Sin's Deadly Wound

Acts 2:37. Now when they heard this, they were pricked in their hearts.

Having spoken of the prophecy of the pouring out of the Spirit in the days of the Gospel, we come now to speak of the accomplishment thereof, which though it finally intend the calling of the Jews, yet it is accomplished in the conversion of those by Peter's sermon, expressed in the text.

The whole book of Acts is a story or a register of the acts of the apostles, that is, of their sermons, their doings, their works, whether their institutions and ordinances in establishing the church, or their miracles wrought to confirm them, or their journeys, or their sufferings. Therefore if you would read with profit this book of Acts, you are to consider in every chapter of them therein, what is recorded, such journeys; and such sermons, such miracles, and such sufferings. These are of singular use of direction for the church of God.

In this chapter, there are two acts described. First their prophesying with new and strange tongues, from verse [illegible] to the end of the [illegible], amplified by many arguments, as also by a double effect it wrought in those that heard them. First, amazement in some, verse 12. Secondly, others mocked and said, These men are full of new wine.

The second act was a sermon of Peter's, upon that occasion, to repel and refute that calumniation of drunkenness, which they put upon the apostles, described from verse 14 to 36. In which sermon the apostle does prove, that they did not this by the spirit of the Buttery, or wine cellar, but by the power of the Holy Ghost, by a new Spirit of God come upon them, according to what was prophesied in the Old Testament. Now this spirit thus poured out, the apostle further amplifies and sets forth the giver of it, the Lord Jesus Christ, as delivered into their hands by the determinate counsel of God, and by them wickedly crucified and slain, who yet notwithstanding sets forth the same Christ as rising from the dead, and ascending into heaven, and having received the Spirit from the Father, he sheds it abroad to the edification of the church; from where (verse 36) he concludes. Let the whole house of Israel know assuredly, that this Jesus whom you have crucified, is the Lord Christ, that this is the Messiah, whom they have thus crucified. Now when they heard this, they were pricked in their hearts. And see then, this sermon of Peter's is amplified by a threefold effect. First, the humiliation of the hearers, they were pricked in their hearts, verse 37, 38, 39, 40. Secondly, the baptizing of 3,000 souls, that were converted upon this occasion, verse 41. Thirdly, the religious, charitable, comfortable fellowship of those converts together, verse 42 to 47.

We are now to speak of the first of these effects. And that is the humiliation of the hearers. They were pricked in their hearts; which words contain four parts.

The kind of spiritual affliction with which they were exercised; pricked at the heart.

The effect of this pricking wrought in them, a resignation of themselves to the apostles' counsel and direction, and an humble and reverent request of them to direct them what to do; Men and Brethren, a word they had not been accustomed to express.

This humiliation is expressed by the cause of it; they hearing their particular sins charged upon their souls, hearing it was Christ they had crucified, then they were pricked in their hearts.

This humiliation is amplified by the subject persons; those that before were amazed, and mocked, are now pricked in their hearts.

Now of the first; the kind of spiritual affliction these hearers were exercised with; pricked in their hearts.

Doctrine. The very first work of living and saving grace gives a deadly stroke to the life of sinful nature.

A note which I never handled before, but you shall find it evident in the text, and agreeable to the principles of Christian religion. In the text, these men that were thus pricked in their hearts, had they received any saving grace before? No; some of them were amazed: now, amazed hearers are ignorant hearers, for all amazement springs from ignorance; had they been the sheep of Christ, they would have known his voice (John 10:27). They were also scornful proud hearers; scorning is a fruit of pride; but this was the time that God intended to show them mercy. Now then, what is the first grace that is wrought in them? After by hearing they understood, they were pricked in their hearts; not in their eyes only, to weep for their sins, nor in tongue only to cry out, but in their hearts; that is a mortal wound to nature, the least prick of the heart, is the death of nature, be the piercing of it never so little, the sting of a bee, or the prick of a needle, the very life of nature runs out, and it cannot possibly be healed: you may prick a man in the tongue, in the eye, and save his life; but once prick the heart, and you give a deadly wound to nature; the vitals waste presently, much ado to sustain life for a moment. See then, this is the first work of saving and living grace, an heart once pricked can never be healed; and therefore you never read that God heals man's corrupt nature, he heals not a stony heart, but takes it away, and gives a man a new heart (Ezekiel 36:26). Prick the heart, and it will never leave trickling and bleeding, till the whole life of nature be consumed. I will further open this point. First, let me show you what is meant by the heart. Secondly, what by pricking of the heart. Thirdly, the reason, and then the application.

By the heart you must not understand, that fleshly part of the body which is the seat of life, called Primum vivens, & ultimum moriens. Godly sorrow does not kill man's bodily life, it works not death (2 Corinthians 7:10). But it is meant the will of a man, which lies in the heart, for as the understanding lies in the head or brain, so the will is seated in the heart: so as a good frame in the heart, and wisdom in the brain, makes a complete man.

Now this heart or will of a man, is that whereby we choose or refuse a thing, so the heart is taken (Ezekiel 36:26). A heart of stone, is a stubborn and obstinate heart or will; a heart of flesh, is a heart that is tractable, and soon pierced; now then this was the piercing of the will of these hearers.

What is it to be pricked in the heart. First, the heart is said to be pricked, when it is afflicted with these two principal affections that are said to wound the heart, the one is sorrow and grief, and the other is care (1 Timothy 6:10). Then is the heart pricked, when God afflicts it with sorrow and grief for sin; grief for sin, and care for reformation of it. They were pierced with many sorrows for piercing of Christ, and care to be delivered from that sin: there are other affections that usually follow these, as sometimes fear and trembling (Ezra 9:10). Sometimes shame (Jeremiah 31:19). Sometimes indignation (2 Corinthians 7:11). But sorrow and care, these most pierce; but these affections never pierce the heart, till first hatred and loathing of sin be wrought in a man (Romans 7:15). And this springs from a change wrought in the will, which makes us loathe ourselves for our sins (Job 40:3-4) and (Job 42:6). And when God gives his people new hearts, they shall loathe themselves (Ezekiel 36:26, 32). Here is first loathing of sin, and ourselves for sin; from where springs hatred of sin, from there, sorrow, grief, care, shame and indignation for sin.

Secondly, but piercing also implies something more, as to express it from what surgeons are accustomed to say; they say, all piercing of a member, is piercing of the body that is compact together; Dissolutio membri vitalis, is dissolutio compositi, it is a dissolution of the whole frame of nature: if a vital member be wounded, it is not possible to heal it; it is Dissolutio compositi. They say true, that the heart and brain are the vessels of life, and as soon as one of these vessels are broken, the life of man runs out like water spilt upon the ground, the liveliest spirits soon evaporated, and the life and blood issues, and cannot possibly continue. And to this estate of a man does the Holy Ghost here allude; they were wounded in that part that was most vital, and by this means all that sinful life, that before was laid up in the stubborn will, begins to trickle down when the heart is pricked, sin is dropping and running out. But which is more, not only sinful lusts, but all affections to all outward comforts, they begin now to have no mind to any of them, till God gather up their spirits again; but for the present the world is crucified to him (Galatians 6:14). Wonder it is to see what little respect a pricked heart has to the things of this life, as these converts (verses 42 and 44). They laid themselves level with their brethren, and now they are forever at a loss for the world; and all covetous inclinations to the world, they forever trickle down, that leak is never stopped any more.

3. Look as you see in pricking this bodily heart, a man is presently surprised with anguish and pain, and knows not what to do, so a man pricked in the will or heart knows not in the world which way to turn him; Sirs, what must I do to be saved? (Acts 16:11). He saw now that there was but a step between him and the nethermost hell, and therefore now, Sirs, what must I do?

Reason 1. Taken from that fellowship that we are to have with Christ in his death, before we can have fellowship with him in his resurrection (Romans 6:3-11). The old man must be crucified, that henceforth we may not serve sin, but be free to righteousness; we must die to sin, and then to the world (Galatians 6:14).

Reason 2. Taken from the good pleasure of God in our first conversion, to espouse and marry us to his Son, which cannot be till our first husband be dead (Romans 7:3-4). Now because God intends a marriage covenant between Christ and our souls, in first conversion, he will therefore have sin first mortified in us, our first husband [reconstructed: must lie bleeding] his last blood before we can be married to Christ.

Reason 3. Taken from the sharp opposites which we in our first conversion have to deal with. As first we have to deal with the Word of God, and that is sharper than a two-edged sword (Hebrews 4:11). It is called [reconstructed: goads and nails] (Ecclesiastes 12:11). Sharp and keen arrows (Psalm 45:5). Again, we have to deal with our sins, and that is a sting (1 Corinthians 15:56). And these inflame like venom. Another sharp opposite is the wrath of God, against which it is hard for a man to kick and spurn (Acts 9:5). This is a piercing sorrow (Lamentations 3:65). Having thus to deal with these sharp opposites, we must needs be pricked and wounded.

Use 1: For trial of our estates, whether God has worked in us any first works of saving and living grace: Do you find your will and inclination to die and decay in you, so that you have no desire or delight in sin? The liveliest spirit you have to this or that sin is now evaporated and wasted, and your heart is furnished with graces opposite to those sins; then I say, your heart is pierced and wounded; you now refuse, loathe, and hate that sin upon which your heart was most set, you grieve for it, and take care how to be shut of it, abstain from it, and are ashamed of it. If it be thus with you, then surely God has pierced your heart, and you are in an estate of salvation; otherwise let me say thus to you: a man may be pricked in the eye to weep for sin, in the tongue to cry out for sin, in the foot begin to amend his way, and yet not have his heart pricked, nor have any living or saving grace. A man may be fearful of sin, grow more careful of good duties, be more fruitful in good ways, and be not pricked in heart, but only in conscience or understanding; he may cry out of his sin as Judas did (Matthew 27:4). He thought but to have made a jest of betraying Christ, but when he saw it was the hour and power of darkness that Christ was taken and condemned, then was he pricked in conscience and cried out bitterly, and now would have no reward for his treason; he was pricked in his hands, feet, tongue, and eyes, and conscience. But was this any good evidence that he was pricked in his heart? No, for he goes on still to choose sin: had his will been pricked, he would never have hanged himself. In such a case a man may find a sin too sharp for him, and yet all be but anguishes of conscience, the heart still ready to choose another sin, but that is an ill sign. A man may sometimes be pricked in his shoulder, as Herod was (Mark 6:20), reform many things, yet still cleave to a harlot; John shall rather die, than the vital spirits of his sin shall perish. If this be your case, then flatter not yourself, you are yet in the gall of bitterness; you say you are heart-whole, you thank God, but the more is the pity; if you are heart-whole after so much sickness, and crosses, and afflictions, and sins, this is a miserable wholeness. For had saving grace seized upon your will, your heart would have been pierced and broken; but if a man's heart comes to look at all sin as bitter, he does not balk any sin, his heart chooses sin no more; if he sees it is a sin, his heart recoils back again, and closes not with it. If there be no sin, but your heart runs from it, and your affections are dying and decaying toward them all, then though it may be you cannot weep so much as some men can do for the very prick of conscience, nor are so forward in some duties as some are, who are but very hypocrites, and cannot cry out so much as some can, yet if your heart be dead to all sin, you take no pleasure in any, but they are as bitter to you as gall and wormwood. Then God has shed abroad the first work of saving grace in your heart, and it will continue last, and this is no small matter of consolation.

