SECT. 1. Concerning the change in Conversion.

NOw when they heard this] The summe 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 beleeved,Where, 1. Time, 2. Persons. 3 Meanes of Conversion. is made the ground of their conversion. Where we may take notice of, first, the Time, Now when: secondly, Persons, They: thirdly Meanes, Heard this. Where first the Act, heard: secondly Object, this. All which being expressed in the English, are implyed in the Originall.

The Time, Now, and not till now. The time of their conversion: Now, and not before, though formerly these Jewes heard not only the Apostles but Christ himselfe 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 Devill: Away with him, crucifie him, &c. but now they are inwardly wounded, their hearts melt in true sorrow, and their tongue and outward behaviour expresse a great change wrought in them.

Note, 1. Cor­version brings a sensible change.Hence note, first, briefly, That Conversion, where it is in truth breeds and brings with it a sensible and great change; not only in the state and condition of sinners, who formerly were not a people, but now are the people of God: and, which had not obtained mercy, but now have obtained mercy, 1 Pet. 2.10. but in their hearts, tongues, and lives. It being indeed a change from darknesse to light, Why? Ezek. 26.26. 1 Cor. 15.51, 52, Ephes. 5.8. yea, of stones into bread shall I say? yea, into flesh, (which is softer:) being a greater change then our last change shall be, which is from grace to glo­ry; that is, from one degree to another; this being from sin [Page 3]to grace, from nothing to something, that is from one kinde to another.

Example in Paul andAn instance of this change may be given and seen in Paul, who once a child of wrath, was made a vessell of mercy: once ignorant, Rom. 7.17. 1 Tim. 1.13. but after, not rude in know­ledge, 2 Cor. 11.6. & 12.14. In a word, changed first in his judgment, and in his estimation of things: see Phil. 3. vers. 4, 5, 6, 7, 8. and so, secondly, in his affections, of love, hatred,1 Tim. 1.13. &c. and, thirdly in his practise: once a persecutor of Christ, now a preacher; once injurious to the Saints, now ready to dye for them; once a blasphemer of God and his people, now a bles­ser of them. The like in the Jailor, in the Jaylour. Act. 16.24, with 29, 30, 31 32, 33, 34. even now thrusting Paul and Silas into an inner prison, making their feet fast in the stocks, presently after, being humbled by an earthquake and so prepa­red, and withall hearing the word of the Lord preached to him, he beleeved, was baptized, he and all his; washed their stripes, brought them out of the stocks into his own house, set meat before them and rejoyced, beleeving in God with all his house.

Ʋse. Of triall whe­th [...]r we be con­verted or no. Ʋse. Though the change in all be not alike palpable and sen­sible, yet if we would approve our selves true Converts, our own consciences, at least, must be able to witnesse with us and for us, and to say with that young man in S. Ambrose newly con­verted, and afresh tempted by an old acquaintance of his, to return to former lusts, she saying, Know you not me? It is I; yea, but said he, Ego non sum Ego, I am not the man I was. And with S. Paul of Onesimus, Once unprofitable, Philem. 11. 1 Cor. 6.9, 10, 11. now profita­ble: and of others, Such were some of you, that is, Fornica­tors, Idolaters, — Theeves, Covetous, Drunkards, Revilers, Extortioners; — But (now) yee are washed, sanctified, and justified.

When thus we finde it, we have a blessed and comfortable testimony of the truth of our conversion; if, especially, the change hath been wrought by the preaching of the word prick­ing the heart, as here▪ Whereas profane and civill men, who can shew no such inward and outward change, can have no such comfort, as being the same now after so many yeeres professi­on, if not much worse, then they were ever, still profaine for­mall, [Page 4]resting in the bare outward performance of duty, and so children of wrath.

Hence note, God hath his times for the conversion of sinners. Some he sanctifieth in the womb,Note, 2. God hath his times for the conversion of the Elect. some he calls at the last houre; but all that belong to his Election shall at length be converted most certainly; but when, who knowes? Joh. 6.37.

SECT. 2. Why Christ converted not so many as Peter.

Quest. WHy did not Christ himselfe when he preached convert so many,Question 1. or so visibly and miraculou­sly?

Ans. I answer:Answer 1. first, this was more for the glorifying of his grace and power, which he reserved till after his death, to make it manifest in, by, and after his resurrection and ascensi­on; for till then Jesus was not said to be glorified: he was here on earth to execute his kingly office only moderately, and not to put forth his divine power so fully till afterward; to the end that he might be put to death (which was the chief end why he came into this word) which else they would not have done, 1 Cor. 2.8. His power was thus more magnified after a seeming weak­nesse. if they had known him to be the Lord of glory. It made more then for his glory, now by his servants, (weake instruments) and by an apparent signe from heaven, yea and after a seeming weak­nesse in dying, to shew forth his power and grace, then if he had done it formerly: for it shews in what favour he was with God now, who had been so despised of men; and that though he died, it was not of weaknesse, but of will, seeing he could have saved himself from death, who gave life, not only to the thiefe, but now to so many.

Conversion is a glorious work.This shews that conversion of souls by the ministry of men is a glorious worke, in and by which the glory of Christ, God­man, doth wonderfully appear; which seeing it tendeth also to the glorifying of the creature should by the converted be ever acknowledged, Ephes. 1.2 to magnifie the ministry of the Word by man. not in word only, but in deed, to the glory of the praise of his grace, &c.

2 This was also done and thus referred, that he might mag­nifie the Ministry of the Word and Gospel by man, as he had [Page 5]said, greater works then those shall ye doe. Thus he was pleased, yea is still pleased to do greater works by an instrument, then immediately by his own sole and only power. As we see his like providence, wisedome, and power in the Load-stone, (a darke, dull, and heavie stone) which though he have imparted to it an attractive power, yet that power is not put forth by the Load-stone it self alone, which alone or unarmed drawes but a little, but is, as it were, communicated to the steel or iron with which it is capped: so that the same stone which alone could scarce take up seven ounces waight, being capped with i­ron, hath very easily and strongly taken up two and twenty pound waight, saith he that saw it, and hath written of it.Mr. Samuel Ward, in Mag­net is Reductorie Theologico, cap. 8. Thus Christ is willing to communicate the glory of this great worke of mans conversion, to the weake Ministery of men, telling us, Whosoever receiveth them, receiveth him; and, who­soever beleeveth in me, he shall do greater works then I have done. He converted not by any one Sermon (that we read of) an hun­dred, yet by Peter he at once converted three thousand. Thus we again see what a glorious worke the Ministery of the Word by man is, what a glorious calling it is; Ʋse. 1. To see the glo­ry of that cal­ling. 2. To mag­nifie the preaching of the word. 3 To pre­fer Christs spi­ritual presence in the word and Sacra­ments. and are hence taught all of us, first, To magnifie the preaching, yea also the faithfull Preachers of the Gospel, (though they be men like to our selves, and of like infirmities) as instruments of Gods power in the conversion and saving of soules: as also, secondly, not curiously to wish, or dreame of Christs bodily presence, either by conversiing on earth againe, as do the Chiliasts; or to thinke he cannot be effectually present in the Sacrament, unlesse cor­porally, either by Transubstantiation or Consubstantiation: No, his spirituall presence both in Word and Sacrament by his blessing is more profitable to us. &c. 2 Cor. 5.16.

SECT. 3. Why mens conversion is often so long delayed.

Question 2. Why doth God often defer the conversion of men? Quest. WHy doth God so long deferre the conversion of his Elect, and suffer them to go on so long in sinne, before they come to faith and true repentance?

Answer 1. For his own glory. Answ. I answer, This he doth first for his own glory: For [Page 6]the glory,1. Of his power. first of his power, in so easily subduing the obstinacy of mans will; which hath so long hardened it selfe in sinne: which will appear wonderfully in the conversion of the Jewes. And so he sheweth it is only in his will, not in mans will that men are converted; otherwise it is most likely, that these con­verts in my text should have repented when Christ preached to them himselfe. Secondly, of his Freedome: and to shew his Spirit is not tied to persons,2 Freedom. nor times, but like the wind blows and workes freely, when and how it listeth, Joh. 3 8. Third­ly; and especially of his mercy, 3 Patience. his long-suffering and patience, which is more resplendent in and toward such. See 1 Tim. 1.13, 14. Rom. 11.30, 31, 32.

Answer 2. For their hu­miliation.2 God thus often doth, for the deeper humiliation of such Converts: as 1 Tim. 1.15, 16, 17. And that they might have their mouthes for ever stopped: See Rom. 3.19, 20, &c. 25.

Ʋse. 1 Ʋse 1. It refutes the conceit of such as think it in their power to repent when they will,To refute mens practice: And to con­fute the opini­on of such as thinke men may accept or reject grace at their pleasure. who accordingly deferre repentance upon presumption that at more couvenient time they will con­vert and return to God. Yea it confutes the opinion of such as think the power to accept or reject grace is in themselves. In­deed, I may say, the power to reject grace is in them, when God leaves them to themselves, as often as he doth leave these presumers; otherwise not, as in these Jewes. But I cannot say that to accept of grace is in mans power, till God work it effectually in him, though even then, for the subject, it be man that doth accept of it, onely the power, yea and will, nay the deed and work is from God and his effectuall grace. No means prove effectuall or availeable till Gods appointed time doe come; no not the preaching of Christ himself; why else were these, why we, no sooner converted? why are not the Jewes to this day as yet converted? and many of us (who have lived long under the means) not at all?

Ʋse 2 2. This yet teacheth us not to despair of any sinners conversion in this life: To despair of no mans con­version here on earth. God suffers many long, yea some till the very last, as the Thiefe on the Crosse, and then and not till then shewes them mercy, seeking or intending his own glory by that means. Thus we doubt not, neither question the conversion of the [Page 7] Jewes in Gods fit time: we have his promise, and he can and will in his own time graffe them in again. Rom. 11.23. And we conclude the like concerning such particular persons among our selves, as he within himself purposeth to call, though we have it not made known unto us who they are: therefore we will despaire of none, while they live.

Ʋse 3 Not to neglect the present time.3. It may yet excite all not to neglect Gods time, so farre as we know it, or any opportunity of hearing the word, by which God converts. There is greatest likelihood of conversion where the word is preached; for now, in the time of the Gospel, is the accepted time, and day of salvation, 2 Cor. 6.2. Other times God may winke at, as he pleaseth,Act 17.30. but now he command­eth all men every where to repent. Know we then our time, which is the present, and leave we the rest to God: Let us take the first, next, or rather the present opportunity; step we in when and so soon as we see the waters troubled: John 5.4. which being but at a certain season, let us not lose the opportunity, see­ing there is much time in a little opportunity. Luk. 19.42, 34. Oh that we would but know then the time of our visitation! which many or most of the Jewes did not know, though these here in my text did. Oh that young men would know that their best and fittest time (now that they enjoy the Gospel) is the time of their youth, Eccles. 12.1. That such as have lost so much time of the Gos­pel, and of their age, would now at length know the time,Rom. 13.11.12. that now it is hight time (for them) to awake out of sleep: The night is far spent, the day is at hand, said Paul to the Romans: but I may say to many Christians among us, The day is far spent with them, and the night is at hand; the night of the Gospells removall from us, or at least of death;Verse 13. Let us therefore cast off the workes of darknesse, —and put on the Lord Jesus Christ. Luk. 19.13. Revel. 1.1, 23. Pro 1.14.10 28 Let us know also that there is a time when God will shew no mercy; when he will leave men in their hardnesse: In a word, a period of his patience, when no prayers will be heard.

Ʋse 4 4 If any have been late commers in, as these here, who neg­lected Christs preaching a long time,For late com­mers in. 2 Cor. 7.11. Acts 2.41, 42, 45. let us learne with the Co­rinthians to be more zealous, and of these here likewise, who continued stedfastly in the Apostles doctrine and fellowship, and conversed devoutly and charitably together, selling their pos­sessions [Page 8]and goods, parting them to others (in the zeale of their love) as every man had need. To redeeme their time by greater zeale. Let us think how much time we have lost, how long we have done service to our lusts and to Satan, how far we are cast behinde others, how much holy knowledge and good experience we might have gained if our time had been better spent, how much glory we might have brought to God, and withall how little time may seeme to be left unto us; and accordingly labour and see that what we want in time, we may redeeme by our zeale: 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 past of our lives may suffice us to have wrought the will of the Gen­tiles: Especially considering our many sinnes so long continued in, and the great dishonours done to his name thereby, toge­ther with the greatnesse of Gods love in pardoning, and receiving us at length to mercy: Let this enflame our love and zeale 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 sinnes are forgiven us.

Ʋse 5 5 Lastly, Let this teach us all, now living in this our Nation, to admire Gods goodnesse to us and ours, To be thankful for being kept to these blessed times. yea to all converted (or not converted) and to be thankfull that God at length hath had mercy on us, and reserved us to these blessed times of the Gospel, and peace withall, 1 Tim 1.17. Rom. 11.30,—33. &c. Let us make use of this blessed time, or otherwise this great mercy will turne to our greater condemnation.

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 onely noted gene­rally and indefinitely; first for quality, to be some of them de­vout [Page 9]men, vers. 5. that is,1. Devout men. such as generally acknowledged they expected the Messias promised, but knew not, neither were con­vinced that Jesus whom they persecuted and put to death was he: Others to be meere scoffers and deriders of the Apostles, vers. 13. however generally, to be such as by wicked hands took, crucified and slue the Lord of life, verse 23. & 36. at least to be impenitent persons, unbeleevers, and in state of damnati­on; as may be gethered from verse 38, 39, 40,—47.

Whence we first observe, as concernes those devout men, That,Note. Many devout men stand in need of repen­tance. Ioh. 4.27. Outward profession of Christ, devotion and formes of godlinesse are not enough to mens salvation, or to make men true Christians. Such may, and usually doe worship they know not what, as the Samaritans, Athenians, Acts 17.23. as the Jewes to this day, who professe Faith in a Messias, yet acknowledge him not, but serve God as they think, and are devout in their kinde.Blinde devotion is not to be rest­ed in. Yea Papists, generally, adoring Christs body in the Sacrament, which they know not to be present: And common Protestants, who seem to shew much devotion in frequenting the Church, in pub­lick prayers, and hymnes 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 godlinesse, but denying the power of it: as being still lovers of themselves,—and of pleasures more then of God: without all life of Religion, or power of godlinesse, standing in as much need of true conversion, nay it may be more then open deriders and persecuters of Gods truth and people, who will sooner be convinced then 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 sinnes of unbeleefe, impenitency, yea of ha­tred of Christ and his people, &c. as being yet, wi [...]h these de­vout Jewes 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, [Page 10] The power and wonderfull efficacy of the word of God faithfully and wisely taught, Note The power of Gods 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 Christs voyce was made a preaching Paul: or as those stout Souldiers who were sent to apprehend Christ, Joh. 7.45, 46, 47. But of this anon, when we speake 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, &c. vers. 9.10, 11. they were both of Israel and Judah, who by Gods pro­vidence were gathered together to that gerat feast of Pentecost out of all nations, or, who dwelt 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 seeme (in part at least) fulfilled the prophesie and type concerning the two sticks, VVho make one Church. for Judah and for Joseph, joyned together, Ezek. 37.16, 17,—19, 20, 21, &c. noting that the effectuall calling of Jewes and Israelites (as also Gentiles) and their union in Christ, or in the hand of the Lord, Christ being the Fathers hand and arm, whereby they became one Kingdom under Christ, or David their King; partaking of the same benefits, by ver­tue of the communion of Saints, as in the following verses in Ezekiel may be seen. So that there is but one only Catholick Church, not many; and Christ the onely King, Pastour, and Head thereof,2 Yet not all. having no generall Vicar here on earth. Now to this Communion none belongs, or yet truly come, but such as the Father drawes; who though here they are many, yet all that heard beleeved not; they were but some of the whole mul­titude who received the word gladly, vers. 41. yet those were [Page 11]gathered out of all sorts, without difference of sex, age, calling, countrey and nation, or condition.

And this notes the Freenesse of Gods grace: As he excepts not any one sort or calling of men, so hee by effectuall calling,Note The Freenesse of of Gods 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? Onely such as he hath elcted from eternity unto salvation, through sanctification of the spirit, and beleef of the truth. And these are not all, but some onely, 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 Jewes onely, but also of the Gen­tiles: Yet not all Jewes, nor all Gentiles; but us whom he he hath called of the Jewes and of the Gentiles. And S. John brings the foure Beasts and foure and twenty Elders in, praising the Lamb, and saying, For thou wast slaine, 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 Gods free Election and soveraigne will? who will have mercy on whom he will have mercy, &c. According to that in Jeremy, I have loved thee with an everlast­ing love, therefore with loving kindnesse have I drawn thee.

1 Ʋse, God excludes no sorts, calling, or kind of men, if they repent. VVhich is for comfort. Ʋse 1. God being so free in his choyce and calling of men, as that he chusing where he will, calling or chusing none for any goodnesse, either actually in them, or foreseen, nor rejecting any of any sort of men for their unworthinesse simply, It is for comfort to such as receive the word in humility, who hearing it repent and beleeve. 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, &c. no,Isai. 36.3, 6. let them but joyne in covenant with God, and doe 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; [Page 12]let them hear and obey Gods word, and they may rest assured of acceptation with God. Yet not for any worth in them, but by vertue onely of Gods free Promise, grounded on his free E­lection: So that we further inferre, That,Ʋse 2 the difference be­tween man and man (in regard of saving grace) is not from men themselves, God mades 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 powerfull grace, who in and by his Spirit, accompany­ing the word preached, singles out by effectuall 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 denyes 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, chiefly 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 Jailour: 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 effectuall. 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 eternall life, beleeved; but none else. These are they whose hearts the Lord openeth, as he did Lydia's, that they attend to the things spoken, and beleeve them, which all doe not. Of which more anon.

Onely this teacheth such as finde the fruit and effects of this grace of God in themselves,Ʋse 3 to be specially and singu­larly thankfull unto God for the same,To be thankfull to God more then 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 choyce 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 behalfe of such,who partake not of like choyce mercies. confessed to God saying, I thanke thee O Fa­ther, Lord of Heaven and Earth, because thou hast hid [Page 13]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 spe­ciall grace, should on their own behalfe, blesse God from the soul, and seek more to glorifie God in their lives, then 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 wise­dom, grace and holinesse which they pretend and presume they have, not to Gods free, saving and effectuall grace, but onely 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 Free-will better.Ʋse 4 A reproof of the unthankfull, and of the enemies of Gods grace. Oh unthankfulnesse! Who that effectually and truly did partake of Gods saving and speciall grace, did ever (long at least) seeke to take the honour and praise of the work from God to them­selves, as these do, who meerly fancying that grace they have not, will have the stroke, the casting voyce, or the casting of the ballance 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 mans pride doth teach us, 1 Cor. 4.7. Of which place more below.

SECT. 1. Of the efficacy of Gods word: Whence it is: And of the Ʋses of it.

3 The Meanes of their Conver­sion, the hear­ing of the word preached.THe third thing here considerable is, the Instrumentall Cause or Meanes of these Jewes Conversion. And this is, on Gods part, the word preached; on mans, the same word heard, and received by faith: First generally, by which, through beleef of the threats and law, the heart comes to be pricked and wounded, being convinced of sin and wrath due unto it; then speciall, by which, through beleefe of the speciall promise, and by [Page 14]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.VVhere 1 The Act of hear­ing, which im­plyeth preach­ing Rom. 10.14, 15.

Secondly, The Object, what they heard.

First, Hearing implyeth teaching and preaching; as here, Peter preacheth, and they hear: and how shall men hear with­out a Preacher, saith Paul? and how shall they preach except they be sent? first of God. So that we have here to note,

Note. 1. The power and efficacy of Gods VVord.First, the power and efficacie of the Word of God preached,

Secondly, the profit and good fruit of hearing it aright. Pe­ter speaking onely in the outward eare, they that heard are pricked in the heart, and by further hearing are fully converted.

1. The word of God is a powerfull word, because soundly taught and wisely applyed, as here we see, where not onely for number, three thousand, but for quality, scoffers, mockers, yea persecuters were converted by it: so the like afterwards, and in some measure to the end of the world. No word of man, no not in the mouth of the most eloquent Oratour, can worke such effect as this doth;In changing the effections, and verting soules, Acts 26.18. this hath a power on the soule, not onely to move the affections, but to change them, to renew them, to convert them and turn the soule to God, from death to life, from darknesse to light (by opening of the eyes) yea from the power (even of hell,Psalm 19.7. of the very Devill himselfe) of Satan unto God. The law of God converts soules, and changeth stones into bread, yea flesh; base metall into pure gold (beyond all Chymicall transmutation;turning beasts into men.) yea beasts into men: in which regard the Church differs from the Arke of Noah (a type of it in other things;) for there the beasts that entred into the Arke received no chainge nor alteration, but if they went in uncleane, wilde and savage, they also came out uncleane, wilde and savage: but in the Church of God, where Gods word is powerfully taught, it is not so with every one: we come in unclean, but go out clean; we come in wilde, we go out tame; we come in wolves, lions, vultures, we goe out lambs, deere, and doves; we come in beasts, and go out men, yea, new men, regenerate, as one well noteth. Here it might be shewed how that by the power of one text only some hath been converted:Iun. in vita as Junius reclaimed [Page 15]from Atheisme by casting his eye on Job. 1.1. Saint Austin, See Dr. Feat­lyes sermons on this text. by taking up the Bible, and reading the first place he lighted on, which was Rom. 13.13.14. not in gluttony and drunkennesse, not in chambering and wontonnesse, &c. was fully converted from his wantonnesse; yea his friend Alypius, desiring to per­use that place, and reading the next words, Rom. 14.1. Him that is weake in the faith receive you, besought Saint Austin to strengthen him in the faith, and he became a Convert also. And I beleeve if every one would tell their experiences in this kind, and how the word either at first, or since, in their anguish, distresse, temptations, hath strengthened, comfor­ted, and upheld them, we should [...]eed no other proof of this truth.

But whence hath the word this power? Not from it selfe,2 VVhence hath it this efficacy? from God and his spirit, Psal. 149.6, 7, 8, 9. but from the Author, which is God, who when and where he pleaseth maketh it powerfull and effectuall, by his spirit accom­panying the same. It is a two edged sword, and cuts both wayes, as God shall please to weild and use it, either to wound or prick savingly, like the Surgeons lancing-knife; or to wound to death, like the sword of an Enemy: but we speake especially of the former work of it whereby it shewes it self quick and powerfull, Heb. 4.12. whose instru­ment it is, sharper then a two edged sword, piercing even to the deviding a­sunder of soul and spirit, and of the joints and marrow, being a discerner of the thoughts and intents of the heart. And so it is called the power of God to salvanion to every one that beleeveth; Rom. 1.16. that is Gods powerfull instrument by which he worketh faith in men, and converts their souls Now as the instrument hath no power of or from it self (but onely a fitnesse thus or so to be u­sed) and workes in and by the power of the chief workman,working in the power of him the principall Agent. as the steele with which the Load-stone is capped, so it is here. The sword cuts not without a hand to weild it, and then it cuts according to the power, strength and will (lesse or more) of him that useth it: so the word or words of the Preachers, be­ing quantity, have no efficacy of themselves; or considered as a sound or beating and dividing of the ayre, but as it is an instrument of God, appointed and sanctified to produce such great effects; so that the power is from Gods Ordinance (and not from the word of the Preachers) who by the sounding [Page 16]of rams hornes made the walls of Jericho fall down: [...]nd by vertue of [...]is ordinance, as did the rammes horns of old, & Moses rod in di­viding the sea. which sounding was rather a signe at which, then any cause by which the walls fell; even as Moses his rod by which he smote the Sea had not that power in it selfe, but by vertue of Gods appoint­ment; Moses smote with it, because God had so command­ed, but God did the worke. And though the Word preached work after another manner, yet the worke done by it, whether it be conversion, comfort, pricking, melting bruising. &c. is from the effectuall power of God, and of his Spirit, who doth the deed;1 Cor. 3.6. so that Paul may plant, Apollos may water, but it is God that gives the increase: and so the Word is compared to a sword and hammer which bruiseth;Jer. 23.29. Isa. 55.10. Acts 2.1, 3. to a nayle, which pierceth; and to fire, which melts and mollifieth; to a mighty winde, and thunder, which shakes the heart of the stoutest. Thus here Gods Spirit being like water (both for abundance and strength) poured out, in the signes of a rushing mighty wind, and of fire, makes the word of Peter and others thus powerful; the power of which spirit shewed it selfe, not onely in the tongues of the Preachers, but in the hearts of the hearers: so afterwards the Apostles being armed with the promise of this power, Mat. 28.18, 19, 20. are sent out to all Nations to convert them, which thing they also did: but who? a few men of no account, of no learning (some of them) of no authority or state: whom? Kings of the earth, whom with these chains comming out from their mouth (as is fabled of Hercules Celticus) they did binde and bring into subjection under Christ:Bodin. de rep. lib. 4. cap. 7. So, wise Philo­sophers, and the learned, the proud and refractory; but by what meas and armes did they thus go forth conquering whither­soever they came, yea and subduing spirituall and infernall power?2 Thess. 2. Their weapons were not carnall but spirituall, yet mighty, not of themselves, but through God &c, 2 Cor. 10.4, 5. Thus Christ came to be set up in his throne; and thus in after times, after that great defection foretold, Antichrist be­gan to be cast out in many Kingdomes, by the preaching of Lu­ther, in whom God shewed his mighty power, and of whom one writes thus saying,

He was one who without sword or speare, by the onely power and weapons of the word of God, without strength, wealth, and hope in himself, overcame and subdued the power and strength of the world. Alexander was renowned & admired because with so few he subdued so many: but here are conquests more admira­ble then his, whereby moe and greater enemies, even the powers not of the world only but of hell are subdued, and that by fewer, and, to outward seeming, weaker means.

Ʋse. 1 Ʋse 1. This power of God in his word, by which he then did, and doth still goe on triumphing, Its for terrour to the opposers of the word. as he will till he have brought the necks of all his enemies in subjection to him, one way or other, is to be admired and acknowledged; and we thence assured that the Lord Christ and his cause and Gospel shall in his good time prevaile against all opposition of men, de­vils, and Antichrist; and that it, howsoever supprest sometimes, yet, shall not be wholly oppressed; it is like fire, Which to them will prove like fire. which though kept under and halfe smothered down, yet will worke it self free, having a consuming power in it, to devour all combustible matter which stands in its way,The word cannot be restrained. as the Arke detained by the Philistines wrought it self out, and (as the people of Israel in Egypt) by strong hand delivered it self, and made the enemies weary of it. Which may be terrour to all enemies of the Gos­pel, and of the sound preaching and Preachers, yea and Profes­sors of it: And a fair caveat to all, that they meddle not with such edge-tooles; the word will prove a sharp sword to them, as a mall, hammer, or as a burthensome stone to crush such as heave at it, or are enemies to it, or yet do resist it in themselves.

