hath no quarrell against thee and shall not punish thee is he now lesse offended then before No he hath told thee but thou wilt not beleeve it that he will not hold thee guiltlesse thou shalt not escape unlesse thou humble thy self and amend 4. Was the Lord so zealous of keeping his Sabbath that he caused that man that gachered some few sticks to be stoned to death Is there not then great wrath abiding thee who so often hast profaned his Sabbath and doest so still unlesse thou prevent his wrath by humiliation and amendment 5. Did the Lord expresse his anger in such a degree against uncleannesse and fornication that for it he made 23 thousand of his people to fall in one day in the wildernesse and hast thou not need to hasten and humble thy self for thy uncleannes or else the like anger is attending thee 6. Was he so offended with the Israelites for their lusting and intemperance in dyet and not being content with the sober dyet the Lord had allowed that while the meat was in their mouthes the Lords wrath fell upon them and hast thou not need to be truly humbled for thy manifold over-sights in the point of diet and temperance whether in eating or drinking 7. Was Ananias and Saphira so fearfully punished for their lying and wilt thou make but a jest of it Surely thou wouldst condemne the Lord of crueltie thou hast need to esteeme otherwise of it to weigh it in the ballance of the sanctuary and to be humbled under the mightie hand of God for it In a word to conclude this point Thinkest thou O man that doest the same things that thou shalt escape the judgement of God Is the Lord changeable or is he not as greatly offended now as then or have we to do with another God or will he look to thy person more then to others or are thy sins lesse then others Something thou must think that thy heart trembleth not because of these judgements what ever thy thought may be assure thy self thou shalt find that they have the advantage of thee if thou wilt look either to preeminencie of persons or greatnesse of sins for the persons they were a naturall Olive as the Apostle speaks and thou art but the wilde Olive And if he spared not the naturall Olive how little lesse will he spare thee who art the wilde Olive Again if thou wilt compare their sins and thine thou wilt find thy own to be greater For 1. their sins were against the Law onely but thine are against the Gospel and for this consider Heb. 2. If the Word spoken by Angels c. 2. We read for the most part in all their exemplarie punishments that it was but for one act of sin onely but which of thy sins hast thou not frequently committed so that thou hast contracted a custome of sinning This may be clearly seen by comparing the particulars before spoken of with our sinning He once brake the Sabbath once blasphemed c. So that it is apparent thy sins are the greater This I speak the rather because we have all shifting hearts deceitfull above all things which are ready to think that the sins of those who were exemplarily punished were greater then ours are and that they had some extraordinary thing in them which made the Lord extraordinarily to punish them and so their examples work not so effectually upon us but on the contrarie ye see our sins are clearly greater Our Saviour saw this corruption and deceit of our hearts and therefore he saies to the Jews Think ye that these upon whom the Tower of Shiloh fell were greater sinners then the rest No saies he they were not But unlesse ye repent ye shall all likewise perish So say I to you think not but thou art as great yea a greater sinner and therefore unles thou repent thou shalt perish unles thou humble and amend Thou shalt surely die the death Was not the naturall Olive spared and shalt thou Was one act of sin so severely punished and shalt thou who hast reiterated many acts of the same kinde passe unpunished shall they who sinned against the Law be punished thou who neglectest so great a salvation escape O but saiest thou how comes it to passe then that the Lord deales otherwaies with sinners now a daies then of old for men do as it were get leave to sin and passe unpunished The Apostle gives the reason of this in the words I cited before saying These things befell them that they might be examples to us upon whom the ends of the world are come The reason that the Lord dealt more peremtorily with them and more exemplarily was not that their sins were greater and ours lesse but because they lived as it were in the beginning of the world the Lord would make them examples for succeeding ages he would let us see in the persons of few how he is offended with all guilty of the like sins whereas with us living in the ends of the world when examples shall be of lesse use and when the time of generall punishment is at hand there is no reason that sinners should be precisely and exemplarily punished but yet thou shalt be as surely and as severely punished yea and more III. A third meane to helpe to humble us is to consider the greatnesse of Gods anger against sin and how odious sin is in his sight and presence we should first lay this ground that our sins provoke the Lord to anger and wrath and then we should consider how fearefull a thing the anger of the Lord is for the first it is clear I a. 1. They have provoked the holy one of Israel to anger the Apostle saies that For these things the wrath of God cometh upon the children of men yea every sin does provoke him and that most highly to wrath although not all alike yet certainly I say every one most high or else the punishment of every sin would not be eternall and intolerable torment but so it is and therfore every sin even the least provokes the Lord highly to wrath Now this ground being laid for our humiliation we should consider what a fearefull thing this wrath and anger of God is that we may be the more humble seeing we our selves are lyable unto it The Scripture sets it down most fearfully using strange and fearful terms not onely of anger and wrath but of indignation of fury and putting both in one The furie of his indignation the fiercenesse of his wrath The wise man saies that the wrath of a King is like the roaring of a Lion what then must be the wrath of the King of kings for even these kings are advised in Psal 2. to kisse the Sâ—n lest he be angry and they perish in the way when his anger is kindled but a little how fearfull then must his anger be when it is kindled to the full The Prophet Neh. 1. saies Who can stand before his indignation And
our eyes and therfore in these two notable places Exod. 34. and Nahum 1. which two places speak very gloriously of Gods mercie yet in both of them are interwoven these two peremptory speeches of Gods justice In the one He will by no means clear the guilty in the other He will not at all acquit the wicked Josh 24.19 20. when he was stirring up the Israelites to serve and worship the Lord their God he was loath that they should mistake the nature of him whom they undertook to serve that they should conceive as people are ready to do God to be all good and gracious and mercifull and therefore he tels them what a one he is not denying the former but putting them in mind of that which they were readie to forget what saith he He is an holy God he is a jealous Gâ—d he will not forgive you your sins if ye turn from him he will consume you after he hath done you good But it may be alledged he speaks this to try them He doth indeed but he would speak nothing but the truth for that and I intreat you therfore think upon the Justice of the Lord and whereof before I have been speaking to you upon the extent of his Justice both in regard of time and of persons Men do think that Gods justice may be soon satisfied and his favour soon obtained but ye shall see the contrary in the iniquitie of Peor we are not cleansed from it even to this day and that although there was a plague amongst the people So Manasseh a point very considerable for thy continuall humiliation Moreover men do scarcely apprehend that the Lords justice and anger for their sins can reach to themselves but ye shall find it hath extended to others one man sinned and the Lord was wroth with the whole congregation If this were considered as I told you before we should take better heed to our selves then we do and take better heed to the repressing of sin Wo is me saith the Prophet for I dwell among a people of polluted lips strange is the contagion of sin This makes David to say that he will take order with his family No wicked person will I know and they that do evill shall depart from me V. A fifth mean of humiliation is a setting our sins in order before our selves that is to have a due and deep weighing of our sins in their greatnesse number manner and such other circumstances of aggravation This if we do not the Lord hath threatned to do Psal 50. Whereas if we would judge our selves the Lord would not judge us First then thou shouldst consider the greatnesse of thy sins and withall call to remembrance the ground I layed down before and did prove to be true to wit that the very least sin that ever thou committedst doth provoke the just and powerfull Lord the good and gracious God to wrath and that in so high a degree that he hath ordained it to be punished with eternall and intollerable torment which should be a ground not of a sleight and superficiall but of an exceeding care to prevent even the least sin and should make us see that our humiliation and our godly sorrow even for our smallest sins be more deep we have need of this greatly But to the point Consider now with thy self if so be the least even one of the least of thy sins be yet so great that it deserves eternall and intollerable torment and hath provoked the Lord so highly to wrath and cannot be expiated but by the blood of the Son of God for that blood cleanses us from all sin and there is no other name or mean under heaven to be saved O then what must be the deserving and degree of the punishment of thy great and grosse sins and what measâ—â—e of wrath must thâ—u lye under in regard of them If thy flying and passing thoughts deserve such a punishment how then shalt thou be punished for thy entertained and fostered and delighted in sinful thoughts of covetousnesse revenge ambition uncleannesse c. If for every idle word thou must render an account in the day of judgement what account is then to be rendred of thy sinfull and so sinfull words wherewith thou hast blasphemed the great and dreadfull Name of