Use 2: A direction and notice to such as yet find their hearts whole and unbroken; take heed how you content yourselves in such a condition. Consider what our Savior said to Saul: it is hard to kick against the pricks, to dash the naked soul against the curse, and the wrath of God is a hard business, and so it is for these men, to persecute the Lord of life to the death. But many a man that goes on in sin says he feels no such hard work in sin; but you will feel at the last that it has been but dashing against pricks, and if not in this world, then with more horror in another. You little know what anguish of soul for sin means; can you provoke God to anger, and not yourselves to confusion?

Use 3: Of exhortation to every soul that is in any measure pierced in heart with sense of sin; think not yourself undone, judge righteous judgment, or if it be the case of any of your friends, say not they are undone. He has now no mind to the world; but not so, if with pricking of conscience the heart be pricked too, then fear him not, God will gather up his spirit to his calling again. If therefore your hearts be broken, bless God on that behalf, it is the best news that ever came to you. When God comes to redeem a sinner from sin, and the punishment of it, he will not content himself with the conscience, or mouth, or eyes, but the chief part of the soul must lie at stake for it, before him, he will have sin bleed to the death. When God had threatened Nineveh with destruction, it would not have prevailed with God to prevent the punishment, if all the harlots of the country had come and humbled themselves before him, but the king must humble himself to the dust. The heart of a man is the principal faculty of the soul, it rules all, it sets hand and tongue, all within, and all without, to work. Now because the will is principal in the soul, then if God means we shall be saved, he will have the principal part of the soul to lie in the dust, the liveliest corruption must trickle down upon the ground; therefore be content to stoop to it, and be glad you may.

Use 4: To teach ministers not to be afraid sometimes of driving nails to the head, not to the consciences, but to the hearts of sinners. There are a generation of preachers that would now have no law preached, but now only to draw men on to Christ, by the love of Christ. It is true, this we should labor to do, but how must we do it? Do you think God will marry us to Christ, before our first husband be dead? Unless the sinful hearts of men be pricked, unless the proud, wanton, and stubborn heart be pierced and wounded to the death? Therefore there is no hope of salvation unless it be thus with you. Why, you say, but he did but here preach, and they hear the Gospel. It is true, I grant a man may preach the Gospel, and wound men's souls as much as by the law; but yet know this, he preached the Gospel legally, not the promises of the Gospel, but the duties of the Gospel, and their sins against the Gospel, convincing them that they had sinned against the Lord of Life, and Glory. This is preaching of the Gospel legally, and a special means to pierce the hearts of men.

Use 5: Of consolation to all those souls that have found their hearts pricked. Many a soul is troubled because it cannot weep for sin, but if you can but find your hearts broken and departing from sin, if your hearts sit loose from sin, and refuse all sin, one sin as well as another, if God give you a heart to avoid sin, and to do that which is good in his sight, if the life of your sin decays, then blessed are you of the Lord, Christ has set his stamp upon you, and will challenge you for his own.

Use 6: This may serve for a use of exhortation to every soul of us whose souls have been pierced and pricked, that you freely let them run and bleed still; never daub the wound, let it forever be bleeding; pray not so much to God for the healing of your hearts, as entreat him to create a new heart in you (Ezekiel 36:26). By no means restrain the issue of sin, but if your heart be once pierced, let it then forever bleed. So far as terrors may hinder the peace of your consciences, labor to heal that; but you that love the Lord hate evil (Psalm 97:10). Be sure you forever keep the heart open to any charitable employment, for the refreshment of your poor brethren, as these pierced hearts in the text did, they distributed what they had according as every man had need, and they were then full of the Holy Spirit, and did eat their bread, not with churlishness, but with gladness and singleness of heart. What would it profit a man to win the whole world, and to lose his own soul? Consider it therefore, so much as God has pricked your heart, so much as it sits loose from the world; a heart once pierced would think it a base part to talk of charges when it comes to lay out its estate for his brethren's necessities; therefore let your hearts forever run freely to all good offices in the behalf of your brethren.

Acts 2:37. Now when they heard this, etc.

We come now to a second point here expressed from the effect of this pricking of the heart, it produced in the hearers. They said to Peter and the rest of the Apostles, Men and brethren, what shall we do? From where observe this note:

Doctrine: That it is a good evidence of a heart pricked and sprinkled with a saving and kindly sense of sin, when we be given to love and respect those Christians, whom we have despised, indeed even such as have wounded us, and are willing to inquire of them the way of salvation, and to resign up our hearts to be directed by them.

I put all these together, because they are all included in the effect which this pricking of the heart produced in these hearers. You see that whereas before they derided them (verses 12–13), now they have laid aside their scorning, and now come to them with respect and reverence, Men and brethren: see what a sudden change is worked in them, now they think the Apostles know the way better how to be saved than themselves, and let the Apostles say but what they would have them to do, and they are willing to be directed by them; they bid them repent and be baptized, and they did so, and there was added to the Church three thousand souls. See what a work a pricked heart will reach to; in such a case, a man will lay down all his scorning, and fall to reverencing them, whom they had scorned before; now they resigned themselves wholly into the hands of these men, to set them a course to be saved.

Take a man whose heart is pricked, and he presently finds such anguish in his principal vital parts, that he immediately cries out for help; See, my life lies bleeding, what might I do, if it were possible to save life? These men at first, did not a little wonder to hear the Apostles speak with strange tongues (verse 12), and methinks it is as great a wonder to see this sudden change (by a word speaking:) See in them, what a new tongue, a pricked heart will work. The same men that even now said, the Apostles were full of the spirit of wine; now they speak the language of Canaan: before, debauched ruffians; now, Men and Brethren — a word they had not been accustomed to: they that before mocked at new tongues, had now themselves gotten new tongues; and it was a greater miracle to have such words in their mouths, than to hear the Apostles speak all the principal languages in the world. A man may have all gifts of tongues, and yet his heart as corrupt as ever; but if the heart be pricked, he knows now how to say, Men and Brethren, what shall I do to be saved? — here is a work that men may wonder at. The like you see in Paul, when convinced (Acts 9:6), Who are you, Lord? — he could then acknowledge him for a Lord; And now Lord, What will you have me to do? And though our Savior told him not what to do, he sent one to him; yet before Ananias came to him (for he came not till three days after) Paul had learned what to do: he that had been a blasphemous wretch, behold now he prays, and so has done three days and three nights together. What a blasphemer got a tongue and a heart to pray? — see what a pricked heart can do; now therefore stand and wonder at it; Lord, says Ananias, I have heard of much evil that man has done; It is true, but talk no more of that, Now he prays, and I will show him, what great things he shall suffer for my name's sake: here are the compact vitals of nature dissolved, and grace springs afresh. So the Jailor (Acts 16) — he scourged Paul and Silas, made them full of wounds, put them in the dungeon, set their feet in the stocks, but (verses 29-30) when he thought they had been escaped, and had nearly killed himself, Paul cried out to him, and that word so pierced his heart, that he comes in trembling; and now, Sirs, What must I do to be saved? And he believed immediately, and was baptized; and such a wonderful change does a pricked heart make; of those very men, whom before he scourged and put in the dungeon, now they are [illegible], Lords; any reverence now little enough to show them — such work makes a pricked heart wherever it is.

Reason 1: Taken from the glorious presence of God, a pierced heart finds in those that have been the instruments of their wounding, which binds a man hand and foot, and so dazzles him that he knows not where to go from them, nor can he seek for other help (1 Corinthians 14:3, 24-25). Being convinced by you, he will fall down and say, God is in you of a truth. See what a presence of God, a soul discerns to be in them, who have convinced it of sin, has laid open the secret closet of his soul — they see there is the gate of heaven. These men, though at first they little thought it, yet they now see, God is there of a truth; had not God directed them, they would not have hit our heart so right; You have the word of eternal life, and where should we go? (John 6:68). The woman of Samaria, though at first she scoffed, yet when she perceived Christ was a prophet (John 4:17, 20), then she fell to question him, about the main point of religion, and leaves him not, until she is settled in God's peace, because she saw God's presence with him.

Reason 2: Taken from the attractive drawing power that is found in the word of truth, and goodness of the Gospel of Christ, whatever it takes hold on, it draws it after it, and therefore is compared to a draw net (Matthew 13; Luke 10). And it is said of our Savior, the people heard him attentively (Luke 19:48). In the original it is, They hung upon his lips; what he spoke, was as so many drags to draw them to hearken to him; and especially the Gospel of Christ crucified (John 12:32). These words have a mighty drawing power — it is the nature of the word, to draw men nearer to Christ.

Reason 3: Taken from the secret hope which God does instill into the hearts of all such as are pierced, that there is a way for their healing, though they know it not; they have an opinion, that those that wound them can heal them, and are most likely to supply them with help. He will speak to her heart piercing and sinking words, and will give her the Valley of Achor for a door of hope (Hosea 2:14-15). That was the valley where Achan was stoned to death (Joshua 7:24, 27) — it signifies trouble; so that even the valley of trouble, when God speaks trouble to his children, he gives them hope of deliverance from their very troubles; so that when a man's heart is cast down, and God casts threatenings at us, as stones about our ears, yet this valley of trouble, God gives us as a door of hope. See by the Ninevites, Who knows but God may save us? (Jonah 3:9) — they conceived a possibility that God might be content to pardon.

Use 1: To show there is a difference between a pricked heart, and a pricked conscience. Generally Christians confound these two, and shuffle them up together, as if they were both one, but indeed they much differ; and without a discerning of which, many a poor soul may be swallowed up, either by despair on the one hand, or presumption on the other — it is one of the hardest points in the practice of Christianity. Now therefore observe the passage of God's grace in the hearts of his people. Consider what I say, and the Lord give you understanding in all things.

They differ in their 1. Effects. 2. Causes. 3. Objects, about which they are conversant. 4. Remedies.

First, see their difference in the effects between a pricked heart, and a pricked conscience.

There are four effects in which they differ.