Ʋse. 2 2. For Confutation, we hence conclude,To confute, first, the errour of V­niversall grace. and of free-will in man, to ac­cept of grace. And secondly, of mans power to resist Gods grace. that to the con­version of a sinner there is more required then the hearing of the same word, or the same common-motives, and in a word, then common and universall grace: there must a speciall and an ef­fectuall power go along therewith; but that is no power of mans free-will, but of Gods free and powerfull grace; which there­fore would be begged so oft as we heare Gods word. Second­ly, That where God will convert any indeed, it is not in the power of man to resist finally. But these being points of Contro­versie, I list not to insist upon them. Onely for them both, Know, that conversion of soules and faith is made the affect, as of the [Page 18]word preached,The power of God in working faith; Ephes. 1.13, 20 so of the power of God, the greatnesse of his power, yea the exceeding greatnesse of his power, yea of the might of his power, even effectually, and actually, and therefore irresistibly working, as it is there also said, according to the working of his mighty power, even the same power by which he raised Christ from the dead: (i. e.) the power of the Godhead. Therefore, as a man conferres nothing of his own to his bodily raising to life,The same by which Christ was raised from death. or to his own creation, so he hinders it not, when God will raise him up; as we see in Lazarus: he rose not of himself, neither could he hinder his own rising: he arose not by his own power, and yet it was he, even Lazarus who did rise. Even so is it in our spirituall resurrection from the death of sinne, which is wrought by the power of Christs word,Ephes. 5.14. saying, Awake thou that sleepest, and arise from the dead: And we do so, but then it is Christ, who by his word which is operative, gives us light and life. Yet we must know, that man in his conversion, though it be thus both infallibly and powerfully wrought,Yet man is not compelled. is not forced or compelled to it, but according to Gods wisedom, as well as power, is first made willing, & so Gods works though powerful­ly, yet sweetly; he so draws us as that wer un willingly after him.

Which teacheth us to live to Gods glory.This overthrowes the contrary errour of Jesuites, Luthe­rans, and Arminians, and teacheth us to give the whole glory of our conversion to God, from whose mercy and power it is; to depend on him for a continuall supply and influence of his grace; to live wholly to him whose creatures we are both by nature and grace, &c.

3 Ʋse, Of comfort and Encouragement, 1 To Preachers, having a refra­ctory people:3. It is a point of comfort and encouragement, and that both to Ministers and to people.

1. Ministers are hence encouraged to preach the word with power and with authority, as knowing whose Ministers they are, and that they have their Commission from him, whose is all power, and who according to that power calls and sends them forth, promising to be with them to the end of the world: so though they meet with opposition in their Ministery,Neither to be daunted. or other­wise have a refractory people of hard hearts and necks to deal withall, opposing, deriding and mocking them, so that through discouragements they be ready with Jeremiah, Jer. 20.8.9. who so found it, to resolve to give over preaching, or at least such plain [Page 19]and home-teaching; yet ought they not to be discouraged, but at Christs bidding, to cast in their net again;Not to despair of them. otherwise we disobey, yea and distrust the power of our Master Christ, whose word if with Jeremiah we offer to shut up, we also finde it in our heart as a burning fire shut up in our bones, which will make us weary with forbearing, that we cannot hold. In case then that with Peter wee fish all night and catch nothing, yet at Christs bidding let us cast in againe, as he did, and we shall in his time catch and make a great draught,Joh. 21.11. as Peter did of an hun­dred fifty three great fishes: thereby was but foresignified to him this great conversion of so many thousand soules by his Mi­nistery, whereby Christs promise to him at his calling to the Apostleship was made good unto him, I will make thee a fisher of men, or thou shalt catch live men. Peter could hardly have expected to have made such a draught at one Sermon: So though we see for the present little fruit of our labour, yet we must consider Gods word is powerfull, and can when God so plea­seth change, yea break and bruise the stoutest heart. But how­soever, we shall not lose our labour with God; Gods word will have its worke and effect some other way, to his glory and our comfort: See Isa. 49.2, 3, 3, 4, & 5. which is spoken of Christ, not onely in his person, but in his Ministers: and Isa. 55.10. & 2 Cor. 2.15.16. We shall be unto God a sweet savour of Christ, in them that are saved, and in them that perish, &c.

This comforts us again in the weaknesse of our own gifts,2 In the weak­nesse of their own gifts, to to look to Gods promised assist­ance. so long as we shew our faithfullnesse in that little which we have: If God give us a call, we must not plead with Moses, We are not eloquent, Exod. 4.10, 11, 12. we must, and may comforta­bly expect assistance, ability and strength from God; as also good successe in our Ministery, according to a Promise made to Christ, and in him to us, Esa. 60.4, 5, — 14. 2 Cor. 2.14. Which if we do finde, we must return thanks to him which causeth us to tri­umph in Christ, and maketh manifest the savour of his knowledge by us in every place.

2. Gods people and hearers generally should not be discou­raged too much with the hardnesse of their own hearts,2 To people who complain of hardnesse of heart, See 2 Cor. 12.8, 9, 10. with their forgetfulnesse, unfruitfulnesse, deadnesse & dulnesse, so long as they be truly displeased with themselves for these, pray heartily to [Page 20]God and strive against them. Gods power in the word is such as that it can, and will, if they wait, subdue all these; It is per­fected in Weaknesse. Nay, though men were, as these here in the Text, hard-hearted against Chirst and his word, and such as hate him, and have long rejected his word and grace, we should not despair of them, as hath been said; neither they of them­selves, so long as they withdraw not from hearing of Gods faithfull Messengers: They may meet with a Peter at one time or other, at least; Gods power is not shortned now more then formerly.

Even refractory sinners may be reclaimed.Which may encourage and give hope to the greatest sinners, when they consider this power of Gods word, yea of Gods grace, by which they here were savingly pricked and pierced, that by their sins pierced Christ, yea and indeed crucified him; that they, through the preaching of the word came to be saved by Christs blood, Not to despair, either of Gods mercy through the greatnesse of their sins 3 who with wicked hands, at least by their votes did shed Christs blood: There is hope then for the most rebellious. Let none then ascribe so much to their own wickednesse, as with Cain to say, My sin is greater then can be forgiven; but let such in hope of mercy attend diligently on the word, humble them­selves mightily, begge grace earnestly, wash throughly, not by dipping or by little consideration of sin, which may defile us the more, as the face or foul cloth lightly touched with water, but by soaking, and rinsing, and bathing our selves in the teares of repentance, and hearty prayer to God, with David, that he would wash them throughly from their iniquity. Psal. 51.2. Neither let any ascribe so little to Gods power and grace, as (because they have no power in themselves to subdue this or that corruption in them, finding so much heardnesse of heart, or weaknesse to with­stand temptation) to despair of help from God. Is either any sin in them, or malice of the devill against them so great and strong, that these shall be more able to damne them, then God to save them? This were too injurious to Christ, and to them­selves. As it is too great a discouragement, so it argues too much pride; if they had more power of their owne, they would lesse be beholding to him: now that they have none of their own, they will as much despair, with that unbeleeving Prince, 2 Kings 7. of Gods power as of their owne, and so deserve to be [Page 21]used in some proportion as hee was, even to see mercy given to others as bad as themselves, but not to taste of it, because of their distrust, as it was with Cain also.

Ʋse. 4 4 Is the word thus powerfull through God?To shew forth in our lives the power of the word. Why? 1. Its else an ill signe of no grace in us. Let it be thus powerfull in us, who live, or have lived long under the Ministery of it. Its an ill signe when one feeds constantly on good, whole­some, and hearty meat, and yet, with Pharaohs leane Kine, looks ill on it, gets no strength of body, but keeps lean, little and weak still. And as this is an ill sign to such, that Gods Or­dinance is accursed to them, neither can they have any assu­rance that they are the children of God, begotten by the word, when the childrens bread, this word of God, doth not nourish and strengthen them; (for all in Gods house are fat and good­liking:) So secondly,2 Its a disgrace to the Gospel. they bring a disgrace upon the word and Gospell of Christ, by their power-lesse and fruit-lesse lives, and so give occasion for enemies of Religion, as Papists and profane Atheists to blaspheme the same, and to upbraid Profession, be­cause of the loose lives of many Professors. Ah beloved I know we what we doe? let us take heed of this dishonour done to Christ and his word. Our lives should be as Comments on the word, or as Wax imprinted with the seale of the word: As then there is a power in the word, so let there be a power of Godlinesse in our lives, and a life of grace and faith in our whole course of life; neither let us take up take up with bare formes of godlinesse, nor rest in outward performances & in heart-lesse, live-lesse services:3 Sin else and Satan will be powerfull in us to damnation. Let not the name & word and Gospel of God be evill spoken of through us. Thirdly, But if otherwise the word of God in us be not (and that through our own default) the power of God to our salvation, let us look to it lest our own carnall reason, lusts, and sin become the power of the Devill in us to eternall damnation: nay the same very word which now hath no place nor power in the disobedi­ent, shall prove a terrible word unto them one day; at the power of which, heaven and earth shall shake, as they do even in this life, much more then hereafter, when Christ shall come to judge them according to this Word and Gospel, in flaming fire, 2 Thess. 1.8.9. taking vengeance on them that know not God, & that obey not the Gospel of our Lord Jesus Christ, Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of [Page 22]his power. See wee then that we refuse not him that speaketh &c. Heb. 12, 25, 26. & 2.1, 2, 3.

Let such look to this who finde an irresistible power in all sorts of temptations to sinne,A reproof of such as suffer the world to be more powerfull in in them then Gods Word. from their lusts, or the men of the world, who if they hold but up a finger, it is as a strong cord to draw them with them into all excesse: or the very looks and speeches of the harlot are enough to cause them follow, though it be as the Oxe to the slaughter. And so when they can find, and professe that they can be moved even to tears, at the beholding of a Play, and that much sooner then at a Sermon, as some have done, Oh its a signe the Devill hath a strong hold in them, and hath taken up their hearts, which are shut towards the word, and open only to vanity.

Ʋse. 5 5. Lastly, If we have found any good by the word, that we are become new men by it,Being converted, not to ascribe the glory of it either to our selves, or to the gifts of the Minister. 1 Cor. 3.5. let us give God his glory, and not ascribe our conversion in whole or in part either to our selves, to the power of our own will, to our own wit, aptnesse, or good nature: see Joh. 1.13. Mat. 16.17. or yet to the gifts and abilities of the Preachers: what is Paul, or what is Apollo? I know some Ministers may be called powerfull Preachers, in comparison of others, namely such as follow Gods method of Preaching, and that course which he chiefly blesseth; yet it is not the Minister but God which converts, opens the hearts, pricks, wounds, and after heales it. We may and must respect and ho­nour such as so labour, even with double honour, but, as the Mi­nisters of Christ; God himself must have the honour of their work. We must not ascribe to them either too little (but ho­nour them for their works sake, and be thankfull to them as to spirituall parents under God) or too much, but acknowledge the power and grace of God in and by their Ministery.

And thus for the power of the Word.

SECT. 2. Concerning the profit of hearing Gods word: With Ʋses.

2 WEe note, from this their hearing the word so as to be pricked and wounded,Note 2. The profit of hearing Gods word. and at length fully conver­ted by it, (as the power of Preaching, so) The great, good, and sa­ving [Page 23]effects of hearing aright. We may see here how that the Hearing of Gods Word, as it was taught by Peter and the rest, Proved the means of their Conversion and Salvation. For bereby, first, their eyes came to be enlightened, 1 It opens the eyes to know Christ, and they came to see both their own sins and their Saviour, and at length to be directed in and to the only way of salvation, vers. 37.38. Thus our blessed Saviour discoursing and preaching to these two Disci­ples that went to Emmaus, at length their eyes were opened, Luk. 24.27 31. and they knew him: yea afterwards presently appearing to them and the rest, and aplying the Scriptures to the present occasion, its said, He opened their understanding that they might under­stand the Scriptures; and the Scrip­tures. but that was by his powerfull Spirit ac­companying his word, seeing formerly he had expounded and opened unto them the Scriptures. And thus the Lord teacheth men out of his Law, which Law and word of his is a light to give us understanding of his ways, and of our wayes too:Psal. 94.12. It en­lightens our minds, and directs our Path. Thy word, saith Da­vid, is a lamp (or candle) to my feet, and a light unto my path. Psal. 119.105. It is given to direct and lead us in this our pilgrimage to heaven, as once the fiery pillar and cloud did the Israelites to Canaan through the wildernesse: and as Ships are directed by lights from without in their course into their dangerous havens: which in some havens are double, or two, which are to be brought in a right line together in the Ships course; so here is a double light, this of the Word, and that other of the Spirit accompanying the same, by which we come effectually and safely to be directed.2 It awakens out of security.

Secondly, This same Word did also by pricking and wounding these Jewes awaken them out of their security, in which they did lie, and should have lien for ever: So God awakened Da­vid by the Prophet Nathan; and rouzeth men daily from their quiet sleep in sin.

3 It both wounds and heals.Thirdly, But as it did awaken them, so pricking and wound­ing, it did let out their corruption, and made way for the per­fect healing and cure of their soules.

4 It is the ordi­nary means of conversion and salvation.Fourthly, In a word, it thus proved a word of life to them, and as we have said, the means of their salvation.

And so indeed we must conceive of the word, and the right hearing and preaching of it, as of the means of our salvation. So it [Page 24]was also in Lydia and the Jailor, Acts 16. And contrariwise, the rejection of the word preached,Acts 13.48. is an adjudging of our selves unworthy of life.

Whence is it so?This, in briefe, is not from the power of the word it selfe, but from Gods appointment and blessing, and by vertue of his Ordinance, seeing he hath so ordained and appointed that faith should come by hearing, Rom. 10.14, 15, 16, 17. and hearing is by the word (i. e. com­mand and appointment) of God, as elsewhere (on the text) I shew. To this end God stirres up and endues with gifts, (as here) and sends Ministers where he hath any to save, and accor­dingly, by his Spirit (whereof the word preached is the Mini­stery) makes it effectuall in whom he pleaseth: though by his absolute power he can, if he would, and doth where he will (as in elect infants dying &c.) save and apply Christ by his Spirit onely.

Ʋse. 1 Ʋse 1. This teacheth us, as we desire the good and salvation of our souls,Of Instruction; Diligently to hear Gods word. Why? 1 Considering our ignorance. to be diligent in hearing of Gods word, as it is faith­fully taught by the true Ministers and Teachers of it. Our ne­cessity requires it: Such is our ignorance, such is our Impotency, we cannot save our selves. First, our ignorance is such natu­rally, since we fell into sin and under the curse, that of our selves we neither aright and convictingly know our sinfull, or yet ac­cursed condition. We are apt to think well of our selves and of our own wayes, though they be never so bad or accursed of God: much lesse doe we know of God or of his will concern­ing the meanes of our recovery and salvation, till God in and by Christ declare it to us, Joh. 1.18. neither know we the things of God, or any saving truth as of our selves, 1 Cor. 2.14. Nay, Secondly, such is our impotency, that we cannot either know them or yet doe any thing for our selves in the busi­nesse of our conversion,2 Our impoten­cy: both which he healeth us of. till God by his word and spirit work the same in us; God must create us anew by the same mighty power of his word, by which at first he made the world, Psal. 33.6.John 3. We must be drawn, Joh. 6.44. and born again of water and the Spirit; as the ship cannot move it self but as it is first born up of the water, Secondly set forward by the wind, both be­ing without her selfe. Now this is done whilest we receive into our soules and affections the gales of Gods grace, and [Page 25]blasts and breath of his Spirit, by attentive hearing of his word, by which his Spirit is ministred to us.

2 How?Let us then attentively hearken to Gods word, and so seek and expect the good and profit of it. Let us chuse Maries part, Luke 10. 1 Take heed of lets. and take heed of Martha's incombrances, and of such lets as prove hinderances to the fruitfull hearing of it, as of worldly cares, pleasures; and in a word, of having our hearts set upon the things of the world, as Oxen, Farmes, Wives, &c.2 So hear as first meditate, [...]. Now we can­not hear it aright, unlesse we first seriously meditate on the things we do hear; as the word here seems to carry a continued act; when they had heard, there was not an end, the word still sound­ed in their ears, that they were the Crucifiers of Christ, that Christ whom they crucified was the Lord of life; these nailes stuck in them whether they did eat, drink, lie down or arise. Whilest the heart museth and meditates on an object, it comes to be affected, as Psal. 33. Lament. 3.19, 20. 2 Pet. 2.8. Lot in see­ing and hearing vexed his soul, — i. e. he pondered the evils done, and was the more vexed with their unlawfull deeds.

2 Apply it.Secondly, We must so hear as to apply particularly to our selves what we hear; for so these here came to be wounded, when the point of this sword was set to their breasts, and they could not, neither did offer to put it by. This belongs both to the Preacher to doe, who must not draw and only flourish his sword, this sword of the Spirit, but strike home with it, his mark being only or chiefly the heart; for so the word both hits soon­est and pierceth deeper, and becomes as nailes fastened by the Masters of Assemblies: and also to hearers themselves, who must help their spirituall Surgeons and Physicians to apply the plaister or potion, by keeping the one close to the sore, and the other in their stomack without casting it up. But of these two,On 1 Cor. 11.31. pag. 1332. &c. Me­ditation and Application, as meanes of Humiliation, more large­ly elsewhere.

3 Beleeve it.Thirdly, The word heard must be mingled with faith in those that hear it, else it profits them not. Heb. 4.1, 2.

4 Obey it.Yea fourthly, it must be followed with obedience, as here; these both beleeved the things taught them to be true, and being directed to repent and to be baptized, they both repented, be­leeved, and were baptized. If then we would reap the fruit and [Page 26]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 rea­sonsIn a word, if we will be Christs sheep, we must receive his mark, and that must be in the eare, John 10.3. — 27. Mat. 13.43: & 17.5. If we will be his servants for ever, we must suffer him to bore our eares (that the pearles of the Gospel may hang at them.) If we will either beleeve or pray aright, we must hear aright: the first link of that golden chaine of the A­postle is hung at the eare: Faith cometh by hearing, &c. Rom. 10.14, — 17. And if we would find such saving effects of the word as these here, we must so hear as they heard, and as is said, for when they heard, they were pricked in heart and said, Men and brethren what shall we do? Its said of the Weasel, Mustella concipit aure, parit ore, She conceiveth at the ear, and brings forth her young ones at her mouth: So the seed of Gods word received in at the eare, and conceived there and in the heart, bringeth forth the fruit of holy thoughts, meditations, and devotion, and expressions of inward sorrow for sin at the mouth.

Ʋse. 2 Ʋse. 2 This being the profit of hearing, and duty of hearers, let us see what to judge,Of reproofe, 1. of scoffers, 2. of enemies to hearing in others, first, of scoffers at the word, &c. Se­condly, of such as hinder and keep back others from hearing; as Elymas would have done the Deputy: such as are enemies to the spirituall good of soules, and shew themselves children of the Devill, Who are of the Devill. whose office is to make the hearing of the word unfruitfull; if he cannot keep them from hearing, then he steales the Word heard out of their hearts, as the birds pick up the seed after it is sown,Luke 8. lest men beleeve and be saved: but if he can he will keep them from hearing it; herein, like the Jaylour, who though he suffered his Prisoners to have their hands and feet free, yet he keeps the prison doore fast lockt and bard, and so long he fears no escape of his prisoners; so Satan lets such as he keeps captive, it may be to have their hands at liberty to reach out an almes; and sometimes their feet, to go to Church to hear Prayers (saith one) but he will be sure to keep the eares, Dr. Featly. And under Gods wrath. which are the gates and doores of their souls, fast. Yea such are also under the wrath of God, 1 Thess. 2.16.

3. Of such as lightly account of hearing, who to discountenance it, prefer before it,3. Generally we see what to conceive of such as with whom Satan prevailes so far, as either through meer negligence refuse to hear Gods word when they may, preferring their ease and sloth; or at least to hear it onely of such as are like themselves, and will flatter them, and are time-servers: or through preju­dice of the word, to hear the voice of a man, the Pope forbid­ding them to hear, when yet God calls them to hear, as our Po­pish Recusants: or to stop their ears from hearing, and lock up that door, by breeding in them a contempt, at least neglect of hearing, not onely by pretending that we all know enough al­ready, practice is more needfull; but by opposing to it not on­ly practice, but secondly, reading; thirdly, the spirit and inspi­rations; fourthly, praying: which may also answer so many objections.

1. Practice, as if they needed no more knowledge.1. What can we hear, say some, that we have not heard? the greatest defect is in the practice of duties. To which I an­swer; First, we may hear that which we have forgot: our memories are like leaking vessels, Heb. 4.1. or we have made lit­tle use of what we know, and so stand inneed of stirring up: see 2 Pet. 1.12.13. Secondly, We must heart to have our affections wrought upon, till which time, all our knowledge or hearing availes nothing: as these Jewes heard formerly from these A­postles, and from Christ himself that they never beleeved till now. viz. that Jesus was the true Messias, and therefore were never pricked in heart, or wounded savingly till now. So for other affections besides sorrow, as joy, hope, fear, zeal. Thirdly, The same word of God the more it is boulted, the more meale, like good corne, it yeeldeth: like a plentifull mine, in which the deeper we dig, the veine proves the richer;2 Pet. 3 18. Psal. 119.18. and we should grow in knowledge, and desire to see deeper into the wonders of Gods Law.

2 Reading Rom. 10.17.2. Some reject hearing, and preferre the reading of the word in publick and in private; yea the reading of printed Sermons, as more accurate, for the most part. To these I only at this time oppose Gods Ordinance, from which onely we may ex­pect his blessing, by vertue of his promise annexed. Its 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 [Page 28]commends to us. It is the Gospel preached which is Gods power to salvation, Rom. 1.16. and the preaching of the Crosse, which though it be to such as perish, foolishnesse, yet unto us which are saved, it is the power of God. 1 Cor. 1.18. Naamans cleansing was no effect properly of the waters of Jordan, but of faith and obedience to Gods word &c.

3 Some expect to be taught without the ordinary means of hearing,3 Inspirations. Iohn 6. Psal. 94.12. seeing it is written, They shall be all taught of God. And, Blessed is the man whom thou—teachest out of thy Law. True; God can save without the word, and teach us onely by his spi­rit: so he can feed us without bread, as he did Moses for forty dayes in the Mount; and he fed the Israelites in the wildernesse with extraordinary food from heaven when they wanted or­dinary. But God works now and usually by meanes, not by miracles. As therefore no man contemnes ordinary and cor­porall food, because God can feed us otherwise: and as the Is­raelites having the fruits of Canaan to feed on, depended not any longer on Manna from heaven; so we must not neglect the hearing of Gods word preached, because God can give the spi­rit without it, as to elect infants dying in infancy, because God doth not, (at least ordinarily) give his Spirit but by the word, which, where preaching is and may be had, it were presumpti­on, tempting and mocking of God to expect it; yea a pro­voking of God to give over to delusion of Satan.

4 Those that oppose prayer to preaching,4 Prayer. that Gods house is an house of Prayer, not of Preaching, Domus Orationis, non O­rationum, and of Sermons: Of Orations to God, not from God to us. True, Christ said indeed his house was a house of Prayer; but where said he so? was he not then preaching in the Temple, to the buyers and sellers? and was there not in the Temple as well the Oracle, and the Lamp of God dayly burning (a type of his word) as well as the Altar of Incense? But I ask, Who can pray aright, that knowees neither what to pray for, nor how? both which are taught us by the word: How can we pray aright without faith? or call on him on whom they have not be­leeved? how shall they beleeve on him of whom they have not heard? or how shall they hear without a Preacher? Rom. 10.14. And so, how can men in prayer confesse sin, and yet not know sin by the word? &c. Not to mention, that Prayer and Invocation is often in [Page 29]Scripture taken for the whole worship of God,Gen. 4 26. Acts 2.21. and so it includes preaching too.

Ʋse. 3 Ʋse. 3. Lastly, It is a good signe of good intended by God to such as to whom he sends his Word and Ministers,Its a good signe where the word is, and is reve­rently heard. if especi­ally they reverently and meekly hear and receive the word, with­out quarrelling with it or the Preacher when their sins are dis­covered, they convinced, Christ his Kingdom and glory ad­vanced, as here comes next to be shewed. Its a good signe that God hath some to call, convert, and save eternally. And it may and should encourage all to hear with deligence, alacrity and hope to reap the good fruit of their hearing, yea to long for and desire it, and not to put any barre in the same, by their negligence in hearing, prejudice had of the Preacher, either his person, matter and doctrine (being Gods pure word though harsh to us) or manner and plainnesse. As contrariwise, where either there is no preaching, or no sound preaching, or con­scionable hearing and practice of things heard, its a signe that (whether Christ with draw himself from a people, or come by his word to such) it is in judgement, and for their further har­dening and blinding: as Joh. 9.39. Isa. 6.9, 10, 11.

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 mur­thering 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 consciousnesse of this their hainous sin of murder, and parricide; and with hearty grief and sorrow for their sin, not without some mixture of hope, which made them enquire 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 falsly, as they conceived, to be charged. So that the same Word had a different effect in [Page 40]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 onely in fear of punishment, but also in desire, general hope, and some apprehension of goodnesse and mercy in God, which asswaged their fears: but in the other a senslesse securi­ty and benummednesse of soul, not to see their sin and danger, with grief and anger onely 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 sicknesse); and in the other, [...]. Rom. 11.8. Isai. 6.9. a spirit onely 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, sot­tishnesse, want of spiritual senses, and blindnesse, 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 Peters 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 chiefly, 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 Peters 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 Peters Sermon, it will teach us this lesson, that

The best kind of teaching and preaching is that which pricks mens hearts, and toucheth, woundeth and convinceth their consci­ences.

I call it best, and that both in regard of Gods 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 glorifie 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 Adams conscience, and so prepared him for the promise of the Messias.

2 Christ began his Ministery by preaching repentance,2 Sonne. 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 righteousnesse 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. &c.

Its a course which God prescribes us his Ministers to use, e­ven to cry aloud and not to spare, to tell men of their sinnes,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 Na­thans plain dealing with David, thou art the man, and in other [Page 42]Prophets, and in the Baptists preaching,Ʋse. 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, &c. & in his Apostles preaching here.

