our eyes and therfore in these two notable places Exod. 34. and Nahum 1. which two places speak very gloriously of Gods mercie yet in both of them are interwoven these two peremptory speeches of Gods justice In the one He will by no means clear the guilty in the other He will not at all acquit the wicked Josh 24.19 20. when he was stirring up the Israelites to serve and worship the Lord their God he was loath that they should mistake the nature of him whom they undertook to serve that they should conceive as people are ready to do God to be all good and gracious and mercifull and therefore he tels them what a one he is not denying the former but putting them in mind of that which they were readie to forget what saith he He is an holy God he is a jealous Gâ—d he will not forgive you your sins if ye turn from him he will consume you after he hath done you good But it may be alledged he speaks this to try them He doth indeed but he would speak nothing but the truth for that and I intreat you therfore think upon the Justice of the Lord and whereof before I have been speaking to you upon the extent of his Justice both in regard of time and of persons Men do think that Gods justice may be soon satisfied and his favour soon obtained but ye shall see the contrary in the iniquitie of Peor we are not cleansed from it even to this day and that although there was a plague amongst the people So Manasseh a point very considerable for thy continuall humiliation Moreover men do scarcely apprehend that the Lords justice and anger for their sins can reach to themselves but ye shall find it hath extended to others one man sinned and the Lord was wroth with the whole congregation If this were considered as I told you before we should take better heed to our selves then we do and take better heed to the repressing of sin Wo is me saith the Prophet for I dwell among a people of polluted lips strange is the contagion of sin This makes David to say that he will take order with his family No wicked person will I know and they that do evill shall depart from me V. A fifth mean of humiliation is a setting our sins in order before our selves that is to have a due and deep weighing of our sins in their greatnesse number manner and such other circumstances of aggravation This if we do not the Lord hath threatned to do Psal 50. Whereas if we would judge our selves the Lord would not judge us First then thou shouldst consider the greatnesse of thy sins and withall call to remembrance the ground I layed down before and did prove to be true to wit that the very least sin that ever thou committedst doth provoke the just and powerfull Lord the good and gracious God to wrath and that in so high a degree that he hath ordained it to be punished with eternall and intollerable torment which should be a ground not of a sleight and superficiall but of an exceeding care to prevent even the least sin and should make us see that our humiliation and our godly sorrow even for our smallest sins be more deep we have need of this greatly But to the point Consider now with thy self if so be the least even one of the least of thy sins be yet so great that it deserves eternall and intollerable torment and hath provoked the Lord so highly to wrath and cannot be expiated but by the blood of the Son of God for that blood cleanses us from all sin and there is no other name or mean under heaven to be saved O then what must be the deserving and degree of the punishment of thy great and grosse sins and what measâ—â—e of wrath must thâ—u lye under in regard of them If thy flying and passing thoughts deserve such a punishment how then shalt thou be punished for thy entertained and fostered and delighted in sinful thoughts of covetousnesse revenge ambition uncleannesse c. If for every idle word thou must render an account in the day of judgement what account is then to be rendred of thy sinfull and so sinfull words wherewith thou hast blasphemed the great and dreadfull Name of the Lord thy God and for thy stinking corrupt communication unsavourie to a Christian eare but most abhominable to the holy Lord who is puritie it self and so cannot but highly abhor such filthinesse and which is an evident token that the unclean spirit hath possession of thy heart and mouth And finally if thy words and thoughts shall be so punished consider then what thy actions will bring upon thee for then sin is finished and if the least of thy sinfull actions shall be so severely taken order with O how shouldst thou tremble to think upon thy grosse trespasses and grievous offences in thy actions 2. Consider the number of thy sins if one sin deserves so much what will so many procure yea even thy great and grosse sins being so many in number and so often repeated Ye heard how severely and exemplarily the Lord punished his own people the naturall Olive for one act of one kind of sin and what then shalt thou expect for so many severall kinds of sins and so may acts of these kinds 1. For so often profaning his worship 2. So often profaning his Name 3. So often profaning his Sabbath 4. So many acts of uncleannesse 5. And which is worse then all this for so many times and occasions neglecting that great salvation And further by thy by-past great sins what innumerable certainly innumerable sins have escaped thee yea and daily do escape thee in these three respects to wit of thoughts words and manner of doing 1. The heart is desperately wicked and the imaginations thereof are evill continually whereby it comes to passe that out of that foule fountain is continually streaming out a source of sinfull thoughts 2. The tongue is also an unruly evill and it also makes us most frequently to sin against the Lord. And 3. Such is the pitifull corruption and pollution of our sinfull nature that we sin continually in the manner of doing even our best duties our best services are polluted our righteousnesse is like a menstruous cloth so that we are in regard of this corruption as one makes the comparison very like the snail that defiles all the way it passes through and leaves a slime behind it Even so do we in regard of this pollution of our nature defile all the footsteps we walk in there is the slime of sin to be seen in our best actions So that in respect of these three our thoughts our words and the manner of our doing we sin most frequently which is most pitifull Now since any of these deserve eternall toâ—ment what then do they being all joyned together 3. Consider the manner of thy sins for this addes exceedingly to the greatnesse of
but a menstruous cloth Thou I say who seest and doest acknowledge all these art not to deprive thy self of the comfort of this point for any sight of sin and corruption the wicked have for thus far thou shouldst not have seen unlesse thou hadst gotten the eye-salve unlesse thy eyes had been opened and consequently thy spirituall blindnes removed unlesse the Sun of righteousnesse had frined into thy soul unlesse thou hadst gotten the Spirit of illumination and hadst been translated from darknesse and made one of the children of light Thou art in a better case and hast made a further progresse then these of Lâ—odicea who yet neverthelesse are counselled and advised to come to Christ for all true spirituall graces he that counsels thee to come will not refuse thee when thou comest thou art poor in spirit and in the sight of thy spirituall povertie doest hunger and thirst for that which is wanting in thee Now blessed are such as our Lord himself testifies thou seest the diseases of thy soul and so art in some sort fit for the Physitian The whole need not the Physitian but they that are sick Lastly for the third point the wicked and unregenerate may be also and that greatly touched with the sense and sight of their own guiltinesse they may be made with fear and trembling to feel the justice of God against their sins to have their woundings and wakenings horrours and terrours of