First, the pricking of the heart does soften and sweeten the heart, to a wise amiableness, and loving respect to those that have pierced them, and to all such as they be, and draws them to an earnest desire of fellowship with them. These men in the text, they were pricked in their hearts, and to whom did they go for remedy? Not to the great rabbis of their times; should not the priests' lips preserve knowledge? (Malachi 2:7). Were they not better studied men, and better read in Moses and the Prophets, than these new disciples were? No. But they rightly discerned these were not the men that could any way help them, these men had set them at work to crucify Christ; the priests had persuaded them to ask Barabbas, and to crucify Jesus. Now they seeing their hearts pierced, for doing what the priests bade them do, it was not likely they should heal that wound, but should rather daub with them, and tell them, Christ was but a deceiver, and that they had done well to hang him up out of the way; therefore now, they will not come at them: and there is not indeed a more evident sign that a man dallies with his soul, than when he goes away from those ministers that have wounded him, and advises with others that will deal more favorably with him, and takes counsel of them who are guilty of the same sin themselves; but these poor men wisely discerned, that the Scribes and Pharisees are not for their purpose, but these men that wounded them, were the most likely to heal them; they look not at them as their enemies, nor do they contest with them; what did they mean to be personal in their application; but these look not at it, as the wound of an enemy, but as a brother, Men and Brethren. But now in case the conscience alone had been pricked, why then a man, by his good will, would come no more to such men as have wounded him, and it will be a burden to him, if by his calling he be forced to live under such a ministry: Elijah's ministry wrought upon Ahab, to cause him to humble himself (1 Kings 21:29), but did he now love Elijah the better, or any such as Elijah was? No; he never met him, but with some base salutation; Art you he that troubles Israel? (1 Kings 18:17), and (1 Kings 22:8), Hast you found me, O my enemy? And when he had a weighty business in hand, did he send for Elijah to counsel him? No; when he calls a solemn synod of four hundred prophets, Elijah is none of them I warrant you: and if but one [reconstructed: Michaiah], he hates him; and why so? Because he never prophesies good of him. So that when Ahab is only pricked in conscience, he will not send to Elijah for counsel, but if any man wound him, he shall be the man of his hatred, he looks at such as wound him, as if he stabbed daggers at his heart, and four hundred men shall be sent for, before one of them. Saul was often pricked in his conscience, and therefore when an evil spirit of bondage came upon him, and vexed his conscience, and David came into play before him, to mitigate the sense of anguish, he thought with a javelin to have nailed him to the wall; a prick of conscience is fierce and furious, full of folly and desperate madness. Felix is content to hear Paul preach, and trembles to hear him press such arguments (Acts 24:25). A wound there was in his conscience, but what came of it? Why; Go your way, says he to Paul, and when I have convenient time, I will send for you; but he never heard him more: this is the manner of conscience struck with fear, and grief; a rotten heart, and a pierced conscience ever go together.

A second difference in the effect is this. Take you a heart that is pricked, and it is wrought to a weaned affection, from not only inordinate affections, to the profits and pleasures of this world; but in truth sometimes, from the lawful use of lawful things; it will take off the largeness of a man's heart from any outward comfort (Psalm 102:4). His heart was so smitten, that he forgot to eat bread; so as if his wife and children should not come and pray him to eat, he would neglect to eat; his heart is smitten, he knows not what to do: as these men here in the text, no mind to any worldly thing, now sell all they have, and be helpful to their poor brethren, weaned from all the comforts of this life. But take a man with a pricked conscience only, and he is so far from being weaned from this thing, as that he will plunge himself deeper into them; he thinks that if he fill himself with business, or merry company, it will drive away heart qualms; as Cain to marrying, and then to building of cities (Genesis 4:17). Saul to music (1 Samuel 16:17). A pricked conscience for the most part, leaves a man more eager after the world, which a pierced heart dare not meddle with; he finds he has sinned bitterly against God, and now God has forsaken him, and therefore unless he can see God's favor vouchsafed to him, he can find no relish in any thing under heaven, he goes about any business like a man without a heart. And as a pricked heart is thus weaned from outward comforts, so especially from sin, which a pierced conscience will never wean a man from: a pierced heart lets out the heart blood of sin; (Hosea 14:3). What have I to do any more with idols? Yes, a pierced heart so far falls out with his sin, that he hates the very occasion that may bring sin into his mind, it is loathsome to him; as a man that has drunk a cup of poison that almost killed him, he ever hates, not only the poison, but the very cup in which it was brought to him: so is it with a man that has been pierced in heart for sin, he not only throws away the idols, but the costly coverings (Isaiah 30:22). However pleasant such things were to him before, yet now he loathes and hates them all. But now take a man that is but pricked in conscience only, it makes him more desperately sinful (Jeremiah 2:25). They have loved strangers, and after them they will go; as men sometimes wounded in conscience, he finds plainly, such whoredom and drunkenness is the way to damnation; but well, if I must be damned, let me be damned for something; if I must be damned for hating God and his ordinances, I will hate them yet more. Saul was sometimes wounded with David's kindness (1 Samuel 14:16). He melts (as sometimes a pricked conscience will do at a sermon) and wept, so as you would have thought his heart had melted, but it was only his conscience that was pricked; David durst not trust him for all that. And shortly after that, Saul went out with three thousand chosen men to take him; David again had him in his hand (1 Samuel 26:1-2). Then his bowels melted again, and he was wounded, and tells David he would not hurt him, but it was no trusting of him notwithstanding; this David feared, that he should one day perish by the hand of Saul (1 Samuel 27:1). So that a man may be pricked in conscience, and daub it over again, and be never a whit the more weaned from sin by it; whereas now these men that are pricked in heart, will they ever crucify Christ again, or join with hypocrites against the people of God more? No; they will rather sell all they have, and give to the poor members of Christ, seeing they have pierced their head and master, now let all go, we must take another course: but a pricked conscience will close with sin again upon the next occasion. It may be he will vomit all out, confess it all, but when once conscience is quieted upon this confession, he will take up the same wickedness again.

A third difference in the effect is this; the pricking of the heart humbles a man's spirit, so as now he is content to stoop to his underlings, though contemptible to him before, yet now willing to be taught by them; these men in the text inquire of the apostles the way to salvation. Apollos doubtless was a man pricked in heart, when he stoops to learn of a poor tent-maker and his wife (Acts 18:26). But take you a man pricked in conscience, he is like the scribes and Pharisees, when the blind man answered them with a mighty power of a gracious spirit, and set them to the wall, that they knew not what to say, they said, you are altogether born in sin, and will you teach us? And thereupon they excommunicate him (John 9:34). When a poor Christian is able to teach great scholars their own experiences, they will not endure to be taught by them; a pricked conscience is proud and stubborn, and will not stoop to deny itself so much, or stoop so low, as to be taught by such leather-coats and saucy tradesmen; these are proud conceited men; only a pricked heart can tell how to come to poor men, with a men and brethren; you are acquainted with sorrow for sin, and have known the terrors of the Lord; what shall such a one as I do, that I might be saved?

4. Another difference in the effect is this: these men being pricked in heart, it did open and enlarge their hearts, to be willing to do or suffer anything, that these Apostles shall direct them to. They knew them not to be Apostles, they knew they were fishermen, poor mean men; yet to these men they come, and that with an enlarged heart, Men and Brethren, what shall we do? Set us but a course, and we will follow your direction; say but what we shall do, and we are for you. So it was with Paul, he was a man that had great privileges, a Pharisee, a Hebrew of the Hebrews, a man blameless, touching the righteousness which is of the law; but when once his heart is pricked, I count them all but loss and dung; he was not at a loss to part with anything for Christ (Philippians 3:8) and (Acts 20:21-22). I pass not at all, though I know bonds and afflictions abide me everywhere; they shall neither hinder his course, nor his joy in his course. See the frame of a pierced heart, there is nothing to be done, nothing to be suffered; he passes not if he do anything, if it shall be to labor and suffer more abundantly than they all (1 Corinthians 15:10).

This is the case of a pierced heart; but will a pricked conscience do as much? A conscience only pricked? For so you must understand, conscience lies in the judgment, as the will does in the heart; if the heart be pricked, then the judgment and conscience is pricked also; but the judgment and conscience may be wounded, and yet not the heart; you may lead a wounded conscience a good way, but not far enough. There comes a rich young man to our Saviour, and he would know what he might do to inherit eternal life (Matthew 19:17-22). The commandments he had kept from his youth, a sign he had made conscience of his ways. But now go sell all that you have, and give to the poor; and our Saviour calls not every rich man to this, but he was pleased to try him, had he offered it, as a man whose heart had been pricked, he would have let all go, had it been thousands for his hundreds, but his conscience being only pierced, he was sorely put to it, and went away sorrowful; had his heart been pricked, he would have neglected his daily bread, his estate, wife, children, and all he had. Matthew, the Publican, he suddenly leaves all, and follows Christ (Luke 5:28). Zaccheus gives away half his goods (Luke 19:28). But this young man having but only his conscience pricked, see how constrained he is, see how closely he girds to himself the comforts of this life. So Ananias and Sapphira, doubtless they were pricked in conscience, for otherwise they would not have given up their names among the Disciples, but because their hearts were not pierced, they kept back part of their estate, they could not tell how to live upon the alms-basket wholly. Consider therefore of this thing, they are points you do not usually read or hear of, and yet of due and serious consideration, and such as unless you wisely distinguish in the particulars of them, you will be much deceived in the estate of your own hearts; take heed you rest not in bare conscience work, without all heart work; here are new foundations and principles to be laid. You have heard many precious differences between worldly and godly sorrow, but this is somewhat a distinct sorrow from worldly, for this is spiritual sorrow: though you have spiritual sorrow and spiritual pain, yet this is not it you must satisfy yourselves in, for by reason of the piercing of your conscience, your spirits may be put to much exercise, and yet the heart not so much touched, and leave your condition very dangerous.

Acts 2:37. And when they heard this, etc.

Now we come to speak of the difference between a pricked heart, and a pricked conscience, as they differ in their causes. The pricking of the heart is the immediate work of God himself; He keeps that in his own hands to temper the hearts of the sons of men, especially in this kind when it comes to piercing and wounding. Hosea 13:8. You would think it were the stroke of an enemy; I will meet you as a Bear robbed of her whelps, and I will rend the membrane of your heart; and lest you should think God did this in wrath without mercy, read verse 9. Oh Israel you have destroyed yourself, but in me is your help. God goes about a work of salvation, even then when he tears and rends the heart: so that look whatever lies most close and nearest a man's heart, when God comes to save, he will make a man sit loose from that which before he could not be reclaimed from; he will not suffer anything to harbor there, that shall lift up itself against him (Ezekiel 36:26 and Proverbs 21:1). He turns the heart whichever way it pleases him; Men may change our minds, by giving us better reasons for things than we discerned before, and may alter our judgments and opinions by strength of reason, or affection to the contrary, but no man is able to change the heart but only God: He has his chair in Heaven, that speaks to men's hearts; but for pricking the conscience, the Devil can reach that, and so can his instruments. Notable is that place, Revelation 9:1-6. It is a lively description of the Friars and Priests of the Church of Rome, being let out of the bottomless pit of ignorance and darkness, in which their religion was hatched; they had a mighty power, by pressing the terrors of the law, to work terror upon the consciences of their hearers, who thereby were so stung with fear of hell, that they longed for death rather than life, and willingly gave away all that ever they had, under pretense of saving their souls by the merit of their good works; this was nothing but a work of Satan, setting on their ministry upon the consciences of the people: it was Satan, I doubt not, that vexed the conscience of Job (Job 13:14, 26). Job applies it to God, as if he had spoken bitter things against him; but the truth is, had God done it, it had been by a spirit of bondage; now the children of God receive not the spirit of bondage to fear again, after they once know God to be their Father (Romans 8:15). If therefore Job, or any other true Christian, as David, or Hezekiah, complain of their estates, it is not from God, but from Satan; It is usual with Job to ascribe that to God's hand, which indeed was Satan's, at least immediately, as the loss of his children and cattle; and so it is in this case: It is true, Satan's work was directed by God; but otherwise it is possible for Satan so to buffet our minds, by representing to us the number and burden of our sins, and so to hide the face of God from us, and the promises and former experiences, as that we can see nothing but wrath and enmity in the presence of the Lord, though even then God's favor was towards Job as much as ever; He is one and the same and changes not, only he suffers Satan to cast a mist between the face of God, and the conscience of Job. Conscience may be stung when the heart is not, but be still as it was before, and neither better nor worse for this work of Satan.