the Lord thy God and for thy stinking corrupt communication unsavourie to a Christian eare but most abhominable to the holy Lord who is puritie it self and so cannot but highly abhor such filthinesse and which is an evident token that the unclean spirit hath possession of thy heart and mouth And finally if thy words and thoughts shall be so punished consider then what thy actions will bring upon thee for then sin is finished and if the least of thy sinfull actions shall be so severely taken order with O how shouldst thou tremble to think upon thy grosse trespasses and grievous offences in thy actions 2. Consider the number of thy sins if one sin deserves so much what will so many procure yea even thy great and grosse sins being so many in number and so often repeated Ye heard how severely and exemplarily the Lord punished his own people the naturall Olive for one act of one kind of sin and what then shalt thou expect for so many severall kinds of sins and so may acts of these kinds 1. For so often profaning his worship 2. So often profaning his Name 3. So often profaning his Sabbath 4. So many acts of uncleannesse 5. And which is worse then all this for so many times and occasions neglecting that great salvation And further by thy by-past great sins what innumerable certainly innumerable sins have escaped thee yea and daily do escape thee in these three respects to wit of thoughts words and manner of doing 1. The heart is desperately wicked and the imaginations thereof are evill continually whereby it comes to passe that out of that foule fountain is continually streaming out a source of sinfull thoughts 2. The tongue is also an unruly evill and it also makes us most frequently to sin against the Lord. And 3. Such is the pitifull corruption and pollution of our sinfull nature that we sin continually in the manner of doing even our best duties our best services are polluted our righteousnesse is like a menstruous cloth so that we are in regard of this corruption as one makes the comparison very like the snail that defiles all the way it passes through and leaves a slime behind it Even so do we in regard of this pollution of our nature defile all the footsteps we walk in there is the slime of sin to be seen in our best actions So that in respect of these three our thoughts our words and the manner of our doing we sin most frequently which is most pitifull Now since any of these deserve eternall toâ—ment what then do they being all joyned together 3. Consider the manner of thy sins for this addes exceedingly to the greatnesse of
THE TOUCH-STONE OF CONVERSION OR Marks of true FAITH WHEREIN The Impenitent sinner is rowsed True Beleever discovered And Doubting Saint resolved BY That excellent Man of God now in Heaven Mr. ARTHVR MORTON Scotch man LONDON Printed by Fr. Neile for Tho Vnderhill at the Signe of the Bible in Woodstreet 1647. To the Reader NOw are the dayes wherein Atheisme and profanenesse abound many giving themselves up to commit all manner of sins with greedinesse as lying swearing uncleannesse drunkennesse injustice neglect of Gods worship as if there were no God no Saviour no Day of Judgement no Heaven no Hell Also now are the times wherein thousands place all Religion and happinesse pharisaically upon their injoyment of the publick Ordinances or their externall performance of such duties civil and religious as the Lord requires they are spiritually blinde knowing nothing experimentally of Gods gracious presence in his Ordinances as the soul and life of them nor of any gracious work the Spirit hath wrought in their own hearts by the use of them as the spring fountain within a man from whence all his actions should flow these know not experimentally what to live by faith the life of a Christian to repent to be born again to injoy communion with Jesus Christ to have the Spirit Means These are they that having but a form of godlinesse deny the power thereof and are in a deplorable and damnable condition There are in the last place many that having their eyes opened are convinced of their sins and deeply perplexed with fears and terrors whose very life is a burthen to them because of the frowns of the Almighty who hereupon if they split not themselves upon the rock of desperation are in danger either of betaking themselves to the fore-mentioned by-path of their own fancied righteousnesse duties and performances the very way to hell or of being in such a sad uncomfortable condition though the sons daughters of God through beleeving as that they have as little comfort and joy within them as God and the Church service from them by reason they have not the assurance of Gods love and are alwayes doubting that the promise belongs not to them so that the joy of the Lord is not their strength As an excellent help to all these three sorts of men read this small and excellent Book compiled by the late Reverend Evangelicall Preacher of Gods Word in our Sister Nation Mr. Arthur Morton my great desire of thy good prevailed with me to Print it and so to make that jewell common which was before communicated but to a few in Manuscripts Here are such excellent things concerning the mysteries of sin and the Gospel concerning the wofull estate of the wicked and the happinesse of the godly counterfeit graces and true Mortification and Vivification the freenesse and fulnesse of the love of God of the righâ—eousnesse of Christ wherein the impenitent sinner is rowsed the true beleiver is discovered and the doubting Saint resolved as I am confident will be acceptable to those that have the spirit of discerning to know the things that differ and prise the things that are more excellent especially if they confider that in such times of fears and danger as these are it behooves every man to use all deligence to make his calling and election sure to get clear evidence of his interest in and union with the Lord Jesus Christ Which spirituall condition is above the world both it's smiles and frowns and is reall happinesse It 's priviledges are for greatnesse and lastingnesse unspeakable of many this is not the least namely the assurance of Gods love and fatherly care over beleevers that in every estaâ—e he will save and uphold them even when his wrath doth burn against his enemies he will teach them the good way which they ought to walk in give his Angels charge over them carry them in his bosome cause all things to work together for their good this very one Priviledge hath these prerogatives attending it viz. peace with God or stable tranquillity and sweet calmnesse of minde which passes all understanding free accesse unto the throne of grace with boldnesse and confidence Christ as it were leading us by the hand into the presence of God and joy in the holy Ghost unspeakable and glorious which doth so lift the faithful above the heavens being cheared with the presence of Gods favours and contented with Christ alone that they despise the world and the base things therein and can be content in poverty suffer with joy the spoyling of their goods and be willing to dye for the Name of the Lord Jesus Certainly if the men of the world did but know what peace what joy yea what a heaven there is in a godly mans breast he would either have no rest within himself untill he could attain unto the same happy condition or else like a devill that is without any hopes of ever attaining to it would out of envy and hatred exceedingly persecute them as Apostates usually do to whom hath been discovered some things of Christ and grace in the soul Thus earnestly desiring that this little excellent Book may be somewhat helpfull for the advancement of Christs kingdom I rest Tho Vnderhill The Contents THe dreadfull case of those that want Faith p. 2. The fewnesse of those that have or shall have it p. 2. 1. The Marks of Faith Are such as go before that accompany and follow after Faith p. 7 1. The Marks that goeth before Faith is Humiliation p. 9. The parts and Markes of it p. 9. to the 15. The Meanes of it p. 92. to 148. 2. The Marks that accompany Faith p. 152. to 156. 3. The Marks that follow Faith p. 157. to 185. 2. The Means of Faith Generall Means p. 188. Speciall Means p. 211. Doubts resolved Whether a Reprobate may not have all the parts of Humiliation in him p. 29. A Doubt is resolved about the measure manner degree and kinde of Humiliation p. 38. O then I cannot have Faith for I finde my heart swarving with wicked and impure thoughts many great and grosse corruptions and some of them very strong and indeed very predominant p. 165. I do not finde the hatred and loathing of sin and this doth pusle me in this point I find that I do not entertaine it but I think it to be more out of fear of punishment then out of hatred p. 167. I find not my self right in this point of obedience but rather do because I dare not do otherwise p. 173. If this be a token of true faith I have need to fear for I find not these rejoycings especially that joy unspeakable and glorious I am far from it p. 181. I find much diffidence and impatience in time of adversity much haste p. 187 O happy most happy is the case of that soul whose conscience bears it testimony that it hath these Marks of Faith it hath certainly great matter of rejoycing yea were it in
