to be neglected but greatly to be laboured for for being joyned with the former it fortifies it strengthens the anchor of the soul it fils a man with Christian courage comfort and cheerfulnesse and makes him fruitfull in good works as is evident 2 Pet. 1.8 and 10. Onely about these two assurances we are to beware of these two things 1. That we betake us not to this last assurance onely for thus we will deceive our selves for it cannot be upright unlesse we have the other first we may well have a shew or form of it for we may have some change of life without faith but no true change without it we should not then betake us to it onely for then we both mistake the nature of faith and as I was saying cannot but deceive our selves which is most dangerous 2. We should also beware that we betake us not to this second assurance in the first roome for then we mistake the order of things and shall but discourage our selves and bewilder our selves in the point of our first assurance and hold our selves back from beleeving for the first assurance being to beleeve and the second to know that we beleeve how shall we know that we beleeve untill it first be and yet this is the course that many take they will first know that they beleeve before they do labour to beleeve they will needs have the second assurance before they have the first though it is evident that they must first have the first for the second flows from the first yea and not at the first but from it being somewhat strengthened they will not have the first assurance unlesse they have first or at least with all the second whereas they shall never have the second untill first of all they have the first and that in some good measure But this point of mistaking the order of things will be clearer being spoken of in the termes we did propose You say that you misse many of the Marks of Faith feel not your heart purified from corruption find not the love of God repentance and so forth and therefore this troubles you discourages you and weakens you that ye cannot or dare not apply the Promises or Means of faith unto you I answer this comes from mistaking the order of things if these Marks ye misse were of things that either go before or accompany faith you had it may be some reason for this complaint but seeing they come from these things that follow faith and are the effects of faith why should the want of them discourage you to beleeve yea rather they should stir you up to beleeve that so you may come by them for they being the effects of faith how shall ye think to obtain them unlesse ye first beleeve that is take and apply the promises I pray you wherehence flows victory over corruption but from faith Is it not faith that purifies the heart And wherehence flows the love of God but even also from faith apprehending the love of God towards us according to that of the Apostle We love him because he loved us first And for repentance or godly sorrow it flows from that love and is according to the measure of that love as our love is according to the measure of our faith so outward acts of obedience faith works by love so then to suspend our faith and beleeving till we get these is the high way never to get faith Further whence are all these things to be gotten the want whereof discourages us to beleeve are they any other where to be gotten but from Christ or any other way to be gotten from him but by faith can we get the bloodie issue of our corruptions any otherwayes cured but by drawing vertue from Christ and the power of his death Can we get our spirituall wants otherwayes supplyed then out of Christ his fulnesse or our spirituall weaknesse otherwayes helped and strengthened I am able to de all things through Christ that strengthens me So then I say we must not delay our beleeving that is applying of the Promises to our selves till we find these things redressed but on the contrary we must beleeve that we may have these things helped thou wilt not beleeve and apply the Promises untill thou findest these things but thou shalt never find these things untill thou first beleeve and apply we would rather have some worthinesse in our selves then come by faith to Christ but we can have none Further observe that these things do not onely flow from faith but from faith somewhat strengthened A tree cannot bring forth fruit at the first untill the time it be well fastned and take some rooting Now these things ye speak of being the fruits of faith how think ye shall they be produced without faith somewhat rooted how shall ye expect them as long as ye hold the tree of your faith thus shaking and tossing through your own default suffer it not to take root So then to conclude I would advise all those who feel the want or weaknesse of Faith not to run presently to the Marks of Faith I mean those which are taken from the effects of Faith for this will but encumber their faith and weaken their applying this will also make them to stagger at the promise but I would advise them I say to flie to the Means and to apply the Promises what ever their corruptions or wants be even to do as Abraham the father of the faithfull did he looked not to any insufficiencie in himself but to the power and faithfulnesse of the promiser he considered not the deadnesse of his body c. and therefore staggered not at the promise but being strong in faith he gave glory to God being fully perswaded that what he had promised he was able to perform Even so should we we should not at first look to these discouragements that present themselves unto us from the deadnesse and diseases of our own souls for then we shall never beleeve for these will never cease untill we first beleeve But let us look to the promise of a true and powerfull God that he is both faith full who hath promised and that he is able to perform what he hath promised This was the ground and prop of Abrahams and Sarahs faith the parents and patterns of the faithfull Rom. 4.21 Heb. 11.8 And these should be the props of our faith But we will have a way of beleeving of our own and such is our mischievous infidelitie that we cannot rest upon God alone his promise his power and his truth unlesse we find something in our selves It is both remarkable and comfortable Heb. 6. that the Spirit of God there allows us not onely confidence simply and consolation but even a strong consolation and that from no ground in our selves but onely from God his great truth in his oath and promise Further let this be added to the advise to wit that those who find their faith weak
civill actions his praying is sin and so all his religions exercises yea every Iâ—agination of his heart is evill continually thus is it wiâ—h the person or perâ—ons that want faith 2. Again for temporall Judgements though he may be for a time without them yet it is but for his further conviction and more fearefull torment in the life to come nor is he sure of a freedom from them in this life they are hanging over his head as it were by a haire he knows not how soon they shall overtake him for they come suddenly as travell on a woman with child as a whirlwind or as an inundation of waters as the Scripture expresses it he knowes not when the Angell will poure out the viall of Gods wrath upon him yea the Angel may have the sword already drawn though he like blind Balaam does not see it And then lastly for eternall judgments when this life shall have an end which may be in a moment there is nothing attending him but instantly utter darknesse where there is weeping and gnashing of teeth everlasting burnings the lake that burns with fire and brimstone everlasting fiâ—e prepared for the Devill and his Angels Mat. 25 41. Revel 21. this is the dolefull and dreadfull condition of the person that wants true faith which consideration alone might serve to awaken us out of our security and to stir us up without delay with all diligence to prove try whither we be in the faith or not But for your further stirring up II. In the second place consider how that notwithstanding the case of these that want this true saving faith be most lamentable yet neverthelesse there be but very few that either have or shall have this pretious jewell of faith unfained this to be true the Scriptures the ground of all truth make cleerly good Many are called and few chosen Strait and narrow is the way that leads to life few there be that enter therein Christ when he shall come shal scarcely find faith on the earth this seriously considered would make men looke more narrowly to themselves then they do III. To stirre you up yet further to this triall consider that notwithstanding the Scripture be cleere in this point that true faith belongs to very few yet every one thinks he hath it whereby alas it is most evident by comparing the truth of Scripture with the opinions of men that the most part are pitifully deceived in this matter of highest concernment and that the faith of most men is but a fantasie and surely there is nothing more incident to us then presumption that by reason of the blindnesse which is in our minds the deceitfulnesse of our hearts and that self-self-love which is in our affections as is to be seen in the Pharisee the Laodiceans yea in those who preached prophecied and wrought miracles in Christs name which is fearefull yea the very grossest sinners think they truly believe which is strange and shewes the great power of presumption Q. I grant you that all this should stir us up to be about this present duty of trying whether we be in the faith or not and that both diligently and duely least we be deceived with so many others and also without delay the point being of so great consequence and our life of so short and uncertain continuance and not to be at a point in a point of such importance which betokens wonderfull security madnes yea spirituall deadnes tell me therefore I pray you some of the cleerest and surest markes of faith that I may try my selfe thereby A. For your better remembering of them you may take them up in 3. sorts to wit they be either taken from these things which goes before faith or from these things that accompany faith or from these things that follow after it from the antecedents from the concomitants and from the effects or consequents Q. What be the marks that go before faith A. First of all in the generall where the Lord hath a purpose to worke true faith in the hearts of any before it he works in them that preparatorie and ground-work of humiliation in the soule and consequently a very sensible change a work indeed painfull not joyous for the present but most necessarie for those who are dead in sinnes and trespasses as all by nature be this he doth by sending his spirit according to his promise thereby to convince them of their sinfulnesse guiltinesse and wants Iohn 16.8 and it is usually called the spirit of bondage Rom. 8. v. 15. Now this work of humiliation I say is a very sensible work and makes a great and a sensible change in the soule for it puts a stirring in the soule an awakening in the conscience which before was dead in sins and trespasses so needed some strong allarme it is the very pains and pangs of the new birth which cannot choose but be both painfull and sensible it is the casting out of the strong man who although while he holds the house all things be at peace yet will not be cast out without sensible unquietnesse seeing then the change is great and sensible see and consider if ever thou hast found any such change in thy soule or not Qu. But what be the particular changes that be wrought upon a man by this work of humiliation A. They be many but these three chiefly as both Scripture and the experience of Gods own children do testifie I. The first great change that is wrought upon a man in the work of humiliation is by reason of the discovery of his guiltinesse and of his being convinced thereof for whereas before his mind heart was filled with false presumptions apprehensions of Gods mercy nothing but mercy before his eyes and no seeing of God in his Iustice now be they quite contrary in this worke of humiliation the case is changed nothing so much before his eyes as the Iustice of God and his anger against sin the sight of mercie almost being quite ecclipsed he being upholden onely with a glimering as it were thereof a possibilitie of pardon and hanging as it were by a very hair of hope Jona 2. v. 4. nothing sounds in his eares so much as justice and wrath hence these sayings Lord rebuke me not in thine anger enter not into judgement c. His former and forgotten sinnes are brought to rememberance as we see it fared with the sons of Jacob and they are set in order before him Psa 50.21 he trembles at Gods word Isa 66.2 the threatnings of the word like as the arrowes of the Almighty trouble him and write bitter things against him as it fared with Ioh. Now all this is done for very good ends to wit these two especially first for their by-past sinnes that they may be driven to Christ the horne of salvation Luke 1.69 that they may fly earnestly or at least in sincerity unto him for a refuge Heb. 6.18 to his merits righteousnesse intercession