Thirdly, As they differ in the effects and causes, so also in the object about which they are conversant. When the conscience is only pricked, you shall hear him express himself on this wise; O will the conscience say, What, honorable here, and miserable for ever hereafter? Rich here, and forever rejected hereafter? Beautiful here, and burning forever hereafter? Pleasant and cheerful here, and forever in torment hereafter? Such burdens the conscience lays upon the soul of such a one; All the complaint of conscience will never look farther than the wrath of God, present anguish, and fear of future wrath in another world. Did you ever know any sorrow like my sorrow (Lamentations 1:12)? This is the complaint of a pierced conscience; Never saw you creature in such anguish as I am. But take a pierced heart, he rests not in these complaints, (though these he have) but it will turn the course of these complaints quite another way: He complains after this sort; Did you ever know (will he say) a soul followed with so many mercies, so much honor, and wealth, and peace, that ever was so unthankful as I am? Whom God has followed with so many crosses and sicknesses as I, and yet continue to this day so stubborn as I have done? Did you ever know any that ever had such experience, and made a profession so long, and yet no more assured of salvation than I am? Did you ever know any that was redeemed by the blood of Christ, that yet to this day lives a slave and servant to so many strong and noisome lusts; such pride and profaneness, and senselessness of heart? Did you ever know any that has been called to grace, so carried captive to the things of this life, as I am? Did you ever know any fall again and again into the same sins, as I have done? Did you ever know a poor creature that to this day can pray no more feelingly, nor receive no more believingly, than I do? So as there is a broad difference in the object of their grief, a pierced conscience grieves for sense of anguish, but a pierced heart, chiefly for fullness of sin, and weakness, and want of grace. If complaints be only in regard of the terrors of God, it is to be doubted there is nothing but a pierced conscience; a pierced heart issues out more sensible expostulations to God, and confessions to their brethren.

Again there is this difference in their complaint for their sin, as well as for their grief. If a pierced conscience complain of sin, it only complains of such sins as puts him to present anguish, as it was with Judas (Matthew 27:4-5), had it been any more, he would have complained of murder, and despair of mercy, etc., but he rushes upon self-murder, and despair. Now had a pierced heart complained, it would not only have complained of treason, but of the pride of its heart, that would not suffer him to be patient under God's hand; a pierced heart complains of one sin as well as another, and eschews one sin as well as another (Psalm 119:128). I hate every false way; He counts all the words of God to be most pure, and whatever crosses the word of God, that he hates.

Finally, they differ in their cures and remedies, a pierced conscience may be cured sundry ways, by which a pierced heart cannot.

First, a pierced conscience may be cured by store of worldly business and cares, and sensual lust, the thorny soil went beyond the stony: the thorny soil was pierced (Jeremiah 4:3). A man may be humbled in conscience, so as you would think he made conscience of all his ways, but in the end the world chokes him (Luke 8:14). But all the blessings of this world cannot choke an honest and a good heart (Song of Solomon 8:7). Though he be compassed about with abundance of honors and pleasures, he can find no comfort in them, till God have healed his heart.

2. Sometimes pricks of conscience will be healed by tract of time. Ahab for three years durst not undertake any war, because of the threatening of the Prophet (1 Kings 21:29), and in the first war he made, he died (1 Kings 22:1). His conscience was now daubed and smothered; tract of time will sometimes heal such anguishes. So Saul (1 Samuel 24:17-18) and (1 Samuel 26:2), but it is not so with a pierced heart, it never leaves braying after the Lord (Psalm 42:1-2) and (Psalm 84:3) and (Psalm 34:5-6). My soul is athirst for God, He will wait, till his day come (Job 14:14).

3. Again, conscience may be healed by the performance of some duties; sometimes conscience checks a man for such and such sins, and for the neglect of such duties; now it will not let him rest till such sins be laid aside, and such duties performed. Herod reverenced John, and heard him gladly; but yet the pierced heart is not satisfied in any duties, though sometimes of humiliation, seek him in every ordinance, in season and out of season; yet the good soul will still seek Christ, and never leave till she find him (Song of Solomon 3:1-3). A heart wounded will never be healed, but by the same hand that wounded it; not so a pricked conscience. But when I say a pricked conscience will be healed, I speak not properly, it is true; sometimes a man is said to heal a man that kills him outright, he feels no more pain; so a man while conscience is dead, lies wounded with the sting of sin, in sense of the displeasure of the most High. Conscience may fall into the hands of such worldly business, etc., as may kill a man outright, and conscience stirs no more; only a pierced heart is sensible, into whatever hand it falls; it is not healed by anything, but by the blood of the blessed Redeemer, and the life of the Spirit of grace, enabling him in some measure to walk before God in the land of the living.

Use 1: Of exhortation, to every Christian that knows what it is to be pierced in the heart, to pity the estate of such poor souls, as know not in the world what to do; if you see the bodily heart wounded, and the man swooning and dying, how ready will every one be to run any way to help him? When we see his countenance changed, his spirit sinking, and the whole man falling flat down, everyone would gladly take any course to help him: Truly there is not any poor Christian, but when he comes home to God, is in this very case; heart dejected, spirit cast down, much ado to cry for mercy, ready to complain to any; How should this stir us up in such a case, to be helpful to them to our best endeavors? If we saw our enemies' donkey falling under his burden, we ought to help him (Deuteronomy 22:4), and shall we see our brothers and sisters fall under the burden, not only of an accusing conscience, but of a wounded heart? The Lord speaks terror and wrath, and lays the burden of a man's sin upon his back; then "Have pity upon me, oh my friends, for the hand of God is upon me" (Job 19:21); In such a case, the complaint of the soul may be more than ordinary, for his pain is more than ordinary, for he considers the hand of the God of all grace against him. Now alas, where shall I find grace, if the blessing of God be turned against me? Where should a poor soul look for blessedness? So as Job had good cause to call for pity; how barbarous is the practice of such, as instead of helping up such poor Christians, will reproach them and say, See now what you have got by gadding to Sermons, and keeping such company; you should have pitied yourselves; Could not you have regarded your own welfare, and have lived neighbor-like; but you must fall to praying, and pondering? But see what it comes to now. Oh wretched creatures, if the Devil himself were clad in flesh and blood, what more desperate words could he use than these? Consider that fearful place, (Psalm 69:22-26). It is a fearful curse the Holy Ghost denounces against such men. Let their table become a snare, and that which should have been for their welfare, let it be a trap; Add iniquity to their iniquity, and let not them come to your righteousness; And why is all this? Why, verse 26: They have persecuted him whom you have smitten; If God has wounded a poor soul, and you add to his grief, it brings a heavy curse of God, not only upon yourself, but upon all your goods, lands, and estate, and soul too; Take heed therefore how you speak to the grief of such wounded souls. Read also (Deuteronomy 25:17-20). Remember what Amalek did to you in the day when you came out of Egypt, how he spoiled those that were feeble and weak with you, therefore blot out his remembrance from under Heaven (Exodus 17:16). All things fell out to them in types; Amalek was the first that fell upon the people of God, and because he fell upon the feeblest and weakest, therefore the Lord will have war with him forever; Israel's coming out of Egypt, is but a type of God's people coming out of sin, and passing through the red sea of Christ's blood, and going through the wilderness of temptations; and if Amalek was so cursed for hurting the weak among them; If then you see any fall foul upon a weak-hearted Christian, while he is yet raw and green, the Lord will have war with such a man and his posterity, and will cut him quite off.

Use 2: Of reproof to such as were never yet pricked in heart or in conscience; If they that are pricked in conscience fall short of truth of grace, what will their case be that never yet were so much as pricked in conscience? You have many men so far off from being pricked in either with sense of sin, as that they take pleasure in sin, they spend their days in pleasure, and never felt prick in either heart or conscience for sin; some say, let us fill ourselves with sin, for tomorrow shall be as this day, and much more abundant; Come let us eat and drink, for tomorrow we shall die (Isaiah 56:12). Others there are that are so wholly taken up with the business of this life, that they thank God they never knew what scruple of conscience meant, but they have kept a constant tenor of cheerfulness all their days. How lamentable is the case of such men, when as many a poor soul by remorse of conscience has been knocked off from many sins, and yet fall short of salvation; it may be by the laws of the land, or for sinister respects they refrained a little, or for conscience sake, not many times one of a thousand can say, he has refused any sin, (2 Thessalonians 2:12). That they all might be damned that had pleasure in unrighteousness; It is a sad and heavy speech, he says not, that all unrighteous men shall be damned, for who is he but is unrighteous in some passages? But he that takes pleasure in unrighteousness; it is the comfort of his soul, to riot in all manner of excess, and commits all sin with greediness, this is their doom, that all might be damned.

There are another sort here to be reproved, that have sometimes been pricked in conscience, and when they should have come on to timelier healing, have left quite off, and are come to this resolution; They thank God they are now got out of such heart qualms, and they will now bless themselves from such company and occasions, as might put such trouble of conscience upon them, but will this prove a safe course, think you? If you see a woman with child come to her travail, and her pangs grow strong, if afterwards she leave off, and settle herself, you conclude her child is dead, and it will much endanger the mother; so if God has sometimes given us to come to pangs of new birth, and to feel many piercings of conscience, and give great hopes that the Lord Jesus is forming in such a soul, and might it continue, doubtless so it would be, if you give over and desire to settle, when it is high time you should be delivered in such a case, not one soul of a thousand ever comes to live in God's sight. Let therefore no man think himself in a safe condition, if he has neither come to heart nor conscience piercing.

And yet another sort is reprovable, who have some pricks of conscience, and so continue some pretty time, by some duties of humiliation, and only rest there, and go no further. Conscience stings bitterly, and it must needs fall to such duties, as fasting, and prayer, and this a man is willing to stoop to, and thereupon he continues in such duties, and makes account that will serve the turn to stop the mouth of conscience: and what will this do? If afterwards a man take as much liberty to sin as ever before, and walk in no more fear of God, and love of the brethren than before; this is the most fearful delusion the poor soul can be exposed to, that a man should set up his rest here to stay, and never consider, whether his heart loathes sin more than ever before, and therefore take heed we rest not in any such works as these.