and obeyest the voice of his servants and therefore not onely mayest but shouldst trust in the Lord Isa 50.10 Thou hatest not to be reformed and therfore mayest take his Covenant in thy mouth Psal 50.16 17. Thou keepst his Sabbaths and choosest the things that please him and therefore mayest take hold of his Covenant Isa 56.4 Thus far for thy comfort But thou who ever thou be that wantest these things whereof we were speaking be not deceived thou hast neither faith nor that humiliation that should go before it 1. Was never thy conscience wakened directly with the sense of sin was never thy minde troubled with the sense of spirituall wants wa st thou never solicitous for thy own salvation and took it to heart above all things else Alas it is too too evident thou art not right as yet 2. Wantest thou that tendernesse of conscience hast thou no care no fear of the snares of sin and Satan nor watchest thou to prevent sin art thou not with the Apostle herein exercised alwayes to keep a good conscience Again and haâ—t thou no checks nor accusations in thy conscience after the commission even of the smallest if known sins but canst ban and swear speak sinfull words think sinfull thoughts c. and never be troubâ—ed a whit for the matter but doest sin securely and lyest in sin securely without repentance and seeking after reconciliation and so art every way a sleighter of sin Then assuredly no work of humiliation hath ever been wrought in thy heart and consequently no work of grace for this is the first work 3. And lastly look how the matter is between you God how thy soul carries it self in regard of secret sins namely of entertaining sin in thy thoughts and in regard of secret duties If thou dare or doest regard iniquity in thy heart feed thy thoughts upon ambitious and covetous pleasures or vanities or sinfull lusts without controllment yea and with delight and dare omit or shuffle over thy secret duties hast thou not some constant inward principle and secret mover that lets thee not alone but puts thee on to a daily and constant discharge of Christian secret duties daily prayer nightly repentance daily and nightly meditation upon the Word of God but doest all these duties by starts and fits or superficially or not at all then certainly no right humiliation no true grace yet in thy soul be earnest to labour for and to pray for that which thou wantest for it concerns the damnation or salvation of thy soul Thus far for these Marks which be taken from the antecedents of faith or those things which go before faith at least in order of nature Concerning these three Marks of a right and true work of humiliation or of that preparatorie work of the Spirit which goes before faith the way I say to make these Marks clear comfortable and convincing is 1. To compare them with our own former case and condition and so to try them by experience which we have alreadie done 2. To try them by comparing them with the case of the ungodly and wicked and so to try them by the Word of God which now we are to do wherein although some things be coincident with things spoken before the labour will not be unprofitable I. The first Mark of right humiliation and of the work of the Spirit in that respect is this to wit namely the right sight of sin the Spirit of God when he comes first into the heart of a Christian working by the Law or Commandment gives unto a man another sight of sin then any natural man how qualified soever he be with humane literature and naturall wisdom can have This is cleerly understood by the doctrine and in the person of St. Paul Rom. 7. I was alive without the Law once that is in a good conceit of my self and of my own righteousnes but when the Commandment came that is the Spirit with the Commandment or Law for he had the Commandment or Law in the letter before sin revived and I dyed I saw another sight of my sinfulnes then before To speak more plainly and particularly of this note when the Spirit comes and works this sight of sinfulnes in him it works this threefold sight in him 1. A sight of his sin and particular corruptions 2. Of his gracelesnesse and wants 3. Of his unrighteousnesse and imperfection of his best actions Now all these be hid from the naturall man as is clear by example 1. Of the Nation of the Jews who went about to establish their own righteousnesse 2. Of the Papists who take upon them for want of this sight to fulfill the Law to merit to supererrogate 3. Of our own ignorance who till the point of death cannot be brought to this sight of their own sinfulnesse but ever are justifying themselves thanking God they never wronged any instead of confessing and humbling so that this is clearly the case of the naturall man But to the particulars 1. The Spirit gives to a man a sight of his sinfulnesse and corruptions When the Commandment comes sin revives that is there is a further sight of sin Hence is it that 1. they are out of conceit of themselves thinking themselves to be the chief of sinners 2. That they complain so heavily of their own corruptions Who shall deliver me from the body of death 3. They feel the flesh lusting against the spirit Gal. 5. Now the ungodly or naturall man is not so for 1. He hath not so evill a conceit of himself as to think himself to be the chief of sinners or a great sinner but quite contrary I thank God I am not like that Publican 2. He is not sensible of his sinfulnesse whether of the body of death or of his actuall sins flowing therefrom But on the contrary He flattereth himself in his own eyes untill his iniquitie be found to be hatefull as it is in the 3. Psal He feels no such battell between the flesh and the spirit for why The strong man holds the house so that all things are at peace Hence the one sort is prepared for Christ the other not The whole needs not the Physician but they that are sick I came not to call the righteous but sinners to repentance Q. But you will say Hath the wicked or naturall man no sight of his sins A. Some sight of some grosser discernable sins by the light of nature but not such a sight of sin as the Spirit gives to the spirituall man They may see 1. outward corruptions of the flesh as theft fornication c. but not these more inward of the spirit pride spirituall idolatrie unthankfulnesse infidelitie impenitencie 2. They may see sin in the branches and streams that is actuall sins but not in the root and fountain the body of death the sinfulnesse of their nature blindnesse of minde backwardnesse of will unholinesse and unheavenlinesse of affections hardnesse whoring hypocrisie of their hearts 3. In
this is well seen by their conversation they use not the means in private as reading meditation conference c. unlesse it be a formall posting pratling piece of prayer which a superstitious Pagan possibly durst not omit not unlike the Papists telling over their beads and for publick duties as little of them as possibly they can with their honesty and were it not for regard to men would be as little about them as they be about the private they are scorners of those who take the kingdom of heaven by violence no violence use they themselves whereas the quickned are not so they not onely wish but work seek not onely the kingdom of heaven but also the righteousnesse thereof they use means in publick and private take the kingdom of heaven by violence 3. Their desires and cares are not setled but unconstant desires if they work they work not out their goodnes is like the morning dew what they do is by fits and starts as in the time of a crosse or affliction as the Israelites were wont to do or by others example and instigation or education as Joash King of Israel did or some such outward motive the godly are rightly wakened are not so for their cares desires and endeavours being from an inward motive and principle some incorruptible seed are constant and settled I will put my fear in their hearts never to depart from me Herein am I exercised alwaies I have set the Lord alwaies before my face not by fits and starts their waies are established before the Lord they work and work out their salvation even when the affliction is over they return not to sin with Pharoah but afterwards bring forth the quiet fruits of righteousnesse not by others instruction but with Joshua If all should forsake the Lord yet I and my hâ—use will serve the Lord 4. Which is the cause that their cares and desires be sluggish and not settled they be not serious enough But you may say how shall I know this 1. Because if they were serious they would not be put off without satisfaction in the point for such are the desires of the godly whereas the desires and cares of the ungodly are not so but are choaked with the thornie cares or pleasures of this present life even like a child if it be but some little small desire that troubles it it is easily put off and stilled but if it be a serious desire a pinching necessity it will not be so soon quieted Hence saies the Apostle As new-born babes desire the sincere milk of the Word the desires of the godly be like the desires of a child new born or in necessity not to be stilled without satisfaction in the point whereas the desires of the ungodly be like the desires of a child who not being under such pinching necessity is quieted with some one toy or other choaked with some worldly pleasure 2. If they be serious cares or desires they will make one to do any thing for attaining of salvation to abstain from all sort of sin to decline no sort of known duty Men and Brethren what shall we do to be saved what shall I do saies the Jalor Lord what wilt thou have me to doe saies Paul what shall they do what will they not do to be saved no sin wil they entertain nor allow some sin may well give them their handfull may lead them captive to the Law of sin may hang on them Iniquity may prevaile against them Psal 65. but they allow no sin the evil they would not that they do they regard no iniquity So also they decline no known duty no certainly known duty this is a sure Mark Then shall I not he ashamed when I have respect to all thy Commandments Whereas the ungodly may with Herod leave many sins but some there be they will not leave they may well pretend they will decline no duty with the young man and say What shall I do to inherit eternall life yet with him when it comes to the point they stick on something and in some dutie 3. If the desire and care of their salvation be serious it will be that which takes up the chief roome in the thoughts heart affections of a man or a woman that wherewith one is chiefly taken up with all the day long to wit with cares to please and fears for displeasing and that partly and indeed mainly should be in relation to God partly in a relation to themselves to make their calling and election sure by well doing this is the chief of their care all the day long this is the ground of their contentment or discontentment at night Herein am I exercised alwayes to keep faith and a good conscience I set the Lord alwayes before me So as they seek first the kingdom of heaven 2. and the righteousnes therof With the ungodly and naturall men it is not so their cares are otherwayes taken up all the day the Lord is not before them their contentment and discontentment arises from other grounds at night either they seek not the kingdom of heaven at all or not it with the righteousnes ther of or not it first with the righteousnesse therof there goes ever something nearer their heart it fares with them as with the young man in the Gospel though he seemed to have great care for and desire after it even after salvation The Application follows and first for comfort See first whereupon thy cares and desires and endeavours do run and with what they are taken up whether or no upon the salvation of thy own soul and the serving of God the two main ends for which we are come into the world or upon other inferiour transitory trifles whether upon the many things or the one thing that is necessary whether thou seekest the kingdom of heaven or other things whether or no thou hast embraced this present world or in effect uses it as though thou usedst it not as knowing that the fashion thereof perisheth usest thou this world as if thou usedst it not car'sts not greatly for it It is well it is like thou doest beleeve that there is another even a more dureable substance Hast thou chosen the better part and art still seeking fear not it shall not be taken from thee 2. Be thy cares and desires after this kingdom not sluggish but diligent desires so that thou not onely wishest but workest thy salvation thou not onely seekest the kingdom of heaven but also the righteousnesse thereof and doest take the kingdom of heaven by violence givest all diligence to make thy calling and election sure usest the means in secret and in publick c. Then be of good comfort thou keepest the precept and so shalt not misse the promise which is The vio ' ent take it by force thou usest the recommended mean and so shall not misse the end If ye do so Entrance shall be ministred to you abundantly into the kingdom of our Lord