notorious sinners were under hazard of damnation that at least the most part of these who are in the bosome of the Church should be saved O but now he sees and considers that many are called and few chosen that few there be that enter in at the gate of life this stirres and startles him makes him to worke out his salvation with fear and trembling Philip. 2.12 makes him give all diligence to make his calling and election sure 2 Pet. 1. v. 10. nor can he ever be quiet or his mind be at rest untill he get some measure of satisfaction this way about his Spirituall condition and indeed to do otherwayes is fearfull security Before he thought it an easie thing to come to the Kingdome of heaven that some little time some few words of prayer in the end of his life Lord have mercy upon me Lord forgive me my sins and such like for so thinke many would serve his turn O but now he thinks all his time and all that he can do in his time but little enough he sees and considers that the Kingdome of heaven must be taken by violence that there must be a striving to enter in at the strait and right gate that there must be wrestling running fighting for the crown and prise and therefore he bestirres himself to the purpose he hath a respect to all Gods Commandments Psal 119.6 keeps his precepts diligently ver 4. makes haste and delayes not to keep his Commandments vers 60. he shunnes all sin whatsoever declines no paines no duty what shall I do to be saved what will he not do to be saved yea the truth is in such a case the care that a man hath of his own salvation hath taken such an impression in his minde and his thoughts are so carried about it that in all the meanes and duties of Religion although it should not be so it goes nearer his heart then the very service of God and untill his feares be rectified by faith and love that which withholds him from sinne which puts him on to the use of all the meanes and of all holy duties is chiefely and principally fear and care of his own salvation Now that the Lord puts such a fray and a stir and an awakening in the hearts of his own in the beginning of their conversion is not without good and speciall reason to wit that by this means he may have them well fitted for the strait and narrow way well buckled with all the duties of obedience well accustomed with Christs yoake and willing to beare it all which unles this goade were in their sides this prick in their hearts they could hardly be brought unto want of custom and aversenesse of heart being such mighty impediments besides the tentations of Satan and generall corruptions of our natures Appl. Try then thy self by this third Mark and part of humiliation if ever thou hast found such a change or disposition as this didst thou ever come to cry What shal I do to be saved didst thou indeed work out thy salvation with fear and trembling was taking of the Kingdom of heaven so pursued by thee that thou wast not quieted untill thou hadst got some measure of satisfaction about thy spirituall condition whereas sometimes thou wast sleeping deeply in security in regard of this great and important point 2 Didst thou ever take the matter to heart in such a measure or manner as that the care of it made thee and still makes thee renounce every known sin decline no known duty carefully and conscienciously frequently and constantly go about the means of thy salvation private and publick what ever men shall think of thee 3. Did and doth the thoughts and cares of thy own salvation and of Gods service more possesse thee then the thoughts and cares of this life and of the world whereas before they were taken up with many things now thou art chiefly about the one thing which is necessary and art â—eeking the Kingdom of heaven first So that in a word thy desire of salvation is and hath been 1. A serious desire 2. A setled desire and constant 3. A diligent desire then mayest thou apply with comfort this Mark and point of humiliation to thy self for the desires of the hypocrite or unregenerate they be not of this kinde for 1. They be not serious but weak faint and feeble desires and therefore easily born down extinguished and choaked with cares or pleasures of this present life 2. They be not setled or constant desires but starts fits and flashes or like the morning dew so that if they work at all yet do they not work out their salvation 3. and lastly they be not diligent desires but sluggish and heartlesse wishes with Balaam they desire to dye the death of the righteous they would be at the kingdom of heaven but have no minde to seek it and the righteousnesse thereof But by the contrary foundst thou never such a change such a fraâ— such a fear in thy heart and soul 2. Doth the thought of the things of this life go nearer thy heart than those of the life to come so that thy thoughts this way thy own conscience being made witnesse have neither been frequent and many nor sad and serious 3. Hast thou truce with any known sin or declinest thou any known duty Then thou wantst the comfort of this Mark and hast never been sufficiently humbled begge therefore earnestly that the Lord would work this awakening in thee especially if thou be negligent in the use of the means that prayest not in secret readest not meditatest not conferrest not repentest not c. RESOLUTIONS for the weak 1 THES 5. v. 14. Comsort the feeble minded support the weak Q. BVt may not all these three main works and parts of 〈…〉 fâ—und in a reprobate or 〈◊〉 1 〈…〉 the â—guâ—tinesse disâ—â—ve 〈…〉 them and fear 〈…〉 jusâ—ice and 〈…〉 their 〈…〉 are they not many times deepâ—y 〈…〉 ed and wakened in their conscience 2. Have they not also discovered unto them their corruptions sinfulnesse and wants 3. And have they not also their own desires of salvation as it fared with the young man in the Gospel What shall I do to inherit eternall life A. They have but not in that measure and manner degree and kinde as Gods children have mark therefore the difference and ye shall see the distinction clear And first of all to begin at the last point The desires of salvation that the wicked and unregenerate have as hath been alreadie shewed 1. They are not deep and serious desires hence it is that without satisfaction in the point they are easily stilled and put off with other things with the trifles and toyes of the world like little children because their desires are not deep and sufficiently rooted therefore is it that they are easily choaked by the cares and pleasures of this world and so come not to perfection and so the things of this life go nearer their heart
against it judge thy self for it thou hast reason indeed to sorrow for it but not to dispair or be discouraged yea rather get more faith that thou maiest get a further victorie and purification And thirdly For that predominant corruption that thou canst not get ridd of but in all thy doings it cleaves unto thee pollutes thy best services this should not discourage thee for 1. This is the case of Gods children they have sin that hangeth fast on them yea even Paul saies When I would do good evill is present with me and cries out against the body of death And 2. But if thou fall out with and loath thy sin if thou regard it not if thou judge thy self for it fear not thou shalt not be judged for it if thou cry to God against it thou shalt not be found guilty no more then the woman under the Law it is not thou but sin that dwelleth in thee If thou think it strange that the Lord should exercise thee with such strong corruptions so displeasing to himself he doth it for good ends 1. To cure a more dangerous corruption to bring thee out of conceit of thy own righteousnesse to chase thee to his Christ for expiation and to the holy Ghost for mortification of corruption to exercise thee in praier and in thy Christian warfare were it not for this we would not so often and so fully feele the necessity and sweetnesse of Christs sufferings intercession and righteousnesse we would not make so much of the sanctifying subduing power of the holy Ghost nor have so oft recourse unto it where would be the exercise of our faith and patience about the performance of the promise of sanctification what would stir us up to fervent and sincere prayer where should be the matter of our Christian warfare Obj. I do not finde the hatred and loathing of sin and this doth puzzle me in this point I find indeed that I do not entertain it but I think it to be more out of fear of punishment then out of hatred of sin A. Doth not thy heart rise against sin even in others to whose sin thou art not accessarie which cannot flow from fear but from hatred yea doest thou not hate those who are profain and wicked although they have other recommending and insinuating parts as on the contrary thou lovest those who are good and holy say not then that thou art altogether voyd of this point of the hatred of sin further though we finde not all that we would have yet should not we faile to be both thankfull and incouraged in regard of the things that we finde the Lord gives us to find many things that we may be exercised in thankfulnesse and to misse some things that we may be exercised in prayer pray then that the Lord more and more would make thee partaker of his divine nature and of his holinesse that so the hatred of sin may grow more and more sensible in you for he is of purer eyes then that he can behold iniquity Hab. 1.13 He loveth righteousnesse and hateth wickednesse Psa 55.7 A fourth Mark faith worketh by love Wherefore observe two things of faith 1. That it worketh it is operative and not idle it brings with it a spirituall life unto the soul of man and this spirituall life brings out spiritual operations when faith is put in the heart of a man there is a stirring disposition put in his heart also he is not his own man in his own element finds not quietnesse in his mind unlesse he be sometimes working and well employed Faith ever worketh towards God I mean immediately for all our works are to him as to our last end in being about the points of his worship in obeying his acceptable will in glorifying his Name advancing his kingdom seeing to the doing of his will by others so far as opportunitie and our callings permit Sometimes towards our selves in that great work of our salvation Sometimes towards our Neighbours in the works of charitie yea of spirituall charitie so necessary and so often recommended Exhort instruct edifie comfort admonish one another and yet neglected much want of compassion to the poore soul So their faith is ever working which clearly cuts off those who please themselves that they abstain from ill yea from some few grosse ills that they are no theeves murtherers adulterers c. although they never do a good deed not remembring the doome of the unfruitfull tree and unprofitable servants But secondly as it worketh so it worketh by love there is much working upon wrong motives which is all lost labour like building without a foundation there is nothing we should look more unto then this what is the motive of our obedience for it is the thing the Lord looks most unto He pondereth the heart yea doth not man so also if he can know it Now the motive most acceptable to God the disposition and affection of the heart which he requires which is here a Mark of Faith is the motive of love the Lord cares not a whit for our obedience if it come not from love yea he reckons it not for obedience therefore Love is the summe of the Law it fulfils the Law it is the end of the Law Even love out of a puâ—â— heart c. He shews mercy unto thousands of them that love him and keep his Commandments If I give my body to be burnt and bestow all my goods upon the poore without love it profiteth nothing Love is the soul the salt of all obedience and without it it is but a dead unsavoury carkasse Hence is it that the Lord doth begin his Law the summe of all our obedience with the remembrance and the rehearsall of a main temporall favour and deliverance typifying a far greater even that great salvation which shews that he would have the obedience rendered unto his Commandments to flow from love This is also the way of the Gospel even the way of love and the commands thereof are rather requests then commands I beseech you by the mercies of God Rom. 12.1 We beseech you exhort you by the Lord Jesus c. and in sundrie other places So that the Gospel doth require a lovely obedience and would draw us by the cords of love And this certainly makes our obligation of obedience the greater and our guiltines the greater if we obey not If one who may command will yet intreat the disobedience is so much the fouler and more odious And this is indeed to sin against the Gospel and to neglect that great salvation to wit when we are intreated and besought by him who hath all power and right to command us and that not by common favours but by the mercies of God and sufferings of Christ and yet refuse to obey But to the point Wouldst thou then render an acceptable obedience let the sense of the Lords great and many temporall and spirituall favours and deliverances be ever fresh and firm in