Use 3. To every soul of us that has found his heart come to a better frame; if ever God has brought your hearts to any kindly pricking for sin, rest not till you may truly say, there is no Christian man but you count him your brother, rest not till you can look at all the children of God as your dearest brethren and sisters, who have most wounded and pierced you, let your heart most esteem of them, give not over till you have struck a covenant with every soul, that knows what it is to be pricked in heart, and be willing to consult with your brethren about your spiritual estate. It is true, sometimes a child of God may keep his conception long very close, the Prodigal had none to consult with, but he said within himself. You have some Christians, especially such men as have knowledge and parts, have not need to complain so much, nor to ask such counsel, as those that are ignorant, they know their unworthiness of any mercy from God, and they go to God, and fill heaven and earth with cries and groans; but you rest not till you find God answering you with the testimony of his favor; but if you do not know what to do, then rest not till you have got some to advise you. Take up this example from these ignorant people, and the Jailer (Acts 16:19-20).

And further come to God, and Christian friends with a resolution and purpose of heart, that whatever God calls you to do, or suffer for his name's sake, you will not fail to do it, but set yourself about it.

Use 4. If you be come thus far; then it is a word of everlasting consolation to such as can find in this manner their hearts bowed to this gracious frame of spirit; If God has thus kindly pierced your heart, it is a good sign that he will finish this work in you. You say, But may not a man have his heart pierced, and yet sit loose from his brethren, and sometimes look at those as his enemies, that are his nearest friends? And may he not sometimes start back from doing or suffering that which God calls for? Is it not possible a man pierced in heart may do thus?

Answer. It is, but it is ever true, that those men whose hearts are pierced may be too blame sometimes herein; Such a thing is not impossible, and would it were not over usual; for many times the issues of corruption are stopped and they cease bleeding, and then it is wonder to see, how they can forget their brethren and sisters, and they are now toiled and tumbled in the world, that they are not able to do and suffer the will of God; and though such may have comfort in their hearts that have been pierced, yet they ought to keep the issue of their corruption always open. It is therefore for such to renew the piercing of their hearts, and that by wisely applying every word of God to them. Learn to know your brethren and sisters, and to follow after God in the use of every ordinance; you shall not find a more comfortable evidence of your good estate before God, than when you keep afresh within you the love of your brethren, and find your hearts inwardly cleaving to every good duty, and to be ready to do and suffer anything for God; keep this frame in you, and then fear not, you will have comfort in your way in the end.

Acts 2:37. Men and brethren what shall we do, etc.

We now come to the third argument by which this humiliation is described. When they heard this; that is, When they heard Peter particularly apply the doctrine he had delivered; Let all the house of Israel know assuredly, etc. Then they were pricked in their hearts.

Doctrine 3. The pricking of the heart is worked by hearing the word of God, applied to the convincing of our souls, both of our particular sins, and of the greatness and goodness of that God, against whom we have committed them.

This may be of use to us all, that desire to have our hearts pierced effectually and savingly, When they heard this word of the Gospel that Peter had preached touching Christ, and heard Peter touch their particular sin against Christ, they so heard the Word, that they were convinced of their particular sins against Christ, and they were also convinced of his greatness and goodness; God has made him Lord, advanced him to sit at his own right hand, and so his goodness, they have killed and crucified the anointed one of God, this Jesus whom you have crucified, God has made him Lord for his greatness, and Christ for his goodness. And when they heard this, they were pricked in their hearts. So then, there are three things that go to the kindly piercing of a man's heart; First, Hearing the word; Secondly, Conviction of a man's particular sins; and Thirdly, A sight of the greatness and goodness of that God whom we have pierced.

First, Hearing the Word; It has pleased the Lord much to delight in this ordinance, and to make it only a principal sovereign means for the piercing of the hearts of his people; Hence it is, that the Word is called Goads and Nails (Ecclesiastes 12:11). God has set an edge upon the Word, and given it a piercing power; the Word is called a two-edged sword (Hebrews 4:12). A sharp and keen Arrow; God has given the Word a piercing nature. But how is it, or why does God make his Word so piercing?

Reason: By ordaining the breath of the word, to be the breath of the Spirit; whenever his word is dispensed he will accompany it with the breath of his own Spirit, which sets an edge upon it, so as they shall sink deeply. It is the Spirit of God that gives it a point, and this God has vouchsafed to his whole word, both Law and Gospel, and therefore the Gospel is called the ministration of the Spirit (2 Corinthians 3:8), and the Law, the ministration of condemnation (verse 9). So that if a man speak Law, he not only tells a man of condemnation, but he ministers it to him; so as a man sees plainly, he is in no better case, than in an estate of condemnation; and so the ministration of the Gospel by the Spirit of holiness, assures a man of his righteousness by Jesus Christ (Galatians 3:5). God has ordained, that together with the word, the Spirit should be dispensed, whether a man preach Law or Gospel.

And this upon a threefold ground.

First, By this means God does most suitably answer the creation of the world, in the new creation of decayed corrupt nature; By the word of the Lord were the heavens made (Psalm 33:6). What, will the speaking of a word make a world? No; a vanishing word will not; but if God put in the breath and work of his Spirit, then the world is made (Genesis 1:1-3), and God has ordained, that when he would come to repair decayed nature, by the same means by which he made the world, by the same will he repair it, and therefore in his name must the word be spoken, and by the breath of the Lord, a congregation is gathered together, and Christians established in grace, and all the host of them, and now all things are become new. If any man be in Christ, he is a new creature. How comes it to pass, that the word lights on me, first to wound me, and then to bind me up? Why, the Lord has created the fruit of the lips to bring it to pass; here was a small work, the breath of a fisherman to convert three thousand souls, a thing unlikely by the power of nature; but if God set in with him, then there is a creating work of God, and now such souls cannot rest, till they find rest and peace in God.

Secondly, God by this means does convey an antidote or preservative into the hearts of men, by the same means which Satan at the first did infuse his venom into our first parents; did not he seduce them by the hearing of the ear, the breath of the serpent poisoning their hearts with unbelief? God therefore that sent Christ to dissolve the cursed works of Satan, untwists this work again by a savory and wholesome work of his Spirit, by conveying it into our minds, and judgments, and consciences, and so dissolves the cursed work of Satan.

Thirdly, God therefore does it, that he might confound all the wisdom of the orators, and philosophers, and wise men of the world (1 Corinthians 1:21). It pleased God by the foolishness of preaching to save them that believe; all the learned philosophers could never convince a man of a sin, they could sometimes persuade men by moral persuasions, but they could never pierce their hearts, nor teach them the knowledge of Christ; God has made them all fools in that behalf, that so the faith of God's people might not stand in the wisdom of men, but in the power of God's grace (Romans 10:14, 17).

But have not men sometimes been pierced by the works of God? What say you to Joseph's brothers (Genesis 42:21), and so the jailor (Acts 16:26-29)?

Answer: The works of God do sometimes work especially to the piercing of the conscience, but not so usually to the pricking of the heart; but if they do, yet they do it as sanctions of the word, as they are confirmations and seeds of the word, they may drive in some word we have heard closer and nearer to the heart. Joseph's brothers could not be ignorant of their sin against the life and liberty of their brother; now they coming into a distress, it sets on what they knew before. So it is likely the jailor had heard Paul speak something, else how come he so readily to ask the way to salvation? Sometimes indeed where ordinary means fail, God his Spirit can do it alone, without the breath of the word, but this is the ordinary way.

But secondly, there was more than hearing the word; the word was applied to the conviction of their particular sin, by which means their hearts came to be pricked: it is the nature of the word applied to convince a sinner, that you are the man; so these hearers, they knew assuredly, that they were guilty of that sin (2 Samuel 12:7, 13). Samuel would convince them of that very sin above the rest, of choosing them a king (1 Samuel 12), and thereupon they confessed it. So (Judges 2:2, 4) when they saw they had gone against God's charge, in that particular sin, that wounded them to the heart. So when our Savior would take off the Woman of Samaria from scoffing, he convinced her of her particular sins (John 4:14-16), this made her to say, Sir, I perceive you are a prophet, and then questions with him about religion; had she been pricked in conscience only, she would have quarreled with him, what had he to do with who kept her company, but a pierced heart is of another temper.

The reason of this is taken from the confusion of heart and face which is wrought in a soul by convincing it of its particular sin, as to express it thus, Joseph's butler charged Judah and his brothers, that they had done ill to take away his master's cup; why, say they, with whoever it is found, let him die the death (Genesis 44:6, 12, 16). Now when he searched and found the cup in Benjamin's sack, then say they, What shall we speak to my Lord? God has found out the iniquity of your servants, behold we are my Lord's bondmen; here is the cup found among them; Benjamin he is guilty; and now they know not what to do or say. Just thus has God put us to the stand, and finds the cup in our sacks' mouths; this or that very wickedness is found in the mouth of my sack; in my soul, and in my hand; then we are set to the wall, and our hearts blush within us; What shall we now say to the Lord, or how shall we excuse ourselves? Now we see we are sons of wrath, children of death: As a thief is ashamed when he is found, so is the house of Israel, being found pilfering the glory of God, and giving it to the Syrians, and Egyptians (Jeremiah 2:26). This prepared the woman that was taken in adultery, to receive a word of comfort (John 8:4). He seeing her face and heart so ashamed of the business, had no heart to speak an ill word to her; now he was not accustomed to daub up any in sin, but it is to show you, that particular application puts a man's hand in his bosom, and takes him just in the very act of some sin, this puts such confusion of heart and face upon him, as that it makes him very fit for a word of comfort.

3. All this will not yet work, unless it be applied to a man's particular sin, as against that great and good God, against whom they are wrought. The Lord has made him whom you have crucified, a Lord for greatness, a Christ for goodness. Now that the knowledge of sin against the greatness of the Lord, does so pierce the heart, it is evident by the pains that God takes to pull down the heart of Job, when he would have him to renew his repentance (chapters 38, 39, 40, 41), and convinces him, that he has been quarreling against God, and God follows that argument, to show the glory of his mighty works, and that wrought upon him, for says he, Behold I am vile, once have I spoken, indeed twice, but I will proceed no farther (Job 41:1, 2, 3, 4 and 42:6). When he remembers the word of God to him, and God had convinced him of his glorious majesty; now says he, I repent and abhor myself. And when God would pierce Saul's heart, how does he do it? (Acts 9:4). Why do you persecute me? He shows him his glorious majesty, and then all astonished, he fell down and said, Lord, what will you have me do?

And as thus his greatness, so his goodness is of mighty power to convince: I delivered you, says God to David, out of the hands of Saul, and gave you a kingdom, and if that had been too little, I would have given you more; and why have you then despised the commandment of the Lord? (2 Samuel 12:7, 8, 9). This so wonderfully wrought upon him, that thereupon he penned the 51st Psalm. So Deuteronomy 32:6: Do you thus requite the Lord, O you foolish people and unwise; is not he the God that has nourished and brought you up? It pierces the heart to consider that we have sinned against so good a God.

Why his greatness?

There is a double work in this. First, terrifying the conscience, and showing us the fearful danger of sin. Secondly, it discovers to us our own vileness. So was it with Joseph's brothers, when they saw him whom they had sold for a slave, was now advanced to this greatness, they could not answer a word; they were terrified at his presence; and that made Saul to tremble (Acts 9:3, 4, 5, 6). So Job he was struck in the like sort. But secondly, it works in a man a sense of his own vileness, I abhor myself in dust and ashes (Job 41:2 and 42:6). The greatness of God's glorious majesty does so affect us, that we are sensible of our own vileness, that we should offer to exalt ourselves against the most High; this will so confound a man with sense of his own vileness, that his heart is much pricked within him.