Jesus Christ 3. Are thy cares and desires stable or constant not for a fit or a start but thou workest and workest out and that not onely in the time of affliction but even when it is over thou bringest forth the fruits of righteousnesse thou hast ground of comfort for this is surely a sanctified affliction and consequently thou art not a bastard but a son yea even although it be not possible in the like degree as in the very time of thy affliction yet seeing thou art more fruitfull then before it is well for the wicked return to their former yea oftentimes greater sloth and coldnesse his last estate is worse then his first Doth thy conscience bear thee witnesse that although all others would break the Lords commands yet thou with Joshua wilt serve him Then assuredly thy obedience flows from some inward principle not subject to change and not from any outward respect of example education c. Lastly is thy desire and care a serious desire was there ever such a wakening a fray upon thee that indeed it made thee to work out thy salvation with fear and trembling take the kingdom of heaven by violence wast thou indeed at that What shall I do to be saved what shall we do what wilt thou have me to do Lord c. Here then is the ground of comfort for this you see is the way of the Lords working with his own children this agrees with the Scripture both in the precepts and examples thereof Now all Scripture is written for our edification and comfort especially if thy care 1. was not stinted without some satisfaction in the point was not otherwayes put off or choaked with the thornie cares but like the desire of the new-born babe as ye heard before And 2. if this care and fray hath made thee to eschue all sin to decline no dutie O then thou shalt not be ashamed for thou hast respect to all his Commandments And 3. Doth this care of thy salvation and pleasing of God take up the chief roome of thy thoughts heart affections so that upon this runs thy care all the day long and from hence arises thy speciall contentment or discontentment at night this again is like Gods children and the modell of Scripture Herein am I exercised alwayes to keep a good conscience saies the Apostle it was his exercise all the day long thou hast set the Lord always before thee and therefore thou shalt not be moved this is indeed not onely to seek the kingdom of heaven and 2. the righteousnesse thereof but even to fulfill the precept to wit Seek first and above all the kingdom of heaven and the righteousnesse thereof this is not onely to work and to work out our salvation but even to work it out with fear and trembling that is with great diligence and care and so to fulfill this precept also Thus far for comfort Now for conviction Secondly 1. But as for the man that is all for this present world that as yet took never to heart the salvation of his own soul and hath no care or solicitude this way but while the Scripture is bidding him work it out with fear and trembling he I say never knew what it was to give obedience to this exhortation and so cannot be right especially the Scripture telling him what reason he hath to do it and to take to heart the matter telling clearly that many are called but few are chosen how that strait is the way that leads to life and few there be that enter therein and therefore we are bidden strive to enter how that many shall be deceived Not every one that saies Lord Lord shall enter into the kingdom of heaven how that many shall say We have preached cast out devils in thy Name c. and yet be disappointed so that we had need to see to our selves If for all this I say thou hast had few thoughts and those not earnest ones of so main so neer so concerning so important a point thou art clearly lying in securitie and not yet awakened not quickened from being dead in sins and trespasses 2. Be thy cares and desires sluggish desires the publick means thou usest them for respect to men but as for the private means where is thy reading of Gods Word meditating on it day and night laying it up in the midst of thy heart thy holy conference thy nightly repentance c. thy prayer being but a mumbled pater noster if thou do no more alas thou usest not the means and so canst not attain to the end thou workest not thy salvation thou seekest not the kingdom of heaven with the righteousnesse thereof thou takest it not by violence In a word thou walkest not in the strait way but in thy own easie lazie sluggish way and so assuredly art not in the way that leads to life and salvation 3. Be thy desires and cares and endeavours not setled but unconstant I presuppose thou hast done something this way about the righteousnes of the kingdom of heaven about the working of thy salvation yet hath it been but by starts and fits upon some solemn occasion as Communion Fast c. or when Gods hand was upon thee the wicked will do that Thy goodnesse is like the morning dew thou workest but worksts not out what thou doest is but from an outward principle the Lord hath not given thee his true fear to wit to fear alwayes to fear so as never to depart from him And even afterwards to bring forth the quiet fruits of righteousnesse In a word thou keepest not the rule and so art not right thou shouldest serve him in righteousnes and holinesse not for a day or a time but all the dayes of thy life take heed to this ye that are so easily broken off from a good course and from good duties Lastly be not thy cares and desires serious 1. Wast thou never at that fear that care that wakening never at that What shall I do to be saved didst never work out thy salvation with fear and trembling Couldst thou never say thou hast used violence to the kingdom of heaven Surely to say no more thou art unlike those of and to whom the Scripture speaks both in regard of precept and example I grant all are not dealt with alike or after the same degree or measure but I say if thou hast not found it in some measure and degree 2. Or if ever thou hadst any such wakening see how got it was stilled and pacified gottest thou no satisfaction in the point wast thou never the nearer to thy salvation and yet art stilled and quieted Sure this was no serious desire or care but hath been stilled by the thornie cares or pleasures of the world or else hath dyed out of its own accord and so hath not been of the Spirits kindling 3. Did not and doth not this care and wakening make thee renounce every known sin cleave to every known duty but still
for thy self suppose that thou wert sure of mercie and that thou hadst already obtained mercy yet thou hast need neverthelesse to humble thy self under the mightie hand of God therby to prevent the sharpnesse of the Lords chastisements and to be corrected in measure thou hast need to judge thy self that thou mayest not be judged for even where the Lord is mercifull he takes vengeance for transgression he may well correct in measure but he will not leave altogether unpunished Upon David's first confession it was said to David Thy sins are forgiven thee and yet ye see what he suffered both in regard of spirituall and temporall crosses as the 51. Psalm and the History can bear witnesse This should startle all sinners and make them to haste out of their sins suppose thou get mercie and repentance which is but a peradventure yet neverthelesse thou shalt find that is an evill and bitter thing to depart from the living God the Lord will have thee to find some dint of his threatnings both upon thy temporall and spirituall estate Look what ever pleasure thou tookest in sinning the Lord will have thee one way or other to taste as much bitternesse by his chastisements and therefore that these may be in measure we have need to humble our selves under the mighty hand of God and to walk humbly with our God all the daies of our life To conclude this point then which I have insisted on the longer because it is a main one Would ye then attain to the ground-work of humiliation and obey this present Exhortation Then take the threatnings of Gods Law and lay them before you and meditate oft and seriously upon them and crave earnestly the Spirit for that end apply them to your self and suffer not your heart to shift them and strive to fear the Lords threatnings and to tremble at his Word for our deceitfull hearts are very ready to shift them to make a covenant with hell and to put the evill day far from us they have no will to hear such harsh tydings our souls shun this work of humiliation mightily and the devill he is very busie to steal out the fear of the Lords threatnings out of our heart for he knows that if he obtain that he hath then made sure work He did so with our first parents and prevailed God threatned they should dye the devill said Ye shall not dye and he was better beleeved then God None of us but we will condemne our first parents in this but fares it not even so with every one of us The Lord hath added this threatning to every one of his Commands If thou do this thou shalt surely dye if thou swear thou shalt dye if thou whore thou shalt dye if thou lye thou shalt dye and yet we stand not to commit these things which