thy minde but especially the sense of that great deliverance that great salvation so dearly purchased that these may stir up thy love and love may be the motive of thy obedience And by reason that love flows from faith above all labour to hold thy faith stirring and in action Thus did David Psal 26. Thy loving kindnesse is ever before mine eyes and I have walked in thy truth Thus doth Paul The love of Christ constraineth me to this end be earnest with the Lord that according to his promise he would circumcise thy heart and cause thee to love him with the whole heart that by the holy Ghost his love may be shed abroad in thy soul Rom. 5. that he would give unto thee to be rooted and grounded in love Ephes 3. Obj. I find not my self right in this point for I find not this love and cheerfulnesse but rather do because I dare not do otherwise A. This Mark indeed should be wisely considered by weak Christians who are in their beginning especially or under tentation desertion affliction Nor is it a sensible Mark for all Christians at all times but a mark of Faith somewhat strengthened when the heart is beset with tentations desertion or affliction This working by love wil not be sensible although it be secret further especially in the beginnings of Christianitie it is not sensible for the understanding wherof consider that there is three sorts of motives of obedience 1. One altogether wrong having no eye to God So to eschew the ill opinion of man many do sundrie good duties and become neighbour like in outward duties of outward obedience Others to win the praise of man will go beyond their neighbours yea possibly beyond good Christians There be sundry other by-respects and many by-roads in the hearts of naturall men and hypocrites The second sort of Motives is that which is in the hearts of beginning Christians which is not altogether right and yet some way right as introductorie to right as having an eye to God and as joyned with some weak faith and some insensible love this is the Motive of fear flowing from the spirit of bondage which having taken a deep impression in them and their faith being but weak and staggering as yet prevails with them and is the most sensible motive that puts them on they do because they dare not do otherwise because they fear Gods justice and have a wakening in their own conscience And yet this is not altogether wrong for the respects aforesaid For why doth the Lord denounce so many threatnings and judgements but for this and that all these should have their own place with us yea why is our obedience so often wakened up by rods crosses and afflictions if this sort of fear were altogether wrong But as faith and love grows strong by little and little they cast out fear And so comes the third Motive even that acceptable motive of love This is that which St. John 1.4 v. 18. hath Pâ—â—fect love casteth out fear and again He that feareth is not made perfect in love So that to work out of fear doth not argue no love and so no faith but onely that thou art not made perfect in love because of the weaknesse of thy faith Labour then to strengthen thy faith that it may have more love for it flows from faith and is according to the measure of thy faith grows as faith grows and do not give place to that main policie of Satan and ordinarie and incident weaknesse of many Christians to darken thy faith because thou findest thy love weak But as for thee that either workest not at all or if thou doest any thing it arises from wrong motives and ends from custome and not from conscience to please men and not to please God neither fearest him nor lovest him thou hast no faith and so art in a miserable condition A fifth Mark and effect of Faith is spirituall peace and joy for peace being justified by faith We have peace with God through Jesus Christ our Lord. For joy In whom beleeving we rejoyce with joy unspeakable and glorious And both together Rom. 15.13 Now the God of hope fill you with jâ—y and peace in beleeving Q. But hath not the wicked and the naturall man peace A. True but it is far unlike the peace of the beleever and of the godly and may be discerned by sundry Marks but clearly and plainly by these two 1. The peace of the beleever is after great unquietnesse and trouble and much hard war as we say ere he get unto it as we see in Paul the Jaylor the Converts in the Acts and these sayings Come unto me all ye that are weary and laden The whole need not the Physitian but they that are sick Thus fares it with many yea in all there must be something of this kind else this peace and Christ the Prince of peace and purchaser of this peace could never be either sufficiently sought to or prized But the naturall mans peace hath been a continuall peace a token that the strong man is not yet cast out for he will not be cast out without some sensible unquietnesse a token that the New birth hath not been for it will not be without some pain Q. But may not even a naturall man have a touch of conscience and afterwards fall into securitie instead of a true peace A. He may and therfore a man should look how his peace hath been purchased how he carried himself in the time of his unquietnesse if he betook him to wrong means and by them did strive to smother and drive away his unquietnesse and not to the right means of the Word and Prayer to cure his unquietnesse and wounded conscience then certainly his peace is not a right peace he hath but smothered the fire which will afterwards break out more violently he hath but skinned over the wound which will afterwards break forth more fearfully But on the other side if a man in the time of his wounding and wakening hath not striven to drive away his humiliation but rather to entertain and increase it in so much as he did conceive it to be a wholsome work of Gods Spirit and did not tend to infidelitie and desperation and did labour to cure it by the right means and did come by it by the Lords means this is a safe and a well grounded peace But moreover for the further clearing of this point take in the other difference between the naturall mans peace and the beleevers peace The naturall man as he hath alwayes peace so he hath altogether and in all respects peace But the beleever is not so he hath peace with God but not with the devill peace in regard of the guiltinesse of sin I mean in regard of the main battell but wants not skirmishes which the wicked have not for he hath a tender and so a combating conscience but hath not peace in regard of the corruption of sin for the
Covenant of reconciliation even he shall intercede for him that he be not cast out of it again Jesus Christ our Saviour is the Mediator of the New Testament in such a sort not onely to enter us once in the Covenan with his Father but which is most comfortable when we fail he is ready to intercede for us He sits at the right hand of the Father making request for us And hence is it that this Covenant is so sure and so everlasting a Covenant This point is also notably and clearly set down and made good by that style that Daniel Nehemiah Ezra give unto God O Lord who keepest Covenant and mercie A sweet saying and style for both on his own part he keeps Covenant and then for us when we break and sin he hath mercie for us So in the Scripture we have it more then once that sweet combination of mercy and truth Psal 57. He will send out his mercie and his truth Psal 25. all his wayes are mercy and truth c. His truth is to perform his promise his mercie is to cover our sins and to pardon them that they be no impediments for him to perform his mercie towards us Had he onely truth our comfort would be but small for we make the first breach and fail in the condition so that the Lord may without any breach of his truth and justice break his promise with us but when he joyns mercy with truth and is a God that keeps Covenant and mercie in this stands our comfort and happinesse and this is it that makes it an everlasting Covenant As also in that notable Psal 89. My faithfulnesse and my mercie shall be with him And again notably v. 28. My mercy will I keep for him for evermore and my Covenant shall stand fast with him His mercy endureth for ever How often repeated in Scripture a notable comfort against our renewed sins But of all most notably clearly and expresly is this surenesse and everlastingnesse of the Covenant set down in that same Psalm where the Lord professes which is indeed most wonderfull and sweet that although sin and the devill should have so far prevailed against us as to make us forsake Gods Law that though he may well visit our transgressions with the rod and our iniquitie with stripes so to bring us to repentance yet His loving kindnesse he will not utterly take from us nor suffer his faithfulnesse to fail so that he will not break his part of the Covenant for all this O the wonderfull goodnesse of God in his Son Christ who although we change every moment yet he changeth not whom he loves he loves to the end his gifts and his graces be without repentance Q. I hear that upon my repentance I shall have accesse to this precious Covenant though after seventy times seven times yea infinitely often for Gods wayes are not like mans wayes but are above them as far as the heaven is above the earth which is very comfortable and also that the Lord will take pains with me to bring me to repentance will visit me with the rod c. O but what if I continue in sin without repentance if I be not to be reclaimed no not by rods and so fall away altogether A. Thou shalt not get leave to do this for this is a part and a clause of this precious and sure Covenant Jer. 32.40 I will put my fear into their heart that they shall not depart from me to wit altogether or without returning this puts on the very top-stone of the surenesse of the Covenant That place is worth the noting for in it the Lord undertakes both his own part and ours This point is also notably and clearly set down Heb. 8. where the Apostle setting down the difference between the old Covenant and the new he saith of the old indeed they abode not in that Covenant but for this he saith I will write my Law in their hearts and put it in their inward parts So Ezek. I will put my Spirit within them and cause them to walk in my statutes to do them So ye may see that this is still a most sure and everlasting Covenant Q. But may it not be objected that this doctrine