Secondly, so God's goodness.

Reason 1. Because it shows us the desperateness of our danger; to sin against a great God, is great danger, but yet there may be a remedy, but to sin against a good God, that makes our case desperate, as thus, When a man's heart is convinced that he has sinned against a good God, he sees he is now separated by his sin, from the goodness of that God in whom all his help lay (Isaiah 59:2 and Jeremiah 5:24, 25). If a man sin against God his preserver, who shall then preserve him? If he sin against the God of grace and peace, where shall he find grace? (2 Kings 9:22). You have sinned against the God of grace, and what have you now to do with grace?

Reason 2. It convinces us of the more vileness of our sins, to consider that we have sinned against a good God. These things chiefly make sin vile; the folly, the unkindness, and the dishonesty of sin.

First, folly will shame a man much (2 Samuel 24:10; Deuteronomy 32:6). Now when a man sees he has sinned against a good God, he sees himself a notorious fool; foolish creature I, thus to sin against a good God!

Secondly, the unkindness, the ingratitude, and the unmannerliness of a sin, it makes a man to blush, and to be inwardly confounded (Ezra 9:6, 9, 10). Have not we cause forever to be confounded, and have you not cause to be angry with us, till there be no remedy? (verses 13, 14).

Thirdly, the dishonesty of a sin, shames us much (Jeremiah 2:26). Two things are dishonest, theft, and whoredom; now both these we have committed against a good God (Jeremiah 3:20 to 25). These do all pierce the heart.

Use 1: First, it shows how far off they are from salvation, and their desperate condition, that despise to hear the word of God, and seek not to him that they might be saved. You do not love to hear the word, then you do not want to have your heart pierced; salvation is far from the wicked, because they seek not your law (Psalm 119:155). They love to be far from the word of salvation, and then salvation is far from them; the word is the power of God to salvation (Romans 1:16). And he that turns away his ears from hearing the law, even his prayer shall be abominable (Proverbs 28:9).

Use 2: Suppose we live under the word and hear it; then we must desire that the word may be applied particularly, and personally, against our particular and personal corruptions (Psalm 141:5). Let a righteous man apply the word particularly to me, and pierce my heart, it will not kill my soul, nor hurt my body, but will heal both soul and body, to immortality and glory. Many men could willingly hear a minister flourish out a sermon, but they care not for the word to come near them; but consider, you cannot more manifest to God and your brethren, that your hearts are wicked, than when you will not be convinced of your particular sins. The sword of God, take it as it lies in the word, and it is like a sword in the scabbard, and the exposition is but the brandishing of it; but when application is made, that you are the man that has done this, not to endure this, is an argument of a carnal heart, though sometimes even God's own people do not love to be particularized. When you are in this temper, you are sinking down to hardness of heart; it was Asa's case (2 Chronicles 16:9-10), an evident forerunner of hardness of heart and unbelief. It is a wonder to see the loose corruption of our hearts; indeed, says one, such a one was met with today; we can tell where the word hits another, but take nothing to our own particulars. But if another man was hit in his right vein, and you escape, what comfort can that be to your soul? His corruptions by that means issue out, and they are healed, and you came as deadly sick as he, and you not once looked at; and will you gratify yourself in this, that God should think good not to speak one word to you? We all come to the word, as to hear the testament of our heavenly Father; now if a man reads his father's will, and finds so much given to such a one, and so much to another, and to them particularly by name, and he not so much as named; would any man gratify himself in the forgetfulness of his father, and would not rather be sorry? Now this is one part of God's people's inheritance, that in the law and gospel, God should tell us as it were by name, you are the man or woman; then say, we have cause to bless God that he should care for such a soul as mine is, and name me in his testament. If a man be invited to another's table, but the dish I only want, is carved all away from me; would I not be troubled at it? And so, suppose you sit here in the church and hear such and such doctrines, carved out to such and such Christians, would not you say, when will something reach me, and fit my purpose? You should desire, oh that God would convince me of something, wherein I have sinned against his greatness, and his goodness, and be so far from taking it in ill part, as to bless God for it. If it be threatening, say, good is the word of the Lord; say it is a good commandment that strikes down my lust, a good promise, that binds up my soul in life and peace.

Use 3: To help us all, if the minister should forget to be helpful to us, and not light on us, wisely to apply the word to our own hearts, every threatening, commandment, and promise, according to our several conditions, help the minister to hold the plough, acquaint him with our need. And if not, be sure to mix the word with faith (Hebrews 4:2). Consider of all the sins you have committed; you must not bear off the weapon, as the manner of some is, or look at him that strikes as our enemy, but lay we down all quarreling contestation against the word, and stand not fencing against God, but keep it close to your hearts, till your liveliest corruptions be issued out.

Use 4: If after application you still find your hearts stubborn, then lay them close to the word, and call to mind the sins you have committed against the great God of heaven and earth (Isaiah 37:28). Do not slight it off with saying, God dwells in heaven, and regards not such small matters. Your chiefest sins you say are but thoughts; let me tell you, they are in some sort worse than actions; a man commits whoredom it may be but once, but you in your thoughts may daily, with all the beauties in the town. Thus labor to bring your hearts to godly sorrow, that they may be bruised to dust before God.

Acts 2:37. Now when they heard this, etc.

We come now to speak of the subjects of this humiliation: who were these? They that thus hearing the word, were thus wrought on, and thus wounded by it; that you may know who they were, look back into verses 12 and 13. Some of them were amazed at the Apostles' prophesying with new tongues; they were ignorant, for ignorance is the cause of amazement and admiration; they were never before acquainted with any way to eternal life. Indeed, these were also mockers, and now to convince these men, the Apostle takes all this pains in this sermon.

Doctrine: The ignorance and scornfulness of carnal hearts does not, indeed cannot, hinder the Lord, from piercing or pricking of them.

What was in these men's hearts before? Ignorance — they were [reconstructed: bewildered] at spiritual doctrine, indeed mocked and scorned the Apostles; so little did they discern the power of the Spirit, as that they thought it was no more than the spirit of wine, and yet this does not hinder the Lord from piercing of them. For opening of this point, take notice of three things.

First, the danger of such a frame of spirit, for ignorance is such a frame of heart, as is not only dangerous, but in any man's view and reason, desperate. Isaiah 27:11: It is a people of no understanding, therefore he that made them, will have no mercy on them; What shall I say in this case, when God that formed them will show them no favor? I had almost said, now the Lord be merciful to them; but then I had spoken contrary to the word: though ignorant men think, God that made them, will save them; yet he himself says, he will not have mercy on them, how then shall any man pray for mercy to them? Should we so pray, we should thwart the words of Scripture; So that, if when these ignorant persons stood amazed at this strange doctrine, should he have looked down upon them, and said, because they are a people of no understanding, therefore I will show them no mercy; Where then had all these poor creatures been? So Hosea 4:1: The Lord has a controversy with you, because there is no knowledge of God in the land: and verse 6: My people are destroyed for lack of knowledge. Read also Ephesians 4:18: Alienated from the life of God, through the ignorance that is in them; a most fearful description of ignorant minded men; their understandings are darkened, and what follows upon that? They are disfranchised from the life of God, through the ignorance that is in them. Psalm 95:10-12: Because they have not known my ways, therefore have I sworn in my wrath they should not enter into my rest; a fearful word indeed. God has sworn it, and there is no revoking the oath of God; he never swears upon condition; he may ordain a Priesthood of Aaron, by a word of promise, but if they reject the Covenant, he can tell how to turn the house of Aaron out of doors: but if he swear he has ordained Christ a Priest forever, then his Priesthood shall never be shaken. Had God only threatened ignorant people from entering into his rest, they might have hoped upon repentance; had he sworn, within forty days, and Nineveh shall be destroyed, then a stone had not been left upon a stone, within forty days; but he only threatened it, and threatenings are many times understood with condition, but in this case, God has sworn, and that in his deep displeasure, (and will not repent, Psalm 110:3-4,) and then this case must needs be very dangerous. And though sometimes you have ignorant men, whom you take to be just well-meaning men, with whom you might trust untold gold, and they are forward, according to their knowledge, yet notwithstanding, if they be ignorant; for all this, the wrath of God may lie upon them to the utmost. Compare Romans 10:1-2: he desires their salvation, for they have a zeal of God, though not according to knowledge; but yet see what he says of these men, 1 Thessalonians 2:16: They killed the Lord Jesus, their own Prophets, and persecuted us, therefore the wrath of God is come upon them to the uttermost. Now though these men had zeal, yet because their zeal was not guided by saving knowledge, the wrath of God was come upon them to the uttermost; and if God has sworn they shall never enter into his rest, then judge you what a dangerous case these hearers are — they of whom it is here said, They were pricked in their hearts.

Now see something of the danger of scorning, Proverbs 3:34: God gives scorning to scorners, but he gives grace to the humble. Now what is it to scorn? Scorning is the sporting of a man's self, with another man's contempt and disgrace; it is not merely speaking disparagingly, but it is such an injury, as makes itself sport with the disgrace and misery of another. So the children scorned the Prophet, for in their eyes his baldness was a blemish (2 Kings 2, latter end), and he cursed them in the name of the Lord, and forty two of them were destroyed presently; see the sin and the punishment together. But now when God says he scorns the scorners, that he should comfort himself in putting disgrace and contempt upon the creature, that is a most fearful condition. He that sits in heaven will laugh them to scorn, he will have them in derision (Psalm 2:3-4). He will mock when their calamity comes upon them of a sudden like a whirlwind (Proverbs 1:26). He will take pleasure in their confusion, as they have made themselves pastime with his Ordinances and servants, he will put contempt upon such persons (Proverbs 9:12 and Proverbs 14:6). If a scorner would learn to be a wiser man, he shall not be able; and therefore in such a case, God is accustomed to forbid his servants to have anything to do with such men. He that rebukes a scorner, gets himself a blot (Proverbs 9:7-8). As if God would not pity his own servants, as if they should cast pearls before such scornful spirits, and get blots to themselves for their labor. They despise and reject me, and think you to do any good of them by rebuking them? And if God exclude such men, and would not have so much as a wholesome word tendered to them, then let them alone, God will take a time to scorn with them. Now if God's people have no warrant to dispense a word of counsel to them, their condition must needs be dangerous; See the reason of their danger:

First, ignorance shows you the blindness of their minds; a man is not more capable of understanding heavenly things, when his mind is blind, than a blind man is to judge of colors. And for a scornful hearer, he is hardened in heart to proud rebellion against God; such as expresses itself in scorning of every word and ordinance of God. But yet notwithstanding in the second place, (and you may stand and wonder at it) these ignorant scornful hearers, even these are pricked in their hearts. God sometimes effectually blesses a call to such, and he will have wisdom to cry to them, saying, Even you simple ones and scorners, turn you at my reproof, and I will pour out my Spirit upon you (Proverbs 1:22-23). Would you ever think it possible, that when God had sworn that such men should never enter into his rest, that now he should send Solomon to cry to them to turn to him; yet see here this word made good, and so (Proverbs 8:5). You simple, be of an understanding heart: the Lord Jesus there uses a creating word, Be of an understanding heart; so (Acts 26:18). I have sent you to be a Minister to the Gentiles, to turn them from darkness to light. For a man to be in the dark, and to have no eyes, is a double misery; yet so is it with any man in the estate of nature. Yet I send you to give such men light, and to turn them from the power of Satan to God. And scorners are expressly called (Isaiah 28:14-22), Hear you this you scornful men; will God ever call such men, as can tell how to make a scorn and jest of the Devil and hell? He makes use of this, verse 22: Now therefore be you no more mockers, lest your bonds be made strong. Thus he gives them counsel. And in express terms read two examples of mockers, partly that in the text, and (Acts 3:19), and the very same men when they heard this, were converted (Acts 4:4). And Paul expresses this much of himself (1 Timothy 1:13): I was [illegible], a scornful oppressor, one that put harm and scorn together upon the people of God, yet I was received to mercy.