Ʋse 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 eare, but sound, saving and whol­some things to prick and wound the heart, leaving stings behind us in mens hearts, before we bring hony to please their tast; first using corrosives by pouring in wine, then lenitives & oyl 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 shepheard: Eccles. 12, 11. Jer. 23.29. yea Gods word in the mouth of his ser­vants is like a hammer, not onely to break the rock in pieces, but to drive in those nails even to the head, into mens not skins onely (goads pierce the skin) but flesh and hearts too, thence to fetch and draw teares, which Saint Augustine calls the blood of the soul. Our manner of teaching should be such as not to seek applause to our selves, but sobs and tears in you; our prayse should be your teares: your sighs, not your hemms, 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 funerall. 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 closets,Pericles. in a sence of sinne and danger, and so should we wield this sword of the spirit as to aim chiefly at your hearts, and so stedfastly 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. &c. Though such conviction prove not saving. Gen. 4.7. Call to New­castle, or methods for discovery of sinne in the Mi­nisters method by your shifts, evasions, excuses, extenuations, justifications, no more (if we had the skill) then Samuel would suffer King Saul to evade him, till he had convinced him and brought him to confesse his sin. And this we must do though our reproofs and convictions do not alwayes prove saving: so did not Samu­els: so did not Gods own reproof and conviction of Cain: And Stephens reproof and conviction of the Jews, to be the murtherers of Christ, had not the same effect with Peters 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 [Page 43]heart, and wōunded 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 deale 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 sinnes, what shall we do? its true alas, we indeed are guilty, neither should you shew your selves unwilling to have your wounds searched to the bottome,2 Therefore the law is now to be taught under the Gospel. 3 Its a good sign to be pricked. Treat on Ezek. 16.2. or Gods charge to his Messengers con­cerning convi­ction of sinners p. 237. &c. or to have your sins discovered, and brought to triall, seeing all sinne is a tray­tor to God and his glory; and by your unwillingnesse to have it found and brought to judgement, you make your selves more guilty. But of this, as also other uses concerning the needful­nesse, much more lawfulnesse 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 signe simply to be met withall, netled, 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 sinne, and that sin carries a sting with it.

2 The second re­lation which this Pricking hath, is to the sinners themselves and to their sinnes.THE second Relation that this pricking hath, is to the sinners themselves and to their sinne, 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 sinne, and their sinne presented them with wrath, and so their heart is struck with horrour, 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 [Page 44]with these Converts here, what will then be the condition and sorrows of such as do remain, live and dye impenitent?

Let it then be hence observed, that sinne must never want sor­row, Observe. Sinne carries a sting with it, never wants sor­row. it carries a sting with it, which will shew it self at one time or other. Its 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 sinne, though at first it may seem to have a beau­tifull face and appearance, yet such as dally with it will find it will leave pricks at least, and venemous wounds in the consci­ence, such as have been named. And though the conscience at length grow to be seared,Though the con­science be seared & senseles some­time; yet it wil a­waken here or in hell. yet not onely the searing of it is not without pain or without many conflicts and terrours before it be deprived of all fence, but God after awakens it to feel the horrour of hel 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 likenesse 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 sinne,Ʋse. For such as de­light in sinne to expect bitternes. Prov. 9.17.18. or so farre as there is sinne in the same. The forbidden fruit seemed (even because forbidden) to promise more delight then all other trees, yet it proved bitternesse in the end; as sin will do; so stollen waters and bread of deceit end in hell: and prove like poyson 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 rejoyce—but know &c. as you have lately heard: remember the threefold sting which accompanyed and followed that of sin, especially that of Conscience and of eternall torments. Think of this ye Joviall 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: [Page 45]seeing then sorrow must and will follow sin,And either by godly sorrow in time to prevent it 1 Learn in time to sorrow soundly for sinne, to be pricked, wounded and in heart truly grieved for your sinne: for such sorrow onely 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 chusing rather to enjoy your ease, pleasures, liberties, then to be interrupted in the same by godly sorrow,There is nothing gained by sinne. then expect no­thing in the end but hellish horrour, terrours 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 sinnes, 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 sinne 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 wilfull transgressions. The soul hereby though for the present it be not perhaps so sensible, yet insensibly is wounded, and burthened with the guiltinesse of sinne, where­by wrath is a treasuring up, the burthen increaseth so long till at length your iniquities grow and go over your heads, and as an hea­vy burthen prove too heavy for you. Sinne long harboured with­in, will at length fester, break out into torments, and in a word prove the death of the soul eternally.

The madnesse of men in falling in­to the greater e­vil for avoiding the lesse.How is it to be wished then that men were as sensible of pricks and wounds in their hearts and spirits (which by sinne are alwayes 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 fear­lesse 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 [Page 46]no such burthen as the guilt of theft, they lye, will falsifie word, promise and oath to prevent or get out of debt; and yet debt with man is no such burthen as debt with God, which will exclude them out of heaven. They will voluntarily smo­ther the checks of conscience, and repell the reproofs of the word that they may sinne more securely, and with lesse trouble; and yet this fire which thus smothered will once, yea and for ever break out into flames, doth infinitely surpasse that small seeming sorrow or lesser prickings which are in repentance. They will go to witches to gain health, and yet no sicknesse so ill as to be the devils 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 losse to that of the soul.Mark 8.36. What madnesseMr. 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 then to forgo a little vain and sinfull pleasure, gain or honour; alas! they know not yet, neither will they be told what the sorrows of a wounded spirit and conscience meane, when God shall set himself against them, yea them against themselves, making them a terrour 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 eternall, endlesse and easelesse torments of hell?

These things would be consi­dered.Oh consider this then, in time, you that are so secure and fearlesse, that care not what you say or do, how many oaths you swear, how many Sabbaths and Sermons you neglect, how many you cozen or wrong in their goods, name, chastity; your sinne one day will shew it self in its colours, and your consci­ences will prove burthens to you, heavier then mountains; your hard hearts shall be broken and you crushed, punished, and tormened for ever. Rather in time chuse 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 sinne as you have now heard, did presently seek to pre­vent [Page 47]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 sinne, 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, &c. they will afford unto us this observation, That a legal terrour of consci­ence and sorrow for sin through sence 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 generall observation which we will hence first raise, is this,Doctr. Conversion must begin at the heart. that true and saving Conversion begins and must begin at the heart.

By heart in Scripture is generally meant the soul and all the severall powers and faculties of the same, as understanding,What is meant by heart here. memory, conscience, will and affections joyntly and severally, as might easily be shewed: but for our present use we here by heart chiefly understand the Conscience, and will with the affecti­ons which by this pricking came both to be pained, and to be severed and parted from sinne which was all one with it, and the corruption of the same to be let out. Yet I take, the Con­science [Page 48]here is more specially meant,Especially the conscience. as in Davids case when he came to see and to be convinced of his sinne of Pride in numbring of the people, it is said and Davids heart smote him—and David said; as these here were pricked in heart, and said, 2 Sam. 24.10. &c. and we shall anon see that this pricking issued out of the conclusion of that practicall syllogisme, 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 rent your heart and not your gar­ments, Joel 2.12.13. &c.

Reasons why?Reasons why. Hebr. 3.12. The heart is the First and chief offender. Math. 15.18.19. It hatcheth and harbours sinne. 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 evill, that evil is first hatched and forged in the heart, for out of the heart proceed evill thoughts, murders, adulteries, fornications, thefts, false witnesse, blasphemies which defile a man, yea it is the heart that harbours sinne and e­vil thoughts, (as in a common June.) O Jerusalem wash thy heart from wickednesse—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 onely evil continually. Gen. 6.5. Its 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 hardnesse can be got out of it.2 as mettal. Yea It is hard as mettal, men being said to have their necks as iron sin news, and their brow brasse, Isa. 48.4. Jer. 6.28.29. whereby is meant the hardnesse of their hearts, and ob­stinacy; and to be brasse and iron, so that the founder often [Page 49] melteth in vain, the bellows (that is, the lungs of the Preacher) shall sooner be burnt, then the wicked and their wickednesse plucked away. Yet being so hard, it must be not onely broken with the hammer of the Law, but molten, if it be possible, with the fire (partly of Gods judgements threatned by the Prophets, and in part executed by God himself, who threatens to blowe upon his obdurate people in the fire of his wrath, Ezek. 22.18-20, 21. and to melt them in the midst thereof, but chiefly) of his love in the Gospel, ere it can be cast into a new mold. 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. Its 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 yeers of Queen Elizabeths raign, 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 shew of Religion, or of some good duties, as of alms, good words, &c. so long as he can keep their hearts glu­ed first to any one or more lusts. The like I may say of lovers, seeking chiefly 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 chiefly 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 Gods 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 [Page 50]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 dogs neck: he that offereth an oblation, as if he offered swines blood, &c. 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, &c. 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 civit. cap. 5. that is, a holy and sacred signe, of the invisible sacrifice (of the heart.) Even as in Circumcision, God required chiefly 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. findes praise with God. This circumcised heart is the truely humbled heart, unto which a promise and a blessing doth belong. Levit. 26.41, 42. If their uncircumcised heart be humbled, &c. or bowed down; or, at the Chaldee hath it, be broken: and it is opposed to pride: as when its 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, &c. humbled themselves, and came to Jerusalem (when others mocked) as these here now were pricked, when for­merly they or others mocked. Hence it is truely said by one, God pours not the oil of his mercy, Bern. save into a broken vessel.

Ʋse 1 This shews the preposterous course of Popish penitentiaries, who professing compunction and pricking of heart and spi­rit,1. To confute Popish penitentiaries. whip onely, scourge and otherwise afflict the body, and make that a matter of satisfaction and merit, and so under such shew of austerity and humility,Coloss. 2. not sparing the body, they become vainly puffed up (with pride) in their fleshly mindes. They seem to shew a kinde of revenge, which yet is not against their sins, lodged in the heart, which they spare, yea and fatten [Page 51]it in pride; but onely 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 Davids heart smote him, then he confessed, saying, I have sinned. The poor publican smote on his brest, 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 sowre 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 peoples 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 thy self (i. e. in heart first) be­fore God,—and didst rend thy clothes and weep, &c. As sadnesse 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 onely 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 onely as they come from inward grief and affection: as in these converts here, who by saying What shall we do, shewed 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 [Page 52]and spring is muddy. In a word, it is the next way to hypo­crisie in conversion: its but an acting of humility, not a be­ing humble: a shew onely 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 neer 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 mindes, and then shew your reformation without, as Ephes. 4.23. with 24, &c. 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 drunkennesse in heart, and to be touched with remorse of soul for it, and then withal to give over drunkennesse. Till this be done, that the conscience inwardly be pricked and convinced of the vilenesse of every or any sin, the life will never be tho­rowly or constantly reformed,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 it self. This is the reason why we Preachers, who truely intend and seek your true and thorow 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 chiefly aim a [...]; yea the white which we chiefly 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 onely 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 Ministery, and tend to much outward order, peace and comlinesse; yet alas! this makes little for your in­ward peace and comfort, when thus by the over powering force of the Word, you are curbed, kept in, and constrained as it were, through fear or shame, to bite in your sins: where this is onely, you will be ready to be again intangled and over­come, and so your later end will be worse then the beginning. [Page 53]Therefore our aim is still at the heart, as knowing that unlesse it be pierced and wounded, sin still lives in you, and like a bit­ter and venemous 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 reformed, as when the root is deaded, the fruit and leaves fall of themselves, and the branches wither: if the fountain be once stopt, 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 mens wearing of long hair, womens cut locks, men and womens garishnesse in their attire and fashions, gestures, and outward unseemly behaviour, some kindes of sports, and abuse of lawful sports? Is it because they allow and applaud you in such things? No­thing lesse: 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 reformed, and yet the heart not touched or pricked, they like Samson's hair once clipt, 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 sinfulnesse 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 shews it. No arguments, perswasions, disswasives, threatnings, though out of Gods 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 loathsom to you. The heart must indeed first be humbled, and then there will follow mode­ration [Page 54]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 consonancie 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 happinesse 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 finde some such like thing at first, as gives content to their sensual desires and corrupt taste: but all at the last ends in bit­ternesse and sorrow endlesse and easelesse: 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, finde much more content in and comfort from them, then they could have expected, finding themselves to have been worse a­fraid then hurt. This should teach us wisedom, and not, ei­ther to be led away with pleasures present, or to be so out of love with Gods ways. But I hasten.

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. SƲch as God will convert and save, must lesse or more be first pricked in heart for their sin. Such as to whom God intends to shew mercy must in some measure be troubled in mind and conscience in sight of their sinne and miserie. So that so long as sinne 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 usefull point of Doctrine we will proceed in this method, first to shew the truth of it, and that it is so, (the [...]. 2 then the or) reasons 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 Its 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 sinne or of wrath and judgements. Gods 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 vertue 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 applyed to them by it; whereby as members of Christ they as wel 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 sinne, are therefore or shall cer­tainly be converted or saved, unlesse 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 trialls and measure of saving sorrow hereafter.

Much more then a bare legall terrour 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 hardnesse 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 Gods judgement for killing of Naboth, As we see in King Ahab. yet returned to other like sinne, hating Michaiah and perished in the guilt of it unre­pented; [Page 59]so in King Saul who was pricked and relented after he had wronged David, King Saul. and yet saw Davids integrity, yea he wept, and yet returned to that sinne of persecuting him. So many after their sinne of dunkennesse, whoring, murther, have no doubt some legall qualmes of conscience, some fits, some stirrings and stingings thereof, but no more, as we see in Felix, Felix. Acts. 24.25. who hearing Paul reason of righteousnesse, temperance and Judgement to come, trembled: yet he shuffled off the matter and continued in his unrighteousnes, Intemperance as we may well deem, & in his security without fear of Gods judgements: otherwise he would neither have expected mony as a bribe that he might loose Paul, nor yet have left him bound to grati­fie others. And what think we of Cain and Judas, both which confessed their sin to be great,Cain. Judas. and had horrour 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 sinne still pursued him, he never truly repented, 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 despaire, 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 sleightly and so grow secure. or els they have bin falsely healed with fair words by temporizing teachers and po­pish mountebanks, and so in Gods wrath given up to security, imagining it to be true peace of conscience; and to hardnesse of heart, sleeping & dying in that senseles estate: or otherwise seek to put away such heart-qualms by mirth, musick, merry com­pany, [Page 60]drinking, gaming, or by wordly employments, that they may no longer hear the noise and cry of conscience with­in;or put away their sorrow by following sports, &c. 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, drums and other noise were used and raised, to drown the cries of the poor infants, as well as the parents pity. Legal terrour then 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 truely and savingly pricked in conscience, and an hypo­crite, between an elect childe of God and a reprobate, and how one may be known from another when and whilst they are both wounded and pricked:

I answer, Its hard at first for a by-stander to judge of them, till the event and effect of their sorrow, and other concomi­tants, do shew the same: and so we shall try it afterward. Onely 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 terrour 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 Gods in­tention, shewed1. Gods 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 repented 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 shew my power in thee, &c. Yet look upon David, who upon Nathans reproof, whom God sent unto him, repented. So in Ahab and Jezebel, the one hum­bled,3. in Ahab and Hezekiah. (and both raging against Elijah) compared with Heze­kiah, [Page 61]touched, pricked and pierced by Isaiah, and truely 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 onely 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 Gods 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 childe of promise may also be lost in his own apprehension and acknowledgement, yet in Gods 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 Gods 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 threed to fol­low, and so he comes to be sewed as it were, and joyned at length by faith unto Christ: the other is like the cloth pricked with the same needle, but without threed: 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. shew neither hatred of sin, as sin; (as Pharaoh, in his distresse, Take away not this sin, but this plague) nor love and desire of good­nesse; 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 thorow these straits, and is soundly 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 [Page 62]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 mans own free-will, but by God alone, and by the power of his free grace. Who ma­keth thee to differ? &c. 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 then in the other, whence is it but from Gods 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 confidered 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 thorow conver­sion; shewed 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 drowzie conscience must be awakened and rowzed 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 helplesse condition: yea, before he be thorowly 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 [Page 63]true Contrition; yea molten by the fire not onely 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 here not onely 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 holpen, not wholly despairing of all possibility of help, and so they aske, 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 finde 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 confesse their sin? Did not Davids heart smite him before he repented 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 Gods threatnings? 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 ax 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 Christs feet with tears? Was not Paul struck from heaven,Mary, 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. &c. yea and complain of a prick or thorn in the flesh, &c? And was not the converted Jaylour in the like plight,the Jaylour, Act. 16.29, 30. when the [Page 64]earth did quake under him, and his heart within him?

Moe examples need not.Psal. 4.4. We know that before we can cease to sinne, we must tremble in the sight of sinne, 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 sicknesse 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 then others, as the He­brew women, Exod. 1. So no true Repentance without some terrours 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 satisfie 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, prick'd, humbl'd, 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, meanes o [...] instrument, or other circumstances of their con­version, which in all likelyhood, 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 [Page 65]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 denyed 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 lesse 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 shewed 1 From Satans opposition.1 Can it be denyed 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 wil willingly without some violence and greater power part with his prey? and if so, must not the poore soul which of it self 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 rent 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 entrie of the stronger? there may be peace till then, but no longer, til it, after a full deliverance and freedom be bet­ter grounded and bottomed: the Israelites in Egypt found their burthens increased ere they departed: so here.

II From that close union and marriage be­ween sin and the soul.2 Is not sin and the soul in a manner all one before conver­sion? yea is not sinne, every sinne which a man delights in, (and every man delights in some sinne more then other) as a God in him, commanding his thoughts and affections, and is it not more and sooner obeyed then God himself? Now before a man be converted unto God and made plyable to his will (as these Converts here were, saying in a self deniall, 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 onenesse (so to call it) which was between the soul and sinne, comes in some measure to be broken, and the soul and sinne to [Page 66]part, which how can it be done! or how can the venome 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 woundings and burthen 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 onely delight, ease, and pleasure in, it would never yield or submit it self to the o­bedience of Christ; such pricking, wounding and sorrow must first make the divorce between the soul and sinne,without pain. ere ever it con­sent to marry to Christ. Now can there be a divorce wrought between loving couples (otherwise most loth 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 implyeth as much as I intend, which being a change from darknesse 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 horrour of his former condition under darknesse and bondage? at least he can have no comfort in his Conversion unlesse 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 greatnesse 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 crackt 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 wayes and for­mer dangers, they find a proportionable measure of inward trouble, terrour, yea and grief for such their hainous offences [Page 67]whereof they were not so sensible before: and so they have their portion of terrour first or last, in lesse, or greater measure.

Lastly, whom doth Christ call to Repentance?4 From Christs calling of such. Matth. 9.13. Even of such onely, 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 Gods wrath for sin, for these (and such onely) 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 prize him aright as a Saviour and Redeemer, till they, through fence of misery, and of their hopelesse, helplesse, worthlesse, 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 fearfull 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 threed 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 loose 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 sinne. Its but a dream of joy, and a false conception and birth.

This point yet further cleared, and it shewed 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 terrour of conscience in the same measure or yet manner, neither doth God deal with all alike; some are prick­ed onely as with a Pinne, others as with a spear, yet all prick­ed. [Page 68]There are three degrees,as in divers Re­semblances. and all of them saving, by Gods mercy. 1 A pricking, as in my text, wherein were some grudgings 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, &c. and in such as wrestle long with God, yea and with diffidence in themselves, even many yeares before they can out wrestle their sorrows, which at length they do. And 3 there is a killing, whereof Saint Paul speaks,Rom. 7.9.10.11.—Sinne revived and I died, and the commandement which was ordained unto life, I found to be unto death; for sinne taking occasion by the commandement 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 onely 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 mens hearts, some kept clear from rusting by restraining grace, good education and example: o­thers are old, rusty, and cankered in sin, whose doores must be broken open by strong hand, and consciences awakened by terrours. All hearts are hard naturally (as we have heard) but some as stones, some as mettal which must not onely be broken, but molten; and as among stones, some are softer then 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, then many blowes will do upon some harsh, crosse and sturdy natures.

CHAP. VII. SECT 4 Who are more roughly, and who are more gently dealt withall.

Who they are that are more roughly or more gently dealt withall in their Conversion. The difference is to be considered with respect to their different conditions, VVHO then are they with whom God deals more roughly: and who are they who are more gently dealt withall?

1 We heard but now that some have more stout and sturdy natures then others; and hard and knotty wood must have a hard wedge. Some have more tender consciences then others, and are of a fearfull nature, apprehensive of the least sin, and judgement threatned, 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 naturall 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, then others of more tender and fearfull con­sciences. as if the devill were ready to seize on them and to carry them to hell. The sense of any thing fearfull, as of fire, lightning, thunder, boy­sterous winds, uncouth apparitions, presents them with no lesse then with sudden destruction, if not with the fire of hell. Yea they dare hardly eat, drink or apparrell themselves (fur­ther then extream necessity or shame drives them to it) because of their unworthinesse, and least they so increase their own condemnation, and so they bereave themselves even of lawfull and necessary comforts, which otherwise they are bound to use, even of their necessary food and sleep, and withall have their minds quite taken off their lawfull callings, not able, through a conceit of their own unwor­thinesse, and as if all such labour were in vain, to do any ordinary work of their speciall callings. Thus Satan wor­king through Gods permission with their melancholick dis­position, and too tender or apprehensive consciences, holds [Page 70]them a long time under bondage; when others of stouter spi­rits, sounder judgements, and not of so nice or timerous consciences escape these needlesse and slavish feares, which yet the other by Gods mercie 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 hearkening to any ordinary means and motives which are used to humble them, and so indeed wholy from Conversion. Now if God intend the Conversion of such, he deales 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 righteousnesse, and strong­ly confident of the goodnesse 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 meannesse of the Preacher, and so are sooner convinced, and stand not in need of such ter­rours 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 then others; they are deeply defiled in sin, double died; their sins are scarlet sins, and have taken deeper root in them through custome and con­tinuance, and have more poysoned and corrupted their natures other wise bad enough. In which regard if God intend any mercy to such (as indeed his mercy when he pleaseth to shew it, shines most in such) he more deeply and sensibly humbles them then others. When once he opens their eyes to see their sin in the right hue of it, it being of so grosse a nature appears most loathsome and ugly, and more foul then sinnes of lower stature and growth: and so the guilt and consequently the bur­then thereof, will lie more heavy upon the soul, and presse it more down to hell then sins of lesse hatefullnesse, till it please God in mercy to remove it, and to assure them of pardon. [Page 71]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 greatnesse of their sin; (for, the greater the burthen 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 then theirs who, having not formerly sinned in like gorsse manner, finde not it may be at first those terrours, yet afterwards in the course of their lives, they pay for it; and what they escaped at the beginning, they meet withal in their progresse, 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 passe that some mens 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 launcing 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 catechized; 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 wilde 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 thorowly tamed and brought to the Lure:) so [Page 72]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 then 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 fastned 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 terrour 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 then 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 no strugling, he himself found no quietnesse and victory but after great terrours and conflicts. And so no doubt others finde it. Now there may be good reason for it, seeing not onely Satan will more strongly oppose such in their conversion as he foresees are likely to be greater enemies then others to his kingdom, but God in wisedom thus deeply humbles them, that so giving them experience of his goodnesse, assistance, as also power in delivering them, they might be better prepared by faith to undertake, and more secured [Page 73]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 under­takings, the one against Goliah, and both against the Philistines, by the experience they both had of Gods 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 wisdome. in that he heath not tied himself to one way, we may take notice of the wisdome 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. Shewing his power and mercy in them, it is that he might more mag­nifie 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 thankfull for his more gentle dealing with them, and the unconverted might not he hardened in their evill wayes 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 wayes, hoping in like easiy manner to be reformed,and striking ter­rour in others. or at least to get heaven as those others have done: therefore the Lord will wound and bruise them, and not shew 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 goodnesse, 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 shew them the freenesse of his work, and of the manner of it, as also of his goodnesse, 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, whilest they see some at least to go through it with no [Page 72] [...] [Page 73] [...] [Page 74]great ado,1 Against dis­couragements, and harsh con­ceits of godli­nesse. 2 Against opi­on of merit in their own greater sorrows. and to live comfortably and chearfully in that con­dition of a renewed and regenerate estate, which is not neces­sarily a dumpish, melancholick, sorrowfull life, devoid of plea­sure, content and comfort, nor give the converted who suffer and undergo such extreme terrours and sorrows at first, occa­sion (by Satans 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 sinnes by contrition and exercises of mortification and deep humiliation, they did either prepare themselves for grace, (so incroaching 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 Gods 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 lesse 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 Gods mercy, and to the power and freenesse of his grace, and nothing at all to a­ny merit, congruity or worthinesse in our selves. As this now said hath shewed 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 distastfull cup, at least to be convicted in themselves, and some way pricked in conscience before they be throughly converted.

SECT. 1. Of the Order of Conversion as it is a work of Gods power: and that in regard both of the persons and means working it, as also of the work it self.

2 Conversion is also an effect of Gods power.BUt we are chiefly to consider this grace of conversion, and so of faith, as an effect and work of Gods power and effe­ctuall grace in us, which is also on our behalf most needfull: for as we are miserable, and stand in need of mercy; so also helplesse, yea wholly impotent, unable, unfit, yea unwilling as of our selves to convert or come to Christ,Our need of Gods power in our conversion. 1 Cor. 1.23. we must be drawn if we come at all; our hard hearts must be changed, prepared, made willing, that so Christ, who to the Jews is a stumbling block, and to the Gentiles foolishness, may be made unto us which are called, both Jews and Greeks, the power of God, and the wisdom of God. There is a yoak on our necks which God onely can take off, Hos. 11.4. by drawing us with cords of a man, even bands of love. God must prepare us for faith and grace by removing all blocks which lie in our way, and that prejudice which wee generally have of Christ, and take from us the stony heart. We are dead in sin and trespasses, and no less power is required then that which raised Christ himself from death, Joh. 6.44. Ephes. 1.19, 20. Rom. 8.11.

We are under darkness, yea, under the power of Satan; and to turn us from darkness to light, Acts 26.18. and from the power of Satan to God, requires the power of God. Nay, when we are turn­ed,1 Pet. 1.3, 4, 5. we stand in need of the same power of God to keep us through faith unto salvation.

Conversion not wrought all at once,Now this work of Gods power is manifested also by de­grees, and in a certain order whereby he brings those he loves from nothing to something, from infidelity to faith: 1 By [Page 87]driving them out of themselves, and by self-denyall. 2 By bringing them to true contrition, and other further grace. 3 And so by these and other preparatory works, but by some pre­paratory works. to through conversion and to true faith: which faith and grace of con­version is not wrought all at once in one instant (at least it ap­pears not in any all at once) nor is it wrought alike soon or late in all; but as the Baptist was to prepare the way to Christ (as to the onely City of Refuge by filling every valley, and bringing low every mountain and hill,) so Gods messengers make way for his coming in the spirit savingly and powerfully, by pre­paring the soul for Christ; that is, by pricking and wound­ing the conscience, by casting down all high thoughts in men, by humbling them first, and then by raising them up by hope, &c.