of the surenesse everlastingnes and steadfastnesse of the Covenant is ready to faster security and to prove an obstruction to Christian obedience A. It may well make one relent of that slavish or at the best selfish obedience flowing from fear and arising from self-love and self-respects But as for that acceptable obedience which flows from Faith and from the love of God The love of God constraineth me surely it doth greatly advance and fortifie it for why as ye see it fortifies faith exceedingly this point of the surenes of the Covenant and everlastingnesse on Gods part now faith produces this acceptable obedience faith which worketh by love the more faith the more working and that by love the more heartie and cheerfull obedience So whatsoever doctrine serves to increase faith in us to breed in us the full assurance of faith is so far from rendring us carnally secure and so sluggish as on the contrary it renders us spiritually secure it makes us the more working and diligent it addes spirit and life heart and courage to work Faith which worketh by love it both increases and rectifies our obedience whereas faith which is the tree being weak good works which are the fruit must be few as the assurance of Faith rouses up the soul to go on in a cheerfull and right course of obedience with an eye to God whereas otherwise all our obedience is at the best felfish if not slavish Do ye fast unto me saith the Lord and even for this restraint of fear to stand in aw and not to sin This Covenant for all the sweetnesse of it hath sufficient ground for as ye hear although the Lord for the main take not his loving kindnesse away yet neverthelesse he visits with the rod and with stripes even with sad and sore chastisements even where he is favourable he takes for all that vengeance for transgression even where he corrects in measure he suffers not altogether to passe unpunished Hence is that complaint Thou hast wounded me with the wound of an enemie and chastised me with the chastisement of a cruell one And again The Lord hath chastised me sore but hath not delivered me over to death There was never so much pleasure in thy sinning as thou who ever thou art shalt find bitternesse in thy chastisements for sin even although the main thing and the punishment be remitted so that thou hast need to stand in awe and not sin So that this Covenant though full of confidence yet hath some place also for fear and aw Obj. When I consider this surenesse and everlastingnesse of the Covenant surely I must think them happie that have propriety and interest in it but I fear that I have none that it belongs not
c. that being wearied and laden they may run to him to be eased Math. 11.28 which otherwaies they would not do No man can come unto me unlesse the Father draw him Secondly that for time to come they may stand in owe and sin not Psal 4.4 that the feare of God may be before their eies that they sinne not Exo. 20 20. that they may be the more plyable to all duties of obedience and that being thus meek and lowly they may take the Yoake that Christ prescribes them Math. 11.29 and try then if ever thou hast found such a change as this if ever thou hast trembled at Gods word if ever thou didst apprehend the Lord in his justice didst feare his anger against thy sinnes if ever thou wast pricked in thy heart by the threatnings of the word Acts 2.37 and if all these have wrought such a Impression in thy soul that still thou findest that twofold effect before spoken of to wit that for thy by-past sinnes thy heart flies for a refuge and seekes to Christ Heb. 6.16 that he is savoury unto thee and then that still thou findest the fear and aw of God in thy heart Jer. 32.40 that thou fearest alwaies and hast a respect to all Gods Commandements Psa 119.6 and judgest of thy self accordingly II. The Second great change that is wrought in a man by this work of humiliation is by reason of his being convinced and having discovered unto him his own sinfulnesse and corruptions as also his manifold wants great unrighteousnesse for whereas before this work of humiliation sometimes he had a great conceit of his freedome from sin at least in any great measure the waies of a man seemes good in his owne eyes untill his iniquity be found to be hatefull I thanke God I am not like this Publican O but when this work of humiliation comes that a mans sinfulnesse be discovered unto him he sees afar other sight thinks farre otherwaies feeles farre other things nothing but sin and corruption raging in him sinne revives and taking occasion by the Commandement works in him all manner of concupiscence Ro 7.8 9. he being now stirred up the dregs of his corruptions work abundantly so that instead of thinking that he is not like such a man he thinks that for sinfulnesse and strength and number of corruptions there is none like unto him and that he is the chief of sinners so likewise in regard of his wants and gracelesnesse and unrighteousnesse there is the very like change for wheras before he thought well of his owne righteousnesse both of the righteousnesse of his person that he had all sorts of inward graces faith repentance the love and fear of God and that he was rich and increased in all things and had need of nothing Rev. 3.17 as also well of the righteousnesse of his actions insomuch that although with the Pharisee perhaps he did not glory in them in his praying hearing fasting c. nor perhaps with the Papist did think to merit by them yet neverthelesse with the Hypocrite he did rest upon the outward worke and was satisfied therewith and regarded not the manner of his doings the waies of a man seem good in his own eyes but the Lord ponders the heart now he sees a quite contrary sight nothing but wants that he is poore miserable naked for inward graces Rev 3.17 and that for outward practices all his righteousnesse is as a menstruous clout Isa 30. now this work of humiliation or this part of the work is also for notable good ends to wit 1 to drive and chase a man out of himself to put him out of conceit with himself to make him deny himself that so he go not about which naturally all are prone unto to establish his own righteousnesse Rom. 10.3 And he who attains once to this work and part of humiliation may be assured that he shall never be Arminian Papist or Pelagian never stand for free-will or merit A second end of this part of the work of humiliation is that hereby the whole glory of mans salvation may be given unto the Lord that all boasting may be excluded and he that glories may glory in the Lord Rom. 3.27 Not unto us not unto us O Lord but to thy Name be the glory Psal 115.1 Not for your sakes be it known unto you O house of Israel for ye are a stiffe-necked and a rebellious people but for his Names sake 3. That Christ may be further cleaved and clinged unto and that nor onely for justification but also for sanctification for the sight of a mans own sinfulnesse makes him flie to the sufferings and intercession of Christ the sight of his own unrighteousnesse how all is but as a menstruous cloth makes him flie to and to prise the righteousnesse which is through faith Gal. 5. the sight of his corruptions and spirituall diseases chases him to the Physitian The whole needs not the Physitian but they that are sick Matth. 9.12 the sight of his wants makes him flie to the fulnesse of Christs grace to receive of that fountain and fulnesse Joh. 1.16 the sight and sense of his spirituall weaknesse makes him flie to Christ for grace Without me ye can do nothing Joh. 15.5 I am able to do all things through Christ that strengthens me Phil. 4.13 Fourthly and lastly that the Spirit of God the holy Ghost may be the more made use of and fled unto for it is by him that 1. our sinfull natures must be renewed Vnlesse a man be born again by the Spirit he cannot enter into the kingdom of God Joh. 3.3 2. It is by him that we must mortifie our corruptions and the deeds of the flesh Rom. 8.13 3. It is by him that all grace must be shed abroad in our hearts and souls Rom. â— 3 4. It is by him that we must be strengthened in the inward man for all duties of obedience yea that must lead us and guide us in all the wayes of God Ephe. 3 16. Psal 143.10 And lastly it is the holy Spirit that must go out with and powerfully accompany all the means of grace to make them effectuall for all these ends in our souls Prov. 1.23 So we see the great benefit of this change or of this part of the work of humiliation both in regard of a mans life and also in respect of all the Persons of the Trinity Appl. Here also see and try thy self 1. Concerning thy sinfulnesse and corruptions try if thou doest see and perceive them if thou be convinced of them and they be discovered unto thee and not onely those grosser ones which a naturall eye may perceive but try if thou seest thy inward spirituall subtile and most secret corruptions as thy hypocrisie infidelitie spirituall idolatrie a whoring of thy heart c. for then mayest thou comfort thy self that the Lord hath performed that his promise in some measure toward thee to wit that he hath sent his
Spirit to convince thee of sin Joh. 16.8 and thou art in some measure fitted and disposed for Christ being sensible of thy own diseases The whole needs not the Physitian but they that are sick Matth. 9.12 See whether or no thy heart can say humbly and in finceritie with the Publican Lord be mercifull to me a sinner and that with condescending to the particulars of thy sins failings and corruptions for if otherwise thou be like the Pharisee having a conceit of thine own innocencie I thank God I am not like this Publican yea like the most part of the presumptuous and secure world who even when they are going to leave the world cannot be brought from singing this note of the Pharisee they thank God they never wronged their neighbour and for God they ever had an honest heart to him and herein they reÌ„st robbing Christ of his glory So naturall a thing is it for men to go about to establish their own righteousnesse and so hard it is to get them convinced of sin that afterwards they may be convinced of righteousnesse And if they do confesse themselves to be sinners because they hear all others saying so yet is it onely for the fashion for though they may take up some generals but will they not be brought to particulars 2. For thy wants try thy self also in regard of them whether thou be like the Church of Laâ—dicea who thought it self spiritually rich and increased in all things yea like the secure worldlings who think the same thoughts God forbid say they but they have faith but they love God c. Or if with Gods children thou truly seest thy wants to be great and many and in the sight of them hast thy recourse to Christ who counsels us to come and buy of him raiment fine gold c. for thus thou hast interest in that comfort Blessed are the poore in spirit 3. See what conceit thou hast of thy best duties and performances and try thy self herein also whether or no with the hypocrite thou art pleased and content perhaps puft up with them with the Pharisee with them for he rests upon the outward work he ponders not the heart and therefore his wayes seem good in his own eyes or otherwise if with Gods children thou truly acknowledgest thy best services to be but a menstruous cloth and therefore fliest to the pure righteousnesse which is by faith for attaining of eternall life and art so far from thinking to merit by them as that thou thinkest it a main mercie not to be punished for them yea thinkst that they cannot be so much as acceptable testimonies of thy thankfulnesse in the Lords sight otherwise then as they be presented in the name of Jesus Christ Col. 3.17 and are performed with the incense of his intercession and merits Rev. 8.3 4. In a word see well to thy self on both sides for if thou seest and art sensible of thy own corruptions wants sinfulnesse of thy services in the manner aforesaid then although the matter and things be greatly to be disliked and grieved at yet neverthelesse in this that thou seest them and that they are discovered unto thee thou hast a ground of comfort and thankfulnesse for this must be somewhat more then nature for the