conscience and yet not have a right work of humiliation But yet herein is a difference between the wicked and unregenerate and Gods own children and that in a three-fold respect 1. The first which is a very clear and sure one is this the wicked by their terrours and horrours are further driven away from God and do betake them to the wrong means of remedie sometimes to Satan and his instruments sometimes to other worldly delights and imployments thereby striving to benumnie and lull asleep their consciences striving rather to quench the work of humiliation then rightly to entertain it and cure it as is clearly to be seen in Saul and Cain the one betook himself to the witch in Endor the other to the building of cities Whereas Gods children by their horrours and terrours draw the nearer to God and are stirred up by Gods Spirit to betake themselves to the right means which God hath appointed as Prayer the Word Gods Ministers and such to whom he hath given the tongue of the learned c. as is to be seen in Paul betaking him to prayer going to Ananias the Jaylor and those that were converted and humbled Act. 2. they strive not to quench and to smother this work of humiliation but labour to entertain it and increase it so far as is necessary and then to cure it by the right remedies 2. Secondly the horrours and terrours of the wicked in regard of their end and issue drive them often to despair because they are not mingled with any measure of comfort or hope as is to be seen in Judas and Cain Whereas Gods children in their greatest terrours are still upholden with some secret hope of salvation and conceive at least some possibilitie of pardon as is to be seen in Jonah Chap. 2.4 I said I am cast out of thy sight yet I will look again towards thy holy Temple In David Psal 31.22 I said in my haste I am cut off from before thine eyes yet neverthelesse thou heardest the voice of my supplication So fares it with all Gods children in their humiliations and terrors there is ever some secret thing upholding them and makes them not altogether to quit their hold 3. A third very clear difference is when the work of humiliation is over the naturall and wicked man if he escape despair and his horror weare out he is so far from being bettered by it that he grows sensibly worse he returns with the sow to the puddle the unclean spirit enters with seven worse then himself he may well fear for a time but he fears not alwayes Whereas the godly grows sensibly better and remains so after his horrours are over the impression and stamp which he had in his humiliation and sorrow is not like the morning dew but being made by the seal of Gods Spirit it abideth he feareth alwayes the Lord puts his fear in his heart in such a sort that he never departs from him before he was afflicted he went indeed astray but now he keeps the Lords statutes even afterwards and when his horrours are over he brings forth the quiet fruits of righteousnesse The Application of these particulars are easie Hast thou ever any work of humiliation and did it 1. chase thee to God and the right means 2. Wast thou upholden under it by some secret hope from despair 3. Now after it art thou not worse then before but on the contrary undenyable better Blesse the Lord for it for thy humiliation hath been of the right sort and stamp especially take comfort from this last clear mark that thou searest alwayes for the Scripture pronounces such a one blessed that the Lord hath put his fear in such a sort in thy heart that thou shalt never depart from him seeing thou fearest him when thy horrour is over as well as when it was upon thee this is a token that thou art in Covenant with the Lord for this is an Article of his Covenant Jer. 31. Thy humiliation muâ—â— be a sanctified humiliation for it doth even afterwards bring forth the quiet fruits of righteousnesse thou canst say with the Psalmist Before I was afflicted I went astray But as for such who have had any horrours and terrors this way and have not betaken themselves to the right means to cure them but have rather laboured to quench them then rightly to entertain them and remedie them rightly and since the having of them have returned to their former sinfulnesse and security such have no interest in this comfort Q. This may give some good satisfaction to any about the kinde of their humiliation but as for me to be plain with you I have such fears about the degree of my humiliation that it makes me greatly to doubt of the kind of it that it hath not been deep enough that it hath been but a flash and that I am far off from that measure thereof that many of Gods children have had A. Understand first for thy comfort and resolution that all Christians have not nor are to have 〈◊〉 of them alike degree of humiliation and â—hat for these reasons 1. All haâ—e not sinned alike but some by great sinâ— long lying in them have so benâ—â—â—me their own consciences that they require a more sharp awakening wheâ—eas others not being guiltie of so great sins nor continuing so long in the course of sin but receiving grace in their tender yeers will not find such a measure of humiliation 2. Some are to be put upon more eminent imployments and therefore must be more
throughly exercised and polished for the same 2 Secondly consider that what perhaps thou hast wanted in degree and greatnesse thou hast had in continuance the Lord wisely and graciously giving out to thee at divers times that which would have over-charged thee at one time so that where the degree and measure of humiliation hath been great there their continuance hath been the shorter as we see in Paul who was within three daies comforted the Jaylor also his horrour very great but ere long he rejoyced 3. But thirdly and lastly compare it never with others neither look to the degree of it but see if it be sufficient in it self that is to see if it hath brought ouâ— wrought in thee the right effects and ends for the which the Lord works this work of humiliation in the hearts of his own children for if a thing accomplish its end it is sufficient and who can complain or it See to these two effects especially which be the main effects and ends for the which the Lord works this work of humiliation in his own 1. For thy by-past sins look if it made thee and still makes thee humble and heartily to confesse them before the Lord and to flie unto his mercie and Christs merit for forgivenesse at least if it makes thee do it in sincerity and in earnest even to flie to thy horn of salvation Luke 1.69 to thy city of refuge Heb. 6.18 even the mercy of God in the merits of Christ See also if it make thee to prise these alwayes in thy judgement and sometimes at least with the concurrence of thy affections above all things else more then the gold and the fine gold so that they are savourie unto thee like ointment poured out sweeter then the honey and the honey combe and thou in some measure art thankfull for them if it be thus with thee thy humiliation is sufficient for the degree of it for this is one of the main ends of it why the Lord works it in the hearts of his children to wit that they may be drawn to Christ and chased to him that they may seek his mercie and the forgivenesse of sins in such a sort as they may obtain it that is in earnest and in sinceritie that they may prise relish and be thankfull for the rich mercie of God in the merits of his dear Son 2. See if for time to come thou standst in aw and sinnest not Psal 4.5 and hast by this work of humiliation the fear of God put in thy heart Jer. 31. so that thou fearest alwayes See if thou hast a tender conscience warning thee for the prevention of sin and checking thee again after thou hast committed any sin even the least sin in thought in word in omission in the manner of doing which is a warning to repent If I say it fare thus with thee then it is a good and a sure mark that the degree of thy humiliation is or hath bin sufficient for this