This work of power then would be traced from its highest originall also.The order and steps of conversi­on: which is dou­ble. Know we then that the order and degrees by which the grace of conversion and of faith (as it depends on power) is wrought, may be considered two ways. 1. There is an order in regard of the persons and means working it. 2. In regard of the work it self.

SECT. 2. The persons and means used in Conversion.

1. In regard of the persons and means working it. It is originally from God,1 THis grace, as all other grace, is originally in & from God, and so comes to be wrought in us in a certain order by himself; yet not always without means, but in and by the use of his own Ordinances, and by the Ministery of such per­sons as he pleaseth to imploy in the dispensation of his ordi­nances. The summe is this.

1 The Father.1. God the Father is first in order, who is said to draw such as by him (in love) are given unto Christ to save, John 6.37-44. Jerem. 31.3. Faith being therefore called the faith of the operation of God, who raised Christ from the dead, Ʋse. Therefore not from us. Coloss. 2.12. It not being of our selves, Ephes. 2.8. or ori­ginally [Page 88]from us, as if we first beleeving moved God to elect us: We are his workmanship, Ephes. 2.20.

2. Next is God the Son, 2 Son. Hebr. 12.2. Ʋse Christ saveth by power, as well as merit. who works Faith and Conversion also: For whatsoever the Father doth, the Son doth likewise, Joh. 5.19. Christ is a Saviour not onely by his merit, but by his power, himself (not we) applying effectually what he hath merited; else he were but an half Saviour.

3 Holy Spirit.3. Now the Father and Christ shew their power by the holy Ghost, or Spirit of them both, which we know was in visible signes on this day of Pentecost given; by the power of which these many here were converted, and faith given to them: it is therefore called the Spirit of faith, 2 Cor. 4.15. and by it faith is given of God,Ʋse Therefore it is a free work. John 3.8. 1 Cor. 12.9. Whence it is that all that hear the word of Faith do not beleeve; the Spirit is a free worker, herein like the winde, blowing where it listeth. And the whole work of conversion must, from these authors and workers of it, needs be acknowledged to be a work of such power as far transcends the power of nature,Ʋse of all. This work is 1. Divine, and not of man. John 1.13. and of mans (supposed) free-will: as if a man from the birth, or other­wise wanted a naturall and bodily hand or eye; who could give it him but the God of nature? So who can give faith, which is the hand and eye of the soul, but God onely? And all these three Persons had their work in the conversion of these Jews, Luke 24.49. Acts 1.4, 5-8. It is therefore a sure work, 2 Sure. as depending on 1 the Fathers Love, 2 Sons me­rit, 3 Power of the holy Ghost.

Now the Spirit (or the Father and Son by the Spirit, all whose power is one) works this grace of Conversion, and ap­plyeth grace and faith to the soul either more immediately, or mediately by the word and Ministery of it.

The Spirit works conversion either Immediately, as in elect in­fants dying.1. Immediately, as in elect Infants dying in their infancy; where though the chief work shewed on them be a work of mercy, and of free imputation, yet their natures are sancti­fied and changed by the infusion of an habituall principle of grace wrought by the Spirit, without which they could not enter into heaven. But of this formerly. The like we say of such elect ones as are born deaf and dumb.

or, By means, & by the word.2. The Spirit ordinarily works not but by means, and be­gets [Page 89]faith and grace by the ministery and preaching of the word, as here Act. 2.37. Rom. 10.17. Faith cometh by hearing, and hearing by the word of God; i.e. by the command, ordina­tion and appointment of God,Isa. 59.21 which therefore carryeth a­long with it his power and blessing: so that though conver­sion may seem in Scripture or other wise, to be ascribed to di­vers other things; as 1. to the Sacraments, Conversion is not wrought but by the word; that of Baptism especially, called the washing of the new birth; 2 to voices from heaven. 3. to visions and dreams. 4. to the constancy of the martyrs sufferings. 5. to Miracles. 6. to Afflictions; yet these all are to be considered onely either as Preparatives to conversion and furtherances of the work of the word and Ministery,and not barely or as seals and confirmations of the truth of Gods promises made known and propounded in and by the Word.

1 By the Sacra­ments,1. For the Sacraments; they, for their efficacy especially, come in the order of nature, after faith, to confirm and streng­then the same; the Sacraments seal and assure onely that which the word promiseth, and that is Christ, upon the condition of faith and repentance; and so he is promised and truly offered in the Word and Sacraments both to good and bad. Men grown professe faith and repentance before they be admitted to Baptism, and so beleeving are baptized.Mark 16.16. Infants within the Covenant promise so much by their sureties, which if com­ing to yeers they perform not, then they receive Christ onely sacramentally, specially not by Baptism. and retain onely the external sanctification of Baptism: a subsequent faith is required of them when they shal be capable, without which they have no internall effects of sanctification by the Spirit. The change made in the soul is not by water, or by the bare work wrought in Baptism; but by Faith, and that is the effect of the word. Christ is the substance, life and vigour of all Sacraments, whom therefore no unbeleever doth receive: now Christ and his Spirit are not divided; he is not received without his Spirit, nor but by his Spirit given by the word, which is the ministration of the Spirit. Ʋse Not to trust to Baptism or Pro­fession without faith. So that Baptism works not of it self without the Word and Spirit: which (for Ʋse) doth teach us not to a­scribe too much to outward Baptism or Profession, without [Page 90]true faith, and the effects of the word on our souls, and in our lives; so that we may say of Baptism as was said of Circum­cision, Rom. 2.25-28, 29. It verily profiteth if wee keep the Law, else it becomes no Baptism: true Baptism is that of the heart, in the spirit.

2. Some are said to be converted by voices from heaven,2. Not by voyces. Aug. Confes. l. 8. c. 12. as S. Austin tels us of himself, that by a voice from heaven saying to him, take up and read, he being by Gods providence directed to the place in Rom. 13.13, 14. Not in chambering and wantonnesse, &c. was throughly converted: as his friend Alipius by reading the next words Rom. 14.1. as formerly hath been mentioned. And wee know for certain, that S. Paul Act. 9. was by the voice of Christ from heaven converted. But Saint Austin was not ignorant of Gods word which hee had then by him, and was not unacquainted with his will: Therefore being formerly a wanton, and having much strife within himself, and shewing a lothnesse to leave his pleasant sin, this voice prepared him to yeeld more reverence and obe­dience to the word known, which in effect (though read by him) yet being thus by divine providence directed to this pas­sage, and it by this means specially applyed to him and his present occasion, the perfecting of his conversion formerly begun, was thus effected by the power of the Word.Ʋse Not to depend on immediate teach­ing from heaven, or Hell. Yet, as wee now are not to depend on this manner of immediate direction from heaven; so, if it did not confirm to us the do­ctrine of the Scriptures, neither it, nor any doctrine brought us by voyce from Heaven or Hel, would prove effectuall to work faith, or to convert. But though such voyces should teach us the same truths which the Scripture doth, wee are not to depend thereon: See Luke 16.27, 28, 29, 30, 31. The like wee say for Saint Paul's conversion: hee knew what doctrine hee persecuted, but beleeved it not till now: how­soever, it was Christs voice and word which changed him, and his conversion was further perfected by the preaching of Ananias to him.

3. Not by visi­ons and dreams.3 Some mens eares are opened, and their instruction sealed in a dream, in a vision of the night, &c. and so are withdrawn from their purpose: yet it is the word of the messenger, an interpre­ter, [Page 91]one of a thousand, which makes all effectuall, see Job 33.15, 16, 17, &c. with 23, 24, &c.

4 Some have been converted by seeing the constancy of in­nocent Christians in their sufferings,4 Not by seeing the constancy of Martyrs. Euseb. l. 4. c. 8. and their rejoicing to suf­fer for Christ, as Justin the martyr witnesseth of himself in his Apology to Antoninus. But this was onely an occasion san­ctified of God to him and others (both then and of later times) to sift & enquire into that truth which they knew not before, by vertue of which, when by the teachers thereof they were acquainted with it, they were converted; as Lactantius al­so sheweth: so that we are hence taught not to judge of truth simply by mens sufferings (for no true conversion wil al­wayes follow thereupon) but of their sufferings by the cause and truth for which they suffer.

5 Not by mira­cles.5 So Christ wrought many Miracles, upon the sight of which many believed on him: but what did they believe? the word taught by him which formerly they did not rellish. Miracles were not without the word: they onely made way for it. The word by the Spirit did truly and effectually convert them (when once they were convinced by the miracle that it was the very word of God:) the miracles onely occasio­ned their convesion.

6 Afflictions often are the occasion of mens conversion,6 Not simply by afflictions. Anno 496. See Doctour King on Jon. lect. 40. (as well as miracles.) so Clodoveus a French King, upon a great discomfiture, was converted to be a Christian: but he was first instructed by his Lady Crotildis, and moved to embrace the Christian faith. The like we see in King Manasseh 2 Chro. 33.11.12.13. —Then he knew that the Lord was God: he knew him before, for the Lord spake to Manasseh and to his people, but they would not hearken, as verse 10. onely afflictions brought him to acknowledge God, and to be convinced that it was hee whom hee had to deal withall, and to hearken to his word, and obey it by repentance. So David before he was afflict­ed went astray, but now (saith hee) have I kept thy word: Psal. 119. Hee knew Gods word before, but now hee kept it. This wee see in divers others, on whom Gods word hath not its power­full work in humbling them, till some grievous crosse, losse, sicknesse or danger come to second the word, and to occasion [Page 92]a more serious consideration and use-making of it.

all which work in and by the power of the word.In all the forenamed instances, Conversion is from the power of the Word, and from other things onely occasional­ly. And that it may further appear that Gods power goes along with the Word preached and heard, wee will briefly shew this, first, In the persons who preach and hear: secondly, in the work of the Ministry it self, and in the order thereof.

The power of which is further shewed, 1 In the persons of Preachers, who by the power of God are 1. Called.1. There is a power goes along in the very calling and send­ing of Ministers: their calling and abilities are from Gods power.

When Christ called Peter and Andrew, James and John from their fishing trade, Matth. 4.18, 19, 20, 21, 22. was there not a secret power drawing them to leave both ship and father Zebedee, and to follow him? but especially in calling Matthew from that gainfull trade, the receit of custome, Matth. 9.9. who (forth with) arose and followed him? so in calling of Paul to be an Apostle, and after, when the holy Ghost said, Sepa­rate me Barnabas and Saul &c. Acts 13.2. Men may not a­rise from their ordinary callings, and thrust themselves into the ministery, unlesse God more immediately and extraordi­narily do call them, as Christ did these named; where, to his authority he adds inward power to obey. Men may not then thrust in themselves into the Ministery as of themselves; that power and authority belongs to God and Christ to call them.

2. Inabled with gifts.2. Men, even the best, are of themselves insufficient to these things, and unable to discharge such a weighty duty, what through bodily, what especially through spirituall defects and inabilities: but yet God enables such as he calleth, and makes them able Ministers, 2 Cor. 3.5, 6. Ʋse &c. who therefore are taught not to trust to their own gifts, studies, and endeavours: men so doing fail most of all, as might by instances be shewed.

3. Made willing and encouraged.3. Men often are unwilling, by reason of the greatnesse and danger of the task, to undergo or undertake such a great, dif­ficult and hazardous work; as we see in a like work, how unwilling, upon this ground of inability, Moses was to obey Gods call; but see Exod. 3.11, 12. and 4.10, 11, 12. Jeremy was foretold of such things, but strengthened and encouraged [Page 93]against them: see Jer. 1.6, 7, 8, 9,—19. And when he was, by discouragements ready to give over, Gods spirit quickned and set him to his work again. Jer. 20.2. From this power it is that god­ly Ministers do so constantly holdout and still preach for all their discouragements, and that they dare oppose and reprove even great ones for their sins (as John did Herod) who if either they resist the word, or hate and persecute their reprovers for their faithfullnesse, they so doing, do resist the power and spirit of God in them, and the ordinance of God. There is a wisedom and spirit by which these speak, which the ungodly, though learned otherwise, are not able to resist. Acts 6.10. In a word, when Christ sent his Apostles to preach to the Gentiles, saying, go teach all nations, and it is premised,Mat. 28.18, 19, All power is given unto me in Heaven and in Earth, which was spoken for their encou­ragement, who had a mighty work in hand, the Conquest of nations to Christ, and were to meet with the wisdom and power of the world to withstand them:& 20. This promise is extended to us, even unto the end of the world.

2 For hearers:2. Of hearers, whose. 1 Hearing or willingnesse to hear, is a work of power. first, It is a work of power that men come to hear, being called. It is God that humbles them and gives them an heart to do his will, in obeying even the commandment of godly Magistrates therein. as 2 Chron. 30.11, 12. That some being called, by the bell or otherwise, come to church to hear Gods word, (especially as Gods word, and as in obedience to him, with desire of profit as verse 8.) when others, having the same call, refuse, go to cards, drinking, walking abroad, or to a Masse, in a word, refuse to come; It is not from any power of mans will, but from the spirit of God, moving the heart of the one effectually, and leaving the other to their own hardnesse, who, (as Popish and profane Recusants now) be­ing by Moses, the godly Magistrate, called on, refuse obsti­nately saying, we will not come up. which,Numb. 16.12. Ʋse. by the way 1 shews The justness of Gods judgements on all such Recusants (being given over to their hearts lusts) and 2 teacheth all such to acknow­ledge his power and mercy to them, whose hearts tell them they come to the hearing of his word, in obedience, and with de­sire to profit thereby.

2 When men thus lend their presence,2. So their at­tending. yet it is God onely [Page 94]who by his Spirit opens their hearts, 1 to attend; as he did Ly­dia's Acts 16.14. So that it is a signe, when men do not attend to the word which they hear, that corruption and Satan is strong. 2 Ʋnderstanding 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. Ʋse. See Luke 24.27, with 45. So that men must not so much trust to their own piercing wits and under­standings in their giving the sense of the Scripture, or expound­ing the mysteries of Religion, especially those deep points of Predestination and Election.

2 This power is shewed in the ef­fect of the Mi­nistery.2. And so we come to see Gods power in and by the Mini­stery who by his Spirit goes on with his own work and makes it powerfull to conversion, as 1 Cor. 3.5, 6, 7. 2 Cor. 3.3. whoso­ever be the Planter, yet it is God who by his Spirit gives the blessing and increase. Whatsoever be the pen, yet it is God, who by his Spirit, writes with it: It is Gods ordination, yea and power by which hearing, faith and obedience cometh, Rom. 1.16, & 10.17. All which should teach us, 1 to magnifie the ministry of the word▪ even in the mouth of weake man (if o­therwise faithfull) as Gods power to salvation. And 2 to see, and try our selves whether it be so powerfull in us, or yet have such a powerfull and saving worke in us, as it hath in many others.

SECT. 3. The order of the work of Conversion: and first of the Law.

2. The order of Conversion in re­gard of the work it self. The popish order disallowed.ANd thus we come more particularly and neerer to the work it self, and to shew in what order God by his word doth work conversion and beget faith in us.

Schoolmen and Papists make three degrees of penance, or of repentence. 1 Compunction. 2 Confession. 3 Satisfacti­on: the first is of the Heart, the second is of the Mouth, the third is of the Hand, in and by works; but because they ex­plain [Page 95]themselves dangerously in these, and because a repro­bate may have them all as well as their converts (for all three were in Judas) I leave them,

The order noted which some o­thers observe.Others much better make the order this, by reducing the whole work to these six heads.

1. This trouble of minde and conscience upon sight of sin and misery. 2. Consultation hereupon, what in such case to do. 3. To be broken-hearted, humble and contrite. 4. Secret desire of forgivenesse, with confession of sin and hope. 5. For­saking of all, and highly prizing the pearl of the Gospel. 6. Ap­plication of Christ and his promise. Thus that worthy Divine old Mr. Rogers. See also who list Mr. John Rogers of Faith,Seven Treati­ses, Treat. 1. Chap. 4. Treat. of the Christians Ap­parelling by Christ, part. 3. Sect. 73. & on 1 Cor. 1.30. pag. 117 &c. Chap. 2. I have also my self endeavoured to shew how faith is wrought, and from thence discovered many mens false faith. Onely now I will briefly note thus much: Before the grace of Conversion and Faith be fully wrought, the Spirit works orderly by the word, (assisted, as is said, sometimes by Miracles, Afflictions &c.) so that there is first a work of the Law, then of the Gospel: not but that the Gospel hath also some work on the soul like unto that of the Law, which there­fore so far I refer to the work of the Law, if not of Moses, There is a double orderly work of Gods power, both of the Law and Gospel. 1. By the precept, Mark. 11.15. yet of Christ.

The Law then (yea, and so the Gospel) hath a work

1. In and by the Precepts of it, as when it saith, Thou shalt have no other gods besides Mee: and so in the other Command­ments. Yea, so also the Gospel: Repent ye and beleeve the Go­spel: and so it works on the understanding.

2. In the Sanction of it,2 By the San­ction. Gal. 3.10. Deut. 27.26. whereby it is established, and a curse annexed to the breakers of it: Cursed is every one that continueth not in all things which are written in the book of the Law to do them. So faith the Gospel; Except ye repent, ye shall all perish. And, Hee that beleeveth not the Son, Luke 13.5. shall not see life: but the wrath of God abideth on him. Joh. 3.3, 6. And thus it works on the Conscience. By both which works men are brought under the spirit of bondage, brought to self convi­ction, and beat out of themselves, despairing wholly of them­selves, or of any help or succour from their own wisdome, righteousnesse, holinesse, power.

The distinct works of the Law, The distinct and [...] works of the [...] 1 Revealing of sin. 2 Increase of sin. and orderly proceeding of it, I take to be this; whereby it makes way for the mercy of the [...]el. This it doth, 1 by revealing sin, which formerly lay hid. Rom. 3.20. 2 By increasing sin: not but that the law is holy: but this it doth accidentally through our corruption: for the commandment once coming to the conscience and shewing its spiritual nature; sin, (which, lying in the heart, as well as in the outward man, was thought to be dead) reviveth, Rom. 7.9. and taking occasion by the commandment, Ʋers. 11. decei­veth us and thereby slayeth us — and worketh in us all manner of lust: when the commandment cometh, sin aboundeth, and ap­peareth to be sin, yea out of measure sinfull. This the law doth in and by the precepts of it.

3 Causing of wrath.3 By causing wrath: that is, by revealing, foreshowing, and threatning of wrath, convincing the soul thereof, and shew­ing God to be truly angry. Rom. 1.18. that his wrath is re­vealed from heaven against all ungodlinesse and unrighteousness of men; and against theirs in particular.

4 Horrour and fear.4 Hereupon follows horrour and amazement through fear of this wrath and of the Justice of God. The soul is at a stand; the hammer of the Law hath given it such a blow, that it is dazzel­ed, confounded, and knows neither what to think of it self, nor what to do; as it was with Saul posting to Damascus; yea it, with Belshazzar, see's the vengeance written, and the hand-writing of condemnation against it self, apprehending nothing but some fearful and sudden wrath ready to befall it, so that it begins to quake and tremble (as he did in the midst of his jollitie) in an ex­pectation of some fiery indignation; his life, even that of his soul, hanging in doubt before him, fearing day and night, as having no assurance of it, and having nothing in his eye but his sin, the cause of his fear, and damnation and death, as the wages and fruit of his sin, which seeing God hath him in chase, he knowes not how soon or suddainly it may befall him. And this is that spirit of fear, 2 Tim. 1.7. Rom. 8.15. and of bondage, spoken of in scripture, Heb. 2.14.

5 Sorrow and griefe.5. Now with this, or upon this apprehension of cause of fear, there goeth or followeth sorrow, wounding, pricking of heart, stinging of conscience, and present feeling of hell torments, lesse [Page 97]or more. For what is painfull when it is present, is not with­out pain in the certain expectation of it, (as on the contrary a man may, and the true Christian doth, even under affliction, rejoyce in hope of glory: so these I speake of, do sorrow and feel sensible grief in the fear of hell) the soul is wounded, pierced and stabbed as with the point of a sword, hell is already begun in the conscience, which saith I have thus and so sinned against a just God, and damnation is my portion: and thus the curse of the Law, particularly seizeth upon the soul.

6. Self-despair.6. This is accompanied with self-Judging, and (through a sight of its own inability to help it self) with self-despair also; whereby the soul lies plunged, as a bull in the net, and by stri­ving is more intangled, seeing its own help-lesse and so hope-lesse condition, lying in bondage under the fear of death, and of eter­nall wrath. Now this, as the three former, is as from the Sanction of the Law, and curse annexed and denounced to the breach of it, so especially it flowes from the conclusion of that practicall syllogisme spoken of, which conscience makes, where is both self-judging, an act of conscience, and affections sutable, stirred up in the will and soul.

7. Consultation, and a driving of a man out of himself.7 Now this desperate condition of the soul makes it (it may be, but alwayes with those whom God will convert) look a­bout to see, as it were, if any help or meanes of help be neer, and causeth a consultation, and an inquiry after them, if possibly there may be cure; as in these here, in Saul or Paul, and in the Jaylour: and this I make also a work of the Law, and of natu­ral conscience; the law being (I take it in this sence) 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, righteousnesse, holinesse, power; and then whips & lasheth our naked consciences, as with the strokes of an iron rod; it so sends us out of our selves 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. [Page 98](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 workes 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 in­tend 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 absolutly desperate; and that upon some termes 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 Gods further grace, works affecti­ons and actions sutable in him.

2 Hope.2 So hearing of a remedy, though the conditions of self-deni­all 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 terrours 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 dye 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, [Page 99]which as yet he findes 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 re­taines its hardnesse, begins to melt and to thaw, being warmed with a sense of Gods goodnesse and readinesse to shew 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! &c. 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 shewed to such a vile and immeriting wretch, as he both thinks and will call him self: not for the punishment of sin so much as for the sin it self, as it is disobedience, and disloyal­tie to God, dishonour to his name, and that which hath made, and doth still make a separation between the soul and God: thus he begins to conceive of sin as alone able to make a man misera­ble, without any other misery, even in abundance.

With pliable­nesse to Gods will.And thus the heart being molten, is made pliable and ready to be cast into the mould of Gods 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 priviledges, gifts and abilities in a mans self, with an inward acknowledgement of his own impotency, guiltinesse, unworthi­nesse.

5 High esteem of Christ.5. Together with an high estimation of Christ above all, as in Paul, Philip. 3.7, 8, &c.

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 [Page 100]next verse to it,7 Approch 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 dye.

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 prodigall.2 Prayer. 3 Hope of being heard, 4 Joy, &c. Luke 19. 2 Prayer, with 3 hope in speciall 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 willingnesse to part with all, to sell all for Christ.

8 Special appli­cation, and clo­sing with Christ8 After which or with which is a speciall application of Christ unto a mans self, and of the promise of pardon and of salvation▪ with a trusting and relying on him for acceptation of his person, prayers and indeavours, 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 perswasion.

10 PerseveranceThen 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, &c.) 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 lesse; and accordingly comforts some sooner then 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 intend to tye every convert to give a strict account of all these particu­lars, or of the severall degrees, and steps by which he hath been brought along: But my chief aim in naming these in this or­der, is to shew and declare, and withall 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 generall, God first [Page 101]humbles before he comforts: there is constantly this Order: first, sight of sinne, 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 explaned, illustrated, Demonstrated, and both reasons of it given, and the manner, order, steps and degrees of Conversion shewed: It remains that it be applied and made use of.

SECT. 1. Containing a removal of lets: And first of such lets as hinder the word to pierce.

2 Directions and means of humi­liation and sor­row.ANother thing to be considered for the furthering of these Motives, and setting forward the Exhortation, is Dire­ction: Motives may make a man (by Gods grace) more wil­ling, but Directions (by the same grace) make him more able to do his duty. Here then we must direct you to the means of self-humbling, and how such sorrow may be wrought in your hearts. The first of which, or that which is first to be done,But first, is a removall of lets and impediments thereunto.

Lets removed: which are of two sorts. 1 Lets hindering the word to hit and pierce.Now the Lets to godly sorrow and pricking are either such as by which the point, as I may say, of the sword of the Spririt, or word of God is diverted, put by, blunted, or otherwise kept from hitting or piercing: or such as by which, though the Word hit and pierce, yet it pains not, it puts to no grief, men still remain insensible of it, and are farre from true Con­trition. Of the first sort are these:

1 Want of Me­ditation and of Application.1 Inconsideration and want of Meditation; without which all Motives prove inavailable: for want of this they are not brought home by Application; and so men are not touched, or but lightly touched, and so as not to be much moved by them. All actions require time and space for their operation, as fire to burn: and so all arguments used to the soul, even the most piercing, as Gods judgements, though they be of a fiery na­ture, will not warm, melt, or mollifie the heart (which is like green wood, whose sap is in it,) unlesse by constant meditation they be holden and applied close to the soul, and the soul to them by setled and serious cogitation. He onely that medi­tateth burneth, as David saith of himself;Psalm 39.3. While I was musing the fire burned: As a man may take fire in his hand, and not feel the effects of it, if he presently throw it from him again. Either then resolve to set thy self seriously to meditate on the [Page 124]aforesaid Motives, or such like; or never expect to have any sa­ving sorrow (unto which thou naturally art so averse) wrought in thee. It is not here as in sinfull or naturall objects, which like lightning being once apprehended, passe thorow the soul and affect the same, unto which the heart and affections of men are like unto drie tinder, soon enflamed by the same. In this case then set times apart to meditate on such things as may move and affect thee, and resolve that nothing shall interrupt or hinder thee in the same, and watch against Satans wiles.

2 Misconceit of Gods anger a­gainst sin.2. Here take heed of misconceit of Gods Justice and Anger against sin: this blunts the edge and point of that sword and word of God, which otherwise would pierce, and (though wound thee, yet by wounding and pricking) would heal, cure, and saye thee. Who knows the power of his anger, when once he sets our iniquities before him, our secret sins in the light of his countenance? Psal. 90.5, 7, 8, -11. O think but on the wrath of a King on earth, if he should be displeased with thee: The Kings wrath is as the roaring of a Lion, Prov. 19.12. And when God as a lion roars, who wil not fear? Amos 3.8. even as all beasts quake when the Lion roareth. Ah, beloved! great and terrible is this God whom we have to deal withall, even a very consuming fire to such,Heb. 12.29. who (by impenitency) set themselves as briers and thorns against him in battel; though otherwise fury be not in him towards such as take hold of his strength, that they may make peace with him, Isa. 27.4, 5. It is a fearful thing to fall into the hands of the living God, Hebr. 10.31. Who can stand before his indignation? and who can abide in the fiercenesse of his anger? his fury is powred out like fire, and the rocks are thrown down by him, Nahum 1.3, 4.5.6. Presume not then on Gods lenity in thy sin: be once humbled, and let thy heart smite thee for the same, as Davids heart smote him; and then (but not till then) thou mayst hope in his mercy, and chuse to fall into the (mercifull) hand of God, whom so thou shalt have lesse cause to fear then man.