naturall man thinks better thoughts and conceits of himself he flattereth himself in his own eyes untill his iniquity be found to be hatefull It is a token 〈◊〉 some spirituall life and sense and that thou art nor altogether dead in sins and trespasses for a dead man is not sensible of his own diseases wants weaknessesâ—flesh blood hath not revealed these things unto thee But on the other fide seest thou not thy corruptions yea secret spirituall corruptions and knowest thou not what it is to be sinful if there be a freedom from theft uncleannesse murther and such other outward corruptions which very naturall and moral men see and abstain from Or hast thou not been and art thou not sensible of thy spirituall wants but either thinkst thou hast all spirituall graces faith fear love c. or that they may be easily had and didst never finde any difficultie in attaining them Or do thy services and religious exercises please thy self and thinkst thou that God is pleased with them and that for themselves art thou not sensible of the iniquitie of thy holy things doest thou not finde many challenges this way from the manner of thy doings as well as when thou commits a fin or omits a duty but when thou hast posted over the duty any way yet thy minde is at rest O then deceive not thy self the eyes of thy understanding are not yet opened thou hast not as yet gotten the eye-salve go therefore and seek it diligently from him who counsels thee to come and get it Ask seek knock for the Spirit of Illumination to convince thee of sin that afterwards thou may be convinced of righteousnesse and of judgement III. The third main change wrought in a man by the work of humiliation is in regard of his taking to heart the work of his own salvation and his great solicitude thereabouts being compared with his former securitie What shall I do to be saved Act. 16.30 Work out your salvation with fear and trembling Philip. 2.12 what care what fear c. Whereas before his thoughts and cares were taken up with the things of this life the profits pleasures preferments thereof and altogether drowned in them no serious no setled thoughts about his own salvation of all other thoughts it was least in his minde and if at any time it did enter into his heart it was but by starts or fits being choaked with the cares and pleasures of this life O but now all these things seem to be but trifles to him for what profiteth it thinks he a man for to win the whole world and loose his own soul the thought that takes him up most that goes neerest his heart that is alwayes almost before him is how to get his own soul saved even as it was with the Jaylor What shall I do to be saved Before he troubled himself about many things but now he betakes himself mainly and chiefly to the one thing that is necessary seeks first the kingdom of heaven and the righteousnesse thereof yea he wonders at his former sloth security slacknesse and great mistakings about this point and thinks he hath hitherto been in a strange dream he gets a new light and sight and this produceth new effects and affections in him Before he thought it an easie matter to beleeve but now he finds it under the estate of humiliation one of the hardest things in the world and if he had the whole world would give it to be sure of faith unfained he would sell all that he hath for that pretious pearl Before he thought it but an easie matter to be saved that the number of these who were to be saved were many that none but
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
a word they may know grosser sins but not lesser as we may see by Christs interpretation of the Law compared with that of the Pharisees yea Paul sayes I knew not concupiscence to be sin but by the Law the naturall mans light or sight of sin is like an ordinarie light which discernes grosse palpable filthines but will not discover moats But the spirituall mans light is like the light of the Sun which discovers very moats which an ordinarie light will not discover 2. The Spirit gives to a man a sight of his gracelesnesse and wants they see their faith love repentance fear to be weak I beleeve Lord help my unbelief I love Lord help my love Lord increase our faith Thus they be poore in spirit The wicked and naturall men are not so but as it is to be seen in the Church of Laodicea they think they have need of nothing so look to the ordinarie course of men O why fear I not love I not God c. 3. The Spirit when he works he gives to a man a sight of his unrighteousnesse even of the imperfections of his best actions Our righteousnesse is like a menstruous cloth saies the Prophet When ye have done all that ye can do say that ye are unprofitable servants they know that the Lord pondereth the heart and they see so manifold imperfections defects corruptions in their best actions â—o that instead of meriting by them they think it a mercie not to be punished for them their heart rests not till they flie to the righteousnesse which is by faith to him who hath taken upon him the iniquitie of our holy things who perfumes the very prayers of his Saints with the incense of his merits and intercession The ungodly not so the hypocrite pleases himself with the work done the form of godlinesse cares not for the manner according to that The wayes of a man seem good in his own eyes but the Lord ponders the heart As the Pharisee not onely pleased but puft up with good service I fast twice in the week c. The Papists think to merit no lesse then heaven by them and that to others Now the Application is easie 1. for comfort First of all hast thou gotten indeed a sight of thy sinfulnesse corruptions of the flesh and spirit corruptions of the several faculties of thy sinfull nature so that from the heart condiscending upon particulars thou can say that thou aâ—â— sinfull O then thou art in case for the Phisitian The whole needs not the Phisitian but these that are sick And â—ee their spirituall sicknesses thou art one whom Christ calleth I came not to call the righteous in their own eyes but sinners to repentance that is that see themselves to be sinners Be of good comfort behoâ—d he calleth thee 2. Hast thou gotten a sight of thy owne gracelesnesse and wants O then thou art poor in spirit and so blessed thou art in a better case then those of Laodicea 3. Seest thou the imperfection of thy best services thou art not like the naturall man or Hypocrite who contents himself with the work done who 1. Ponders not the heart and therefore his waies seeme good in his own eyes 2. A token thou resâ—s not upon the forme of godlinesse but dost labour after the power 3. Thou worshipest in spirit and truth Now for câ—nviction O but thou who 1. seest not thy sinfulnesse and corruptions mayest well for the fashion confesse thy selfe to be a sinner but canst not condiscend to particulars or if to any it is but to outward grosse ones which the naturall mind may see but seest not the whoreing of the heart unthankfulnesse impenitency c. 2. Thou who thinkest that thou beleevest lovest fearest sufficienly and didst never finde the weaknesse of these thou hast not so much as attained to the very first degree of blessednesse thou art not poore in spirit c. Thou hast not the very first work of the spirit thou hast not gotten the eye-salve And thirdly thou who findest no fault with thy services for the manner of them when thou hast done them no great difficulty to get them rightly performed when thou art about them 1. Thou I say ponderest not the heart and therfore thy waies seeme good in thy owne eyes 2. Thou hast but the forme of godlinesse but wantest the power thereof 3. Thou worshipest not in spirit and truth but in shew and in hypocrisie and drawest â—eer with the lipps c. II. The second Mark of true humiliation and of that preparatory work of the spirit going before faith is from the sence of sin and of ones own guiltinesse and the feare of Gods justice anger threatnings judgments against him for them feare goes before faith the spirit of bondage before the spirit of adoption The Lord he first puts his feare in the hearts of these in whom he works effectuaâ—ly by his Spirit even the fear of his justice for otherwaies they would never prise his mercy and the merits of his Son they would never be humbled for by-past sinnes to fly to the mercy of God and merits of Christ for forgivenesse and so could not be saved according to that Come unto me all that are wearie and heavie laden As also that No man can come unto me unlesse the Father draw him And also they would not stand in aw for time to come which is the other maine end why the Lord works this work of humiliation and feare in the hearts of men according to that I will put my feare in their hearts that they shall not depart from me See then if ye have this feare which is a point of the Covenant and so a token that one is in the Covenant Blessed is the man that feareth alwaies but take heed that it be the true and constant feare of God spoken of and promised in the Covenant for even a wicked man may have some feare of committing sin and yet not the right feare Now try it by the two marks in the words of the Covenant 1. If it be Gods fear I will put my fear 2. If it be the constant fear of God and they shall not depart from me the wicked man I say he may have some feare of committing sin but this his feare 1. Is not the feare of God but the fear of man and therefore he stands not to committ small sins that men count smal I mean as to ban swear be prophane in discourse miscall his neighbour and he stands not also to commit secret sins entertaines sin in his thoughts omit secret duties though both these be offensive to the Lord who sees not then that this his feare is a feare of men and not of God doest thou commiâ— little sins doest thou entertaine any secret siâ— though but in thy thoughts thou hast never had this feare which is aâ—mâ—ke going before faith Then shâ—ll I not be ashamed wheâ— I have respect to all thy Commandements Againe a wicked man
may fear God even for a time when a judgement is upon him for a fit or a start but this is not the true fear of God for when the judgement is over he goes to his wonted sins So did Pharaoh and Jereboam thus he fears not alwayes and so is not blessed he hath not gotten the Lords fear as never to depart from him and so is not in the Covenant But see thou if thy judgements and afflictions not onely whilest they were lying on but even afterwards they have brought forth the quiet fruits of righteousnesse But that this Mark may be the more clear comforting and convincing we will lay it out in the particulars to wit their fear who have the true fear and withall let you see the quite contrary in the wicked and that both from Scripture 1. They who have this true fear they fear Gods justice and anger against sin as is clear Lord enter not into judgement with thy servant Rebuke me not in thy wrath Who knows the power of thy wrath 2. They fear the threatnings of the Word and tremble at it 3. They fear his judgements against sin recorded in Scripture or observed by experience Psal 119. The contrary of all this is true in the wicked For 1. in generall they fear not God at all according to a notable place Psal 36. who if they were not strangely besotted and blinded might see that they were wrong when even others see it The transgression of the wicked saith in my heart that there is no fear of God before his eyes c. Look and consider the place 2. They fear not Gods justice and anger they never get a sensible and serious thought of his justice before their eyes but think he is all Mercie and that therefore if they should sin all their life time and yet but at the very last bid the Lord have mercie on them that that will serve their turn Whereas Gods children howsoever sometimes they have had the like apprehensions see the Lord in his justice and holines and that in such a sort as that hardly can they get a glimpse or glance of his Mercie 3. They fear not the Lords threatnings tremble not at his Word but on the contrary Deut. 29.29 They are readie when they bear the words of the curse to blesse themselves in their own hearts saying I shall have peace though I walk in the imaginations of my