How then will this hang together? God swears he will never show mercy to such an ignorant scornful people; and yet that now he should come and beseech them to be reconciled to him?

Answer. For clearing this you are to understand, there is a double kind of ignorance, and a double kind of scorning; some distinguish only between simple, and affected ignorance; but I conceive it is not all affected ignorance that God protests against, for (Proverbs 1:22) they loved simplicity, and yet God calls upon them to return to him, and therefore against such he swears not. But in the case they be both simple, and love their ignorance, and yet have means of grace and knowledge offered to them, and such as are sufficient to convince and persuade them, and yet they will not be convinced and persuaded, but remain obstinate after God has taken long pains with them, and will not hear, as they (Acts 28:27). When it comes to such a stubborn obstinate ignorance, when God has wrestled with them forty years (Psalms 95:10-11), and they yet stubborn, then let them alone, he that made them, will not save them.

And so there is also a double kind of scorning; the one is a scorning through ignorance; many a man scorns God and his Word, as Paul scorned the people of God, he scorned he knew not what. Now in such a case, there is a possibility a man should be healed, and such you may admonish, but if after the receiving the knowledge of the truth, a man do willingly scorn the ways of grace, there remains no more sacrifice for that man's sin (Hebrews 10:26-27). When a man knows this is the way of grace, and these be the servants of Christ, and yet scorn them, then you may not say, Father forgive them, for they know not what they do. These men in the text, they scorned they knew not whom; but being convinced, they scorn no more; but now, Men and brethren, etc.

Reason 1: Taken from the prayer of Christ (Luke 23:34), though they mock, and scoff, and spit upon him, though they made themselves merry with pouring contempt upon him, the Holy One of God, yet says he, Father forgive them, they know not what they do. Here were many of the common people, (as generally there is at executions) and they put all contempt upon him that could be, yet for them he prayed, and he says, Father, I know you hear me always (John 11:42), and this prayer will always take place in the like subjects.

Reason 2: Taken from the end of his death, his blood was shed, to make atonement, for the ignorance and error of the people (Hebrews 9:7). There were sacrifices in the Law, for the errors of ignorance, which is effectual to heal the people of such sins.

Reason 3: Hence it comes to pass, because the word of God is mighty, not only to give light to the simple, but makes the thing we should see, clear and evident (Psalms 119:130). And this springs from the former reasons; there is that in the word, which will soften the most hard and scornful heart (Jeremiah 23:28-29), and so to subdue scornful high thoughts, great and disdainful high thoughts (2 Corinthians 10:4-5). His word is like to an iron mace, to crush them in pieces that stand against it.

Use 1: To reprove the Papist of their merit ex congruo; they say when men are converted, they are prepared for it, by some good foregoing works, some merit of congruity, for which God shows them mercy. But what preparation is there in a blind man to see, or in an ignorant man to understand? Here are men as much unprepared for mercy, as ever you knew any, scorned Christ, made themselves merry to pour contempt upon the Apostles' gifts, yet came to have pricked hearts. What preparation was there in Paul when he went to Damascus to do mischief? The people of God can tell, when God first looked into their hearts, they were most drowsy at such a sermon, and their hearts more wandering that day than ordinary, and so unfit for mercy in themselves.

Use 2: To teach all ignorant scornful persons to take heed, how you take pleasure in so doing, for the best that can come of it, is to have your souls pricked to the heart for it; but you that have lived long under means of grace, consider what you do, it is a most fearful thing to live in an estate of ignorance, and can make jests of Religion, you cannot say, but for anything you know, God will show you no mercy, for all this while you are without understanding, and God says, his people are destroyed for want of knowledge, and if that be your portion, are you not in a poor case? You are outlawed from the life of God. Tell not God, that you are not book learned, if you live under means of grace; God's word gives knowledge, and you have understood the meaning of a good bargain, and of an alms, and yet if a man tell you what an estate you are born in, and likely to die in, you will not understand it; you know how the Lord swore against the people of Israel, after forty years provocation; It is true, God has limited himself to forty years, he can stay till 60 or 80 years, yet it is much for God to stay 40 years. Flatter not yourselves in your ignorance, lest the wrath of God come upon you to the uttermost, it is no dallying with ignorance, no nor with scornfulness. Though we can tell how to jibe at the duties of the profession of Religion, yet take heed of it: if a man can make himself pastime with the honor of God, and the duties of his worship, it will be heavy in the end. The honor of a man is more to him than his goods or life, it is more dishonor to God to vilify his name, than (if it were possible) to take away his life; therefore scorn not: if God begin once to scorn you, he can tell how to laugh at your destruction; It is not therefore for you to dally with such things, and if any of you have been bold this way, do so no more.

Use 3: To all simple, ignorant, and scornful mockers, if you have not grown forward therein, if so, then I would get myself a blot; but I hope if any of you have scorned wife, or children, or brethren, I willingly hope, it was but of ignorance, or else I should think my labor lost, and they that are filthy should be filthy still, and the scornful perish in his scornfulness.

This is therefore to exhort and charge you, that since God may, and does sometimes, show mercy to ignorant scornful creatures, now to lay aside your scorning; How long will you scorners delight in scorning, and make it your glory that you can put flouts upon Religion? Has not God stayed for some of you forty or fifty years, and will you stay till he swears in his wrath, you shall never enter into his rest? Since there may be a possibility of pardon, now yield up your hearts to God. Say to yourselves, because I am one of no understanding, therefore the Lord will have no mercy on me; Now Lord, what a poor condition am I then now in? Have I scorned others, and does God say, he will scorn scorners? Have I lived here in a congregation where I have been followed with means of grace almost these eighty years, and know not to this day in what estate my poor soul stands before God? Now take it to heart, and see how you will answer this to God, never rest and sleep in such a condition, lest in the end you be past remedy. You say, suppose we would now turn to God, what would you have us do?

Solomon gives this counsel (Proverbs 2:1-7): First hearken to the word of God (verse 1), and your souls shall live (Isaiah 55:2-3). Our Savior's hearers fastened their eyes upon him (Luke 4:20), but wonder to see how instead of fastening our eyes upon the Preacher, we can look every way, as if we came to a Fair or a Market, and mind anything rather than the word.

Secondly, apply the word to your hearts, suffer not your heart to say, such a one was let blood in the right vein today, but lay your own estate to the word.

Thirdly, cry after wisdom (verse 3), that is, pray heartily to God, mourn before him, that you should be such an ignorant scornful wretch all this while; that you should live so long, and have so little grace, and all for want of asking; The blind man cried after our Savior (Mark 10:51), and though the people rebuked him, yet he cried till he received sight; what though others rebuke you and say, You have knowledge enough, will you be a fool now? But alas, you are a poor ignorant creature, cry hard that you may receive sight.

Fourthly, seek after knowledge as for hidden treasure (verse 4-5), make account you do not seek for trifles when you seek for knowledge, but look at the knowledge of God and his grace as precious things, and reverence the Ordinances. It is irreverence, especially for young men, to sit with their hats on, when the word is read in the Congregation (Leviticus 26:2 and Psalm 93, last verse). And though the Sanctuary and our Churches do differ, yet when the people are there assembled, then God is greatly to be reverenced (Psalm 89:7). Come therefore reverently, and seek for knowledge, as for hidden treasure, seek it in the fellowship of God's servants (Proverbs 13:20), and see the works of God (Psalm 107, last verse). Scoff no more against the Holy One of Israel (Isaiah 37:23). Stand in awe and sin not (Psalm 4:4).

Use 4: Of eternal thankfulness, to them that are now called to God's ways, who have been ignorant and scornful; let such learn to bless the name of his grace, and patience towards all them yet uncalled, and bless his name that has found out a way to heal, and save, and show mercy to them.

Acts 2:27. Now when they heard this, etc.

We now come to the last doctrine, which arises by comparing this verse with verse 23, and repeated again in the verse before the text; showing, that however Peter had told them, that what was done against Christ, was done by the foreknowledge and determinate counsel of God; yet that does neither extenuate their sin nor their sorrow, but rather aggravate both; This was a principal passage in this Sermon, and may not be left out; this reflected upon their hearts, to the aggravation, both of their sin and sorrow; from which observe this note.

Doctrine (last): That the determinate counsel, providence, and foreknowledge of God in giving us up to sin, does neither extenuate the heinousness of sin, nor lessen the godly sorrow of an honest heart, for the committing of it.