3 Stoutness of heart in with­standing God.3. And now I hope I need not advise thee to beware of Pride and stoutness of heart in standing out with God, when once thou apprehendest him angry. And yet such hath been the pride and madness of some, as that when apparantly they [Page 125]have seen God to fight against them, they have, as it were in despite of him, gone on obstinately in their sin, and hardened themselves against him, as Ephraim, and the inhabitants of Samaria, that said in the pride and stoutness of heart, The bricks are fallen down, but we will build with hewen stone; the Sy­comores are cut down, but we will change them into Cedars. But what saith God? Therefore the Lord shall set up the ad­versaries of Rezin against him, —and they shall devour Israel with open mouth: — for all this his anger is not turned away, &c. for the people turneth not unto him that smiteth them,— Therefore the Lord will cut off from Israel head and tail, &c. Isa. 9.10, 11, 12, 13, 14. Thou canst never humble thy self, if thus thou fearest not God.

4. Self-love.4. But if thou canst not thus resist God in his anger by thy pride; yet it may be, such is thy love to thy self, as that though thou acknowledge God an angry and just God with sinners; yet thou canst not think he can or will be so angry with thee: thou canst not conceive, nay indeed, thou wilt not be convinced that thy case is so bad, or that his threatnings are true of thee: and so thou puttest and postest them off to others, as not con­cerning thee, as if thou hadst not this need to be so humbled: And thus thou puttest by the blow or thrust from thy self to others; or else so hidest, denyest, or excusest thy sin some be­loved sin or other, as if when search and examination is made for it, there were no such traytor hid in thy house or heart. Or else thou seekest to bribe conscience, or to stop the mouth of it by one trick or other; as some being arrested, make the Of­ficer drunk, that so, or by some other means they may escape from him. Or otherwise, as is said, by a good, but ungrounded conceit of thy self, and of thine own estate, being alive (before the Law come closer and neerer home to thy conscience) thou thinkest thy self safe and in good estate,Rom. 7.8. and apprehendest no danger or judgement as belonging to thee, but onely to others. But in a word, know and remember, that though thou be thus partiall towards thy self, yet God is not, as hath been said: though thou hide, cover and conceal thy bosom sin, neither searching it out thy self, nor suffering the word to search thee; yet God will search thee and finde it out. Thy safest way [Page 126]were to judge and condemn thy self, that thou mayst not be condemned and judged of the Lord; and to imitate the poor and humble Publican, who smote on his brest and heart, con­fessing and craving mercy for his sin, and to beware of the proud Pharisee his self-justification.

5. Flattery of soothing Pro­phets.5. And as part cause of the former, beware of smoothing and flattering teachers; who howsoever sometimes they may make a flourish, and declame (it may be) against sin, and tell of Gods judgements, yet they will have a care, that they come not so neer as to offend thee, or to touch thee in thy speciall sin, if especially thou be one in place, or who mayst come even with them again. These men heal before they hurt; and what stings others the faithfull servants of God have left in the mindes and consciences of any, they seek to pluck out, and to heal the wound with their oyly words: being like the false Prophets of old, of whom, and of the Priests it was said, They have healed the hurt (bruise or breach) of the daughter of my people slightly, saying, Peace, peace, when there is no peace, Jer. 6. v. 14. And when Gods deerest servants tell the people of particular judgements belonging to them, and so by wounding and pricking their consciences bring them on in a good way to­wards repentance, these flattering Prophets strengthen their hands, that they should not return from their wicked wayes, by promising them life: Ezek. 13.22. onely wounding and making sad the heart of the righteous, whom God hath not made sad. In this case I must say to you, if you would be pricked and savingly wound­ed for your sins, as the Lord in another case said to the Kings of the Nations: Therefore hearken not ye to your Prophets, nor to your Diviners, &c. for they prophesie a lie unto you, to remove you far from your Land—and that ye should perish, Jer. 27.9, 10. and Jer. 29.8.

6. Lastly,6. Ʋnbelief. take heed of unbelief: want of faith to beleeve Gods true Prophets when they tell you of the danger of your sin, keeps you from applying the threatnings of God to your selves, so that you reap no fruit by the word; but though fairly warned, and called to repentance with hope of mercy, perish through your own unbelief in his wrath, as it was with those of the old world: whereas Noah himself, by faith, being warned [Page 127]of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, Hebr. 11.7. So wee read of Enoch, Jude v. 7. (though but the seventh from Adam, and in the be­ginning of the world) who yet set the end of the world, or the day of judgement before him, prophesying thereof; whereas se­cure men through their unbelief never humble themselves (if then) till judgements be upon them; being herein like such as hearing thunderclaps far off, are not moved till they be as pre­sent over their heads, and some hurt in their sight be done: then with Pharaoh they tremble, but not till then. So want of faith in Christ keeps men from being sensible of their sin, and from being pricked in conscience for it. When was it that these Converts in my Text were pricked in heart? It was when they heard, and withall beleeved that Christ whom they crucified was the true Messias: So it was foretold Zech. 12.10. that when they should look upon him whom they had pierced, they should be pierced themselves, and mourn bitterly, and be sensible of their sin, which shall be fulfilled especially at the conversion of their Nation; but then they must no longer abide in unbe­lief, Rom. 11.23. Seeing then faith is the gift of God, we must earnestly pray for it, and carefully attend to the ministry of the word by which it is begotten. To withdraw from the hearing of the word either in regard of presence of body, or attention of mind, is to keep our selves out of the sphere and compasse, within which onely the word of God, that sword of the Spirit, is active and operative, and will reach and pierce us.

SECT. 2. Lets removed which make the soul senseless: And first, Sensuality and worldliness.

2 Lets keeping the soul from be­ing sensible of pricking.BUt men, who cannot avoid the stroke of the word, the scorching of that fire, the smiting of heart and conscience (having such teachers as smite home, and will not suffer them by their evasions, shifts, excuses and extenuations to put by the blow,) yet, as experience sheweth, shew themselves little sen­sible of the same, neither are they truely made sorrowful there­by: [Page 128]being like Jacob or Israel, Mens senselsness. for blindnesse, deafnesse, incre­dulity, senselessness and stupidity, on whom, it is said, the Lord poured the fury of his anger, and the strength of battell, and it set him on fire round about, yet he knew not, and it burned him, yet he laid it not to heart, Isa. 42.25. or like the drunkard, who may say, They have stricken me, and I was not sick; they have beaten me, and I felt it not; Prov. 23, 25. being past feeling, E­phes. 4.19. and of cauterized consciences, 1 Tim. 4.2.

Now there are divers things which bereave men of all spiri­tuall sense and pain, which accordingly, if we would become true mourners for sin, we must carefully beware of, and see that wee give no way unto them. Men have ways and means by which they (for the while especially) become insensible of pain by pricking,Divers things bereaving men of the sense of bo­dily pain. As, Deep sleep. Searing. burning, bone-setting, incision, cutting off a member, and the like; as by the use and application of narcoticall or stu­pefactive medicines and potions, by being cast into a deep and dead sleep, by which all their senses, even that of feeling, are bound up: so by searing and burning, whereby the part is mor­tified, and the inward humidity dried up. So I have heard and read,Bewithching. how in the body of witches in covenant with the Divel, in the place where by sucking or otherwise he sets his mark (or Sacramental signe) the place is so benummed and deaded; that a pin of a great largeness and length may be thrust in to the head, without the grief or any sense of the party; by which means, if that mark or bewitched place can be but once found out 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 wilde-fire (some call it S. Anthonies 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 [Page 129]till the corruption be drawn or purged out.

Now if we would be truly sensible, and mourn savingly for sin in a sense of Gods displeasure,as also spirituall pain and grief. when and after that the word meets with us, Let us take heed of such things as in a proportionable manner stupifie, benum, and bereave the soul of all spirituall sense of sin or judgements.

Take heed then of these things:

1 Sensuality, and worldlinesse,First of sensuality, love of pleasures, gluttony, drunkennesse, good fellowship, to which also let me adde cares and too much minding of the world. Some give themselves purposely to sensuall 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 spirituall senses. Howsoever such courses as these do besot and stupifie the conscience, dull and fill the spirituall senses of the soul, cast it into a dead sleep, whereby through present dele­ctation in sin and sensuall 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 eare 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. sensuall 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 sensuall delights: they cannot be brought to taste the things or goodnesse of God and of his wayes, all wayes leading them to repentance are so distastfull 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, &c. 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 it self;Simil. so mens 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 sensuall: 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 [Page 130]man, he hath no eare 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 sorrowfull from you indeed, but not for his sin or cove­tousnesse, 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 deniall 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 spirituall sense: the more sensible the soul is of such things, the lesse it is of spirituall, and so the soul as well as the body becomes spiritually drunken, and casts into a dead sleep. and so farre senselesse, 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 mens 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 phy­sick 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 senselesnes from sensuality, I onely tell you of our Saviours advice and commend it to you,The Remedy is watch fulnesse. Take heed to your selves, lest at any time your hearts be overcharged with surfeting and drunkennesse, 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 alwayes, &c. yea the Scripture joynes fasting and prayer together, Math. 17.21. that so we might take heed of bodily drunkennesse as well as spirituall. All deadly sleeps proceed of a cold humor or vapor, 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 sensualitie, and sobriety. Jer. 48.11. whom God therefore will vi­sit, Zeph. 1.12. Take heed then of ebriety both corporall and [Page 131]spirituall: 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 onely when we heare Gods 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 joyes, yea sorrows, in our desires, delights, designes, hopes and confidence: take we heed especially of spirituall drunkennesse, and of the immoderate love and use of the creature, especially when we go about any good duties, as this of hearing Gods word. For my part, I otherwise in handling this argument of godly sorrow, compunction and conversion, shall despair of fastening any nailes in you by the hammer of the word by which ye may be surely nailed, sewed and fastened to Jesus Christ: a sensuall heart, is a senselesse 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, custome in sinning.

2 Great and h [...]i­nous sinnes.2 SEcondly, and more brieflly, take heed of great sins, such as lay wast and dead the conscience. As the body is subject to two kinds of diseases, and maimes, 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 stond or astonish him:which astonish and make us un­sensible of lesser sins. so some lesser sinnes 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 numbred, but his heart did smite him, and he was pricked and wounded in conscience: but in the case of [Page 132] Bathsheba, but especially of Ʋriah, he lay long dead and sense­lesse, 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 mee, 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 divels vassal, is marked by him by his sucking life and sense out of him, or casting him into a trance, &c. Give once way to grosse im­piety, to wilfull profannesse 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 carelesse, hardened and past feeling, to work all uncleannesse with greedinesse; this is when men once give themselves over unto lasciviousnesse, Ephes. 4.19. or to any other like grosse 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 withall by the word and threaten­ings, yea, curses, woundings and hewings 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 hardnesse of heart, to senseles­nesse and stupidity of conscience. Tendernesse of conscience would be preserved. The heart commonly of young men (especially if wel educated,2 Chro. 34.27. as we see in King Josiah) is tender, and startles at the least sin and thought of Gods judgements, is soon pierced and troubled; the least sin will trouble it, and make it tremble:which being gi­ven way unto, make way for hardnesse of heart. but if once least way be given to such small sins, or to beginnings, especially against knowledge, or that a man begins once to detain the truth in unrighteousnesse, to quench the spirit, and to quell checks of conscience, the heart by degrees grows hard and senselesse, 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 [Page 133]well compares it thus: The heart at first being tender will endure nothing, but the least sin will trouble it; as water, when it begins 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 unlesse the heart watch well over it self, and maintain its life, tendernesse and sensiblenesse, or if once it begin to fa­vour it self, 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 senselesnesse and seared­nesse 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 bloudy 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 eys to behold the same; yet at length not onely 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 shew 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 burthen not to be born: 2 af­terwards onely Heavie: 3 Light: 4 Insensible: 5 Delight­full: 6 Desirable: 7 Defensible, or pleaded for and justi­fied.

If ever then thou wouldst be truely sensible of, and sorrow­full for sin,Its 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 divels baits, at which wee must not nioble; and his harbingers, which if kindly entertained, he is invited to come with his legions: and so thou art intan­gled with delight, and drawn on to consent, resolution, pra­ctice, yea, custome, and so to senselesnesse, defence, and boasting, [Page 134]as Isa. 3.9. Jer. 6.15. Psal. 52.1. And thus sin, like a serpent, whilest [...]tstings, benums us, and casts us into a deadly sleep and lethargie, of which we die.

4 Custome of stnning. ab assuetis non fit passio.4. Specially beware of Custome of sinning: Its an old and experienced saying, Custome of sinning takes away all sense of sin: neither are we much moved with such things as wee are much used to: use and custome 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 Not­tingham-shire, upon the murther of a woman,Which bereaves of sense of sin, buried and hid under a tree in a wood, a voyce 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 ter­rour 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 accustome our selves thereunto. it brings us to carelesnesse, and that to senselesnesse, so that at length custome (our own and others) shall be pleaded, and at length is pleaded for, and made to justifie 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 Sabboth by their sports, may-games, and in other their sin­full customes. Thus the heart is hardened at length and be­comes senselesse: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 moe 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 Gods secret vengeance, which wee are to take notice, yea, to take heed of; whereby he gives obsti­nate and presumptuous sinners over to stupidity and senseles­nesse, [Page 135]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 tels Isaiah what the effect of his prophe­sying should be: Go tell this peopple, Hear ye indeed, but under­stand not: and see yee indeed, but perceive no: make the heart of this people fat, and make their ears heavie, [...]and shut their eyes: lest they see with their eys, and hear with their ears, and under­stand with their hearts, and convert and be healed: Isa. 6.9, 10. which terrible doom wee 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 then 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 eys: the Prophets and your Rulers, the Seers hath he covered, &c. Here my counsell is: Take heed you do not so long dally with God, smother his truth, blind your own eys, neglect his call,who are taught not to dally with God. make light of the offers of his grace, despise his threatnings and corrections, that you provoke him to curse his own Ordi­nances to you, and give you up to senselesnesse and final impe­nitency and Indolency. Hearken 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 finall hardnesse: 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 spirituall sense and feeling; so also be afraid of Hardnesse of heart, whether acquired and attracted by your own means, by your sensuality, presum­ption, carelesnesse, giving way to beginnings, custome of sinning: or inflicted by Gods 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 wil avoid, we must fear. it is worse then to be given up to the divel: so was the Incestuous Corinthian, who came to sense of his sin, and repented to life and salvation: but these are denyed that which they never cared for, true sense of sin, sorrowing for it, and repentance, and so are next door to hell it self,It is a fearfull judgement and evill. 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 [Page 136]they kept under darknesse, and in the insensible chains of the guilt of their sins, and of their obstinate hardnesse to the judge­ment of the great day.

making men 1 Ʋnpliable to the word, stif-necked, stony,This hard heart is 1. An unpliable heart, a dry, stiffe, and stony heart, whereby men become stif-necked, wilfull, strong­headed, like untamed beasts that will not admit of the yoke. It is that Adamantine heart spoken of Zech. 7.12. implying a stony hardnesse; Physicians would call it a Tophos, or a callo­sitie, or brawny hardnesse, like unto that white, hard, and dry substance that conglutinates broken bones. It is according to S. Paul, Ephes. 4.18. [...], blindnesse, or rather hardnesse 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 tumours; 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 moysture of Gods grace and of his spirit, a stiffe and obstinate heart, which will not bow nor yeeld to Gods word by obedience, matth. 23.17. Its 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 unyeelding 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 Cains curse. Its a heart of Belial, a wicked heart, without yoke, Deut. 15.9. that Beasts heart which was given to Nebuchadnezzar, Dan. 4.16. Howsoever, it is a disobedient and gainsaying heart,disobedient, and unyeelding, Rom. 10.21. and makes men so. I is such an heart as is not moved at threatnings, so as to be broken thereby; or at promises, so as to be molten by them; at judgements inflicted, to be humbled; or at mercies, to re­joyce or be thankfull; 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 plyable 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 mee to do? and in the Jaylour, What shall I do to be saved? This is the heart of flesh in mercy promised to [...] as [Page 137]shall be saved, Ezek. 11.19. and. 36.26. The tender heart, pliable shewing its tenderssene both to God, such as was in good King Josiah, 2 Chron. 34.27. whose proper­ty is to be plyable and yielding both to God and man: 1 It stands not out against, or resists Gods word, but quakes at threatnings, 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 evill 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 Gods 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 shews it self also towards others, by shewing forth bowels of pity to men in misery,and man, by pity and kind­nesse. Heb. 13.3. and of kindnesse and for­givenesse to such as do it wrong, Ephes. 4.32.

2. This heard heart I speak of, as it is stiffe, stony and un­pliable, so it is also insensible, void of all spirituall 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 moysture 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, whilest not one but all the senses of [Page 138]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 Tast, Rom. 8.5. 4 Smel, 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 Lethargie, or rather death, of sin, begins 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 tast, 1 Pet. 2.2, 3. with Psal. 34.8. Cantic. 4.11. 4 to smel, Cantic. 1.3.13, 16. & 4.10, 11. 2 Cor. 2.14.16. and 5 lastly to feele, when by self-denial the fat of this grosse 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 shew the wo­full condition and miserable estate of such as, who, being past feeling, The miserable condition of sense­lesse and hard-hearted sinners. give themselves over whether unto Laciviousnesse, 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 evills on earth, even the judgement of an hard and senselesse heart; and all with this further aym, 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 hardnesse of heart, and of whatsoever may cause or procure the [Page 139]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, Hardnesse 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 darknesse of mind, and dedolent and final impeniten­cie, 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 hardnesse 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 Gods severest wrath, and eternall displeasure.not to fear it, is a signe 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 signe it hath already seazed upon you, and benummed your spirituall senses; especially if you have any long while li­ved fruitlesly 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 deceitfulnesse of it. There is a naturall ten­dernesse in us whilst we are young, or a lesser degree rather of hardnesse which gets strength and proves habituall through use and age, if it be not in time prevented: Let such then espe­cially labour to keep tendernes of heart, take advantage of their youth, and without delayes and procrastination begin to repent and to shew themselves sensible of their sin, and of Gods dis­pleasure, lest whilst they presume of more time & stregth, God give them up to hardnesse and finall 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 custome is not in time resisted it becometh necessity.Directions and Means to pre­vent it. 1 Fear it above all evils.

Therefore that hardnesse of heart prove no let to thy repen­tance, follow these few directions.

1 Fear it as thou woulest fear the devil himself: blessed is he [Page 140]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 signe it hath taken hold on us already. If now when you heare so much of it, your hearts be not struck with some terrour, but that you account all you heare 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 mi­nistery 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 eg, as the savour of death. Pray that he would not send thee such teachers as never or sleightly 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 Gods faithfull 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 mee. Whatsoever thou deny me or take from me, (be it wealth, estate, friends, office, &c.) 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 alwayes 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 doe e­vil without check or controll of thy conscience, or of his spi­rit: that he would deny and crosse thee in all evill or hurt­full [Page 141]purposes, desires, endeavours, and teach thee withall 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 our selves by straying out of the right way, as Hos. 2.6, 7.

3 Beware of evil company and ex­ample. 3 Take heed of evill and lewd company, whose example and encouragement may help to harden thee, and acquaint thy self 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 deceitfulnesse of sinne.

4 Take heed of such things as make way for hardnes,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 sinne 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 withall take heed of such sinnes as procure hardnesse and provoke God to give thee up to it, as especially these, first,1 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, 2 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 joyned to idols, 3 let him alone; and Rom. 1.21, 22, 23, with 24, 26. there is like reason for spirituall Idolatry with the creature, and when mens hearts are joyned to their lusts. 4. Presumptuous sinnes, 4 as in Elies sonnes, 5 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. 1.27,6 28. 6 generally rejection of God and disobedience to his word, Psal. 81.11.12. 1 Pet. 2.7, 8. with scandall unjustly taken at the truth, Matth. 15.12, 13, 14. Let them alone, &c.

5 Make not light of sinne. be not greedy after it. retain shame­fastnesse.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 sinfull delights, gain, &c. This will either make you or prove you, to be past feeling; retain shamefastnes, & tendernes, lest once passing those bounds [Page 142]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 shamefastnesse, they grow impudent and blush at no­thing. Or of reproof of the word,Of reproof. snuffe not at it, hate not your reprovers, so onely do scorners, Prov. 15.12. be not grieved when the word of God finds you out.Of Gods threatnings. Or of Gods threatnings, which strikes terrour into tender souls, 2 Cor. 5.11. they tremble at Gods word, Isa. 66.3. Gods punishments are fear. full to them, Job 31.23. and Pal. 119.20. account not Gods threatnings as wind, Jer. 5.13. make not a jest of them, Jer. 23.33. flatter not thy self against them, Deut. 29.14, 20. These are ill signes, and would in time be abandoned.

Thus you have heard somewhat largely of the hard heart, and the evill and danger of it, (it being a senselesse heart, a sen­suall heart, a fat and grosse 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, plyable, humble, and contrite heart, (such as I desire and endeavour to bring you to) then is hardnesse, and senselesnesse 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 Gods blessing, you may attain to true compunction of heart and contrition of spirit, the thing I aim at.

SECT. 1. Of the means of true compunction and sensiblenesse: and first of Gods word heard,Meanes of com­punction and sensiblenesse such as was in these Jews, and shall be at their cal­ling again. recalled and applyed.

THis pricking of heart, as we have heard, doth imply first tendernesse, and withall pliablenesse to Gods word and will, Secondly, sensiblenesse and sorrow for sin, not exclu­ding fear of Gods judgements, such as was in these Converts [Page 143]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 stiffe-necked 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 sorrowfull, which made him both mourn within himself, and send to enquire of the Lord (with readinesse of heart to obey) 2 Chron. 34.19, 21, 27. That then 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 onely 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 caul of the heart rent, as Hos. 13.8. (Joel. 2.13.)

God onely 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 onely 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 meanes of his word, which becomes as fire, and as an hammer; by his Judge­ments, Mercies, which yet he doth by Meanes. 1 by his word, and, Corrections &c. 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 our selves, 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 Gods word, as it is taught es­pecially by such as Peter here and other the Apostles were, who without flattery, in a zeal of Gods glory, and of the Conversion of those they preached unto, in power also and demonstration of the spirit, (now more abundantly powred up­on them) told these Jewes 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 [Page 144](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 ef­fectuall power in the word preached, and thus brought home to their consciences,The power of Gods word in pricking the heart which Miracles did not in these Jews. then in all the miracles which God shew­ed, either before and at the death of Christ, when yet the ve­ry stones and rocks, and the vail of the Temple were rent a­sunder; or now at this time, when besides the mighty noise and shew of fire, or fiery tongues from heaven, they saw and heard the Apostles, men of no note nor learning, speak in all languages the wonderfull 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 numbring 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 alwayes thus powerfull, or in all; some are more hardened by such a ministery, as the anvile by the strokes of the hammer, God justly denying them his grace, and not working in power with his word: onely I say, if the word thus preached do not prick,if the word do it not, nothing will do it. wound and mollifie the heart, no­thing will do it. If God by his word and spirit breath not up­on the soul, the soul cannot breath 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 Gods presence, promise, and power be not there, mans in­deavours are not of effect. If God stand not upon the rock, our rocky hearts, though Moses smiting the same, shall never bring forth water: onely where God will soften and wound the heart, he, by such a Ministery as is named, shews out his pow­er, and poures out his spirit, and makes his word effectuall to that purpose. Wherefore if indeed we would have such hearts wrought in us,we must indea­vour to live un­der such a mini­stery. we must desire, yea and strive to live under a searching and forcible Ministery, where we may hear such doctrine and so handled, and applyed, 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 our selves, and be­come [Page 145]vile in our own eys, 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 onely (except extraordinarily) active, wee can expect no such (at least saving) effect from it. Buy the truth then, and spare for no cost, rather then want it;and accordingly to spare for no cost. that is, such wholsome and powerfull 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 minde.2 Having such teaching, you must remember, call to minde, ruminate and meditate on what you have heard; the word heard must ever be in your ears, as here the word used in my Text implyeth a continuall act; and hearing, [...]. or when they had heard, they were pricked. The word left a sting behinde it, they could not forget it: the voice of Christs blood was ever in their ears, after once they were by the word charged with it, and convinced; and so it came to work such a stinging effect in their hearts. Thus Peter himself had formerly come to see his sin, and judge himself for it: Its said, Hee remembred the words of Jesus, — and hee went out and wept bitterly. Matth. 26.57. By such remembrance and meditation on the word, and continu­ance in the things we have heard, yea and seen,2 Tim. 3.14. whilest we look our selves in the glass of the word, and continue therein, Jam. 1.24, 25. these nails at first entred by the masters of the Assemblies, come to be fastened and struck further home, to the pricking, nay pier­cing and wounding of the conscience. In a word, remember often such truths as first, or at any time wounded or touched thee; wound and prick thy heart therewith in the often re­membrance of them.