own-heart c. So that ye see there is a clear difference Now to the Application and that first for comfort 1. Hast thou the fear of God even that fear of God and not of man that right and constant fear rejoyce 1. Thou art in Covenant for this is a point of the Covenant as ye heard 2. Thou art blessed for thou fearest alwayes 3. Thou shalt not be ashamed or disappointed for thou hast respect to all his Commandments 4. Thy afflictions have been sanctified afflictions for even afterwards they bring forth the fruits of righteousnesse joyn faith with fear and let love cast out slavish fear be bold to beleeve the Promises thou that beleevest the threatnings Who is he that feareth the Lord and obeyeth the voice of his servant let him trust in the Lord c. Thou hatest not to be reformed and so mayest take his Covenant in thy mouth 2. Didst thou doest thou fear his justice and wrath so that it makes thee to flie under the wings of Christ makes thee flie to the horn of salvation for a refuge to the hope set before thee Thou mayest be sure of a kindly welcome How often would I have gathered thee c. He that cometh to me I will in no wise cast out There is allowed to thee A strong consolation even to them who fearing the Lords justice flie for a refuge to the hope set before them Heb. 6.3 Didst thou doest thou tremble at his Word at his threatnings the Lord looks upon and dwelleth with such a one 4. Art thou afraid of his judgements this will make thee judge thy self and so not to be judged of the Lord Flie to him in whom whosoever is there is no condemnation for him 2. For conviction But for thee who hast not this fear in generall but doest flatter thy self in thy own eyes making no conscience of sin Alas if thou saw sin as others see it and wert not miserably besotted thou wouldst see thou hadst no fear and so no faith no salvation 2. Wast thou never deeply apprehensive of the Lords wrath and justice against thee or never hadst any serious and sensible thoughts thereof Alas I see not how ever thou hast been driven to Christ No man can come unto me unlesse the Father draw him Come unto me all ye that are weary and laden Nor how thou canst prise his merit and the Lords mercie or stand in aw for time to come have a tender conscience c. 3. Doest thou not tremble at the threatnings of his Word then assuredly thou beleevest them not and therefore thy belief of the Promises is but a phantasse a false presumption 4. Doth not the Lords judgements recorded against the like sinners with thy self affect thee then surely thou knowest not how neer they be unto thee thou art in a deep securitie Had David need for the flesh to tremble and art thou lesse sinfull No yet more secure III. The third Mark of a true humiliation is this that from the sight of sinfulnesse and sense of guiltinesse or fear there arises an earnest care and sollicitude in a man after his own salvation Behold what care what fear c. What shall I de to be saved He works out his salvation with fear and trembling This is indeed a great and a clear change being compared with his former securitie But that it may be yet more clear we will set down the difference in this point betwixt the godly and the ungodly betwixt a man thus wakened and quickned by the Lords rich mercie and a man yet lying dead in sins and trespasses receive it then thus 1. The ungodly and not wakened or quickened they have many of them no cares or desires at all about heavenly or spirituall things or of their own salvation their cares and desires are about corn and oyl Psal 4. about many things Psal 10. give them their wishes and desires they would run this way as for grace and glory they think they have enough of the one and that they are sure enough of the other The godly and wakened are not so Lord give me the light of thy countenance they take care for the one thing necessary give them their wish and desire it would be grace and not goods 2. If they have any cares or desires this way they be 1. but sluggish desires and not diligent they may wish and would with Balaam their salvation but they do not work much lesse work out their own salvation They may well seek the kingdom of heaven but not and the righteousnesse thereof
right stamp And especially if thou knowest the very particular passages and clauses of the Word which did first beget faith in thee which strengthen thee in thy weaknesse and whereunto thy faith retyres in time of assaults for this Gods children do but on the contrary 1. knowest thou not rememberst thou not how or by what means thy faith was begotten 2. Findest thou thy faith all alike when thou usest the means and when thou usest them not or never usest any at all And 3. if thou shouldst be put to it hast thou no other warrant for thy faith but thy own phantasie apprehension or imagination that sandie foundation but doest want a particular warrant from Gods Word then be sure thy faith is but counterfeit it cannot be well come that we cannot tell how it is come And it is strange for a man to conceit that he shall have such a thing for such a man and yet hath never had his word nor hand for it So is it with the point in hand Thus ye see the first Mark true Faith alwayes leans to and holds by the Means whereas Presumption neglects the Means Q. Let me have another of these Marks II. A. Another is this true Faith is accompanied with frequent doubtings whereas Presumption never doubts Q. How prove you this Mark and how is the truth of it evidenced and cleared A. Thus if faith be true then sure the devill envies so precious a pearl and is evermore casting his fiery darts at it so to rob us of it or at least to impede our comfort Whereas on the other side if it be but presumption he knows it will not do the turn he lets it alone When the strong man holds the house all things are at peace Secondly the Lord will have his own exercised will a man plant a vineyard and not eat the fruit thereof The application is easie Art thou or hast thou been subject to doubting this is a token thy faith is true and otherwise Satan would not trouble it but certainly hast thou never doubted thou hast never beleeved III. A third Mark is whereas Faith or beleeving is A receiving of Christ Joh. 1. To so many as received him c. even to those who beleeues in his Name True faith receives Christ rightly upon the terms that he offers himself that is as it casts over upon Christ the burthen of it's sins so it is content to take up the easie yoke of his obedience in doing or suffering to take up the crosse and follow him for these be the termes whereon Christ offers himself Matth. 11. Now presumption makes termes of it's own thinks to have Christ to take the burthen of their sins but never thinks upon the taking on the yoke of his obedience The application here also is very easie Hast thou with thy cleaving to Christ for the remission of thy sins resolved to take on also the yoke of his obedience in doing and suffering and doest thou it in fighting against thy most pleasant sins and cleaving to the hardest duties with denying thy self then be sure thou hast rightly received Christ and consequently rightly beleeved thou hast made him thy Lord and he shall be thy Saviour thou hast made him thy King and he shal be thy Priest thou makest conscience of the precepts of the Word and therefore thou hast interest and shall have thy comfort in the promises But on the contrary thou who ever thou be who thinkst that thou beleevest in Christ and in the mean time livest as thou pleasest following the broad and easie way of thy own heart and the customes of an evil world and not the strait way of Christs obedience thy faith is but presumption Go seek true faith seek it earnestly and thou shalt find it but it will not be easily gotten how thankfull should they be who have found the way unto it Q. Which be the Marks that follow faith A. Sundrie Though the Spirit of God insists upon two especially to wit the love of the brethren and obedience unto Gods Commandments 1. Then obedience unto Gods Commandments is set down most frequently in Scripture for a mark of faith and regeneration this is the Lords seal to depart from iniquitie saith Paul Shew me thy faith by thy works saith James And our Saviour He that hath my Commandments and keepeth them c. And in John's first Epistle it is often inculcated Chap. 1. If we walk in darknesse and say we have fellowship with him we lye and do not the truth But if we walk in the light as he is in the light then we have fellowship one with another and the blood of Jesus Christ cleanseth us from all sin Now what is it to walk in the light but to walk according to the rule of Gods Word which the Scripture cals a lantern to our paths and this is to obey Gods Commandments So Chap. 2. Hereby we know that we know him if we keep his Commandments Obj. But the naturall man the hypocrite will go far in the point of obedience and every one hath some measure of obedience A. This is true and therefore we must be carefull to see the soundnesse and rightnesse of our obedience by these Marks which are not to be found in the naturall mans obedience 1. He whose obedience is sound makes conscience of secret sins and secret duties betwixt God and him as well as of publick sins and of publick duties he is as loath to intertain a sinfull thought in his heart as to commit a sinfull deed before the eyes of the world is as well carefull to discharge those duties which are to be done secretly in his closet between his God and his own soul as of the publick which are to be done in the Church this is a token of the true fear of God and of true respect to him 2. He whose obedience is sound makes conscience of small sins I mean that are small in the eyes of the world as of great for he knows every sin highly offends God and deserves eternall damnation he knows he who said Thou shalt not kill he said also Thou shalt not swear whereas the unsound obeyer uses to weigh sin in the ballance of mans estimation and not in the ballance of the Sanctuary from whence it is that he makes small account of many sins as of a small ordinary oath to speak corrupt communication to let it slip in merriment to lye for recreation c. this is not to walk according to that rule Thou hast commanded us to keep thy precepts diligently 3. A sound obeyer makes conscience of Gods Commands even those which most controuls his profit pleasure or credit But the unsound obeyer he will with Herod do many things but when the duty comes once to crosse controll or be in competition with any of these there he sticks namely if it come in competition with that of these that is his god his idoll which he most looks to How few