is one of the main ends why the Lord works this work of humiliation in the hearts of his childreÌ„ to wit that they may for ever afterwards fear him and stand in aw to sin against him Knowing the terrour of the Lord as the Apostle speaks 2 Cor. 5.11 that as we use to say like the burnt childe they may dread the fire of sin and Gods displeasure against it according to that of Moses to the people of Israel Ex d. 20.20 when the Lord had spoken in such a fearfull manner unto them This sayes he hath the Lord done that his fear may be before your faces that ye sin not Once awakened or a wounded conscience and ever a waking or a tender conscience and by the contrary a waking and a tender conscience is sometimes a wakened or a wounded conscience Behold what care what fear c. 2 Cor. 7.11 Hast thou then these two main effects and ends of humiliation trouble not thy self about the degree thereof for it is sufficient as having attained the ends thereof Further the Scripture not onely allows a comfort but even a strong consolation to those who flie for a refuge to the hope that is set before them Hebr. 6.18 There be also two other speciall ends and effects of a sufficient work of humiliation to wit to produce in us true patience in adversity and true thankfulnes for benefits and favours You may also try the sufficiencie of your humiliation by these A man not truly humbled will never be patient will never be thankfull But on the contrary one who hath been truly humbled with the sight of his own deservings in his greatest adversity he will acknowledge with Ezra that the Lord hath punished him lesse then he deserved And again with the Prophet I will bear the indignation of the Lord because I have sinned against him And as for thankfulnesse he is an admirer of the Lords goodnesse for he does heartily and humbly acknowledge with Jacob that he is not worthy of the least of his mercies yea that it is unspeakable favour that he is free from deserved judgements It is of the Lords mercies that we are not consumed Lam. 3.22 Q. What you have spoken about the degree of humiliation and the kinde of it I acknowledge it to be good and comfortable onely this instead of all I would say unto you this I finde to be my case I see its true my own sinfulnes and manifold great corruptions as also my gracelesnesse and manifold wants and am humbled therewith But as for to be humbled with the sense of my own guiltinesse though I see it to be very great I must confesse that I cannot come up to this so that setting aside the kinde or degree of my humiliation I fear that I have never been humbled at all A. This is a case that many of Gods Children have been excercised with but let us see what is to be said to it 1. Thou accknowledgest a sight and some sence a taking to heart thy own corruptions well then thou hast some interest in that The while need not the Physician but they that are sick thou confessest the like of wants so that thou hast interest in that Blessed are the poor in spirit thou art in some better case then those of Landâ—â—a well then that thou art not altogether behind with it blesse the Lord for what thou hast But to go on to the point in hand observe diligently that the manner and the meanes how the Lord works this first and ground worke in the hearts of his Children by the experience and observation of Gods Children who have bin acquainted with it is twofold For first the worke is directly upon the conscience touched with the sence of guiltinesse and troubled with that especially when a mans sinnes are set in order before him and Gods wrath and justice against them his conscience writing bitter things against him Second ly sometimes again the work is not so direct upon the conscience
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
thou harbourest some sin and wilt not submit thy neck to the yoke of some duty or other O then thy desire thy care thy wakening thy wound hath not been serious hath not been deep enough to bruise out all corruption thou shalt be ashamed and disappointed of the Religion thou hast because thou hast not respect unto all Gods Commandments He that offends in one is guilty of all thou regardest iniquitie in thy heart the Lord will not hear thy prayer thou art but counterfeit coyn for thou wantest the Lords stamp and seal to wit to depart from iniquitie even every iniquitie thou givest not all diligence to make thy calling and Election sure by well doing even every sort of well doing Adde to thy faith vertue c. which thou wouldst do were thy desire and care but serious Lastly be thy thoughts heart affections otherwayes taken up all the day long and run more upon other things then upon the plealing of God the making of thy own calling and Election sure the keeping of a good conscience And doth thy contentment or discontentment thy grief and joy peace or unquietnesse arise from other grounds at night Then be sure some other thing goes nearer thy heart then God or Christ or thy own soul thy care is not serious thou fulfillest not the rule thou seekest not first the kingdom of heaven thou art not herein exercised alwayes to keep a good conscience thou doest not set the Lord alwayes before thee and so canst not conclude that he is at thy right hand and so shalt not be moved MEANS OF HUMILIATION VVE have already spoken of the generall directions concerning the working of Gods Spirit in the hearts of his children how we ought to carry our selves upon the discovery of the want or weaknesse of any grace or work of Gods Spirit in our souls to wit not to give place to despair but first of all by earnest and frequent prayer to have our recourse to God who gives liberally to all and upbraids none and who hath promised not to deny his holy Spirit to them that ask it Now although this be a good and main way to obtain what we want yet we must not rest here but to prayer must joyn the use of the means or else we shall not speed pray we never so diligently The Lord will have us put to our hand and therefore commands us work out c. And to this we are commanded even to humble our selves although it be the work of Gods Spirit I tell you that a point very much to be taken heed to was that in using the means it is not enough to use the means in generall the Word and the Sacraments but we should consider the particular means the fittest and nearest means to beget or strengthen such a grace and for want of this we may take very great pains in generall and we shall hardly speed and therefore we should see how far the work is proceeded in c. And as what our wants be and where the stop lyes and then to pray and to use means most diligently and to use the particular and neerest means and therefore I thought it most needfull to lay out the nearest and most particular means of this work of humiliation that so we using them the Lord blessing and concurring by his Spirit those who have not found this humiliation at all as yet may have it wrought in them and such of us who have found it in some measure may get it increased and strengthened and so all of us may be taught how to give obedience unto this exhortation Humble your selves under the mighty hand of God I. The first and indeed a main mean to work humiliation in us is seriously to miditatâ— upon the law the threatnings thereof and to apply them to our selves in particular considering withall the truth of him that hath pronounced them This by the concurrence of Gods Spirit will be a notable meane both to bring us to a right sight of our sinnes and to humiliation for them for as the Apostle saies By the Law is the knowledge of sinne it is the glasse and mirrour that only can let us see the foule spots of our souls And again to consider the threatnings will bring us to humiliation While I was without the Law I lived but when the Commandement came sin revived and I dyed would you then take a course to get this worke of humiliation wrought First of all get the cleere knowledge of Gods