thou durst not do didst thou not beleeve the devill and thy own heart whispering into thee that thou shalt not dye thou beleevest the devill and belyest God But I intreat you beloved still beleeve the threatnings of Gods Word that so ye may humble your selves under the mighty hand of God as did good Josiah when he heard the book of the Law and that ye may stand in aw for times to come and not sin II. The second main and chief mean to bring us to humiliation is to consider and meditate upon the Lords judgments set down in Scripture adding withall the consideration of Gods unchangeablenes and how as the Apostle saith he is not an accepter of persons this surely is a notable mean David saith My heart trembleth for fear of thee and I am afraid because of thy judgements And did we consider that we are guilty of the like if not the same or greater sins how would our hearts tremble There is no sin almost but the Lord hath left a registrate punishment for it in his Word the more to humble us seeing that his bare Law and threatnings without execution would not affect us How are we bound to him that teaches us in this manner by others harms 1 Cor. 10. The Apostle brings in a number of instances of the Lords severe judgements against divers sorts of sinners against unbeleevers murmurers fornicators intemperate lusters c. and concludes saying Now all these things befell them for examples and they are written for our instruction upon whom the ends of the world are fallen The Scripture is full of other examples and surely now were not the hardnesse of our hearts so extreamly great I know not what could be more effectuall the Lord concurring by his Spirit to bring us to humiliation for our by-past sins and to cause us to stand in aw to sin for times to come then a deep and due consideration of the judgements against sinuers guiltie of the like transgressions and sins with our selves Adding withall the consideration of the unchangeablenesse of the Lord God who dealt thus with them and inflicted those judgements upon them for he being the same yesterday and to day and for ever there being no variablenesse nor shadow of turning with him he being no accepter of persons especially thy sins being greater Then certainly how can the Lord but have the like quarrell with thee as with them as the Apostle saith Thinkest thou O man that doest the same things that thou shalt escape the judgement of God how canst thou think it unlesse thou think that thou hast not to do with the same God or that he is changed from that he was and that he is not so offended at sin now as he was of old or that he is an accepter of persons all which or any of which to say is very blasphemous Was the Lord so offended of old with the infidelitie and with the impatiencie and murmuring and repining of his people and did he punish it so severely and shalt thou for thy manifold delinquencies notwithstanding thy by-past experiences and thy frequent repining against the Lords will escape unlesse thou repent it and humble thy self and amendi Did the Lord punish so sharply Nadah and Abihu for profaning his worship and offering up strange fire to him and not sanctifying the Lord when they came before him and neer him And doth not that same guiltinesse lye upon thee and hath not the Lord the same quarrel with thee who so often hast profaned his worship with hypocrisie and sloth drawing neer to him with the lips but thy heart being far from him but set upon thy vanities and doing his work negligently rushing in before him without sanctifying thy self when thou drewest neer him yea coming with thy sins upon thee and so offering strange fire to him many wayes shall not the Lord punish thee also Unlesse thou humble thy self and amend 3. Did the Lord so peremptorily punish the man who blasphemed his Name making him to be stoned to death and shalt thou who hast so often blasphemed the holy and dreadfull Name of the Lord thy God think that the Lord
Psal 90. Moses saith further Who knows the power of his wrath When the children of God who in their wakening of their conscience had but a taste of that wrath for the dregs of it are reserved for the wicked and who rather apprehend and fear Gods anger then feel it when they say they would give all the world they would suffer what can be devised to be freed from the apprehension of that wrath what must the thing it self be And therefore we see how David cries out Lord rebuke me not in thine anger neither chasten me in thy sore displeasure It 's a fearful thing to fall into the hands of the living God the Lord is a consuming fire But because that this point to wit that the Lord is angry and wroth with some is a point that we can hardly comprehend what is the reason that we fear so little to commit sin and are so slenderly humbled for sin therefore I will let you see his anger against sin by the effects of it in some few examples 1. Must not the Lord be very angry and highly offended with sin when for one sin of our first parents he made whole mankinde lyable to eternall and intolerable torment the most part of them without recovery and even upon whom he hath shewed mercie he hath ordained them to passe their pilgrimage here in labour and sorrow and hath made all the creatures subiect to vanity Who knows the power of his wrath But this ye may think was against sin committed in innocencie when there was such ability not to sin But secondly behold afterwards the Lords anger against sin how great it must be when for sin he who swears he delights not in the death of a sinner and is a God full of compassion did destroy the whole world the very young sucking ones and the dumbe creatures a few onely being saved But ye will say sin was here come to a height and was universall But I will give you one fearfull instance of the one particular sin of one man Achan for stealing the wedge of gold how fearfully was he punished and not he onely as ye may read in the History but his sons and his daughters his oxen and sheep and all that he had was stoned and burnt with fire a fearfull example of the fiercenesse of Gods anger against sin which should make us say as David did My heart trembleth because of thy judgements But ye will yet say this was it's tâ—ue but one sin but a great one sacriledge but the Lord is not perhaps so angrie for all that at every sin O but consider if he be not what are these but outward judgements hath he not also even for the least sin ordained eternall and intollerable torment how great then must be the indignation and abhomination of the Lord our God even against the least of our sins when it doth move so just a God who surely would not make the punishment greater then the fault to adjudge the committer to eternall torment and intollerable O! if this were well weighed by us we would not be so carelesse in preventing nor so slight in our humiliation even for our least sins we all fail in this we are not carefull enough to prevent small sins so to speak nor carefull enough to humble our selves for them we have a cast of idolatrie we â—ount them veniall O but the least deserves eternall punishment the least provokes the Lord to anger the least cost Jesus Christ his blood For the blood of Jesus Christ cleanses us from all sin and therefore count not so little of a sinfull thought or a sinfull word prevent carefully watch diligently be humbled greatly And now to conclude this point would ye see the Lords anger hatred severitie against sin yet more clearly adde but this one consideration to wit of his dealing even with his own children his own darlings after the committing of sin to whom neverthelesse he hath pardoned the iniquitie how dealt he with David the man according to his own heart how with Moses who was so familiar with him for one sin deprives him of his greatest worldly contentment he wounds them with the wound of an enemie and chastises them with the chastisement of a cruell one as Job saith he makes their beauty to consume as a moth night and day his hand is heavy upon them and he turns their moisture into the drought of Summer Now if the Lord for sin deal so with his own dear children how will he do with his enemies if so sharply with them to whom he hath pardoned the sin how then with those who are still guilty if so to the green tree how to the dry If the righteous scarcely be saved how shall the unrighteous and sinners be saved IIII. A fourth mean or help of humiliation is to consider seriously of the justice of God a point also that we can never sufficiently comprehend people apprehend the Lord to be infinitely mercifull and so he is but for his Justice they esteeme nothing so of it as if he were not infinitely just also every thing in God is infinite and therefore he being just must of necessitie be infinite in his Justice and so his justice think we of it what we will passes our deepest apprehension Take heed unto this ye that think the Lord is all Mercie the Lords mercie is wonderfull great God forbid it were otherwise His mercie saith the Psalmist reaches to the heavens and his faithfulnesse to the clouds But doth not his justice and judgement reach as far for what saith the Apostle O the depth of the riches c. and addes the same of his justice for he saith His Judgements are past finding out And as he speaks of the glory of his mercy upon the vessels of mercy so he speaks of his wrath even the power of his wrath upon the vessels of wrath so that with whom he deals in mercie he is infinitely mercifull and with whom he deals in justice he is infinitely just And let me say to you if we will look to the multitude of objects Justice hath the preheminence I speak this to humble you and also that ye be not deceived for men and women think that Mercie hath the upper hand of Justice in this respect but many are called and few are chosen Indeed Mercy bears it away in this that it hath the first place and Justice comes not in till Mercie be contemned patience and long-suffering abused and towards Gods own it is wonderfull for all their sins may well make him to visit them with the rods of men but never to take his tender mercie from them But for the point I was speaking of certainly more shal find the dint of Gods justice then ever shall find the benefit of his mercie which should cause every one of us in good earnest to see to our selves The Scripture is very carefull that the consideration of Gods mercie do not ecclipse his justice from