3 By our apply­ing the word to our selves:3. To which end, Apply also to thy self what is applied to thee by thy teachers, or what more generally is taught concer­ning such sins as thy conscience tels thee thou art guilty of. Help them who have fitted the plaister to thy sore, to binde and fa­sten the same unto thee by thine own application, that by ly­ing and continuing close to, it may have its wished and saving effect. Repell not what the Minister applyeth. Apply to thy [Page 146]self especially the terrours of the Law, for so is this pricking wrought.especially the ter­rors of the Law, Suffer the Preacher to do it, but especially do it thy self: till this be done there will be no pricking. This is the way to be stung by the word in soul; yea, such cannot but be stung as thus apply,which rightly applyed, will sting. As in like cases. as when in body a man is stung with an adder, or pricked with the point of a sword, or heareth heavie news which concern himself. If one of Job's messengers should come and tell thee, all thou hast, thy cattell, thy goods are ta­ken away violently by enemies or robbers, the fire hath burnt up thy store, thy sons and daughters are slain, crush'd, drowned or dead: would not this move thee, and cause thee to rend not onely thy mantle,Job 1.15, 16, 17, 18, 19, 20. as it did Job, but thine heart? When Da­vid came to Ziklag with his men, and found it burnt with fire, and their wives, and their sons and daughters to be taken cap­tives, it is said, he and the people that were with him lift up their voyce and wept, 1 Sam. 30.3, 4. until they had no more power to weep: this was when he and they apprehended the loss as their own (men weep not so commonly in other mens losses). Now certainly such as shall be saved are secretly drawn,Such as God wil save are secretly drawn to apply threatnings to themselves. they know not wel how, to be perswaded, that the doctrine taught doth concern them, and so to be touched with it, as to judge themselves most miserable, and to loath themselves for all their filthy abomina­tions: to beleeve their own misery, and without any exception, or self-flattery, or posting it off to others, to cast away all de­luding conceits which may hinder the work of the word: so that when it presseth them, they do not repel it, or cast off the burthen from them, but say, O wretch that I am, this is my case, I am the man the Scripture means; 1 Cor. 6.9, 10. I am that swearer whom God will hold guilty; I am that adulterer whom God wil judge; I am that fornicator, that effeminate person, that idolater, that thief, that covetous person, that drunkard, that reviler, that extortioner that shall not inherit the Kingdome of God. Wo is my soul, I shall die in the guilt of this or these my sins, unlesse I speedily repent. Ah Beloved! without such faith, and application by faith of the threatnings of the word,and so they come to be pricked, and vengeance due to our sins, and to us for our sins, we shall never be savingly touched; onely such apprehension and application will by Gods mercy do it:as the condemned malefactor is. as what makes the malefactor tremble at the bar, but fear of [Page 147]the sentence of death, when he seeth so many and evident proofs against him? which sentence, when once it is spoken of and pronounced, how doth it strike him as a dagger to the heart; how is hee wounded with it in the certain looking for and ex­pectation of execution and death, which now looks him in the face?

SECT. 2. Of the consideration of our sin, &c.

4 By our conside­ration (according to his word) of our sins,4 AS a further help to the aforesaid duty, to humiliation of the soul, and to sensiblenesse, learn aright to be affected with thy sins: to which end follow these Directions. 1. Con­sider and seriously think of thy birth-sin, 1 Originall, In which we may see what crea­tures wee are. 1 how loathsom, of the pollution of thy nature by it, now loathsome thou art to God in that regard, both in thy person, yea in thy prayers, and all thy performan­ces, yea in thy very righteousness, which all of them are defi­led with the contagion and hatefull plague and leprosie of na­tures pollution.2 how miserable. Think also how thereby thou art become mor­tall, miserable, deprived of all good, depraved by sin, forward and prone onely to evill, froward and backward to all good­nesse, not favouring either goodnesse or truth; in a word, an enemy to God, and under the displeasure of the Almighty. Meditate hereon, and on the vilenesse of thy nature, lest other­wise thou think thy self something when thou art nothing. Gal. 6.3. Thou wilt never be out of love with, or loath thy self till thus thou dost: thou mayst and wilt remain like a filthy dunghill, which unstirred sends forth no noysom savour, till it be raked into, or the sun shine hot upon it.

2 Actuall, Which wee must finde out and re­member.2. Ca [...] to remembrance thy actuall sins; to which end ex­amine and sift thy self well and unpartially; use the reason God hath given thee, and be not bruitish in letting thy sins passe and escape thee without examination. Here I may say to thee, as God to the idolater, Remember this, Isa. 46.8. and shew your selves men: bring it again to minde, O ye transgressors.

This is the way to bring men to true shame, and compu­ction withall for their sins: yee shall remember your wayes (saith the Lord) and all your doings wherein ye have been defiled, Ezek. 20.43. & 36.31. [Page 148] and ye shall your selves in your own sight for all your ini­quities, and for your abominations. So David, when upon Na­thans coming to him hee confessed and bewayled his sins, com­plaining of broken bones,Psalm 51.3, 8. indeed of a broken heart, and sorrow­full soul, which he desired might be made to rejoyce, 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 mans wayes, no trouble of heart or repentance can be expected: I hearkened and heard, saith the Lord, but they spake not aright, no man re­pented him of his wickednesse, Jer. 8.6. saying, what have I done? As the remembrance of a deceased deer friend reneweth a mans sorrow,As of our deceas­ed friends. when he so thinks of his losse: so the remembrance of such sins as whereby wee have estranged God from us, or ha­zarded the losse of him altogether, wil (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 Downams 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 commandement, and often to read the same, and examine our selves therewith.

2 To take the advantage of sins newly committed, and presently, whilest 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 remembred by which it may be aggravated: so some upon their drunkennesse 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 publickly known; and compell thy self 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 [Page 149]the wildernesse, 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 minde and recorded it, how he had been a blasphemer, and a persecuter, 1 Tim. 1.13. Thus David remembred the sins of his youth, Psal. David, 25.17. intreating the Lord not to remember them: and Job, and Job. in reading such bitter things as God did write against him, had his soul imbittered, whilest he was made to pos­sesse the iniquities of his youth, Job 13.26.

Thou whosoever, whose heart tels thee of thy wickedness, or whose sins are or have been more gross and scandalous; think thou of this.Grosse sinners sooner repent then civil men and ju­sticiaries, Matth. 21.31 By making good use hereof thou mayst be neerer the Kingdom of heaven then such as seem to be not far from it: much neerer then 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 rejoycing [...] Such commonly repent sooner then civill 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 rent in twain, the earth did quake, and the rocks rent, and the graves were opened, and many bodies of dead Saints arose at Christs death and resurrection, Matth. 27.51, 52. when none of the hypocriticall Pharisees so much as trembled, but remained hard-hearted, senseless, and still dead in their sins.

4 But seeing the least sin is gross, bad, and foul enough, it will behove 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 it self; how it is compared to mire, to the filthy vomit of a dog, and they no better then dogs and swine that defile themselves there­with, 2 Pet. 2.22. This should make thee hate and loath 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 Sove­raignty, yea and glory, it should make thee quake, pierce thy heart, and bring thee to true contrition and repentance, left [Page 150]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 weaknesse of the temptation. 4 and strength of means to re­sist it.5 Consider thy sins in all the aggravations thereof; many whereof wee have touched already, to which I referr: Think moreover of the multitude of thy sins: how often in the same kinde thou hast relapsed, how voluntarily thou hast sinned, how weak and light the temptations have been, nay, how thou hast tempted thy self, yea, tempted Satan to tempt thee, by walk­ing carelesly, and not watching: lastly, against how many and strong means of grace thou hast sinned; which makes thy sin and condemnation greater then 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. Jude 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 burthen 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 Gods wrath upon thee,Without which we cannot feel the burthen of it, and yet as the fishes in the sea, or as one diving un­der water, feelest not the burthen: 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 finde it heavier then 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 sea-shore, thou wilt [Page 151]finde them, and the grief of them heavier then the sand of the sea, as Job speaks of his grief and calamitie when it is throughly weighed, and laid in the balance together, Job 6.2, 3. A weight, suppose of many hundreds, whilest it lieth on the ground, is not felt in the burthen 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 thy self 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 burthen, 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 finde and feel them a burthen intolerable, heavie, pressing and oppressing thy heart.

SECT. 3. Gods judgements on our selves, past, present, and to come, should humble us.

2 God softens our hearts also by his judgements and afflictions, 1 On our selves. Which accor­dingly, and to that end wee are to make use of Whether the af­flictions beNOw moreover, seeing God often wounds mens 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 our selves, 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 wee consider them as past, present, or to come.

1. We are to call to minde (especially being of riper yeers and judgement) what great things wee have suffered,1 Past. and what fore afflictions have befallen us by dangerous sicknesses, hurts, [Page 152]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 minde and considered of as then sent of God in his displeasure against us for our sins, whereby we provoked this patient God so to smite us; that so we may now do that which he expected from us then,Which wee 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, Remem­bring mine affliction, and my misery, the wormwood and the gall, my soul hath them stil in remembrance, and is humbled (or bow­ed) in mee, 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 hee sends of purpose to humble thee, be sure thou let him not smite thee in vain. Afflictions, by Gods mercy, prove means of conversion, as in King Ma­nasseh (though not without the word, Psal. 94, 12. and 2 Chr. 33.10, 12, 18.) Its 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 fitter to receive profit by the words of the Seers that spake 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 cals to weeping and to mourning, to baldnesse, 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 thy self 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 Gods displeasure.And here first, learne to be sensible of Gods 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 leprosie; when Moses prayed for her healing, the Lord tels him saying, If her father had spit in her face, should she not be ashamed seven dayes? Numb. 12.14. Let her be shut out se­ven dayes, &c. Even thus, when God shewes 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) disclaimes 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 Gods sight who had deprived her of her husband and two sonnes in a strange land, and that doubtlesse in sight of her sin and unworthinesse, and acknowledgement of Gods just hand upon her.

2 To joyn with God. 1 By justifying him,2. Secondly, when God by afflictions humbles and bruis­eth thee, joyn with him in humbling thy selfe: 1. Justifie God in his chastisements; confesse him righteous, and thy selfe the sinner and justly met withall; this is one main end of Gods 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 our selves. Do thou then follow home the af­fliction; lament thine own unto wardnesse, and (if especially his hand lie long on thee, or that his strokes be multiplied) say, Lord, what an hard heart have I and senslesse, that needs all this hammering and melting, this battering and bruising, that none of this could be spared? Thus at length by Gods 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 Gods hand is upon thee. Men of the World both know and are carefull to observe the fittest Seasons for ploughing and breaking up of their grounds; and God lookes that we do the like for the breaking up of the fallow and hard ground of our hearts, Jer. 4.3. which he expects [Page 154]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, bowes and masters our stout stomackes, brings down our high lookes and thoughts, when we finde him stronger than our selves (which perhaps we thought not on before) and to take from us such stayes and props (whether wealth, friends, health, &c.) as on which we rested our selves more than on him.Seeing men com­monly under cresses are some­what softened, Job 23.15, 16. Now hereby God workes in men more selfe deniall, at least remorse, and some more fitnesse and pronenesse 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 joynt; my heart is like wax, it is melted in the midst of my bowels. And thus in some measure the unregenerate finde it with them in their troubles and feares whereby they finde 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 remorse­full, as we see in men in their sicknesse and distresse. Now as Ministers should take such opportunities to worke upon mens 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 warme and soft may better be wrought and formed 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 oportunitie of thy deep afflictions and crosses to follow home this worke: Is any afflicted? Let him pray; saith Saint James. Let him humble himselfe in prayer,Jam. 5.13. confesse heartily his sin, and seek mercy. Art thou affected with sorrow upon the death (suppose) of some dear Friend, Parent, Childe, or Associate, Husband, or Wife? Whatsoever the occasion of thy grief be; yea, or if a secret sad­nesse or pensivenesse come upon thee, so as thou findest thy selfe 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 [Page 155]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 turne the stream of thy natural sorrow, or melacholicke pensive­nesse into the right chanel, from the out ward or inward occa­sion, from the known or unknown cause of thy heavinesse, 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 onely true cause of all our other sorrowes and afflictions. Bles­sed is such a crosse, losse or affliction, as bereaving us of earth­ly (if not sinfull) comforts and confidence, sends us to seek our comfort, and to place our trust onely in God, by seeking our peace with him with true teares 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 it selfe, Hell and the last Judgement, the dreadfulnesse and terrour of which should make us afraid; and such fear will or should worke sensiblenesse and tendernesse 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 teares seek peace with God for himselfe 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 our selves seek to make our peace again with him? How submissively did Jacob carry himselfe toward his brother Esau, when he came to­wards wards him as an enemie? Thy servant Jacob: and Let me finde grace in the sight of my lord. Gen. 32.20 & 33.15. How much more should we fear and humble our selves,Amos 38. when the Lord God hath spoken? when this Lion roares who will not fear, and humble himselfe before him? How also did the thought of death humble not onely 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, &c. 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 death-beds, or as men condemned to die, they may be humbled, sorrowfull and penitent. Let us thinke often also of Hell, and of that place of torments,3 Hell. and how it is prepared as for all impenitent sinners; [Page 156]so also for the secure and voluptuous livers,Luke 16.27, &c. 4 The last judge­ment. such as was Dives and his brethren; so of the dreadfull day of the general judge­ment, when Christ shall come in flaming fire, &c. 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 our selves, we may prevent the Lords judging of us. O let the terrour of that day fall upon us, that at the least fear of that judgement and true love to our selves, 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 Christs 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 mourne by looking on the afflictions and mournfull condition and dispositions of others like our selves, but especially on the suf­ferings of his onely and beloved Son Jesus Christ for us.

That then we may be softened in heart, made sensible, and learne truly to mourne, let us often repair and go to the house of mourning, that is much better than (in our securitie) to go to the house of feasting and drinking, Go to to the house of mourners both bodily and in practise; go also in minde, 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 meanes to humble us, and hath been done by such as knew well enough what did belong to their dutie; 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 sicke, my cloathing was sackcloath, 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 thy selfe with such as be in sorrow for the hand of God upon them, whether it be by outward crosses, losse of friends, estate, libertie or health, [Page 157]whom thou shouldest often visit in their sorrowes, sicknesse, and imprisonment, if especially they suffer for Christ and his cause. The constancie and comfort which such do manifest in their sufferings and death,2 in minde, and as they are mourners in Is­rael. So we shall pro­fit. hath been by Gods blessing an occasi­on of the conversion and like sufferings, even of their persecu­tours, as hath been said; or whether it be from a fight or sense of their sinnes, and through tender heartednesse: for so thou mayest and by Gods blessing shalt be much furthered in this worke: 1. By their example, 1 By their example. for thou wilt readily within thy selfe reason and say, Doth such an one mourne for the neglects of Dutie, 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 prophaning and neglecting the duties of the Sabbath in publike and pri­vate? yea, and doth he so mourne for the miseries of the Church? O then, what an hard heart have I? that being guil­ty of many mo, and much greater sinnes, never yet shed a tear, never yet was wounded in spirit for the same; yea, never sor­rowed either for mine own or others sinnes 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 followes,Hebr. 3.13. But exhort one another dayly while it is called to day, least any of you be hardened by the deceitfulnesse of sin. Mutual exhortation then is a good meanes to prevent hard­nesse of heart, and to keep us from securitie, and from the pro­phanenesse of the Times, and to work and preserve tendernesse and sensiblenesse 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 repro [...]fs. 3. By their admonitions and sea­sonable reproofes; which as it is a Dutie, Lev. 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 helpe to mourn from true mourners: si vis me flere, &c. seeing the best men and Christians are generally (though chearfull in God, yet) of mournfull dispositions, and apt to weep, its good to be much in their companie, that we by them may learne, and be excited to be of like temper, and to weep by their example. Christians, and especially Ministers, must shew themselves sensible, and reprove sin fellingly, and first mourne to those whom they would bring to mourne for their sin.Matth. 11.17. And such as would so do must seek this helpe not one­ly in publike, 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 eye-lids gush out with waters. Thus allusion is made to their custome in funerals and other mournfull occasions, which was (it seemes) to hire cer­tain women (and why not men and minstrels) skilfull in sing­ing (and playing) dolefull songs to increase their heavinesse, and to make them more apt to mourne. By like proportion we are to make use of the best helpes to provoke our selves to mourne for our sinnes, 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 dolefull conditi­on of the Churches of God in other places, by the incursions, violence, spoiles done, and evils perpetrated by the enemies of Gods Church and people, by Turkes and Turkish Pyrats 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 slaverie: so by Anti­christ and spiritual Babylon tyrannizing over soules and bodies,as elsewkere, and formerly, killing, massacring, spoiling, and laying waste whole Townes, Cities, Provinces and Countries by their cruell and mercilesse Souldiers: witnesse not onely of later times Roehel in France, and those of the Valtoline, where Christians have been forced to flie their Countrey, others staying to renounce their Religi­on in hope and promise of life, and then cruelly slain, the Ene­mie [Page 159]boasting they had now slain both bodies and soules of He­retickes: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, over-run with bar­barous Souldiers, burning, killing 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 Colledges, and School-houses, impoverishing all of all sorts, especially their Ministers and School-masters, three hundred and more of whom at this time are forced to seek (and by the recommen­dation of their Princesse The Landgrave of Hassia) to desire the charitable and bountifull relief of Christians in other Pro­vinces and Kingdomes for the present relief of the foresaid Ministers and Rectors of Schooles.Octob. 1641. And for the re-edifying of their Churches and Schoole: and should not we be affected with these things, and weep with them that weep, and shew 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 remembring them that are in bonds as bound with them, &c. which is the Apostles exhortation, Hebr. 13.3. Herein follow­ing the example, not onely of Moses, as was Moses, whose heart melted when he looked on his brethrens afflictions in Egypt; but espe­cially of that worthy Nehemiah, who at a great distance,and Nehe­miah. hear­ing of the miseries of the Jewes that had escaped, and which were left of the captivity, Nehem. 1.3, 4, 5, &c. that they were in great affliction and re­proach, that the wall of Jerusalem was broken down, and the gates thereof burnt with fire, sate down and wept and mourned certain dayes, and fasted and prayed before the God of Heaven. This made him no doubt mourne for his own and others sinnes, against which God by every judgement of his doth testifie, that he hath just cause and matter against us and ours. This is a noble president 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 greatnesse of the sorrowes of our Lord [Page 160]and blessed Saviour Jesus Christ dying for us, with the cause thereof in our selves and sinnes, together with the love of God and Christ himselfe in giving himselfe for us. We should look on his sorrowes not with a spirit so much of compassion, as of compunction, not weeping for him in pitie so much (which silly ignorant people and women can do when they see his Passion prophanely acted on the Stage,and on our wounding him. or in the streets in their Corpus Christi Playes, or when they look upon the Crucifix, striking and beating on their breast [...]) as in true sorrow for out own sinnes by which we pierced him, and in some sense do daily pierce him by the same: so these Jewes here in my Text; no sooner had Christ by the Word evidently set forth to be the true and onely Messias, 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 onely son, and shall be in bitternesse for him, as on that is in bitternesse for his first-borne. Consider herein Christ his bitter death, not onely what thou must expect to suffer in thine own person for ever, unlesse 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 himselfe between his Fathers wrath and thee, yea, receiving in his own bowels the javelin of his Fathers anger to keep it from thee to whom onely it was due; as in like case, did it not, thinke we, both trouble David to thinke of Jona­thans hazards for him, and also cause his heart to melt in true love to Jonathan, who shewed himselfe so loving to him? Will it not pricke 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 racke of the Crosse 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 mollifie our hard hearts, and overcome all our obstinacies? His sorrowes well thought on would helpe to break our hard hearts; but his love appearing in the same would and should melt and [Page 161]thaw them.3 God softens our hearts by his mercies, which we should often thinke of to that end. And so generally the meditation of his mercies a thousand wayes manifested to every one of us. How did hard­hearted Sauls heart melt into teares when he saw and was convinced of Davids love, integritie, and respects to him and his life, when in the very act of his hostilitie against David, yet David spared his life? And how was Davids 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 Gods 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 Gods kindnesse to them, and their unkindnesse to him, and thereupon wept: such consideration of mercie shewed (or offered) to the unworthy is foretold to worke shame in the sinners, and loathing themselves, Ezek. 36.25, 26, &c. with verses 31.32. O then hearts harder than the Adamant that are not softened with the milke of this love of God! ye stout-hearted sinners,and be moved therewith. be moved and affected with grief to consider and thinke how ye sin against the bountie 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 sinnes, but chiefly in his gracious and mor­cifull disposition to wards you, in offering himselfe 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 sinnes, 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, &c. Doth not this stab thy heart? O my people, may God now say to us, and much rather than to his unthankfull people of old, What have I done unto thee? and so in Micah 6.3, 4, 5.John 10.32. Many good workes (may Christ now say to us also) have I shewed you from my Father, for which of those workes do ye stone me? How should you answer, but with more humilitie, sinceritie, and selfe-deniall, as it followeth in Micah, Verse 6. Wherewithall shall I come before the Lord, and bow my selfe before the high God? Yea, and instead of all other sacri­fices there mentioned, offer that of an humble and contrite [Page 162]spirit, and resolve to walke humbly or humble your selves to walke with God. O that I could hear your relenting hearts, as overcome with his free mercies and offers of his grace to sound and eccho out such voices, and to say: ‘What? any mercie, or hope of mercie for such a vile Wretch, bold sinner, base Varlet as I? Might not God many yeares ago in his just dis­pleasure have sent me from the wombe to Hell? O Patience! Would any man have put up such injuries at my hands as God hath done dishonours? or would I my selfe shew like kindnesse 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 my selfe 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. Gods Majesty thought on, would abase us.

4. The serious thought of Gods 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 greatnesse, excellencie, power, wisdom, glorie 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 immutabilitie 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 learne with Job to acknowledge our vilenesse, and to abhorre our selves, and re­pent in dust and ashes, Job 38.2, 3, &c. & 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 Withall, wee must earnestly pray to God, who onely can humble us.LAstly, Seeing God onely, as hath been said, can humble and soften the hard and stony heart of man, wee are, if wee 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 thy self, 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 thy self to be in any distress of soul or body, that they may pray over thee, James 5.14.

2 By our selvesBut 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. Its 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 shew 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. Its no easie 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.Wee 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 Gods 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 powring upon thee the spirit of grace and of supplications, that looking upon Christ thou maist mourn, &c. Zech. 12.10. God, as hath been said, must by his Spirit [Page 164] breath in, before thou canst breathe out by thy spirit one sigh for thy sin. And in thy prayer complain to God of thy hard­nesse, 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 mee, 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 shee 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 ruine. That which unfainedly thou desirest might be done, and grievest if it be not done, that shall by Gods mercy in Christ be accounted to thee as done.

And with our prayer wee must joyn 1. Fasting.Now to make thy prayer more effectuall, joyn 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 wee know that the hearts of Gods people have been wonderfully softned at such times, as Judg. 20.26, 1 Sam. 7.6. So David, I humbled my self with fasting, Psalm 35.13. and 69.10.

2 Watchfulness, especially against worldly cares and distractions.2 Watchfulnesse: 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 hee mindes his bu­siness, is less sensible (at least for the present) of pain and grief from the hurt,Simil. then hee 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 sorrowfull for the loss of friends, are comforted by company, as having their thoughts and mindes 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, &c.) [Page 165]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 wordly cares, and di­stracted therewith, it can less be afflicted with such things as o­therwise by gods blessing would prick and wound it.To which end in our prayer and [...] meditation wee are to retire our selves. In which regard it will help wel, when we would meditate and pray, to retire and withdraw our selves from company into some so­litary place, which we are also taught both by precept and pra­ctice of Christ himself. His precept wee 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 needfull 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 triall and reproof of such as yet remain se­cure and sensless.1 It is to be suspected, that many continue still secure, care­less and slothfull, and do still go on in their old courses as incon­siderately as ever, without a right knowledge of the power of Gods anger, and are as stout-hearted, partiall, and self-loving, both flattering themselves, and as desirous to be flattered by time­serving and false Prophets, and as much hardened against the true and faithfull servants of God by unbelief as ever. And that they are still sensuall 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 [Page 166]conscience, or by custome of sinning, or yet by and in Gods se­cret vengeance, giving them up to this heavie and dismal judge­ment of an hard impenitent heart; neither afraid of it, as the worst of Gods judgements on earth, and as the first and irre­coverable entrance into hell; nor praying against it, nor care­full to avoid evill company and examples, and such other things, and sins in speciall which are the procurers of it, whilest they still make as light of sin, of reproof of the word, and of Gods threatnings, as ever before; all of them signes 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 minde Gods word, and such truths as have come neer them, or for applying it to themselves. And as for their sins Originall or Actuall, 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 heavie weight of Gods vengeance. And as little do they make use of Gods severe judgements and correcti­ons, whether on themselves, past, present, or threatned, and in expectation, as of death, hell, and the last generall judgement: or on others, either private Christians in their sorrows, and true mourners in Sion, or whole Churches of Christ, or of the sor­rows of Christ for them; or of the unparalleld love of Christ so dying for them, and of other the mercies, yea, and high ma­jestie of God against whom without all ingenuity or fear they daily trespass. And as for the exercise of prayer, accompanied with fasting and watchfulnesse, its a duty they are wholly stran­gers unto: they are without sense of their wants, they have no true desire of this so needfull 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 im­ployments.

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 apparant signe of their unsensibleness [Page 167]and securitie, and consequently that all the evils and miseries mentioned formerly lie heavie upon them, as that they are still in their natural and damned condition, dead in and by sin, in Satans possession, farre 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 crie out on the Crosse 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 ofAh then dear Sirs, ye that yet cannot say or give any good proofe that your hearts are or have been pricked for your sinnes, thinke in time of these things; be carefull to avoid the former impediments, and to see them removed; be consci­onable in the use of the aforesaid meanes directed unto, please not your selves with your present condition, weep, and mourne, when you especially hear your sinnes discovered to you, and reproved; be ye also pricked in heart when you are convinced of your evil doings; not as those wicked and ma­lignant Jewes 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.

Doubtlesse, so farre as there was any the least sparke of good nature in any of them,either sinfull grief, meerly for the reproof, they could not but be convinced with­in themselves of their sin of malice and of murther; but so impatient were they of reproof and to be charged (though most justly) therewith, that this sinfull and greater grief quenched that other (if any were) from natural conscience, as in the bodie 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 sicke, or have cause of pain in any one part of the bodie, and do not feel their pain,Hippocr. Aph. or of bodily grief and pain, whilest repentance is de­ferred till sick­nesse, &c. Hippocrates will tell them that their minde and understanding is sicke and diseased, or else they would feel their pain. Take we heed then that sinfull grief and anger for the reproof of the Word, take not place, when upon the discoverie of our [Page 168]particular sinnes, 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 yeares when we shall say, We have no pleasure in them; and bodily and worldly pain and grief will so possesse us and take up our thoughts and attentions, yea, intention of minde, that godly sorrow for sin shall finde no place, as we see in those for the most part who in their greatest sorrowes and sicknesses, espe­cially in hot burning Feavers, and great paines 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.

SECT. 2. That they goe on with the work of humiliation.