Law and examine thy self by it lay the rule of the Law to thy own heart and so see how great a transgressour thou art for want of this the most part of men and women live in sin without knowing that they sin and so without either repentance or amendment which is both pitifull and dangerous pitifull in regard of the Lords holy will dangerous to your own souls all will say they are great sinners but I fear they see not wherein and so can neither repent nor amend O but if thou wouldest apply the law to thy self thou wouldest see that thou hast bin and still art an exceeding great transgressour Consider the first Command and see if thou dost not sin exceedingly against it if thy heart does not whore and commit spirituall adultery with the creature delighting and trusting more in it then in the Creator God blessed for ever and thou shalt find also that thou puttest thy self most frequently in Gods place making thy self the utmost end of all thy actions which how horrible sins they be I leave to thy self to judge Was not this last Herods fault whom the Lord destroyed Consider the second Command and thou shalt see there be many points of Gods worship that thou I fear dost altogether neglect as that of meditation and conference and that all of them are for the most part superficially and slightly discharged by thee and that thou comest within the compasse of that curse Wo be unto them that do the work of the Lord negligently Consider the third Command and not to speake of thy frequent prophaning of Gods name see what either thou hast done or spoken to the honour of Gods name notwithstanding it is the many things that thou wast made for Look to the 4th Command and see how thou hast sanctified the Sabbath in thy thoughts and discourses yea see if thou hast not done in this point against thy light and even refused to return and hast hated to be reformed chosen rather to displease the immortall God then mortall men chosen rather to follow thy own will then the will of God and that notwithstanding he hath recommended it as a special point of his will unto thee and hath bidden thee remember to keep it holy Consider the fifth Command ye that are superiors whether ye render to those that are under you that which is just and equall And ye that are inferiors if ye give your superiors that honour and respect in your hearts
asleep by them in such a sort that the trumpet of the Law and thundrings cannot awaken you 1. The first is that people do not consider duly of the patience and long suffering of the Lord and therefore they come to mistake and misdoubt his justice and the truth of his threatnings they see no such thing they have been living in their sins so long and never found that things went otherwise then well with them no dint of any such threatnings yea they see others so also none living more pleasantly nor more prosperously then those who take very great liberty to themselves to break the Law of God and this certainly hardens the heart of many a sinner as the Scripture bears witnesse Because sentence is not executed against the wicked speedily therefore the hearts of the children of men are fully set in them to do evill because men are not presently punished and taken out of hand as we say but get leave to go away and escape with their sins for a time therefore both themselves and others take the greater liberty to sin and surely we have need to take heed to this for we have all a tang of it were sin but instantly punished we would stand more in aw to offend then we do But this the Apostle meets with exceeding well and peremptorily Rom. 2. at the beginning first he layes down a peremptorie conclusion against such persons Thinkest thou this O man that thou shalt escape the judgement of God No think thou what thou wilt saies he we are sure that the judgement of God is according to truth against them who commit such things O but saies the other I feel I fear no such thing I have lived long but have not found it so and others have lived out their life and dyed peaceably and have had no bands in their death To this he replyes two things the one is the reason that thou art not dealt with according to Gods justice and judgment and threatnings is not from thy deserving but from the riches and the goodnesse long suffering and patience of the Lord waiting upon thy repentance which if thou despise when the date of it is run out thou shalt find the truth of his threatnings and the debt of his justice so much the greater The other thing he replyes is this although thou shouldst escape the Lords justice and judgement all thy life time here what of that is there no other place for justice for judgement for the accomplishment of Gods threatnings then in this life is not the chief in the life to come Alas thou considerest not fare it with thee here as it will that yet thou art treasuring up wrath against the day of wrath and the revelation of the just judgement of God O that you would consider this now that ye are not a haires breadth further off or at least the freer from the curses of the Law that they are not instantly powred out upon thee what of that yet surely as the Lord is true they do abide thee and when the Lord hath given a sufficient proofe of his patience towards thee they shall come upon thee when thou least expectest as pains on a woman in travell if not in this life yet in the life to come and therfore be not the securer for this that they are not yet come upon thee but if thou wilt prevent this humble thy self under the mighty hand of God The other main impediment hindering the Law with the threatnings of it to have the due operations of it upon the hearts of people as any may see is their presumption both in misapplying the Lords mercy and Christs merits to themselves when as indeed they have no interest in them and yet this is it that makes them secure against all the threatnings and also mistaking the manner of obtaining mercy First then I say they presume and misapply Gods mercy and Christs merits to themselves this is the thing that makes many a soule to perish and therefore I beseech you take heed unto it they acknowledge that they are sinners and that the curses of the Law does belong to them O but they believe in the mercy of God and in the merits of Christ in him who hath freed them from the curse of the Law and so they leap over the threatnings of the Law O but deceive not thy self this is the way that many perish in see that thy relying upon Christ and the mercy of God be upon good grounds sure warrants do all beleive that say or think they beleive come to any almost will they not say they beleeve as well as others but the Scripture saies that Many are called and but few are chosen it saies that many are deceived and why mayest not thou be deceived among the rest Indeed if thou hast ever been humbled for thy by-past sins and so hast fled unto Christ and striven to rest upon him If thou hast broken off the course of thy iniquity and turned thy back upon thy sins and art endeavouring to repent of what is past and to abstain for time to come if the Spirit of God hath made any work in thy soul then thou mayest be bold O but if none of these be no work of the Spirit in thee whereof I was speaking hast thou not broken off the course of thy iniquities but still walkest according to the imagination of thy own heart and yet doest blesse thy self notwithstanding the curses of the Law Be thou sure it shall be true which the Lord saies Deut. 29. all these curses shall come upon thee Walkest thou in darknesse that is to say after the dictates of thy own corrupt heart and the courses of the wicked world doest thou as thou seest others do and as thy own heart gives thee leave and takest no heed to order thy wayes according to the lantern of Gods Word for this is to walk in darknesse then beguil not thy self this shift will not serve the turn it will not free thee from the curse of the Law Christ it 's true is able to do it but thou hast nothing to do with him as yet What saies the Apostle He that saith he hath fellowship with him and walks in darknesse he is a lyar and the truth is not in him For these again who deceive themselves by mistaking the manner of obtaining mercie they think that when they have sinned all their life time that a God have mercie upon them shall serve their turn and then think that they may beleeve repent and get mercy when they will and for a word O but let me tell such these things are not so easily gotten and none so far from getting mercy as they that presume upon it yea did not many of Gods children find it hard enough all their whole life to get faith repentance and mercy and wilt thou come so easily by them and thinkst to get mercie for a word of thy mouth And finally to end this point
