, and main hindrance of the Jews conversion and calling again, in and by the downfall of Rome, be removed out of the way. and especially the Jew's, Now that the jews shall be called and again received as from the dead, and graffed into their own Olive-tree (their sins according to God's election and love taken away, and the vail of their ignorance removed) we need not doubt. whose calling and conversion we expect, See Rom. 11. 12.-15-23, 24. to 29.2 Cor. 3.14, 15, 16. And for the occasions and grounds thereof, we may more than probably conclude, when they shall be pricked in heart, upon like grounds, that by God's blessing they shall be the same for effect and in the general which they were (by the same grace working effectually) to these in this my Text; where that old prophecy of Zachary only began to be fulfilled, God having on that day of Pentecost (in outward and visible signs and otherwise) poured upon them (the hearers as well as teachers) the spirit of grace and supplications: And saith the Lord, Zach. 19.9, 10, 11. they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first born. Now when was it that these were so pricked in heart and mourned? as were these Jews here in my Text, but when they were convicted, first of Christ's glory, and that Jesus the son of Mary, being now advanced to glory at the right hand of the Father, was made (and declared) of God to be both Lord and Christ. Secondly, or withal of their own sin and unworthy carriage towards him, whom they were truly charged to have crucified, as appears by the close of Peter's Sermon in the words immediately preceding my Text, Acts 2.36. And when shall the body of the scattered Nation of the Jews mourn, and convert to God? but when they also shall be convinced, namely, first of the glory and power of Jesus Christ, and withal of their own wicked blasphemies and sins against him so loving a Saviour. Upon conviction and fight 1. Of the glory of Christ, 1. Christ to their conviction, will at length even here on earth (though I will not say, by a bodily appearance and residence amongst us) show himself King of his Church, and deliver (as once the Israelites from Pharaoh, and the Ark from the Philistines, and himself out of the power of death and the grave so) it from the tyranny of Antichrist, and from all yokes of superstitious ceremonies, and of his power and victory over Antichrist, and other enemies spiritual and bodily. and tyrannical government which hath so long (and that in part, even since the time of Reformation) lain upon the necks of his people; as also from all licentious doctrines and practices. The Kings of the earth and of the world (whom those three unclean spirits coming out of the mouth of the Dragon, Beast and false Prophet, shall gather to the battle of that great day of God Almighty into a place called Armageddon to make war against Christ, Rev. 16. or as he is called the word of God, King of Kings, and Lord of Lords, who sits on the white Horse, and against his Army, Rev. 19.11,12, 18, 19) those Kings I say, by their ill success shall at length see and acknowledge, as the power of Christ, against whom they warred, so their own madness in opposing him and his people, and how they have been deluded, and so, not knowing what to do or how to be saved in their own Religion and way, shall at length abandon the same, embrace the truth and way of Christ, and submit to his Sceptre. Then shall they hate the whore, and see the abominations of popery: and so shall Euphrates be dried up, that is, (as a good Author doth interpret) the succours, Mr. Cotton on the sixth vial. supplies and revenues of Rome, that the way of the Kings of the East, (whom the best Interpreters make the Jews) may be prepared, Revel. 16.12, 13, etc. for then also (by the same success of the battle in Armageddon) shall the Jews see the mighty power of Christ in rooting out all Idolatry and superstitions (and profaneness of Professors) which have so long kept and hindered them from coming to the knowledge and acknowledgement of their Messiah. 2. Of their own sin, in crucifying and rejecting▪ him. 2. Then also upon conviction of their sin against their Messiah and King (now acknowledged by them) there shall be great mourning, but in a godly manner, as at the mourning of Hadadrimmon (upon the death of good King Josiah) in the valley of Mageddon (unto which this Armageddon may allude.) Which mourning shall be in compunction, such as this in my Text was, and with contrition of heart, not only because Jesus (now acknowledged their Messiah and the King of glory) was crucified by them, but also for them, and his blood shed even for them that spilt it. Yet their sin in crucifying and rejecting him so long, yea of cursing the name the Lord Jesus in their Liturgies, praying that it might perish from under these heavens, and from above this earth, shall be their sorrow also, as having so long brought them and their fathers under the curse of Cain, Gen. 4.14. and made them no better than fugitives and vagabonds in the earth. Thus, when the enemies of the Church, and that man of sin, shall as well by the mouth ●f the sword, as by the sword of the mouth be destroyed, Rev. 19.21. these Jews convinced by them both, shall mourn and come to true repentance. After which, Christ shall reign in the purity and power of his Ordinances here on earth, and in due time after make his appearance as a glorious King, and judge of quick and dead, and come to wipe all tears from the eyes of true mourners, according to his gracious promise, Joh. 14.3. I will come again and receive you unto myself, that where I am, there may ye be also: Rev. 22.20. Surely I come quickly. Amen. Even so, Come Lord Jesus. Dantzick, October 30. 1642. FINIS.