2 To go forward with this work of Humiliation.2 AS return not to former sins; so take not up with every little pang of conscience, with a slight sense of sin and wrath, or with some legall terrours and qualms. Remember that this pricking of heart here in my Text is but a beginning of Conversion, and the first and remotest step thereunto,This pricking is but a beginning of Conversion, such as is common to reprobates, yea, such as in great measure is in the fiends of hell, who believe and tremble, yet repent not, neither ever shall. This pricking here is onely a good preparative to Conversion and Repentance in the elect, as the needle by prick­ing and piercing prepares the way for the thred: but it is not Repentance. Therefore when being pricked these Jews cryed out and desired direction what to do, Peter said unto them,Verse 38. Re­pent, ver. 38. shewing thereby that hitherto they had not re­pented. You must then go forward with this work,Pag. 95, 96, &c. and call to minde how God goes on with it, and how he leads and bring on the humbled and wounded soul by degrees, til at length he perfect the work, and have wrought faith in it.which must nei­ther be neglect­ed, As then you must not quench beginnings, or neglect Gods offer, where­by in his Gospel and word he comes neer unto you, though it be to trouble you a while (as wheresoever the Gospel first came, it made uproars and stirs in such Cities,) lest you never have like offers again, but that he reject you, as you him,nor rested in. Luke 10.9, 10, 11. Acts 13.45, 46. So neither must you rest or take up with beginnings. Every slight or short grief or sudden terrour is not enough to make you true penitents, or so much as bruised reeds. This prick in the conscience is not so soon for the most part healed; this thorn in the flesh is not so soon plucked out, or the wound made by it so soon cured. This plaister then (though it smart a little) must not be taken off; this tent and corrasive must not be pulled out till it eat out the corruption; neither must men be too hasty with their healing plaisters, lest the wound which seemed closed,We must not seek our ease and com­fort too soon. break open again to the greater pain, hurt and hazard of the party. Seek not then thy com­fort too soon, snatch not hold on the promise before thou be fit [Page 172]and prepared for it. There is, I know, more mercy in God then sin in us; more vertue in the plaister then venome in the maladie: but this proves effectuall onely where the plaister is suffered to have its full and kindely work: this mercy heals onely true Penitents.By the example of one cut for the stone, If God then once begin this work of Conversion, and of the new birth in thee, seek not thine ease too soon; desire to be rather soundly then soon healed: If God, aiming to take from thee thy stony heart, begin (as in like bo­dily cures of the stone in the bladder) to prick, cut, lance, and make incision; think not the cure is done, its scarce begun yet: thou must suffer him, after this entrance is made, to pinch, pull, pluck, yea break the stone in thy heart, or thy stony heart; and having begun so to do, to search, scrape, and bring all away clean, lest thy pain and sorrows in time increase on thee again. He should be an unwise man, who desiring perfect cure, should not suffer all these things to be done before the wound be sew­ed up, or healing and comfortable things applyed: as she should be an unwise woman,and of a woman towards her la­bour. who having a childe to bear and bring forth, should think the work done when she hath passed a few slighter throws or pangs: such as know what belongs to such a business, if their pains slack or abate, use all means to quicken them again, and are afraid of nothing more then that their throws (once begun) do leave them: seeing that often proves the death of the childe, if not of the mother also: Such then resolve to abide out the last and sorest brunt before they will look for comfort or joy that a man-childe is brought into the world. Such is the new birth of a sinner, before hee be made the childe of God. Many stick fast and miscarry in the birth, and come short of Conversion and of Salvation, because they seek their case and comfort too soon: whereas comfort will flow in apace where soundness once is wrought.Ease is not good, unlesse it be sea­sonable. Ease is not good and seasonable at all times: The godly his ease is ever af­ter ach and pain; ease unseasonably enjoyed ends in endless sor­rows, as in the wicked.

SECT. 3. An exhortation hereunto.

An exhortation to follow home Gods strokes till we be throughly humbled and cu­red.MY counsell then to thee, is, if God by his word hath be­gun to pierce and wound thee, do thou drive the nail home to the head, that thou mayst at length be fast and close joyned to Christ; if God have met with thee by the reproof of the word, or stung thee by his threatnings, 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 wee get hurt by such prickings: and thy corruption drawn and purged out: otherwise look for no ease, but greater sorrows. Wee have a little vene­mous flie or midge At Dantzigk where this was preached. here, you know that if when it seiseth 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 it self, and leave behinde it little or no venome at all;Simil. onely if you put it off before, and seek ease by scratching, the place affected wil swell with the poyson of it, and put you long to pain, especially if you be bit in divers places neer together. This is soon applyed to our purpose here. Prickings of conscience in sight and sense of sin and judgment being suffered to have their full work in our deep humiliation, whilest wee 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 seise on it. As God then by such legall terrours of conscience begins with thee, so follow God in his work; think not the work done when it is onely begun. Go not (which is an holy mans expression) raw from Gods school through fear of the rod,and go raw out of Gods school and service. lest thou prove a bad proficient in the Universitle: buy not out your time and yeers 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 your selves too soon: If it be natural sorrow, in the loss of friends, wealth, good name, liberty, &c. which hath taken hold on thee first, cease [Page 174]not till thou turn it into sorrow for sin, that it may be more la­sting. If it be legal terrour, 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, &c. 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 Gods love, and hope of mercy, whiles it is softned, melted, and made pliable to Gods will. See that despair in thy self 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 legall 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 onely with some few whorish tears, or legall terrours? but to see that we be humbled enough?

1 Because it is but a prepara­tive to Conversi­on in the elect.1. Because all the fore-named 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 Divels 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) [Page 175]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 mens damnation, both furthering and increasing the same.

But how and why is this? Because where such woundings and prickings are neglected and not followed home, it is just with God, yea, and usual to give men over either to senselesnesse and hardnesse 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 blocke; or as Judas in despair.

1 to senselessnes, and deadnesse,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 aware, 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 mercie with David. A wounding con­science, saith one, neglected will prove a dead conscience: as an ungracious childe, 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, numnesse, deadnesse, rottennesse.

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 your selves, do you accuse your selves much more to God, least otherwise he give you up to deadnesse and securitie.

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 death-beds at least, when conscience which lay asleep before, and the guilt of your sin, which only lay at the doore [Page 176]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 terrour, when you most stand in need of comfort and to have conscience your friend.

3 Or howsoever you shall be given up to Desperation, and therein to perish for ever, as we see in Judas, who repenting of his sin meerely out of horrour not hatred of it,3 or to utter de­speration. and neglect­ing in hope to seek to Christ and to shew true sorrow for his treachery against him, was in Gods justice given up to despe­ration, to be tormented by Satan in this life till he grew wea­ry of it,as is seen in Ju­das. and to hasten his own eternall torments with him in hel. Even thus little pricks or bruises neglected, prove not on­ly extremely painfull, but often deathfull: and rods are turned into scorpions. How was it with Francis Spira (whose lamentable story is so well known) who smothering a good while such checks of conscience,and Francis Spira. as being hearkened unto, would have kept peace in his conscience, was given up to be lashed in his naked soul for a long while by so many strokes of conscience as with so many iron rods, and at length, for all that could be done or said vnto him, to dye most miserably and without comfort? God by such remarkable examples, though they fall out rarely in such noted manner, yet by the terrour of them would and doth warn all men not to neglect conscience, or to whist and smother the reproofs and checks of it, that so more securely and with lesse controll they may still enjoy their lusts, their sinfull gains, pleasures, offices, honours, liberty, favour with men, and what else they are wedded to: more sorrow for such things (whilst stings of conscience are follow­ed home with godly and repentant sorrow) with self deniall in them will much sooner bring a man to sound ease and solid rest then the injoying of them with a false peace, by silencing, deading and dulling of conscience.

But now supposing thou art an elect child of God, who art so wounded (which that thou art,yea in the elect there will fol­low, thou canst not know till thou be made truly sorrowfull, and be throughly converted and attain to true faith) yet though thy first prickings of consci­ence be such as shall prove saving to thee, yet I say if thou fol­low not home this work of humiliation, and sorrow once be­gun, [Page 177]these things will follow;either 1 an easie return to sinne. and the best thou canst expect will be either an easy return to former sinnes so sleightly sor­rowed for, and an often relapsing into the same sins, as we see in Abraham twice denying Sarah to be his wife; and may see it much more in others, (not onely the wicked as is said, as in A­hab, Judas, Felix, &c.) but even the elect of God,or 2 a questio­ning the truth of conversion. or an uncomfortable walking all thy life time, with a continuall que­stioning the truth of thy conversion, and so nothing but dead­nesse and doubting: or it may be,or 3 a new be­ginning again, a coming back again under the bondage of the Law, as having the whole work to begin, after a dead and unfound profession for many years, whereby thou hast deceived thy self:or 4 crosses from God further to humble them. or lastly great crosses and afflicti­ons sent from God to humble thee yet more and more; as why not in Jobs cases who by afflictions was made to remember and possesse the sins of his youth, perhaps not so truly sorrow­ed for at the first.

You see then that there is no resting or taking up with every light or little pang of conscience;A reproof of such as 1 seek comfort and lay hold on pardon too soon. many by seeking or snatching at comfort too soon do altogether misse of it: they will believe the promise of pardon ere they be prepared sufficiently for it; they take too great and wide a stride at once, seeing there are many steps between such sleight terrours wrought by the Law and true faith to believe the pardon of sin: Others after some apprehension of wrath, shaking it off,2 Shake off all former sense of sin and punish­ment. do think it basenesse to suffer themselves to be so much disquieted, as sometimes they have been, and hereupon most desperately harden themselves a­gainst the word and resolve to outstare the Ministers of it: they will no longer be such children as they have been; they will do as they have done, let Jeremy (if he were among them) or all the Ministers in the world say against them what they will or can. But for men of this stamp I must leave them, seeing by this their obstinacy and hardning of themselves,which is a fear­fuull case. they shew that God hath left them to their own gracelesse hearts in his greatest displeasure to run on headlong & without fear to their own eternall destruction, as not meaning (and yet who knows the mind and mercies of the Lord?) to give them repentance that he might save them. God may do much for such, and in meere mercy by his mighty power soften and reclaim them: [Page 178]but neither may they presume thereon, nor dare I promise it. I therefore turn mee to such as have some sense of sin, and are (or shall be) touched with some gripings and stings of conscience (though for the present it be onely in apprehensi­on of judgement) to these I would speak a word of Exhorta­tion and of Direction.

SECT. 5. The former Exhortation further followed.

The exhortation further followed, that our sorrow may be to repen­tance:TO you then I say, seeing the word hath taken hold on you and wounded you, See that your sorrow be to purpose, that is indeed to repentance, and to salvation; and that it be according to God, or after a godly manner, that it work and bring forth carefulnese, 1 Cor. 7.8, 9, 10, 11. and other such fruits as godly sorrow wrought in the Corinthians upon Paul's reproof of them; and such as this here in my Text wrought in these Jews by Peter's conviction of them, the first fruit whereof was carefulness; what shall wee do? upon which question they were directed to repent, verse 38. they were first pricked in heart, yet had not repented; that was after prescribed to them as a salve, and as the end of their pricking. So that wee see the one of these is but a beginning, a preparative, and the way to the other: men may be wounded, heavie laden, and burdened with their sin, and yet not converted, not as yet come and brought to Christ, Matth. 11.28. Men must be first sinners in their own sense; that done, they are called to repentance. The weight of sin may lie on one, and he as yet not truly, or not sufficiently humbled.

See then yee be humbled enough. And that we be humbled enough. Num. 16.14. Most come short in this great work, either seeking their comfort too soon, and so by hastning out of their anguish, make waste of all they have done or suffered, (like the Israelites in the wildernesse, expecting a land flowing with milk and honey, (onely because promised) without induring with patience what God was pleased to exercise them withall in the wildernesse; which was the cause that they came short of Canaan; or els mista­king the nature and measure of true humiliation; and so for [Page 179]want of a little more sorow, or of me [...] sincerity, they come short of salvation.

which wee must endeavour; 1 God else will not accept us. 2 Our pride is not easily sub­dued.Pains then would be taken with our hearts in humbling of our selves, as for the aforesaid reasons, so because first, God wil 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 hee 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 shewing 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.

SECT. I. A Case, shewing 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 hee is humbled enough.

In answer to which, wee 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 shewed distinct­ly before, unto which I must intreat the Reader to have re­course.

2 Others measure of sorrow should be no rule to us.Secondly, That which follows hence is, That wee measure not the truth of our sorrow and humiliation by other mens scant­ling. [Page 180]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 childe of the Divell may have more legall sorrow, and greater affrightments in his conscience then Gods own deer children.To stand too much on measure ar­gues pride and carnal confidence. And the truth is, to stand so much on the measure, greatnesse, depth, and con­tinuance of our sorrow and humiliation may savour too much of inward pride and self confidence, as if either Christs sorrows for us were not sufficient unlesse 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 onely to dispose and make us fit, ready, and willing to receive, seek to, or at least to accept with thankfulnesse mercy from him, and to rest onely in his merits: Or, as if God did not more look to truth and soundnesse in our sorrow, then to the measure of it. It is true, God will have all in some measure to be broken-hearted and bruised,Wee, if humbled enough with less dejections should rather acknow­ledge Gods 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 then thou canst bear:and take notice of Satans cunning. rather herein espy the fraud and cunning of the Di­vell, whose manner is, before men be humbled, to keep them from contrition, and to perswade them that any grief is too much, and more then needs; Christ suffered enough for them, and God is mercifull: but seeing them made truly sorry, and in a godly manner, he labours then to debar them of that com­fort which hee himself despairs of, and would make them (proudly) beleeve 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 onely in and for Christ, neither is tyed to [Page 181]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 needfull: Which shall be tryed anon.

2. Look to Christs sorrows.2. If thou think it not enough, look to Christs sorrows for thee, which alone God accepts as satisfactory and sufficient, regarding no mans measure of sorrow but onely 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 thinkst 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 heartily sorrow as thou would­est; 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 it self.and God will ac­cept it as suffici­ent. It shall be accounted enough, which thou truely 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 hate­fulnesse 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 wee read of) as he had strong resolutions and reasonings, whereby hee withstood very strong temptati­ons: by more watchfulnesse, as in Job, 3 Of watch ful­nesse. I made a covenant with mine eys; 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 wayes, &c. So by more obedience, by more carefulnesse, 4 Of obedience, carefulnesse, and other fruits of godly sorrow. by more faith in flying to Christ for acceptance, by anger against our selves when we have sinned, by a greater measure of fear lest wee offend God so again, by more vehement desire to please God better, by more zeal, and by a holy revenge on our selves and sins in the mortifying of them. By these wee either pre­vent sin, and consequently, the cause of sorrow; or otherwise both give to others and get to our selves testimony that our [Page 182]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. Signes of true sorrow, and what sorrow is not sound.

3 Judge when thy sorrow is e­nough by the signes of true sorrow.THerefore thirdly, Learn to judge of thy self, and of thy sorrow by the true signes of godly sorrow. Wouldest thou then know whether thou be savingly pricked or no? This may be tryed, 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 joyntly, seeing the ef­fects and consequents may in a large sense be called and account­ted Concomitants.

And first by the antecedents and causes of it. Gods word wor­king by his Spi­rit.1 True Contrition is the fruit and effect of Gods word onely faithfully taught, convictingly applied both by the teach­er and hearer, and made effectuall 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 one­ly word (not mans) which turns them from their evill way, and from the evill of their doings. 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 its said, They shall look upon him whom they have pierced, and they shall mourn for him — and be in bitternesse, &c. 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 Envie: many men sorrow, and their sorrow is very great and inward;1 By envie at the prosperity ei­ther of the wic­ked. but the true cause of it is envie: thus the Psalmist or Asaph was envious at the wickeds prosperity (but it was onely in a temptation, and in a short fit:) [Page 183] Thus (saith he) my heart was grieved, (or leavened and sowred) and I was pricked in my reins, Psalm 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 repented of and sorrowed for.Which though it be in godly men, yet is no godly sorrow. And now doubtlesse many good men grieve and inwardly fret to see, or to have seen evill doers prosper in their way, and to bring wicked devices to passe, ready to think them the onely happy men: but this their sorrow is no fruit of Gods word, but of their own ignorance, folly, yea brutishnesse, Psalm 73.22. and 92.6, 7. Neither should such simply justifie themselves in this their grief, which seems bent against wicked men, or think they do well in it. It is an ungrounded grief; there is no cause for it or ground in Gods 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 Gods go­vernment and providence.Or much lesse of the godly, whom to see prosper, is a grief to the wicked, How much lesse then may they ju­stifie themselves in their grief, whose sorrow is grounded on the welfare of Gods 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 beleeve it is the onely or chief sor­row that some, especially in these dayes do shew;though somewhat else may be pre­tended to justifie their grief. though per­haps through their blindnesse, 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, altar, 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, &c.

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 applyed; but it is meerly 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 [Page 184]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 sorrowfull. Matth. 19.22. grieved and sorrowfull, but no otherwise then that Justitiarie that rich youung man went from Christ sorrowfull: why? his hypocrisie was by Christ discovered, and he tryed in his affection and love to his bo­some sin of covetousnesse. This made him displeased with that doctrine, and sorrowfull in himself: so I believe it is with too many now, who come jocund and well conceited of themselves and of their own righteousnesse and innocency to the hearing of the word, but return sorrowfull 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 doublesse some do too much please themselves in it, thinking now they have just cause to cast off these precise preachers and Doctours of despaire, (who do all they can to shame men and drive them to despaire) and to hearken to such as will not make the way to heaven so narrow.

3 Naturall sor­row grounded on naturall causes is not saving sorrow.3 There is naturall sorrow proceeding from naturall causes, either more inward and lesse discerned, as from melancholy, sad­nesse of disposition, heavinesse of heart and naturall feares and terrours whereby they dare hardly be alone, especially in the dark, and are often heavy and dejected, but they can scarce tel for what;Not that which is from occasi­ons which are outward, by which we are not to measure our sorrow for sinnne. or more outward, palpable and known, as from crosses and losses, in estate, friends, health, liberty, name and from toyl, labour, trouble and vexation in their callings and conditions of life. Such sorrow as this causeth mistakes in judging of true sorrow divers wayes: some finding their sor­row excessive and that they can shed plenty of teares for worldly occasions,Evcesse in such sorrow causeth some doubtings in the godly of the truth of their sorow for sinne, as if it were as losse of wife, husband, child, friend, &c. 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, [Page 185]which it hath to help it,not enough. But it should not Why? whereas spirituall sorrow runs a­gainst the stream of nature, and is meerely from grace, which often receives resistance and abatement from the opposition 1 of nature, and carnality. 2 Sorrow would be considered as 2 in the will, well guided and led by soundnesse 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 wordly losse or crosse whatsoever. 3 sorrow for sin may be,3 and is in Gods deare children greater in vertue, 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 it self dry, but the other still keeps its tenour 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 setled 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 joyes not so much as in many other things, concerning which he doth not for the act of laughing so lively carrry 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 lesse concern­ment in the main, then for a greater matter and spirituall losse, for which yet more solidly, truly, and lastingly he mourns. Lighter sorrows make men cry out,Difference be­tweeen naturall and spirituall 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, wordly 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; naturall grief, pain and sorrow wears away with time, (as who grieves now for the pain, sorrow, sicknesse, or losse he suffered many years ago?) whereas true [Page 186]contrition,2 Of Continu­ance. even after pardon, will and ought to be renewed for our further humbling all our life long, in remembrance of sinnes of youth,Caveat. long since repented of. Onely to such I say, let this serve to humble you the more, when you find your selves so excessive in worldly losses,greater sorrow for natural cau­ses then for sin should more humble us, but not dishearten us and so remisse 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 channell; and if such a crosse or losse 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 mens scantling, as is lately said, so) not by thy own greater sorrow (as at least thou thinkest) in and for temporall evils. But far be it from thee to mistake sorrows, labour, toyl and suffering in and for temporall 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 perswade themselves that their sorrows & sufferings are, to sal­vation. Such are the Popish sort generaly, who ascribe so much to their sufferings, whether voluntarily inflicted on themselves (by hard usage of the body, by whippings, scourgings, 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 Gods justice) or justly inflicted on them by the hand of justice for their disloyalties,2 Inflicted. treasons, conspiracies, poy­sonings or attempts to destroy their Soveraign & Liege Lords & Kings, which just punishment of theirs they will falsely call martyrdome, and a Baptisme of blood washing them from all their sins, & without any other sorrow for their evil deeds (in wh^ch they rather glory & rejoyce) standing in stead of all other punishment to them either in Purgatory or yet in hel, which by this means they hope and suppose they do escape & prevent.

2 By common Christians, who acknowledge no other sorrow for sin, then 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 then 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 [Page 187]any respite or breathing time, from crosses, sicknesses, aches,in regard 1 of crosses. pain povertie, toyl 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 for­bid 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 sinne, tell them of that, or call on them for it, and they will presently stop your mouth, yea and answer, satisfie or rather suffocate and choak 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 livings, and have not ea­ten the bread of idlenesse; 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 Gods justice. ah poore souls, wretched creatures, to think Gods 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 cloathed in purple and fine linnen and fared sumptu­ously every day, look to go to hell; as for them,Gods 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, sicknesse, sorrows, labour and toil in this life, unlesse they also forrowed for their sins,neither is such sorrow from na­turall externall causes sufficient. and withall 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 onely that of Christs, can satisfie Gods Justice which is infinite. Sin must and will have sorrow if not in this life, then everlastingly hereafter, as hath been shew­ed [Page 188]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 Melancholick dumpish fits of heavinesse, they must not simply be taken for sufficient or saving sorrow, being the effects of naturall 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 dreadfull 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 darknesse, and is disquieted with needlesse 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, unlesse 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 lesse; seeing true sorrow for sin is not without some apprehension of goodnesse and graciousnes in God, and love and hope in themselves who so do sorrow. But as melancholie in such doth not argue a greater measure of godly and true saving sorrow in them,nor in some other whose naturall distempers being healed, so in some others it ar­gues none at all of it self, and simply: Let such be cured of their melancholy, of their naturall and bodily distemper, and we shall see that the Divines work is to begin in them, when the Physician hath left them:sorrow for sinne is to begin. pensivenesse for sin is to begin in their souls, after sadnesse, fullennesse, 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 sinfull, [Page 189]worldly or naturall causes, must be mistaken for godly sor­row at all, much lesse for sufficient and saving contrition, neither are they to be rested in. Nor that whereby some in their bodily infirmities, especially distempers of brain with­all 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 shew 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 onely by externall motives in the word, and by some internall 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 free-will and naturall power, with­out the powerfull, 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, wil 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-denyall, True sorrow is grounded on self-denyall, and felf-despair of a mans own wisdom, worth, will, power, as in my Text; they presumed on nothing in themselves, but said to the Apo­stles, What shall wee 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 holinesse; so is it much more in the conversion of a sinner, and in true repentance, where is not onely the resto­ring the lame to his feet, but the born blinde 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 feek 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 compasse of their own power: and so not fully and heartily seeking to Christ, or depending on Christ, his [Page 190]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 misse 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 greatnesse 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 despaire as well of Gods help as their own, and will not seek to Christ, which is through a kind of pride, stoutnesse, and stubbornnesse 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 despaire is not out of sight and sense of sin and punishment so much, as out of stoutnesse 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 broken-hearted and prove true Converts, from their comfort a long while; an apprehension of their own unworthinesse, which makes them repel mercy, as so exceedingly unworthy of it that they dare not apply the promise. Belike then if they were in themselves more worthy, they then durst go to Christ, as if Christ were not able alone without some worthinesse or pow­er of theirs to save and succour them,through a secret Pride undiscern­ed by them. whereby they still object their own unworthinesse. but that they must joyn 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 nicenesse because they are such great sinners, so disabled, [Page 191]so unworthy, they dare not be so bold, and so couch and lie down under the burthen of their sins; conceiting if their sins were lesse, fewer or not so hainous, 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 righteousnesse 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 burthen thereof could or would come unto him.

True Compunction then and contrition of heart must be grounded on some Hope, generall at least,True Compun­ction is grounded on Hope in God and not in our selves. if not speciall and particular: but then that hope must be grounded on nothing in our selves, on no power, worthinesse, and lesse unworthinesse and sinfullnesse of ours; but onely on the mercy and goodnes of God in Christ; and so by such hope our sorrow shall prove saving, and not end in despaire. If either thy hope be presumptuous as grounded on thine own power or worthines; or none at all in God, because thou canst see nothing in thy self to make thee hope, thou hast cause to think that thy sorrow is not found. Its true: many mans 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 al­wayes 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 perswaded 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 whats to be done, what course is to be holden that we may be saved:’ so that they conceiving some hope and possibility, resolve not [Page 192]to go on, or to continue in their guiltiness, or to adde 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 sence of their sin as well as of hell and wrath deserved, they become truly remorsefull, and resolve not to despaire 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 meanes in the next Verse. And thus we see their wounding and pricking was not meer­ly Legall, 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.

SECT. 1. Signes 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 Tryals 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, seeth his sin and miserie by sin, and groanes under the burthen 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 heartily 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, [Page 193]and fault, or for the punishment of it either felt or feared? This is a needfull quaere; Herein many deceive them­selves, seeing men are commonly more sensible of the evill of smart, then of the evill 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 sorrowfull part on the stage, to move him there­unto, had secretly conveyed into a corner of the Stage, his fa­thers (or some dear friends) Urne, 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 eie is chiefly set.