for thy self suppose that thou wert sure of mercie and that thou hadst already obtained mercy yet thou hast need neverthelesse to humble thy self under the mightie hand of God therby to prevent the sharpnesse of the Lords chastisements and to be corrected in measure thou hast need to judge thy self that thou mayest not be judged for even where the Lord is mercifull he takes vengeance for transgression he may well correct in measure but he will not leave altogether unpunished Upon David's first confession it was said to David Thy sins are forgiven thee and yet ye see what he suffered both in regard of spirituall and temporall crosses as the 51. Psalm and the History can bear witnesse This should startle all sinners and make them to haste out of their sins suppose thou get mercie and repentance which is but a peradventure yet neverthelesse thou shalt find that is an evill and bitter thing to depart from the living God the Lord will have thee to find some dint of his threatnings both upon thy temporall and spirituall estate Look what ever pleasure thou tookest in sinning the Lord will have thee one way or other to taste as much bitternesse by his chastisements and therefore that these may be in measure we have need to humble our selves under the mighty hand of God and to walk humbly with our God all the daies of our life To conclude this point then which I have insisted on the longer because it is a main one Would ye then attain to the ground-work of humiliation and obey this present Exhortation Then take the threatnings of Gods Law and lay them before you and meditate oft and seriously upon them and crave earnestly the Spirit for that end apply them to your self and suffer not your heart to shift them and strive to fear the Lords threatnings and to tremble at his Word for our deceitfull hearts are very ready to shift them to make a covenant with hell and to put the evill day far from us they have no will to hear such harsh tydings our souls shun this work of humiliation mightily and the devill he is very busie to steal out the fear of the Lords threatnings out of our heart for he knows that if he obtain that he hath then made sure work He did so with our first parents and prevailed God threatned they should dye the devill said Ye shall not dye and he was better beleeved then God None of us but we will condemne our first parents in this but fares it not even so with every one of us The Lord hath added this threatning to every one of his Commands If thou do this thou shalt surely dye if thou swear thou shalt dye if thou whore thou shalt dye if thou lye thou shalt dye and yet we stand not to commit these things which thou durst not do didst thou not beleeve the devill and thy own heart whispering into thee that thou shalt not dye thou beleevest the devill and belyest God But I intreat you beloved still beleeve the threatnings of Gods Word that so ye may humble your selves under the mighty hand of God as did good Josiah when he heard the book of the Law and that ye may stand in aw for times to come and not sin II. The second main and chief mean to bring us to humiliation is to consider and meditate upon the Lords judgments set down in Scripture adding withall the consideration of Gods unchangeablenes and how as the Apostle saith he is not an accepter of persons this surely is a notable mean David saith My heart trembleth for fear of thee and I am afraid because of thy judgements And did we consider that we are guilty of the like if not the same or greater sins how would our hearts tremble There is no sin almost but the Lord hath left a registrate punishment for it in his Word the more to humble us seeing that his bare Law and threatnings without execution would not affect us How are we bound to him that teaches us in this manner by others harms 1 Cor. 10. The Apostle brings in a number of instances of the Lords severe judgements against divers sorts of sinners against unbeleevers murmurers fornicators intemperate lusters c. and concludes saying Now all these things befell them for examples and they are written for our instruction upon whom the ends of the world are fallen The Scripture is full of other examples and surely now were not the hardnesse of our hearts so extreamly great I know not what could be more effectuall the Lord concurring by his Spirit to bring us to humiliation for our by-past sins and to cause us to stand in aw to sin for times to come then a deep and due consideration of the judgements against sinuers guiltie of the like transgressions and sins with our selves Adding withall the consideration of the unchangeablenesse of the Lord God who dealt thus with them and inflicted those judgements upon them for he being the same yesterday and to day and for ever there being no variablenesse nor shadow of turning with him he being no accepter of persons especially thy sins being greater Then certainly how can the Lord but have the like quarrell with thee as with them as the Apostle saith Thinkest thou O man that doest the same things that thou shalt escape the judgement of God how canst thou think it unlesse thou think that thou hast not to do with the same God or that he is changed from that he was and that he is not so offended at sin now as he was of old or that he is an accepter of persons all which or any of which to say is very blasphemous Was the Lord so offended of old with the infidelitie and with the impatiencie and murmuring and repining of his people and did he punish it so severely and shalt thou for thy manifold delinquencies notwithstanding thy by-past experiences and thy frequent repining against the Lords will escape unlesse thou repent it and humble thy self and amendi Did the Lord punish so sharply Nadah and Abihu for profaning his worship and offering up strange fire to him and not sanctifying the Lord when they came before him and neer him And doth not that same guiltinesse lye upon thee and hath not the Lord the same quarrel with thee who so often hast profaned his worship with hypocrisie and sloth drawing neer to him with the lips but thy heart being far from him but set upon thy vanities and doing his work negligently rushing in before him without sanctifying thy self when thou drewest neer him yea coming with thy sins upon thee and so offering strange fire to him many wayes shall not the Lord punish thee also Unlesse thou humble thy self and amend 3. Did the Lord so peremptorily punish the man who blasphemed his Name making him to be stoned to death and shalt thou who hast so often blasphemed the holy and dreadfull Name of the Lord thy God think that the Lord