seeing that thou our God hast punished us lesse then our iniquities deserve and hast given us such a deliverance as this Should we again break thy Commandments wouldest thou not be angrie with us untill thou hadst consumed us As if he should say Shall we not regard both thy judgements and thy favours And because some had done thus therefore he saith O my God I am ashamed to lift up my face to thee O my God Consider moreover how thou hast sinned against the means of Gods Word so often calling upon thee standing at the doore and knocking stretching out his hands all the day long and that thou hast sent him away with a refusall This neglecting the Lords call and refusing to hear his Word and obey it is a most fearfull sin and fearfully threatned in Gods Word Prov. 1.24 Because I have called and ye have not heard and have stretched forth mine hand and no man regarded But ye have set at nought my counsell and would have none of my reproof I also will laugh at your calamitie and mock when your fear cometh Then shall they call upon me but I will not answer they shall seek me early but shall not find me There cannot be a more fearfull threatning then this and yet ye see it is but just and proportionable which shews the offence to be exceeding great And indeed how great a sin must it be that the great God should vouchsafe to speak to us base creatures and that thou in the mean time shouldst not daigne to hear him or hearing him refuse to obey him Now this thou hast done so often as ever thou hadst the occasion of the Word and either slighted to hear or didst not do the thing thou heardst Thou must not think that it was a man onely that thou didst misregard to hear or to obey but even God himself whose Ambassadour he is O that we would consider this rightly that when we hear the Word it is the great God whom we hear or whom we misregard according to that of the Apostle that they received the Word not as the word of 〈…〉 as it is indeed the Word of the living God This would make us truly to acknowledge the greatnesse of our by-past offences in this point and for time to come to hear with greater attention to better purpose but because this is not sensible enough considered by us therefore is it that we cannot see the greatnesse of this sin to wit to heare the word of God negligently This sinne is also fearfully threatned Isa 6. v. 12.66.4 Ier. 7.13 all which shewes that the contempt yea neglect of Gods word is not so small a sin as we apprehend it to be how then shouldest thou be humbled who hast been so often guilty of this sin See we not when Malefactors are broght to the place of the execution even for crying sins that yet this sin cries louder in their consciences then all the rest as is to be seen by their confessions further consider how thou hast sinned not onely in generall against the light of Gods word but even in particular against the Gospel against the offer of mercy and hast neglected so great a salvation Now this makes thy sins to be exceeding sinfull it is fearfull to sin against the very light of nature as is clear by the testimonies of the Lords wrath upon Belshazzar Dan. 5. and upon these Rom. 1. They had but the very light of nature and yet because they abused even but that light because when they knew God they glorified him not as God neither were thankfull therefore he gave them over to a reprobate minde and far more fearfull is it to sin against the light of the written Law for that was a clearer light and so we see the transgressors of the Law were precisely and peremptorily punished every transgression received a just recompence of reward But most fearfull and sinfull of all is it to sin against the most clear light of the Gospel and the offer of salvation in it as is clear out of these two places Heb. 2.1 Heb. 10.28 29. And our Saviour saith plainly that it shall be easier in the day of judgement even for Sodome and Gomorrah then it shall be for the neglecters of the Gospel Consider then how thou hast sinned in this last kind and so how great thy sins must be Were the breakers of the Law severely punished yea even those who had nothing but the light of nature O what deservest thou what need hast thou to be humbled that hast sinned against the highest light if by humiliation thou do not prevent it it shall be more tolerable for Sodom then for thee Now the thing that makes sins against the Gospel to be so sinfull is this because they are against not onely the Lords Commandment but his most loving entreaties and that by his tender mercies and the precious merits of his Son and therefore notwithstanding these to disobey and so to despise the offer of grace is and must be exceedingly sinfull for it is no lesse then as the Apostle cals it to neglect so great a salvation to tread under feet the blood of Christ and to count the blood of the Covenant an unholy thing for by the Law the Lord commands us indeed so to do but the tenor of the Gospel is by intreating to win obedience out of love I beseech you by the mercies of God Rom. 12.1 If a just King should out of Authority command his Subject any reasonable lawfull thing and he should disobey certainly his disobedience were great and greatly to be punished But if the Prince laying aside his Authoritie or with his Authority should request and allure with benefits and yet be neglected what punishment thinkest thou were that person worthy of Now the case is thy own the Lord thy God hath more interest in thee then all the kings in the world and is more worthy to be obeyed then they all also he hath been commanding thee and not onely so but requesting beseeching thee and that not by any common favours but by his tender mercies and the precious merits of his Son and renewing the offer of salvation and remission of thy sins to leave such and such sins and to do such and such duties but thou wouldest not O then how great and how just shall be thy damnation is not this to tread under feet the blood of Christ O that this were considered if a Subject should rebell against his Prince his punishment should be both just and great But if the Prince notwithstanding all that had past would of his free grace offer him a free remission and pardon and intreat him to accept of it and no more to continue in his rebellion and yet neverthelesse he should despise the pardon and continue in his former rebellion what punishment can be devised sufficient for such a one Just such is the case of such who sin against the Gospel the Lord offers freely
not onely betake themselves to the means of faith before-named but do dwell upon them feed upon them meditate upon them untill their faith be well setled and strengthened and then the Marks will of their own accord follow for as seed doth not grow unlesse it be first harrowed and lye a while in the earth and as meat will not strengthen unlesse it be chewed and have time to digest even so unlesse we insist and dwell upon the Means of Faith the Promises Covenant c. by frequent and earnest meditation feeding upon them and hiding them in the midst of our hearts they cannot produce any setled faith in us and faith not being produced and setled it cannot produce these effects and marks as are requisite thereunto I have insisted the longer on this because I find it is one of the greatest depths of Satan thus to tosse in a wind as it were the children of God whereby many are held back from beleeving and we our selves are in every thing backward but especially in the point of beleeving O ye of little faith slow to beleeve The point of faith is a main point and going out of the way in it is no lesse then the hazarding of the soul especially we should take heed that the nature of Faith be not mistaken it is a fundamentall errour to erre in the point of Faith In a word then what shal one do when he is in such a case that he can find no Marks or evidences of faith pray for them that is true but for the point of means using there is no other course or help to strengthen his faith but this to strengthen his faith by the means that so faith may bring on these evidences As in the building so in the repairing of Faith Q. I would gladly hear of some of those speciall particular means to beget and strengthen Faith A. First of all a notable Mean is duely and diligently to consider of the mercifull nature of the Lord our God who is our partie with whom we have to deal as it is most sweetly and richly set down to us in Scripture and all to draw our unbeleeving hearts to rest upon the same This is a mean and prop of Faith that Gods children have had great recourse unto So we see Psal 25. Remember O Lord thy tender mercies for they have been of old Remember not the sins of my youth but according to thy mercy remember me c. So Psal 5. Have mercy upon me O Lord according to the multitude of thy tender mercies Sweetly saith Daniel of this Mercy and forgivenesse belongeth to thee although we have sinned against thee So sweetly Psal 65. Iniquitie hath prevailed against us but thou wilt be mercifull to our transgressions So Psal 130. If thou mark iniquitie narrowly who shall stand but there is mercy with thee or forgivenesse with thee And again With the Lord is mercie and plenteous redemption Thus hath Gods children against the greatnesse of their sins have comforted and upholden their faith by the consideration of Gods mercie The Name of the Lord is a strong tower the righteous run unto it and are saved Now the name of his mercy is above all his names as is clear from Exod. 34. where the Lord proclaiming his Name to Moses takes so many stiles of mercy to him But to the point the Lord in his word hath been pleased having a regard to our slownesse to beleive to set down his mercy very richly largely pithily and pregnantly to us he is said to be plenteous in mercy Psal 103. to pardon aboundantly or to multiply pardons Isa 55. To delight in mercy Micah the last To delight in these that trust in his mercy Psal 148. To be rich in mercy Ephes 1. That his mercy endureth for ever Is he not infinite in his mercy The Lords mercies be most pithily and pregnantly set down in these places Exâ—d 34. Micah the last Isa 1.44.55 Deut. 4. Psa 103.116 So that doth the greatnesse of thy sins trouble thee he is infinite in mercy though thy sins were as scarlet c. He forgives iniquitie transgression and sin for his Name sake he pardons iniquities so that now the greater thy sins be the greater shall be the name of his mercy So David Psal 51. For thy name sake pardon my iniquity for it is great the blood of Jesus Christ cleanseth us