It is a truth most evidently springing from this verse, compared with the 23rd: Him being delivered by the determinate counsel and foreknowledge of God, you have taken, and by wicked hands crucified and slain: Whereby he would have them understand, that the counsel and foreknowledge of God did not excuse them from sin in this kind; God by his determinate counsel, and just, and wise hand delivered him; but you took him with wicked hands; and now when they heard that God had such a hand in it, it did not extenuate their sin, nor their sorrow, but this wounded them to the very heart, that they so wickedly had crucified him; they take not advantage to excuse themselves by Peter's words, as to say, God had purposed Christ should die, and in his providence he let all things concur to the putting him to death, by delivering him into the hands of secular power, God had ordered every thing that was done, and we can do neither more nor less than serve his providence, therefore what need we be so troubled about it? No, they do not thus; But they saw they had took him by wicked hands and slain him, and this pierced them to the heart; and this very point is held out to us (Acts 4:25-28). God's wise purpose inwardly, and strong hand outwardly, had determined this should be done, that the rulers took counsel to do against Christ, yet compare it with (Psalm 2:2-4), from where it is fetched, and see what the Lord says, The Lord shall have them in derision, and that is a most fearful judgment. So that God is the more provoked against the sons of men, when they rise up against him, though they do no more than he before had determined to be done; See this from some other Scriptures (John 19:11). As our Savior's words to Pilate, You could have no power over me, except it were given you from above; therefore he who delivered me to you has the greater sin: though neither Judas could betray him, nor the high Priest deliver him, nor Pilate condemn him, except they had power given them from above; yet this excuses none of them, but they therefore have the greater sin, in abusing their authority and opportunity; for a man to take an advantage by God's providence, this aggravates his sin. It is a notable Scripture (John 12:39-40). They could not believe, because he had blinded their eyes, and hardened their hearts, that they should not see with their eyes, etc. Why, but may not this excuse them? No; Now have they no cloak for their sin (John 15:22). A heavy judgment of God now then lies upon them. It is a grievous reproof the Prophet takes up against the Chaldeans (Isaiah 47:6-10): These two shall come upon you in one day, loss of children and widowhood, etc., and yet compare that with (Jeremiah 25:9). The Chaldeans did no more than the Lord said they should do; You shall have no pity, no mercy upon them; So that what the King of Babylon did against the people, it was but as a staff in God's hand, yet you have laid a heavy yoke upon them, and have not spared neither young nor old. This God complains of bitterly, as a horrible cruelty, and will take vengeance upon them in like measure (Psalm 137:9). So that this no whit the more extenuates men's sins, though they do no more but execute God's counsels, yet they are still said to do it with wicked hands. And so also does it neither extenuate the godly sorrow of an honest heart for these sins. These honest hearted hearers have not their sorrow lessened, because they have done no more, but what God's hand did, yet this pierced their hearts, that they by wicked hands had taken him out of God's, just and wise hand, and had crucified him. So Peter works upon the same occasion (Acts 3:17-19). What thing God before had shown, he has so fulfilled, etc. And what use does he make of that? Does he say, it was God's will it should be so, and therefore you need not trouble yourselves about it? No, But repent, therefore; because you have so fulfilled, what was foretold, repent, that is no ground for you to please yourselves in, this practice, but repent, therefore. In such cases as these, you shall hear the servants of God express themselves in much brokenness of heart (Isaiah 63:17-18). They do not please themselves in erring from God's ways, because God has hardened their hearts; no, but are therefore the more humble and ashamed of it, that they should provoke God so far: Mistake me not, I am not speaking now of controversial points; but it is a doctrine with one consent universally allowed by divines both Protestant and Papist.

For further clearing the point, take these Reasons.

Reason 1. Taken from the just desert of wicked men, and godly men to be thus dealt with, when God gives us up so far to fulfill any of his counsels by our sins; observe it duly. There is a five-fold distemper ordinarily in the sons of men, and I remember no more, which occasions God to deliver them up to become the instruments of evil in his hands; and that is unthankfulness, unfruitfulness, hypocrisy, security, and pride.

You have the two first at large expressed in (Romans 1:21-26), when they knew God, speaking of the Gentiles before Christ, they did not glorify him as God, neither were thankful, etc. Therefore God gave them up to vile affections; because they did not walk answerably to that light they had, but turned the glory of God into the similitude of a beast that eats hay, therefore God gave them up to beastly lusts; such as were against nature, things not meet to be named in such assemblies, yes even to a reprobate mind, to a mind that could not discern of palpable and gross wickedness: Thus because they were unthankful and unfruitful, God in just judgment gave them up to such wickedness. So (Psalm 81:11-12), They would have none of me, so I gave them up to their own hearts' lusts. See (2 Thessalonians 2:10-12). Because they received not the love of the truth, that they might be saved, God gave them up to strong delusions. When God sets men ways of righteousness, and gives them the light of his ordinances, and men love darkness, then God gives them up to strong delusions, that they might believe lies.

In the third place, for hypocrisy, such as turn aside to crooked ways, the Lord shall lead them forth with workers of iniquity (Psalm 125:5). When a man has a hypocritical spirit, and looks not straight forward at the glory of God, but has byways of his own, the Lord will take such a one as it were by the hand, and lead them forth to work iniquity, to wit, they shall have a fair door of providence and opportunity set open to them, and whatever courses they have a mind to take, they shall have opportunity to embrace them.

And for security and pride, which are the two last, see it in Peter, and in the rest of the disciples; Peter expressed his pride, when he said, Though all men deny you, yet will not I; and so they were all secure and sleepy, when they should have prayed (Matthew 26:33, 34, 40, 41). But then were they given up to the most fearful evils. Thus God left Hezekiah (2 Chronicles 32:25, 31). This then is one reason why the counsel and foreknowledge of God concerning our sins does not extenuate our sins; nor ought to extenuate our sorrow. God never gives us up to such sins; but in such cases as you have heard. And is there not then just cause, that men should be the more humble, that there is no way for God to do me good, but by suffering me to fall into such evils, that I may see the fearful estate I am in.

Reason 2. Taken from the holy purity of God, even when he leaves men to most desperate courses, even then he is most holy and pure; it is plainly described in the vision which the holy angels declared to the prophet Isaiah (Isaiah 6:3). What makes them to cry out, Holy, holy, holy, etc.? Why, the prophet was now to be sent about this very business we have now in hand, he was to go to the people (verses 9, 10, 11), to make their hearts fat, and their ears heavy, lest they should be converted: God is proclaimed to be most holy, when men are most wicked, for God does not by an almighty power make the hearts of men hard, nor does he incline them to sin, he tempts no man to evil, nor puts any habits of wickedness into any man's heart (Psalm 12, last verse; Psalm 5:4). But this he does:

First, he leaves men to themselves, he gives them up to the hardness of their hearts, and that is a just hand of God upon them.

Secondly, he leaves them to Satan (1 Kings 22:21, 22), because Ahab would not love Elijah nor Micaiah, therefore God justly gave them up to a lying fancy.

Thirdly, sometimes God so far leaves men to themselves, as only to propound to them good objects, yet such as he knows they will make an ill use of, sometimes his patience and long suffering (Romans 2:4, 5; Ecclesiastes 8:11). Pharaoh, when he saw that he had rest, he hardened his heart (Exodus 8:15). Thus God can tell how most holily, though most fearfully, to execute the good pleasure of his will in the sins of men.

Reason 3. Taken from the liberty which is left to the hearts and wills of men to do what they do with pleasure and delight, committing sin with much greediness (Romans 1:28, 32; Ephesians 4:18, 19). When men are past feeling, and given up to a reprobate sense, then they commit all licentiousness with greediness, yes (which is more than so) when they are left to sin, they grow so ready in it as that they cannot but sin (John 12:39). Therefore could they not believe because God had hardened their hearts; and from where came this? Why, first they would not believe, they had winked with their eyes, lest they should see, etc. (Acts 28:27). So as that though they could do no otherwise, yet they did it most freely; when they were unthankful, unfruitful, hypocritical, proud, and secure, it was just with God to leave them to such a spirit of hardness that they could not believe.

Use 1. To reprove the profane blasphemy of such as do excuse their sins by God's predestination and providence, as he in Plautus being examined about his adultery, Surely (says he) God compelled me to it, and his will was that I should do it, it would else never have been done. O wretch! little do such souls know what wickedness has been in their hearts, that has given God just occasion to give them up to such vile affections; it was not the will of God's command, for therein he forbids it; indeed thus far it was his will, as not to hinder it, and to leave a man to himself, or to Satan, or to opportunity to do it; it was not the will of God to command or allow, but to permit and to punish by so doing. When David had committed adultery, God threatened he would give his wives to his son, and how would God give them to him? Why, so far he went in it, as to leave him to Satan, to leave him to fit opportunity, and the wicked counsel of Ahithophel, yet this does not extenuate, but aggravate his sin, for Absalom was then a proud vainglorious wretch; and when a man is thus wicked, how just is it with God to give him up to such courses? The Apostle answers to this point (Romans 9:19): You will say, Why does God complain? Who has resisted his will? He would not grant an answer to such a question. Alas! you are but poor potsherds of the earth; what if God will show his wrath, and make his power known? And when men have filled themselves with filthiness, if he give them up to Satan, and suffer them with long patience, and fit them for destruction, do not despise the patience and wisdom of God; let this therefore repress all such as dare lift up their souls against God in this kind.

Use 2: Of much helpfulness to all the servants of God, that have any desire to humble their souls before him for their sins. Alas! (will a poor soul say) I have a proud and a stubborn heart, full glad would I be, if I could be humbled for my sins, but what means should I use to get my heart kindly humbled for my sins? Why, here is one notable means: Do but consider all the great sins you have committed, and if you find your heart untoward to break for such wickedness, then let this one meditation take place in your hearts, and you little know what a blessing may come of it; say, Behold all this wickedness that I have done in God's sight, it is such as God in justice has given me up to. It will lead you by the hand to consider, Has God forsaken me, and given me up to such base vices? Is it nothing for a master to set that servant who had been wont to serve at his table, to feed swine? Is it not apparent that that servant has provoked his master very deeply? The consideration of this will lead you by the hand, will cause you to think, How came I to be thus left to Satan, and to work so much wickedness as I have done? In what a desperate, hypocritical, proud, and carnal case was my heart in at such a time? [reconstructed: and God, finding my heart in such distempers, no wonder that he should give me up to such sins.] The consideration hereof, how would it humble a man's soul in the sight of God? There is no means in the world so effectual to break the heart of a man kindly, as this is; it was the last means God used with Pharaoh (Exodus 9:16-17). I have raised you up, says God, to show my power, and do you yet exalt yourself against me? Are you not yet humble, for all this that God has left you to such base courses? Then the next thing you hear of him, is the overwhelming of him in the deep seas, never to rise more.

Use 3: It is a use of instruction to all the people of God, and to other men, to stand in awe before God, and to fear him, because he is only able not to kill the body, but to cast both body and soul into hell, indeed, and I say a greater word than that, fear him that is able to deliver both body and soul into the temptations of the Devil, into such vile and dissolute courses, that it were better for your bodies and souls to be frying in hell, than to fall into such sinful courses, and yet he himself most pure and innocent in so doing; therefore let this humble us all, before the Lord our God.

Use 4: Of comfort to all the servants of God, when they find their hearts humbled in any measure for sin; You say, alas, what comfort can I take in such a case? I have committed wickedness in the pride and hypocrisy, in the unthankfulness, and unfruitfulness, and security of my heart, and is there any hope of any good to me? Why, though you did it foolishly and rashly, yet a wiser than you did it by counsel; God had a wise and good end in it, and he will have you to make a good use of it, if you belong to him, and therefore though you must grieve, yet be not overmuch grieved. It was the counsel of wise Joseph to his brethren (Genesis 45:5): Now be not you grieved that you sold me here. Why, had they not sold him out of envy? Yes, and he had brought them to be humbled for it, and though they did it wickedly, yet God hid a wise and a good hand in it. When once the disciples of Christ had been humbled, and wept for denying and forsaking of Christ, why, then let not your hearts be troubled, for, now that he is crucified, salvation has come to Israel by that means. When we see a physician tempering and giving his patient deadly poison, we conceive the patient has a very unsound body, while there is no other means to heal them; yet the physician knows how to keep his hand clean, and to do the patient good by it at length, though it make him deadly sick for the while, yet it may bring much sound health afterward. So make account, if God give us a cup of humbling, if he suffer us to fall into blindness of mind, or hardness of heart, or the like, he saw we were in deadly distempers; and know that he that has had a hand in all our wickedness, he knows for what end he did it, to make us more humble, and holy, and gracious for ever after, which if we find in ourselves, we may for ever be comforted.