to pardon all former sins and rebellions wheras justly he might have punished them before Let the wicked man forsake his wayes c. and yet for all this they neglect so great salvation they despise the offer of mercie and sin against the Lords clemencie These be our own actuall sins that we ought to humble our selves for but there be other sins that we ought in no wise to passe by in our humiliation to wit 1. for our originall corruption that lothsome leprosie that ugly filthy corruption that falling sicknesse of our sins the fountain of all our naturall sins which defiles not onely our actions but our very persons in the sight of God and is so much to be deplored being a disease incurable in the inward or noble parts and is to be lamented above any out-breakings in the outward parts of the body we see how David how Paul bewails it 2. For that first sin of our first parents we ought greatly to humble our selves for this sin if well weighed we shall find to be an exceeding great sin and that it is our sin and that the guiltinesse belongs to us is clear out of Rom. 5.12.17 18. 3. For the sins of our predecessors for so we see did Daniel Nehemiah Ezra c. We have sinned and our fathers and the Lord saith I will visit the sins of the fathers upon the children 4. For the sins of the Land we live in so David Psal 119. Rivers of tears run down my eyes because they make void thy Law And Ezek. 9. they are marked who sigh and cry for the abhominations of the Land VI. The last and a notable mean of humiliation is well to consider the person against whom thou hast sinned and that both in his greatnesse and in his goodnesse towards thee This did David weigh and consider while he saith so emphatically Against thee even against thee have I sinned And indeed without weighing this point we can hardly either be humbled in our selves or can we comprehend or with our hearts acknowledge the justice of God But seeing and considering this point to wit against whom we have sinned our conscience will then exceedingly both condemne our selves and justifie the Lord in his justice There is nothing that doth aggravate an offence more then doth the qualitie of the person against whom it is committed that which being done by a man against an ordinary person one of his neighbours would be but an ordinarie offence yet if he should do it to his father it would turn to a hainous crime and if it were done to his Prince it would be high treason deserving and procuring the utmost degree of punishment that could be devised how great then must be the offence and what shall be the punishment of that offence which is committed against the great God and Soveraigne Lord of all the earth the King of kings who is able to cast both soul and body into hel fire But especially I would have thee to consider the goodnesse of God that so thou mayest see the foulnesse and ingratitude of thy sinning against him and so mayest justifie the Lord in his justice If a man should go wrong or offend his father that begat him and gave him his life or one that at any time had preserved his life or one that had bestowed some great favour upon him and had been beneficiall to him we would abhor such a man for the foulnes the unnaturalnesse the ingratitude of his offence But what is this to the offence of the Lord our God he is our Father indeed and the Father not onely of our bodies but as he is called of our spirits it is he that hath made us and not we our selves He hath preserved our life not once but many times yea alwayes In him we live we move we have our being And finally he hath bestowed upon us favours innumerable is so beneficiall that he loads us daily with his benefits what vile ingratitude then must it be to fin against him I pray thee how mightie and withall how just a challenge shall it be when the Lord shall accuse thee in these terms I did make thee who might have denyed thee a being and I made thee according to my own Image whereas I might have made thee a beast or a sencelesse creature and I made thee and brought thee into the world with all the perfections of thy body and mind and have continued them with thee this I have not done unto many others I have preserved thee from innumerable inconveniences which befell unto others by day and by night I loaded thee with benefits which I denyed to others thou never enjoyedst any thing usefull or profitable whereof I was not the bestower I made the rest of my creatures serve thee my Angels guard thee my own Son redeem thee for all this what did I require but that such things thou shouldst do and such and such things thou shouldst not do earnestly I besought thee to obey as a matter of eternall concernment to thy self and of high displeasure to me and yet thou tookest not the matter to heart thou wouldst not obey dost thou thus requite me O foolish person and unkind how can thy own conscience but concur with the Lord and say Thou art just when thou judgest MARKS THAT ACCOMPANY FAITH Q. VVHat be the Marks that accompany faith or are taken from the concomitants of Faith A. I. They be these three especially the first is this true Faith leans to the means and is grounded upon them even upon the Word of God and in speciall upon the promises of forgivenesse of sins the new and everlasting Covenant the passages of Gods mercifull nature Christs readinesse to receive sinners the oath that ground of strong consolation and such like grounds and means of confidence layed down in the Word it is begotten and bred by these at first it is fed cherished and strengthened by these And lastly it is defended by these against all assaults doubtings and tentations of the soul so that the Word and these things in the Word be the seed the food the fortresse or refuge of faith whereunto it retyres so that faith altogether stands by the Word Faith is by hearing and hearing by the Word of God Rom. 10.27 So then wouldst thou know whether thy faith be of the right stamp or no 1. Was thy faith at first begotten by the Word and the foresaid means either heard read or meditated upon 2. Doest thou find thy faith to be strengthened cherished and cheered by using the same means so that upon your diligent using and feeding upon them you find your faith more lively and strong and again upon your neglect of the means you find it more dead weak and remisse this is very considerable And 3. when your faith is put to it and assaulted doth it and thy heart flie to the foresaid means and passages of Gods Word all this evidences thy faith to be of the
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
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
much more precious then of gold that perisheth though it be tryed with the fire may be found to praise and honour and glory The sufficiencie of an Anker is onely known in a storme if it hold out in a great tempest Even so is the sufficiencie of the anker of hope which flows from faith onely best known by it's holding out in the time of great adversitie for at such a time as this the fleshly presumption of the hypocrite doth fail him his hope doth perish it is like a Summers brook which dries up when there is most need Will the hypocrite pray alwayes when it comes to this his faith proves to be but fantasie Whereas the faith of the true beleever though it be in such a case much weakned and over-layed yet it fails not altogether it may make a great halt but his faith doth not fail him it stands out and carries him through the storme of adversitie See then if thy faith hath been a standing-out faith a carrying-through faith in the time of adversity if it did not make thee make haste that is put thee upon unlawfull shifts but that thou still didst cleave to God and the means that he hath appointed that is the Word and Prayer didst call upon God alwayes never giving over and depending upon the Word Were it not for thy Word I had perished in my affliction and so in some measure of hope and patience didst wait the Lords will and leisure this is a token of true faith a tryed faith a faith that maketh not haste Obj. I find much diffidence and impatience in time of adversitie much haste A. So doth all Gods children No tentation hath overtaken you but that which is common to men and therfore I said in some measure of trust and patience We see even David had his haste Psal 116. I said in my haste all men are lyars And Job had his great impatience and yet the Spirit of God saith Ye have heard of the patience of Job the Lord pities his