from all sin though never so great and no wonder because it is the blood of Christ of God not with corruptible things but with the precious blood and that his own blood Acts 20. Doth the number of thy sins trouble thee he hath multitudes of tender mercies for the number of thy sins he doth multiply pardons if thou hast multiplied thy sins he is rich in mercy he hath a treasure of mercy if thou hast treasured up wrath notable is that Isa 43. Ye have wearied me with your transgressions yet come and I will pardon you I even I am he who for my own names sake c. He who bids even us to pardon seventie times seven times how oft then will he himself pardon Obj. O but I have spent all my daies in sinning so that justly I may fear that the day of grace is expired that the doore of mercy is shut up A. O but the Lords mercy enduereth for ever he is long suffering if thou hast been long in sinning and that the day of grace is not expiered is evident because the meanes is yet continued and the offer of mercy in them for the Lord he is yet beseeching thee by his Ambassadors to be reconciled so that it is yet the acceptable time the day of salvation 2 Cor. 5. towards the end and Cap. 6. at the beginning And he is yet standing at the doore and knocking ready if thou wilt open to him to come in and to sup with thee and thou with him So then While it is to day harden not your hearts neither dispaire the Lord and thou art yet upon parley under speaking termes and so the bargain is not quite broke off consider the similitude of a besieged City as long as there is any parley there is possibility of peace consider also how it is said At what time soever a sinner repents I will do away his iniquities Obj. O but I cannot finde this repentance A. The Lord will pardon and shew mercy upon a very small measure of repentance he will accept of the smoake instead of the fire of repentance It is not our repentance but Christs merits that the Lord looks at he will not quench the smoaking flax yea he will shew mercy upon the very first motions and beginnings of repentance I have sinned saies David and The Lord hath taken away thy sin saies Nathan The prodigall child was met a far off yea upon a purpose of repentance I said I will confesse my sins and thou forgavest c. yea such is his mercy that when Adam did extenuate and shift
Now would such persons consider that these very conditions be promised to be wrought in them and that so the Lord hath undertaken to do them for us both his part and ours and hath undertaken and promised that we shall beleeve repent fear love seek by prayer so that we have no more to do but by faith and patience to cleave unto it and to wait for the inheriting of those precious promises when it shall please the Lord to accomplish them unto us and in us what can be more comfortable then this it gives rest to the soul and indeed were it not thus what should be the excellency and comfort of the doctrine and tenour of the Gospel for it is as hard and impossible as far without the compasse of our power as is the tenour of the Law it is as hard and impossible for us to beleeve and repent this being the condition and tenour of the Gospel as it is to fullfill the whole Law But herein stands the comfort of the Gospel above the Law of the new Covenant above the old that the Law promises upon condition but does not promise nor give strength to perform the condition Whereas the Gospel and new Covenant not onely promises upon condition but also promises and gives strength to perform the condition it self to wit faith repentance the grace and gift of prayer the fear the love of God and these be the absolute promises Hence it is that it is said Heb. 8. to be established upon better promises to wit because here in this new Covenant the Lord gives vnto us absolute promises not onely upon condition but even the very condition it self promises not onely to do his own part but our part also these be indeed better promises And hence is it that in the same place he saith they abode not in that Covenant to wit in the old Covenant and why Because they undertook fairly for themselves We will do all that the Lord commands us But what saith the Lord knowing their weaknesse and the rather of their undertaking O that there were such a heart within them but for this Covenant it shall not be so with them for I will do their part also they shall abide in it They shall not depart from me I will write my Law in their hearts And hence is it that Christ is the Mediator of a better Covenant this so main a point should be more taught and more considered for it is the very upholding of a Christian soul a notable encouragement in the course of Sanctification for now thou hast no more to do but to look carefully what grace thou wantest and then to look for the promise of such a grace and having found the promise thou shouldest labour with all humility to beleive it and then with that measure of faith that God bestows thou shouldest present thy daily Petitions to God in the name of Jesus Christ for that grace to be given unto thee out of the fulnesse of Jesus by the operation of the holy Spirit patiently confidently fervently and constantly prosecuting thy Suite from day to day untill the Lord satisfie thee which he will not fail to do if thou thus continue onely thou shouldest be carefull to do these two things to wit to beleive and fervently to seeke for these two the Lord requires Open thy mouth wide and I will fill it Psal 18.10 to wit in an enlarged desire And 2. by faith to receive it as I conceive it Ezek. 36.37 I will yet for this be enquired of by the house of Israel to do it for them this is subjoyned to all these precious promises of the new Covenant in that Chapter So that it is not enough for us to have the Promises but we must use the Means of earnest Prayer and seeking Ye receive not because ye ask not at least not so fervently and uprightly as ye should The prayer of the faithfull availeth much if it be fervent If thou beleeve all things are possible Obj. O but I fail in these two I cannot beleeve nor pray as I should and therefore I fear to come short of these precious promises A. Indeed we fail all too much in the fervencie of our seeking and it is hard to beleeve miracles and wonders for so indeed is the performance of these Promises whether it be the subduing of our strong fast hanging on corruptions or the supplying of our wants especially to those who are sensible either of the one or of the other and have continued long under such a sense O when shall I get such a corruption subdued when such a grace wrought not considering that God is able to do execeding abundantly above all that we are able to ask or think Able to make all grace to abound towards us for his power And then for his willingnesse more willing to bestow then we are readie to seek gives liberally to all and upbraids none counsels thee to come to him and get fine gold c. These be the two notable props of thy Faith in this point But for the point in hand thou canst not come to beleeve nor to seek as thou shouldest and therefore thou fearest thou shalt come short of the Promises Even these two amongst the rest are promised to wit the grace of faith and the grace of prayer Prayer is clearly promised Zach. 12.10 Jer. 29.12 A sweet place also Psal 10.17 So Rom. 8.26 Faith is promised Joh. 12.32 I will draw all men unto me this drawing is causing them to beleeve for he is the Author and finisher of our faith No man can come unto me unlesse the Father draw him So Psal 89.26 He shall cry unto me Thou art my Father my God and the rock of my salvation So Jer. 3.19 Thou shalt call me My Father and shalt not depart from me Repentance is promised the godly sorrow Zach. 12.43 turning with the whole heart Jer. 24.7 the fear of God Jer. 32.39 Further in this Covenant is promised what thy heart could wish for sanctification or for strengthening of thy Faith and making thy calling and election sure Thou findest and feelest an hard and unsound heart the sinfulnesse of thy nature and this holds thee back from beleeving here a new heart is promised Feelest thou strong corruptions I will cleanse you from all your filthinesse c. Thou feelest and fearest thy want of outward obedience it is promised also I will put my Spirit within you c. And so we see it to be an absolute and compleat Covenant the Lord in it undertaking both for his own part and ours and in it promising not onely upon condition but even the very condition it self which is very comfortable To conclude then this point of the Covenant Go to then O thou of little faith what hinders thee to beleeve the remission of thy sins seeing the Lord God hath not onely promised it to thee but even solemnly covenanted with thee and then hath made with thee for it
such a Covenant so everlasting so free so compleat and absolute a Covenant able to answer all thy doubts Obj. O but I am so unworthy that I dare not beleeve it belongs to me so gracelesse and full of wants so full of by-past guiltinesse of present sinfulnesse A. In all these respects it is a free Covenant dispensing with all these three as ye heard the Lord undertakes and promises to redresse all these things in thee so thou will by faith subscribe and enter into this new Covenant with him he knows thou art such a one or else why should he make such promises to thee to pardon to give a new heart to cleanse thee c. and yet this stayes him not to enter into Covenant with thee Q. O but I want the condition that should be on my part I cannot beleeve I cannot repent how shall I then lay hold on the Covenant for remission of sins seeing it is at what time a sinner repents the Lord will do away his iniquitiâ—t A. Even these conditions are promised for us as ye heard It is an absolute Covenant hath absolute promises a compleat Covenant wherein the Lord hath undertaken both for his own part and for ours Obj. But I break the Covenant daily and how shall I think but that the Lord will also break with me A. It is an everlasting Covenant although thou break the Lord will not break for he is a God that keeps Covenant and mercy If thou break he may well chastise thee with the rods of men but his everlasting mercy his loving kindnesse will he never take from thee yea even in this point of chastisement he will give thee leave to prevent him by holding an Assize upon thy self if thou wilt judge thy self thou shalt not be judged yea although thou fail even in this yet he will correct thee in