Howsoever it is a good sign when men grieve when Gods hand is upon them or threatned.It is not denied, but that men may and ought to shew them­selves sensible of and grieve for the punishment of their sin, be it present and incumbent, whether it be publike or pri­vate, and personall or imminent and only threatned. 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 shew greatest humiliation,The best do it, as David in time of pestilence, 2 Sam. 24.17. Jehoshaphat, when God threatned an invasion, 2 Chron. 20.3, 4. and generally the godly in their own and the Churches miseries. So true converts do mourn even in respect of the evill and miserie which their sin threatens them withall,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 Gods Word, and fear all signs of his anger. And this God pleaseth to sanctifie as a beginning of saving sorrow, as in these converts in my Text. So that we here conclude, as formerly we have shewed that it is a sign of an ungracious and hard heart that [Page 194]is not some way humbled under the tokens of Gods wrath on or towards our selves or others, and that such come short of many Reprobates,To tremble at Gods word and judgements, a good sign. as of Pharaoh, Ahab, Jehoram, &c. 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 Gods 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 Gods judgements, with Ahah doe quarrell 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 threat­ned 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 needfull, that, in reverence to God, to his Word and threatnings, men do humble themselves under Gods hand and stroke, and in apprehension of his dipleasure befalling or otherwise due for their sins;unlesse it be also and chiefly for sin, yet this is to be taken as a sign of true con­trition and saving sorrow, when withall or chiefly, their sorrow is for sin, and upon the sight thereof, as it was in Josi­ah, and Hezekiah, more then for punishment. who formerly had tasted of Gods good­ness, and now finding God displeased upon the breach of his Commandments, and by reason of the dishonours done unto him, melt into teares and sorrow, and in true grief of heart for their own and peoples 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 Gods hand of correction is upon us for our sin. Hypocrites may then humble themselves, as is said: but true converts only mourn [Page 195]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 evill inflicted they are most willing to undergoe, but the sin procuring it is intollerable, 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 fathers house. Job 1. Levit. 26. So Job in his sore affliction was content to receive evill 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 pa­tient under Gods hand, Thus the mournfull repentance of them that escape in the finall desolation of Israel is descri­bed, But they that escape of them shall escape, and shall be on the mountaines like doves of the vallies, all of them mourning, Ezek. 7.16. and 18. every one for his iniquitie: as for the rest, when destruction is upon them, horrour 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 counsell from the ancients; there shall be none to give them any hope from God.Psal. 38.3, 4. &c. So David again being in a pitifull case in regard of some grie­vous sicknesse 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 hee is sensible of Gods judgements and afflictions, yet his sin is his greatest sorrow: The troubles of mine heart are inlarged, 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 [Page 196]is thy sorrow when Gods 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 channell, and make thine eyes run down with rivers of teares because of sin, Psal. 119.139. thine own and others, because men keep not Gods Law, and canst with those in Ezekiel mourn for the sins of the place,Ezek. 9. and for all the abominations thereof, more then for the evill fruits and effects of sin, which thou canst in all humility ac­cept of, and submit unto, heartily 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, &c. 14. But if it be chiefly for the evill 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 Gods hand was heavy upon him and his people, shewed himself more affected with the evill he suffered then with the evill 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. Intreat 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 then is more for sin as it is sin and an offence of Gods Majesty, and a dishonour done unto him, then for a­ny evill consequent of sin, hurt, perill or danger it brings men into. It is therefore called a godly sorrow, or sorrow ac­cording to God, respecting him more then our selves; 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 repented of and not worldly sorrow working death. It is such a sorrow as wherby 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 Iews in their captivity per­formed, concerning which the Lord bids Zacharie, aske the Priests saying, when ye fasted and mourned in the fifth and seventh moneth, even those seventy yeares, did you at all fast unto me, even to me? Nor such as the Israelites formerly [Page 197]made shew 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 rebell against mee. The mean­ing is, what shew soever they make of sorrow for sin, it is not in sincerity nor from the heart:Whose sorrow meerly respects themselves, and that chiefly 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, libertie; 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 rebell against me: how much rather then would they so doe, 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 soules, but to their bodies in the things only of this life. Now hence it is that God having threatned 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 rent your heart and not your garment, &c. Where the Emphasis would be observed, turn you to me, even unto me, till ye come and reach unto me;Ʋsque ad me. shewing that our repentance and sorrow comes short of God, if it be chiefly 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 [Page 198]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 our selves and grieve for our sins against God, as well in our prosperitie, when all things in the world go well with us, as in adversity, in wants, in our feares, troubles, dangers, &c. I know evill men and hypocrites can in their prosperity rejoyce, or rather seem to rejoyce 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 alwaies 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 yeares 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, crosse, disaster, bodily weakness, or the like. Oh thinke of this, you yong 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 chuse the good (yet not by any power of will of your own) and refuse the evill, 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 chiefly expects it from you. Never then tel me that your sorrow (if there be any so much as in seeming in you) can be sound at such time as Gods hand shall be upon you:2 By their for­ced sorrowing in adversitie. For I know, secondly, That hypocrites, yea very pro­fane wretches, when by affliction, sickness, dangers (by sea or by land) Gods hand lyeth 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—Neverthelesse 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 [Page 199]seek the removall of Gods stroakes, 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 onely when Gods hand is upon them, or in re­gard of the shame or punishment of it in this life, or in hell, is a signe of unsoundnesse: and if thy sorrow, whosoever thou art, be no other then this, thou hast cause to sorrow and repent of thy sorrow and repentance, and exceedingly to question the sincerity of it, and Gods acceptance; if thou canst not as heartily, at least truely and sincerely mourn for thy sin in thy health as in sicknesse, in thy youth as well as old age, in thy prosperity as well as adversity.

SECT. 3. True sorrow is for all sin, in our selves 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, then it will be against sin, not onely at all times,In our selves, and in others. but a­gainst all sin, both in thy self, yea and in others also.

1 In thy self: Thou wilt both hate every false way, and desire to be rid of all sin, as well as to have all pardoned,1 In our selves, 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 Gods 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 hainous;) 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 holinesse, soveraignty, crown and dignity, will and glory. This quatenus or as, all and each be­ing against God. (when we say wee must mourn for sin as sin) being a reduplicative, implyeth a universality; because there is the same nature in all sin, every sin being against [Page 200]Gods holinesse, wil, soveraignty and glory: so that he that is sorry for any one sin in that regard,Quicquid pro­pter Deum fit, aequaliter fit. will be sorrowfull for every sin: and he that is not sorry for all sin, upon the same ground and respect is truely 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? Davids heart smote him for that which (as I take it) was in it self 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 camell. 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 spirituall pride, inward lustings, and pleasing thy self with contemplative vanities, arguing sensuality of heart, covetousnesse, ambition, revenge, &c. as for more open and shamefull sins? Thus it should be: God is dishonoured and disobeyed by these, and they are a­gainst his holinesse as well as more open sins.4 For naturall corruption. 4 Art thou humbled at the uncleannesse of thy nature, the depravation of thy soul, yea deprivation of Gods image according to which thou at first wast made? Is it a burthen and grief to thee to finde so much untowardnesse in thee, and aversenesse from whatsoever is good, holy or true; and such a pronity and readinesse to imbrace errour, admit of sin, and to do evill? This was part-cause of David's sorrow, when bewailing his actuall transgressions, hee traced them home to the root and originall, confessing and bewailing, saying, Behold I was sha­pen in iniquity, and in sin did my mother (warme, as it is in the Originall,5 For bosome sins. or) conceive me, Psal. 51.5. 5 Is thy sor­row as much for thy beloved, bosome and darling sins, such as have brought thee in unlawfull gain, delight and pleasure, and have procured thee favour, respect, yea advancement (it may be) with and from evill men, as for other sins not so much feeding thy corruption? By this I beleeve many mens sorrow will be found too light, whilest 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 [Page 201]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 shew his displeasure, and spit in thy face,Numb. 12.14. it may be thou wouldst be a­shamed seven dayes: but art thou so when thou provokest God to anger? I know, if any of you should kill a man, though uupurposedly, 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 murther, as when the Jew killed an oxe in sacrfice 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, hee that killeth an oxe is as if hee 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 beleeving, 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 Pilate, or one of the Jews who crucified him. Thou again maist perhaps be ashamed of adultery, to do thy penance for it, as in Popery, &c. but yet please thy self, in thy spiritual adultery against God, going a whoring from under him by thine idolatries and superstitions, and shew 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 maist be troubled some way in conscience if thou shouldst worship an Idol, frame ceremo­nies and superstitions of mens devising, break out into blas­phemy, taking Gods name in vain, or into open profanation of the Sabbath; but yet makest no conscience, and art not trou­bled for dishonouring thy parents and superiours, speaking evill of lawfull authority, or otherwise offending against thy neighbours life, wife, or chastity, goods or good name, either by sins of commission, or of omission towards them.Jam. 1.27. This is [Page 202]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 medling 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 evill cleaving oftentimes to our best performances, through distractions, carelesnesse, irreverence, confidence in the doing of the duty: do these things trouble thy conscience or not? Grosse and open sins would perhaps trouble thee; but are these things a trouble and burthen to thee? I am sure they should; and wee should put away, by hearty sorrow and a­mendment, the evils even of our best doings and sacrifices, Isa. 1.16. Dost thou judge thy self, as thou oughtest, even for want of due preparation to the Sacrament? thou shouldst so do, as well as for open profanenesse, 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 truely 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 unprofitablenesse, idlenesse, peevish­nesse, unconstancie trouble thee not: yea, I add, if thy hard­nesse 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 wee mourn for the sins of the Land, For the sins of the Land, Town or place where we live, especially if Gods 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 wee meet and are called together to fast and pray, to mourn and humble our selves, and otherwise are much disquieted and [Page 203]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 Kingdome? Nay alas, these are least thought of, or at least but generally acknowledged, and slightly bewailed: a signe our sorrow is not for sin, or with respect to God, but to our selves. So,of our families, if they be the sins of our own Fami­lies, wee 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 fore-fathers, as Nehemiah did, Ne­hem. 1.6. and Daniel, Chap. 9.8. and one of another,of those that are neerest 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 wee are to shew a generall dislike of sin in all, even in those that in other respects are neer and dear unto us, as King Asa, who allowed not his mother in her Idolatry, 1 King. 15.12. so should wee both shew our care and endeavour to reclaim others from their sins; but however, mourn to God for them, if wee can do no more. Such as regard not how much wickednesse; ignorance, pro­fanenesse, Popery, superstition and like sins be in the Town, place or Parish where they live, or in their own families, as­suredly were never yet truely 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 pub­lick persons, and others, who are not moved with the sins of their charge. if their own sins did ever truely 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 joyn 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 mens 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 Gods people, bringing on the stage, or other­wise, [Page 204]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 goodnesse in God, which makes them mourn kindly and truly for their sin as sin. They by apprehending Gods anger may be broken and taken down of their stoutnesse; but till they some way apprehend goodnesse 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 shew 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 disquietnesse of their hearts they are inwardly incouraged 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 [...]ffiance and hope he hath of Gods goodnesse and readinesse to pardon him upon repentance; seeing if his sorrow be not wrought, occasioned, or at least furthered by some sense of Gods goodnesse, 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 spake of Hope.

SECT. 1. Other Trials of sufficient Humiliation, from the Concomitants and effects thereof: and first it is generally shewed what is sufficient Humiliation.

Other Trials from the Conco­mitants and consequents of our sorrow.NOw wee procced 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 generall, let us consider (partly from what is last said, partly from that which must be said) if we would truly judge of our selves 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 despaire 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 lesse) 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 bee 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 burthen of it, so as to be wearied out of our selves, to see a ne­cessity of help, and of a Saviour from without,seeking his helpe 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 despaire (unlesse only of thy self and own power and worthinesse, which thou shouldest do) so thou oughtest to be comforted in God though thy sorrow equall not that measure of sorrow thou hast seen or heard to have been in some other. This [Page 206]then 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 Gods wrath. If thus then in thy sorrow for sin, thou canst prize Christ above all,prizing 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 then it is,) nor in any meanes used by thee, thy prayers, hearing or Sa­craments, but only in Christ had and injoyed in these, and withall hatest sin,and not resting in any thing else. and with the beat child promisest and in­tendest amendment, and to reform what is amisse, 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 lesse will be too little.

SECT. 2. The truth of sorrow shewed 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 [Page 207]their laughter into weeping, making their fond and foolish mirth the matter of their sorrow: Of which enough already, when I shewed that it must be as well in prosperity, as extorted by adversity and feares.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 Davids, My sin is e­ver before me, and so it differs from unsound sorrow and such as is from naturall causes, as hath been partly said alrea­dy: and this thorough humiliation is the thing now to bee 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 repented 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 yee sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of your selves; 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 joyned 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 joyned 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 confesse their iniquity, Levit. 26.40, 41. &c. and that I have walked [Page 208]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, &c. This requires an humble (not extorted only,by an humble patience, or yet simply a willing) patience and submis­sion unto Gods 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 then punishment doth trouble that soul, and that we grieve and are pricked and bro­ken in heart, chiesly because we have grieved and peirced 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 loath themselves for the evils which they have committed in all their abominations. such as was in the good Theef, Such a convert was he whose words on the crosse with Christ, in reproof of his fellow (who in his suffering only sought deliverance, saying to Christ, Save thy selfe and us) were these: Doest 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 spake 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 thy self 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 teares, and that shedding of teares in some, as in Esau, is deceitfull, as also rending of clothes (a custome out of use with us now) yet true sor­row of heart cannot be without some out-ward expressions of it,Nehe. 2.2. Matth. 26.75. Luke 18.13. as sadness of countenance, so it was in Nehemiah; teares, as in Peter; smiting on the breast, as in the Publican and such [Page 209]like: so that though Hypocrites may counterfeit all these, (whose hypocrisie by other notes hath been and shall be dis­covered) yet for such as give themselves either excessively to mirth, laughter and carnall delights, or constantly, So that a sensu­all 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 linnen, and fared sumptuously every day; they are far from true sorrow for sin, whatsoe­ver they may pretend; Its 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 burthened with sin, as when they are overburthened and oppressed with surfetting and drunkenness; As in such as seek to put away sorrow by carnall 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 Serjeant into a Tavern, and make him drunke, that so they may escape him. So it was with those whom God colled to weeping and to mourning, &c. and behold joy and gladness, slaying oxen, &c. Isai. 22.12, 13. and Amos 6.1, 2. &c. Such excesse in pleasure shewes 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. Thinke 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 rejoyce, which if you did take and truly observe, you could not give your selves so heartily, and so much to vain and carnall delights,and not wast, but take time for repentance and godly sorrow. and pastimes, whereby you paste 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 joyes. whereas true and hearty sorrow for sin, would be as soure herbs to us in our feastings, and be a restraint to us and a bridle in the use even of lawfull comforts and pleasures of this life; and [Page 210]would teach moderation in them all, (in our eating, drinking, in mirth, musick, apparrell, marriage, buying, selling, and using the good things of this life) and so to rejoyce in them, as if we rejoyced not: 1 Cor. 7.30, 31 As David made his bed, which is the place of ease and rest, to swim with his teares, as some godly men have made their Tables, whilest their teares have fallen upon their trenchers. Tell not me then of your sorrow or trou­ble of conscience of sin in private, when you so let loose your hearts, and poure out your souls to pleasures, and ex­cessive constant mirth in publike and in company. True sorrow of heart will shew and approve it self 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 disquietnesse of his heart, and groaning under the heavy burthen of his sin, being feeble and sore broken: Psalm. 38.3, 4- 8, 9,10. but withall 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, &c. As in hunger and thirst, there is in the mouth of the stomack, grief, pain, and pinching, together with desire and sucking; so also in the soule. 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 satisfie it: so is it with the soul; where it is truly sensible of sin and scorched with the fire of Gods dis­pleasu [...]e, weary and burthened with the sence 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 Sampson, 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 withall hearing of a fulness in Christ, begged of him saying, Give me this water, &c. Now as bodily thirst is impatient of delayes, 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 extream thirst, and the Scripture tels us of Esau, who in his hunger sold his birthright to his brother for [Page 211]a mess of pottage; otherwise the hungry and thirsty soul fainteth: So the spirituall thirst of the soul is such as it makes the soul (pinched with it) prize Christ above all, (who is only able to satisfie the desires of it,) to underva­lue and passe by Kingdoms, Crowns, Scepters, 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 mens sor­row proved un­sound from their faint and lazie desires after the waters of life.Now do thou try thy self and thy sorrow hereby, if thou hast indeed been hunted and pursued with the guilt and cry of thy sins, thou wilt pant, gaspe and breath after Christ, thou wilt prize 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 lazie, that it is an assured proof thou wast never yet truly and ef­fectually pinched in thy conscience, emptied of thy self, humbled under sence of wrath; which if thou wert, no­thing but Christ his blood could satiate and satisfie thy soul. But thy desires are still so strong, (seconded by hot pursuits and indeavours) after earthly things, if not after sensuall 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 burthen of it: thou mayest perhaps now and then in a fit put up a cold and formall prayer, and express a few faint wishes and heartlesse sighs for Christ: but if ever thou wert so wounded and wearied as true converts are, thy desires would be stronger and more effectuall.

4. Coming to God.4. Yea, there would also be a coming unto God and Christ, if the soul were truly humbled and burthened with sin, as we find these coupled together in those of Asher, Manasseh, and Zebulun who humbled themselves and came to Ierusalem, 2 Chron. 30.6.7, 11. to keep the Passeover, and to testifie 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. [Page 212]&c. encline your ear and come to me — And let him that is athirst come.

If this be so then,Rev. 22.17. Ʋnsound sorrow sends men from Christ. it is a signe few are humbled as they should be; few are laden or labour under the burthen of their sin and Gods wrath; few are athirst; there is so little com­ing to Christ, so little seeking to the means of grace, or fre­quenting Gods Temple, and repairing to the Minister in di­stresse of conscience for satisfaction and ease. Nay alas, we see rather some go sorrowfull from the word, which reproves and discovers their sin and hypocrisie, as that young Ruler did from Christ: but come not sorrowfull to Christ or his Ministers seeking ease to their burthened conscience: yea, many mens 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 Divell: Cain flees from the presence of God to build him a City for his safety. Others in distresse and anguish of conscience do not betake themselves to prayer, or to God, his Ordinances and Ministers; but with Saul, to musick, to the Witch of Endor, to the Divell: 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 mercifull to mee a sinner. Luke 18.13. Here is a sinner, that is one la­den and touch'd 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, unlesse it be for removall onely 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: onely such humilia­tion is acceptable to God which is so followed. Therefore the Lord shewing how we may come and bow our selves ac­ceptably before him, and what is good, this is the chief, That we walk humbly, or humble our selves to walk with God, [Page 213]Micah 6.2, - 8. such a soul as hath been truely pricked, hath been taught its lesson for medling again with sin, as hath been said. And godly sorrow changeth the heart, works in it an hatred of sin, a love of righteousnesse; in a word, Repentance, 2 Cor. 7.10. that is a change and alteration both of heart and life; whilest the unfained tears of true sorrow do not onely (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 fruitfull in all righteousnesse, and in the fruits thereof.Without return­ing again to sins formerly repent­ed. Such a soul returns not (at least habitually) unto wickedness, as we have shewn 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 worser sins again. But do thou examine thy heart, and consider well with thy self 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 it self.TO proceed: As the afore-named particulars have been afforded us from other Texts of Scripture which more expresly couple them with humiliation, sorrow of heart, and feeling the load and burthen of sin; so though we will exclude none of them from having been in these converts, yet we will fetch some signes, Effects and Concomitants of true Contrition more specially from the Text it selfe. 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 mur­ther and of crucifying their Saviour, wherewith v. 36. they were charged: they deny not their guiltinesse nor are a­shamed [Page 214]to lay open their disease to their spirituall Physicians: they in effect confesse themselves guilty, and onely 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 burthen and load of sin, it will seek ease, by disburthening it self by free and willing confession of the same, as to God especially, so also to man, to men of God especially,to able and mer­cifull men, and Ministers. who are not onely able to speak a word in season for comfort and direction; but tender-hearted, pitifull and mercifull (who will sympathize with it) yea, are faithfull both for their unpartial dealing with the wounded spirit, not healing it with fair words and flatteries; and also for secre­cie,No ease without this in some ca­ses. (so far as it is fit). It is with the soul in this case, as with the stomack: if it be overcharged with surfetting, and there­upon sick and pained, it seeks and gets ease by vomiting: so in like proportion the soul having surfetted 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 personall 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 faithfull 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 Gods 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 truely 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. then such as are most sensible of their dishonours done to Gods great name thereby. If by taking shame to themselves they can any whit redeem Gods 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 Gods honour, and do you therefore by confession take shame to your selves, that you may give to God the honour of his Omnisciency, Justice, Holinesse, as is fit? Many (as [Page 215]con­demned persons) rather then they will shame themselves by a true confession of the sins for which they justly suffer, or thereby honour Gods 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 crosse) will with that other gracelesse thief, chuse rather presently to go to hell with the guilt and load of their sins upon them. Such are the Pseudo-martyrs of the Romish Synagogue, and thousands moe, wherein they come short of Judas who confessed his treason against the innocent Lamb of God. Or if with Judas some doe confess their sin,or if they confess sin, do it either meerly out of ter­ror not hatred, is it not meerly 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 loaths it,Simile. but because his stomack is burthened and troubled with it, and therefore after a little ease, he returns to lick up his vo­mit again. Or if not so wholly, yet doe not many (when they are called, urged and pressed to confesse their faults,or hypocritically and cunningly or that conscience on their sick-bed 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, whilest 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 hardnesse of heart, some hastiness,but concealing their bosome and greater saults, angry and peevish dis­position of nature, and the like, yet wittingly hide under their tongues, and in the secret cabinet of their heart, their beloved darling and bosome sin, be it some base and noy­some lust, pride, ambition, covetousnesse, revenge, or some such like secret sin, by which meanes sin still sticks at the bottome, the coar comes not away, Satan who hath filled their hearts, keeps his hold and is uncast out, though the room seem somwhat swept; or at least returns to his old lodging in the heart with seven worse spirits then him­self.which these conve [...]ts 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 murther, parri­cide, [Page 216]unbeliefe, ingratiude, 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 perswaded them to it, but in effect acknowledge all to be true they were charged withall, 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 burthen 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 loath it, and themselves for it; and accordingly to shew their dislike of it, and of all the oc­casions of it, they forsake the society of the obstinate Iewes, who as yet were not pricked in heart, and of the Priests, Scribes and Pharisees, and joyn themselves to the despised and persecuted church of God.and in other con­verts. And thus it is with other converts; they now loath 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 thy selfe 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 bent against an enemie, aimes at his utter destruction and death, so true hatred of sin seeks the death or mortification of it, at least 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, [Page 217]get thee hence Sin would bee looked upon as an enemie to Gods glory and to our souls;as of an enemy. now the more true love we bear to God and to our selves, 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 venemous, poysonfull,Simile. or hurtfull 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 meanes 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 meanes 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 begins 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 loth to give a known and malicious enemy the least welcome or enter­tainment in his house or otherwise neer him; how likest thou it when Gods Word and thy Minister seeks to make thy sin hatefull and loathsome to thee? when he layes 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 threatnings, seeks to hit, wound, and kill it in thee? canst thou blesse God for it, &c. 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 wee 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 evill of all evill, 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 salt teares; 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 moe 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 principall 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 Signes of one truly contrite and savingly humbled.

1. Care and Consultation. 2. Self-deniall. 3. Ready Obedi­ence.1. True contrition and sorrow for sin, fills a mans head with care and consultation, concerning the means of ease, pardon, and salvation.

2. It sends a man out of himselfe, and teacheth him self-deniall.

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 meanes 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 shew themselves carefull to seek after, and to use meanes for helpe, ease, and comfort to their con­sciences. They cannot be secure as formerly they have been, as apprehending and seeing a necessity of a remedie 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 untill we die? If we say we will enter into the City, then the famine is in the city, and wee 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 [Page 219]but die. So also the Prodigall (signifying every wandring sinner) being pinched with hunger,The Prodigall 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 leudly forsaken, and so returned and found mercy. The like care, wisedome, 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, &c. — At length — I am resolved what to do, &c. 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 Jaylor. Acts 16.29, 30. as these here of Peter and the rest: The Jaylor 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 Iewes. Jer. 50.4, 5. Joh. 4.15.20.25. Who knew the Messias 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 joyn our selves to the Lord in a perpetuall 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 chiefly for o­ther things. Rom. 13.14. Their security and careless living plainly shews how far they are from true conversion. Their care is only for the world, saying, What shall we eat, &c. as Matth. 6.31. Or for the satisfying of their lusts, con­trary to that of the Apostle, Make not provision for the flesh, to fulfill the lusts thereof: Or for many things with Mar­tha; yea for any thing rather then for that one thing that is most needfull; that is the least part of many mens 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 shew 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 [Page 220]trouble themselves no more with it: and so their terrours 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 truely trembled in their consciences as Paul and the Jaylour did, they could not rest, no more then men in some grievous fits of the stone, gout, cholick, tooth-ach; 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 signes 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 onely to the Apostles of Christ, and to spirituall means of cure and comfort, that they might enjoy pardon, Gods favour, and get him appeased to them: So

And particular­ly, True converts 1 Seek onely to the true means of help.1 True Converts and contrite ones, as they are not se­cure; so they seek onely to the true means, to the true and faithfull Ministers and servants of Christ, as King Hezekias in his straits to Isaias, King Josiah to Huldah the Prophetesse. When the soul is truely pricked, it will never seek comfort of carnall and wicked men, or of such as are guilty of the same or like sins; as I shall shew more fully when I speak of the quality of the persons of whom these here sought direction. If otherwise, its very suspicious men go only to get the mouth of their conscience stopt, but not awakened or soundly cu­red. Learn thou hence, whosoever thou art, to examine thy self of whom thou soughtest counsel and hast got satisfaction to thy conscience.

2 They are cu­red only by spiri­tuall things, as pardon of sin.2 Their griefs are onely cured by spirituall things as well as meanes: nothing will content them but mercy and pardon, and the absolution of the Judge. It is not mirth, musick, merry company, or any either carnall or worldly [Page 221]thing that can give ease to a conscience truely 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 onely by Christ, Souls prepara­tion for Christ p. 155. was never truely wounded for sin: If ease cure him, then horror was his vex­ation: If honour cure him, then shame was his burthen: If riches cure him, then poverty did most of all pinch him: But if the soul were truely wounded for sin, then 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 onely from the word; Gods testimonies are both his delight and his counsellours, or the men of whom hee 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: its 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 chiefly enquire 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 finde him. Is thy sorrow such? Go▪ home, or betake thy self 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 til thou hast found him.

SECT. 6. 4. Self-denyall accompanieth true Contrition.

2 True contriti­on of heart teach­eth and is accom­panied with self-denyall, and with humble carriage both towards God and others:2 TRue Contrition sends a man out of himself, and teach­eth him self-denyall. These now trust not in them­selves: either 1 to their own goodnesse or worthinesse, which now they see to be nothing: Nor 2 to their own wisdome and reason; they no longer commune or consult with flesh or blood, but put away all fleshly shifts and carnall holds: the high Priests, Scribes and Pharisees, who perswaded 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 righteousnesse, which with Paul also they account losse, 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 staffe out of their own hands; and though they see no help nor hope in them­selves, yet they do not out of stoutnesse, or through secret pride (as we have shewed some have done) despair absolute­ly of help; but renouncing and denying themselves, they seek to lean onely on Christ whom they crucified, desiring to be directed how to enjoy his love, and so with Noah's dove, ex­pect rest onely 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-de­nyall 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 truely 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 gainfull wayes and courses, as we see in Zacheus, now ready to make restitution [Page 223]and to give half his goods to the poor, who formerly made Extortion his plough and gainfullest trade:and truely hum­bled, And so it is with others, who now being truely pricked and humbled, can deny themselves in their most beloved sins, in their cove­tousnesse, pride, ambition and other sins. And doth not ex­perience tell and shew us how humble and self-denying men are commonly in straits of conscience, and when in sicknesse,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 sweating sicknesse 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, &c. how also in their stout wils, 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 truely converted either li­ving or dying, hee is first brought to deny himself in his owne Works, Merits, Righteousnesse, Power of Will, as might be shewed in some Instances; so in their stout,Or with man. proud and scornful carriage towards others, towards whom they be­come gentle, &c.