own in their infidelities and impatiencies when they are sore assayed as it were above strength and above measure and as it were in their raving fits he imputes not these unto them he counts not narrowly with them he sees this is their infirmitie and that when the feaver is over they will come to themselves and therefore when they as it may seem both to themselves and others have lost their hold yet he looses not his hold so gracious is he Psal 3. When I said my foot slipped thy mercy O Lord upheld me My heart and my flesh faileth but God is the strength of my heart and my hope for ever So then even the best of the Saints have had in adversitie their own great haste infidelitie and impatiency which the Lord did pitie and passe over So will he thine if thou hast done as is aforesaid not giving totall place to infidelitie nor impatiencie but ever hast had some hope trust and wrestling against it like that of Jonah I said in my haste I am cut off from thy presence yet I looked again towards thy holy Temple We know not what to do but our eyes are towards thee So then in a word although in thy adversitie thou hast found great diffidence and impatiencie yet if thou hast been striving against it and wrestling with it if thou hast been calling upon God alwayes if when thou couldst not pray sighing and sobbing to him Rom. 8. If thou hast been ever looking towards his holy Temple through faith when through infidelitie thou hast thought thy self cast out of his presence If thy soul hath been cleaving to the Word which upholds us that we perish not in our afflictions even when all sense is gone yea when sense is to the contrary hoping against hope and hath thy faith thus wrestled and brought thee through then be sure it is an upright faith a tryed faith that hath abided the triall of affliction a faith that makeeh not haste Of the Means of Faith following the Doctrine of the Marks of Faith Q. O Happy most happie is the case of that Soul whose conscience bears it testimonie that it hath these Marks of Faith it hath certainly great matter of rejoycing yea were it in the hardest condition that can befall it for what are other crosses which are to be but for a moment and what are other comforts so long as the main is wanting that soul hath more then good reason cheerfully and carefully to serve the Lord who hath bestowed so precious a pearl upon it but alas I misse all or the most part of these Marks and so my case is most dolefull A. I told you how you should carrie your self upon your missing after triall to wit not to give place to despair and utter infidelitie but by constant and earnest prayer to go to the Anchor and finisher of faith who counsels us to come to him and for our counterfeit wares promises to give us fine gold tryed in the fire who hath promised to draw all men unto him yea who hath made many precious promises whereby we are made partakers of the Divine Nature concerning all these things thou missest as repentance the love of God the fear of God c. Now what he hath promised he is both willing able and faithfull to perform Faithfull He is faithfull who hath promised Willing He gives liberally to all and upbraids none yea so willing that he counsels us to come unto him Able Able to make all grace to abound towards us to do exceeding abundantly above all that thou art able to think or ask If ye being evill will not deny good things to your children how much more will be who is good yea goodnesse it self give his holy Spirit unto those that ask it Now having his Spirit we get the supplyer of all our wants when he prevents us with his temporall blessings and bestows them many a time unrequired upon us shall we think that he will deny unto us spirituall things tending to the advancement and fulfilling of his glory kingdom and will We may see by the acceptablenesse of Solomons suit that he is far more ready to bestow the one then the other Let these notable props then uphold thy heart untill the Lords good time come of working these things in thee Seek earnestly for the Lord will be sought for these things Ezek. 36. and then wait the Lords good time for by faith and patience we must inherit the promises do this and be not discouraged I am glad how well thou art wakened by thy sensiblenesse of thy securitie which is the main miserie of all souls even of Gods own children for the most part but let not this drive thee to despair Q. Indeed I may justly accuse my self that my praying hath not been so frequent nor so fervent so constant nor so earnest as it ought to be yea I cannot get it done but I have often prayed and as earnestly
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
work of his salvation But above all we should remember not to lean to the Means but to the Lords Spirit for if it be true of the temporall much more of the spirituall Vnlesse the Lord builds the house he that buildeth buildeth but in vain True it is that the Lord pities our foolishnesse and as he hath a gracious care and providence of the salvation of mens bodies so much more hath he a gracious providence over the souls of his own though they be not so thriftie and wise in their own generation as they should making them meet with such doctrine books conference that is most sutable to their present case but for all this the rule of the using of the particular means is much to be observed Q How then would you have me go about the particular means of Faith to get to the promises the Covenant c. and to apply them to my self For this I would gladly do but while I am about the doing of it I dare not apply them to my self I think they do not belong to me although very sweet in themselves and that because I find not these Marks in me which are in Gods children now the promises onely belong to such I see no thing in me but corruption wants c. and misse all these Marks that you were speaking of that flow from Faith A. This is one of Satans greatest stratagems and wiles as is to be seen by the experience of Gods children for exceeding many are born back from laying hold on the promises and other grounds of confidence upon the very same considerations and all by the subtiltie of Satan and their own ignorance not considering the order and nature of things and so very dangerously and preposterously run first to the Marks of Faith which they will not fail to misse and so be discouraged or else if any do seem to find do build upon a wrong ground and so are readie to be deceived Whereas indeed they should first betake themselves to the Means that so they may get both a sound and a strong faith First I say then that this preposterous running to the Marks and effects of Faith so incident to many instead of the Means it comes from not considering rightly what is the very true nature of faith to wit that it is a resting upon the word and promise of the faithfull and powerfull God alone Faith is by hearing and hearing is by the Word of God Even as beleeving of a man is a relying upon his word and promise This is an easie point but for all that not duly considered by many which makes them take this wrong course for let sundrie be posed especially those who run so hastily to the Marks of Faith and so discourages themselves to look to the Means let sundrie I say be rightly examined it shall be found that they make not their faith to rest upon any thing in God his truth c. but upon something in themselves Or to give it the most favourable expression they make their faith not to be a resting upon Gods word but upon his work should some be asked what did first induce them to beleeve and consequently what is the ground of their faith They would answer Because they did find such a change in their life and so forth Now this is a very dangerous mistaking for this sort of faith that leans only primarily to such a ground must be a very unstable faith mans life being so changeable but also if this be the first and onely ground of their faith it must be a very false