sanctifie the Sabbath as it ought or takes pains in private exercises of devotion why these controull their pleasure and lazinesse How few are charitable why this controuls their profit How few will suffer or sit down with a wrong without repaying though the Scripture be most expresse O this touches them in their great Idoll their Credit And for this same reason how many decline good duties not making their light shine before men He that is ashamed of me before men c. all this is against the rule Then shall I not be ashamed when I have respect to all thy Commandments 4. He whose obedience is sound makes conscience not onely of the doing of a duty but also of the manner of the doing of it and is humbled for his failings in the manner as well as for the omission But the hypocrite so he do the duty he regards not the manner he cares not for it so he pray hear read he rests there but cares not to do all these with that reverence cheerfulnesse diligence humilitie sinceritie which the Lord requires in the discharge of his worship he remembers not the rule The wayes of a man seem good in his own eyes but the Lord pondereth the heart But especially in the manner of our obedience we should look to the motive and end of our obedience to that which puts us on to do it and which we set before our eyes that it be not a wrong motive but the fear of God yea the love of God and the end to please God and not our selves or others But of this hereafter A second Mark of Faith is the love of Gods Children By this we know that we are translated from death to life if we love the brethren And if it be a reall love hereby we assure our selves before him David saith all his delight was this way this is a Mark which hath upholden many when they have been at a very lowe ebbe and when other Marks have not been sensible to them those who are truly renewed they have this wrought in their hearts by Gods Spirit a secret disposition to love goodnesse and those who are good an evident token they are in some measure so themselves for like loves like so they love those who are holy and the more holy they love them the better they love them yea they more account of a spark of holinesse then all other naturall accomplishments Whereas the wicked though they may carry a fair shew to the godly yet indeed they hate them they are thorns in their eyes Now this Mark should be rightly considered lest any that have not interest should deceive themselves and lay hold of it One may love some good men because they have been some way obliged to them but see if thou lovest all goodnesse and all good men yea those whom thou never knewest but by report 2. One may love good men because of their natural and moral endowments as kindnesse courtesie wisdom affabilitie c. but look if thou love them for their pietie and holinesse look if thou lovest holinesse where it wants there naturall and morall indowments and recommendations if thou lovest not onely a wise good man but even also a simple good man not only a good man of some place and reputation in the world but even also a mean good man and the like yea look if thou lovest holinesse goodnesse not onely when and where it is without the advantage of naturall accomplishments but even also where it hath great disadvantages in regard of these as when a man wants that measure of naturall wisdom that is requisite perhaps to have through the weaknesse of his mind and wants that measure of affability and amiablenesse that were requisite through the naturall temper of his body look I say if in such a case thou lovest his goodnesse pietie and holines and not take prejudice against it but art such a one who doest love and honour them that fear the Lord this Mark in the Psalm is set down somewhat differently we must try our selves by this It 's true great men must have the outward respect their place speaks honour to whom honour but for the inward respect of the heart we should see whether greatnesse or goodnesse carries it away Certainly those who have gotten their judgements rectified and renewed to discern things that differ or have their hearts set upon the pursuit of grace will esteeme more of it where it is then of all the greatnesse in the world A third Mark is this faith purifieth the heart which may carry with it a double meaning to wit either this that whereas the hipocrite looks onely to the outward man but not to the hidden man of the heart true faith it does far otherwaies for knowing that it has to do with the alseeing God the tryer of the heart and the searcher of the reines he strives to keep clean his heart and to take heed to the thoughts of his heart aswell as to his outward actions every one that hath this hope purifieth himselfe But secondly This is not all faith purifieth the heart that is makes a man not onely make conscience of the thoughts and disposition of his heart to purifie them but even also helps him to purifie it and purge it from the severall corruptions of it for through faith we get victory over al corruptions this is our victory even our faith by it we draw vertue from Christ to cure our corruptions so that faith by little and little purgeth the heart throughout Obj. O then I cannot have faith for I finde my heart swarming with wicked and impure thoughts many great and grosse corruptions and some of them very strong and indeed predominant A. 1. That thy heart as thou thinkst is so full of corruptions is not that thy heart is more impure then others but that thou hast a cleerer light and better sight of the corruption of thy own heart then others have thy heart was once more uncleane when thou sawest it not ' to be so now when thou seest these small moats it is a token the Sun of righteousnesse hath shined upon thee 2. That faith purifies the heart must be rightly understood for the meaning is not that faith does altogether purge and free the heart from sin who can say his heart is clean but this faith puts a clean purifying disposition into the heart so that it either resists it or rejects sin or works it out although there be much of the filthines of sin yet it still fights against it gainstanding it working it out even as clean liquor does every unclean thing honey for example or as oyle will be uppermost or as wine above the dregs when faith is in the heart the heart will not harbour sin thus it is said If I regard iniquity in my heart if there be never so much sinfulnesse in the heart yet if thou wouldest be quit of it dislike it loath it cry
flesh warreth against the Spirit he hath a continuall Christian warfare The naturall man wants all this and hath peace in all these respects As peace so joy is the effect of Faith not a worldly joy arising from the abundance of corn and oyl or considerations of that kind but a spirituall joy a joy that cannot be taken from him Rejoyce not in this but rather rejoyce that your names are written in the book of life a rejoycing that he is in favour with God in the light of his countenance There is a joy of sanctification arising in the heart after the victory of corruption or the spirituall and lively discharge of a duty And there is a joy of justification which is when we find nothing in our selves but corruption and unrighteousnesse and in regard of these great failings neverthelesse that we have nothing but matter of sorrow in our selves we rest repose rejoyce in the sufferings of Christ beleeving in him who justifies the ungodly Being justified by faith we have peace with God through Jesus Christ. Thus we glorifie Christ It is the fault of many Christians that they are not as much affected with this joy as with that of sanctification but we are never right but when we feel something in our selves Surely it is a matter of great repentance and of godly sorrow for the offence of God when we are not right in our selves But for the point of Faith although we be destitute of the joy of sanctification yet should we not cast away the joy of justification also but trust in him who justifieth the ungodly There be joyes that occur in the particular actions of a mans life There is a spirituall joy arising from a mans case in generall which he retains oft times when he is deprived of particular spirituall joyes for a man upon his particular failings is not alwaies bewilded in the point of his justification and being in the favour of God in generall Rejoyce in this that your names are written in the book of life to see a man by the means of faith by the evidences of faith by the testimonie of Gods Spirit bearing witnesse to his spirit that he is the son of God that he is in favour with God This spirituall joy especially the last joy concerning his case be the joy of beleevers and Marks of true Faith The matter of his joy and sorrow doth not chiefly and principally arise from worldly respects as the naturall mans joy and sorrow doth but from the aforesaid respects when night is come and a view of the day is taken the matter of his joy is according as he hath found the Spirit of sanctification keeping him from tentation and sin or strengthening him to the discharge of any good duty Or if there have been failings this way according as he finds a relying and resting upon the righteousnesse of Christ for remission and reconciliation and acceptation Moreover his joy is from his spirituall case and estate if this be clouded all the contentments in the world will not make him to rejoyce And again if this be made sure and he sensible of that surenesse he cares the lesse how it fares with his outward estate he can glory in tribulation rejoycing in the hope of the glory of God See then if thou hast these spirituall rejoycings and having them conclude thou hast Faith Obj. If this be a token of true Faith I have need to fear for I find not there rejoycings specially that joy unspeakable and glorious I am far from it A. 1. Yet if this be the axtree of your affections about which they roll that you fetch your joy and sorrow from spirituall things especially it is a good thing when you conceive any good hope rejoycing and when otherwise sorrowing this is a taking of the matter to heart 2. The temper of the body it may be melancholick and for the temper of the minde it may be yet somewhat under the spirit of bondage 3. This of rejoycing is a Mark of a strong of a triumphing of a victorious Faith not to be alwayes expected as we said of love in beginners whose faith is weak and are ever weakning their own faith through Satans subtiltie the tree of faith in some measure must have ceased from shogging before it can bear this fruit of Joy it may be well rooted not in the time of tentation desertion and weightie affliction 4. The mind of man is narrow namely when it comes to spirituall things it cannot contain many things at once specially in weak Christians before one impression be wrought another vanishes when the impression of humiliation is wrought and one goes on to get the impression of faith the other vanishes but let the sense of humiliation and of the wages of sin and then the impression and act of faith be both together in the soul and mind of a man this third act of joy will not but follow in some measure even according to the measure of the two former acts If one shall at one time be perswaded of his deliverie and withall see and be sensible of the greatnesse of the danger and punishment from the which he is delivered how can he but rejoyce Get then these two acts senses impressions of humiliation and faith and thou shalt not fail to rejoyce but if thou fail in any of these thy joy will abate accordingly 5. For that joy unspeakable and glorious which seems to be some speciall and peculiar manifestation These be the Lords delicates reserved as cordials to be given to his children in great temporall straits especially if they be suffering for the Name of Christ Appl. But if thou be one of those who never had yet any unquietnesse and hast not found the pains of the spirituall birth which is not in all alike no more then the naturall some come off with more ease then others going presently to their work as Lydia and the Jaylor or if ever thou hadst any unquietnesse yet didst not betake thee to the right means of a true peace or hast thou not a daily Christian warfare with the remnants of sin or knowest thou not what spirituall joy or sorrow means but hast thy affections taken up another way thou hast not true faith at all This last Mark of faith is from the carriage of it in time of adversity it maketh no haste betaketh not it self to despair or utter discouragement with Saul and Jehoram or to any unlawfull shifts but with some measure of confidence and hope of quietnesse and patience it waits upon God according to that It is good for a man both to hope and quietly to wait for the salvation of the Lord this is a notable mark and proof of faith The goodnesse of gold is best tryed by the fire and fornace and even so is faith whether it be upright or no fained or unfained by the fiery tryall of affliction according to that 1 Pet. 1. That the triall of your faith may be