measure both for degree laying no more upon thee then thou art able to bear and also for time his anger indures but for a moment O how gracious a God how gracious a Covenant And whereas thou sayest thou breakest thou shalt not make a finall nor a full breach He that is born of God sinneth not I will put my fear into your heart that ye shall not depart from me Thus far for the comfort and strengthening of faith in this new Covenant onely a word for caution and it is this If ever we think to finde the benefit of this Covenant we should embrace it fully that is to say not onely to be saved but to be sanctified by it we must make use of the Promises not onely of Justification but of Sanctification also or otherwise we shall misse both we should take heed that we fail not in this for then we shall divide what the Lord hath conjoyned we shall prove our selves to want both thankfulnesse and sincerity we may see how the Lord puts these together Isa 56.4 For thus saith the Lord Vnto the Eunâ—â—hes that keep my Sabbath and do the things that please me and take hold of my Covenant these two must go together And most cleerly Psal 50.16 17. What hast thou to do to take my Covenant in thy mouth seeing thou hatest instruction and eastest my words behind thee Our Saviour also the Mediator of the Covenat he tels us upon what termes we are to receive it and him Math. 11. Come unto mee all ye that labour c. Stays he here No but if he hath cased thee of one burthen thou must take on another hath he eased thee of a great burthen that would have pressed thee to hell thou must take up for him a light one and is it not most reasonable to obey him in doing and suffering take upon you my yoke My yoke is easie and my burthen is light O that we would consider this when we are about the crucifying of corruptions the discharging of duties This also is cleer Isa 55. where the Covenant is mentioned Let the wicked man forsake his wayes c. see the place The last Mean of strengthening our faith which I shall propose unto you is a very notable one to wit to confider the oath of God concerning this purpose this oath is set down Psal 89 Once have I sworn by my holinesse unto David But most pregnantly and in most pathetick terms Heb. 6.16 17 18. For saith he men swear by a greater and an oath to them is the end of all strife As if he should say so should it be in this point betwixt God and you this oath should put an end to all the strife of our infidelity which so much opposes the truth of God We are very backward to beleive even like an incredulous body that will give no trust he will not beleeve his neighbour untill he swear to him and then he rests satisfied Even so deal we with the Lord we are so backward to beleeve so slow to beleeve as our Saviour speaks that we will not beleive the Lords bare promise and yet the Lord of his infinite goodnesse rather pitying then punishing our infidelity he condescends thus far for willing more abundantly to shew unto the heirs of Promise the immutability of his counsell confirmed it by an oath that by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge unto the hope that is set before us There be here many strengthening and confirming words and greatly comfortable and therfore by any means seeing the Lord hath gone so far on with us let us not distrust him let us not strive any more by infidelity against him but let this oath be the end of all strife betwixt our infidelity and the Lord Let us with Abraham give glory to God by beleeving and take to our selves the comfort of this abundant and strong consolation yea let us be afraid to do otherwayes for we may see how fain the Lord would have us to beleive and how acceptable a thing it is to him to beleeve he delights in those that trust in his mercy As also how prone we are to infidelity how hardly we are brought to beleeve So likewise we may cleerly see how hainous a sin infidelity is for it doth not only make the Lord a lyar who cannot lye but it is also to make him a Covenant-breaker who is indeed the faithfull one Therefore seriously weigh and effectually improve the Means prescribed so shall God be greatly glorified and thine own Soul eternally saved FINIS
humiliation is wrought in thy soul and therefore thank God for this and go forward to perfection get faith and love which casteth out fear the Spirit of adoption instead of the spirit of bondage Goon then to beleeve for thou both mayst shouldst having the fear of God thus in thy heart and being in a constant course of obedience according to thy abilitie that faith was never boldnesse nor presumption that is joyned with fear and obedience and that keeps to the precepts as well as to the promises It is an ordinarie policie of Satan and we should not be ignorant of his wiles but observe his stratagems that those who have no interest in the Promises as being void both of fear and obedience these I say he puffes up with Presumption and makes them boldly to claim and lean to that wherein they have no right As long as a man makes no conscience of his wayes he lets him beleeve his fill such a belief as it is when indeed he should not lay hold nor claim to the Promises as is clear by that Psal 50.16 17. But unto the wicked God saith What hast thou to do to take my Covenant in thy mouth seeing thou hatest instruction and castest my words behinde thee When a man again hath forsaken his wicked wayes and thoughts makes conscience of his courses and begins to fear the Lord at which time he may should lay hold on the Promises as is clear by that remarkable and comfortable place Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God Here is a clear warrant and a sweet invitation for a person in such a case to beleeve and lay hold and yet I say no sooner fares it thus with a man but Satan and his own corruption incontinently bear him back from beleeving Observe this then and resist the devill and the corruption of infidelity that is in thine own heart bear back no longer If bearing back and withdrawing were an allowable cause for thee in such a course thy heart would not be so much given unto it we are ever to suspect the way of our own heart and to judge it wrong that we are most given unto namely the point in hand infidelity being so sibbe to us and which hangs so fast on thee as thou wast given in the time of thy securitie through the way of thine own heart to presume and lay hold when thou shouldest not now this way of thy own heart was clearly wrong So now the way of thy own heart being to misdoubt and draw back why shouldst thou not suspect it and resist it Hold to thy comfortable warrant thou fearest the Lord at least thou desirest to fear his Name for even to such the Scripture allows comfort thou obeyest the voice of his servants or art willing to obey so far as thou art able then obey this also Trust in the Lord and go on in a constant course of fear and obedience and fear not to beleeve this is the Lords seal to depart from iniquity Make your calling and election sure by well doing If ye do these things an entrance shall be ministred unto yâ—u a undantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. 1.11 If thou fear yea desire to fear if thou obey yea be willing and obedient even willing to be obedient Finally for thy further comfort and for the comfort of all those who are troubled because they are not satisfied in this point about the sense of their own guiltinesse let this be considered and examined as towards the promiâ—es there is a true faith and beleeving of them without sense which gives rest to the soul and produces good effects So may there also be a tâ—â—â— faith of the threatnings producing a true fear and câ—re and consequently a true humiliation although it be not joyned with sense All this is spoken not that you ought to rest upon this degree of humiliation for as you ought to go on from faith to faith and from grace to grace so from humiliation to humiliation Moreover the work of humiliation namely in regard of the sight and sense of our own guiltinesse and deservings is the very ground-work of the work of our salvation and sanctification and therefore should be well layed greatly laboured for and we should strive to have it deeply seated and stamped in our hearts and memories For as any may feel by experience according to the lively sense of this point goes on the livelinesse of all other points of Religion this point being lively unto us to wit the sight and sense of our own deservings it makes us accordingly hearty to confesse our sins and humbly to walk with our God it chases us earnestly to lay hold on the means of our deliverie to lay hold on the mercie of God the promises the Covenant c. It makes us flie in to the very bosome of Christ for shelter as to our City of refuge our horn of salvation And lastly faith being on foot and lively withall it is a whetstone and serves to quicken and set an edge upon our love and consequently upon our godly sorrow our zeal our obedience c. for then do we love most when we are most sensible how much is forgiven us so great are the consequents of this point So then I say what I have spoken for your comfort in this point is not that I would have you rest altogether upon the degree of humiliation alreadie acknowledged by you Onely this I would not have it hid from your eyes what you have received but that you should see it and acknowledge it that the Lord may not want his thankfulnesse nor you your comfort And that Satan may not prevail against you by that great and admirable policie of his as he hath done with many to bear you back from faith and laying hold on the Promises without the which there can be no comfort in a Christian soul yea no cheerfull no acceptable service to the Lord Without faith it is impossible to please him yea the heart wants courage to do it either to pâ—eâ—se him to praise him or to honour him Now his policie is this which is the doubt and hold-back to many Obj. I am not sufficiently humbled and therefore should not beleeve nor lay hold on the Promises for humiliation going before faith and beleeving Ans To this I say thou art not indeed sufficiently humbled in regard of and in reference to the work of thy sanctification nor ever shalt be so long as thou art here but I say the case standing so with thee as we were speaking that is thou fearing and obeying c. thou art sufficiently humbled to lay hold upon the Promises and to be bold to believe them and claim thy interest in them thou fearest the Lord