as I could and yet finde but little increase either of faith it self or of these Markes of Faith A. Whereas ye say that ye have not prayed so frequently nor so fervently as ye should this is a great and ordinary fault and should be helped for the Lord doth greatly require fervency Iames 5. in praying seeking with the whole heart asking seeking knocking yea the matters themselves requires it also for these things concerne both the Salvation of our own soules the making of our calling and election sure the good holy and acceptable will of the Lord our God and can there be matters of greater consequence and importance Whereas you say that you have thus prayed and so fear that seeing the Lord will be sought for these things and that he hath promised them upon the condition of seeking and of fervent seeking that therfore ye shall want them consider that the grace of seeking he promiseth it also Zach. 12.10 I will powre upon them the spirit of grace and supplications and Rom. 8. The Spirit helpeth our infirmities yea for thy comfort he is found of them who seeke him not much more will he be found of thee who seekest him though weakely But for the last a main point that you say you have prayed often and fervently but finds no successe Remember that thou must not limit the holy one of Israel how often did he call and ye did not heare By Faith and patience we inherit the promises But one thing I would inquire If with praying thou hast joyned the using of the meanes for otherwayes pray thou never so much thou shalt not obtain for as in things that concernes the naturall life it were but idlenesse and scorne to pray and in the mean time not to use the meanes even so is it in things concerning the spirituall life the Lord will no more work without meanes in regard of the one then in regard of the other to pray and to neglect to use the meanes in either of these is to tempt God and to put him to the working of wonders and miracles It 's true that prayer is the main thing and brings a blessing upon our using the meanes use we the meanes never so diligently unlesse by prayer we get the Lord to blesse them he that buildeth buildeth in vaine But on the other side as our using of the meanes cannot serve the turn without the Lords blessing and working of his Spirit obtained by prayer So the Lord although he can yet will he not give any grace without we use the meanes for ordinarly he works by meanes Hence is it Work out your salvation Plough up the fallow ground of your hearts Edifie one another in your most holy faith which is the point in hand Q. If I did not with prayer use also other meanes I were greatly to be blamed but I use them according to my power I frequent the word Sacraments c. A. This is good and commendable to use the means in generall but if thou think to speed in that great work thou must not onely do so but shouldest in speciall take heed to this point to wit not onely to use the means in generall but to observe what be the proper peculiar particular most fitting and convenient means of that grace that thou dost want to beget and entertain it and carefully to be meditating about them and feeding upon them especially so feeding your self with food convenient for every grace both the own proper peculiar means this is to be as the Apostle speaks a wise master-builder As we had need of wise master builders so we had need our selves to be wise builders One that is building an house or wall he will not take any stone that is neerest by him but he will look what stone will fit such a place and this he takes Even so we should not think it enough in the working of the work of our own salvation we should not think it enough I say to use the means in generall for thus want of wit may make much work and we may be long enough ere we come to the point but we should use the neerest most commodious and most convenient means for the begetting of that grace we stand in need of For example feel we want or weaknesse of the love of God then should we meditate upon his goodnesse kindnessâ— bountie patience pitie truth mercie and the rest of his amiable properties his favours deliverances benefits In a word how good he is in himself and how good he is towards thee Or doest thou find the want of the fear of God or of reverence towards him meditate seriously of the glory majestie of God and the rest of his awfull properties especially if thou hast found any touch of his justice So find we that the work of humiliation is but small and weak this is the ground-work and should be well looked to you feed upon the threatnings and curses of the Law the severitie of them and their universalitie how none escape them being guiltie of the same sins My heart trembleth for fear of thee and I am afraid because of thy judgements Upon the fiercenesse of Gods anger against sin who knows the power of his wrath the infinitenesse and strange extent of his justice His judgements are past finding out especially hast thou found a touch of these by experience And to come to the point in hand fearest thou the want or feelest thou the weaknesse of Faith then betake thy self to the particular means of faith as namely the precious promises of the remission of sins the sure invitations to accept of mercie the pregnant passages of Gods mercifull nature the Covenant Oath c. this is properly and wisely to work out the work of your salvation to work and to work it out even first of all to search and try how it fares with thee in regard of this work whether this work be at all begun in us or not if the ground work be layd or not the ground-work of humiliation and if that be layed how far is it gone on whether we have gotten faith love c. and where we find it at a stand or stay there I say we should set too carefully and advance the work then we should pray most earnestly and use the means most diligently I mean the proper and particular and most convenient means as wise builders And as in building so in repairing our spirituall building we are to take the same course for what we have got before the stamp of them will be ready to slip out of our hearts and memories and we are not busier in building then Satan is in breaching and therefore as we are builders so we must be repairers also And surely whosoever will keep this course of diligence using feeding and meditating upon the particular means not leaning to them but upon the blessing of the Lords Spirit procured by prayer no doubt shall find an happie progresse in the
drive us from infidelitie so do they clearly testifie the Lords great willingnesse to have poore sinners saved which is also a great encouragement to beleeve for not onely saith the Lord I will not the death of a sinner but here is our fault about this point of the Lords willingnesse to save us we will not rest upon the Lords revealed will as we ought to do but run to his secret will so weakning our confidence for which his revealed will affords us such plentiful grounds and so needlesly perplexing our selves for secret it is and secret it must be We should hold our selves then to the Lords revealed will and not pry into his secret this seems to be enjoyned by these two places especially to wit Deut. 29. v. last Secret things belong to the Lord but things revealed to us and to our children even all the words of his Law that we should do them As also Rom. 10. cited out of Deut. 30. Say not in thine heaâ—t Who shall go up to heaven c. But what saith it The word is nigh unto thee even in thy mouth and in thy heart even the word of faith which we preach So that in the point of our beleeving or perswasion concerning our election and salvation or of the Lords willingnesse to save us we should not look to the secret will of God thus perplexing our selves but we should betake us to Gods revealed will and Word and that two wayes to wit 1. to the word of faith Rom. 10. or of promise cleaving unto it for it is the ground and warrant of our faith 2. To the word of the Law Deut. 29. thus making our calling and election sure by well doing and evidencing to our own conscience the truth of our faith it working by love 2 Pet. 2. For if ye do these things entrance shall be ministred unto you abundantly c. Would you then be wise to salvation this is the way of it the way to be saved is to beleeve the word of promise Whosoever beleeveth in him shall not be ashamed the way to know if thou beleeve is by some effects of faith Whosoever calleth upon the Name of the Lord shall be saved Look if thou be such a one Both these two be set down in the former place Rom. 10. This is also clear that such a course as this is to be taken to leave the Lords secret will and to hold us to his revealed will 2 Tim. 2. where the Apostle saith The Lords foundation standeth sure the Lord knoweth who are his Q. But you will say the Lord knoweth it is true who are his but how shall I know this also my self if I be one of his A. This is his seal Let him that loveth Christ depart from iniquity try thy self by this his seal so then perplex not thy self with the Lords secret will But 1. beleevest thou the word of faith which is neer unto thee then thy faith hath saved thee be of good comfort Wouldst thou again know whether thy faith be true see if thou callest upon the Name of the Lord. 2. If thou depart from iniquity for then thou art a sealed soul but if thou castest off fear and restrainest prayer Job 15. then thou art not right A fourth notable Mean and prop and seed of Faith to obtain it and to strengthen it are the plentifull promises of mercy and forgivenesse of sins set down unto us in the Word even as the Apostle cals them Exceeding great and precious promises these well considered should mightily strengthen our faith Have we but the promise of an honest man for any businesse will we not rest and repose upon it and will it not breed in us and beget a great measure of assurance about the thing promised and shall we not then be made sure of this point of the remission of our sins by so many promises so often renewed of the faithfull and true God who is truth it self and not onely will not but cannot lye as the Apostle speaks will we rest upon the Word of a faithfull man and will not we rest upon the written Word of the true God So that we have both his Word and his writ for it he is a God of truth so called by Moses Deut. 32.4 and 7. v. 9. saith emphatically Know that the Lord thy God is a faithfull God who keeps Covenant and mercie he styles himself abundant in truth Exod. 34. Great is his faithfulnesse and love who keepeth truth for ever Psal 46. He is a God of truth Christ is called Truth it self The Way the Truth and the Life the faithfull Witnesse the holy Ghost the Spirit of Truth the Word of Truth And shall we doubt of the performance of these promises No let us with Sarah judge him faithfull who hath promised that so we may by faith also with her obtain the thing promised his truth shall be thy shield and buckler This might be sufficient for this Mean but for the further stirring up of our backward hearts of unbelief to beleeve let us consider these two things about the promises of forgivenesse 1. Their pregnancie and pithinesse 2. Their largenesse and extent 1. Then the promises of mercie and forgivenesse of sin be very pregnant and pithie the more to perswade and win upon our untoward hearts of unbelief for not onely doth the Lord simply promise to pardon our iniquities but he promises to blot them out Isa 43. and Col. 3. The same phrase is used to blot out the hand-writing of ordinances which was contrary unto us that he is not onely content to give us a discharge of the debt of our sins but because that may seem not sure for that may haply be lost therefore he will destroy the bond it self that it be not brought forth against us even blot it out Moreover lest blotting out should not seem sufficiently sure for some letters may remain and the whole purpose may be taken up by these few he hath promised to wash away our sins Ezek. 36. I will cleanse you from your filthinesse c. Isa 1. I will make you as the wooll Further lest even after washing some stain should remain in the third roome he is said to cover our transgressions Psal 32. as also 85. O but will ye say he hath a piercing eye and will see through any covering therefore the Scripture speaks of his casting our sins behinde his back that is out of his sight Obj. But you will say what cannot be seen may yet be remembred what cannot be seen by the eye of the body may be seen by the eye of the minde A. This he promises and it is a part of the Covenant that he will not remember our iniquities the words are very emphaticall lest we should think that faults once forgotten may be again called to memory therefore he saith expresly I will remember their sins No more Once forgot and ever forgot In that day the iniquitie of Jacob shall be sought for
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