and unsound faith and not partaking of the very nature of faith which is to rest on Gods Word and not on his work upon the faithfulnesse and power of God and not upon any holinesse in us Obj. But you will say Is not this a very good ground to strengthen our faith and assurance to wit by our good works and sanctification of life A. I grant it is a good way to strengthen faith in it's own place but I say that this assurance is not the assurance of Faith and beleeving properly and that it is not that to the which in the first instance we should betake us and that it is not the chief prop of our confidence much lesse the onely and that those who make it the onely have not true faith at all For the further clearing of this consider that Divines have well observed that there is in the point of considence a twofold assurance one of adherence the resting on Gods Word which is faith Another which they call the certaintie of evidence taken from the Marks and effects of Faith By the one we beleeve by the other we know that we beleeve The one is an act of faith whereby a man beleeves and is justified the other is an act of experience in an old beleever whereby he sees and knows that he beleeves the one is a direct act of the soul the other is a reflect act of the soul whereby looking back upon it self it finds by clear marks and effects that this Mark of faith is wrought in it and greatly rejoyces therein Both these assurances the Scripture recommends unto us the one while we are commanded to beleeve and rest upon Gods Word the other while we are enjoyned to try whether we be in the faith or not to make our calling and election sure by well doing And further the Scripture is written to beget both these assurances in us Joh. 20.31 And again for the other 1 Joh. 5.13 Now if ye would ask which of these assurances hath the preheminence surely the first in these respects 1. Because that is it alone that makes up faith for it is a resting upon Gods Word and so that which saves the soul and glorifies God most 2. It is most sure as leaning to the most sure grounds immutable strong consolations to wit divine testimonie even the promise of him who cannot lye whereas the other being deduced by way of application assuming conclusion reasoning all which all being subject to be deceived cannot be so infallible 3. And lastly the first is the more constant assurance for it leans upon the truth mercy goodnesse of God and upon his promise all which admits no change Whereas the latter assurance being taken from some effects in us which are very changeable it cannot choose but varie also so that it is the first that holds out in the stormes of tentation desertions and afflictions and that is our surest anchor in all these stormes Were it not for thy Word I had perished c. It is the first assurance then that both saves the soul and that can make a man most constantly to have comfort in himself or to go on in the service of God and which is chiefly to be marked that it is the first assurance onely that makes faith Now although the first assurance in these respects have the preheminence yet neverthelesse the other is not
and shall not be found a sweet place Micah the last He will cast them into the depths of the Sea Psal 103. As far as the East is from the West so far hath he removed our transgressiens from us We are not to think that it is for nought that the Spirit of God uses so many so different and so emphaticall phrases even because all is little enough to bear up a cast-down soul and to make it fasten upon the Promises and our hearts being as weak powder whereinto many sparks may light that some one of them at least may kindle the fire of faith at least raise the smoak thereof Now the Lord will not quench the smoaking flax but blow upon it by his Spirit Q. These be indeed very pregnant exceeding great and precious promises were I sure that they belong unto me but alas what warrant have I for that A. This is another of Satans depths and fiery darts whereby many are holden back many hearing of the pregnancie of the promises of forgivenesse and how that there is forgivenesse for great and many sins conceive some hope but still they fear that these precious promises belong not to them that the offer of reconciliation is not made to them and so stick in the application of the promise to themselves Now a notable help for this is to consider in the second place the largenesse the indefinitenesse and the extent of the promises for they are conceived in such generall terms that in effect there is left roome sufficient for every one to come to subscribe his name and to set to his seal that God is true by so doing to honour God and save his own soul so that none is excluded to whom the offer is made unlesse they exclude themselves and that it be through their own default The Promises I say and offer of reconciliation is set down in very generall terms although mens names be not set down which were needles God so loved the world that whosoever beleeveth c. Behold the Lambe of God that takes away the sins of the world Behold I bring you tydings of great jâ—y to all people But above all pressing and notable is that place Acts 2.29 even answering as it were your objection viz. I know not that the promises belong to me Yes saith he To you and to your seed to all that are neer and afar off and to as many as our God shall call even by his outward calling for else the words were to no purpose And indeed were it otherwise with the Lord we should make him a mocker did he offer that to any which did not belong to them this generalitie of the offer is the very ground and warrant of faith and therefore should be well looked unto Obj. But the Scripture is clear that all who are called shall not have the benefit of the promises for directly Many are called and few are chosen and why may not I be of the number of these A. This shews indeed that all shall not reap the benefit of the promises to wit through their own default but not that the promise and offer did not belong to them Further thou makest the wrong use of this sort of doctrine for it is set down in Scripture not to feed thee in thy infidelitie but to terrifie thee from the same and to stir thee up to beleeve All this I will clear to you by a familiar similitude Suppose a number of prisoners being imprisoned for some great crime there were a generall Proclamation and offer of liberty made unto them all who would before such a time make use of it from the free and gracious favour of their Prince suppose likewise that it could be foreseen and conjectured that for all this generall and gracious offer that yet there would be sundrie that would not make use of it some of them through aziâ—esse and sloth drinking or playing or sleeping losing the opportunitie 2. Others again despising it as thinking by their power abilitie to get free when they please or leaning to former merits or good service done which they think may well counterpoize any fault they have committed And 3. others a thing to be took notice of quite contrary to the former through the conscience and greatnesse of their fault should misdoubt and misbeleeve the truth of so gracious an offer Suppose I say that all this could be foreseen that all these sorts of persons upon severall considerations should loose the opportunitie of the offer and that therefore for the further weal of the prisoners and the prevention of all this with the generall Proclamation an intimation were made to them that there would be such persons among them that so they might being fairly fore-warned slie such impediments would we not in such a case think him a very foolish person who either would not accept of the Proclamation in generall because his name was not set down expresly or who because of the intimation made for his further weal and fore-warning and avoiding of such inconveniences would through their own default loose the opportunitie of the offer would upon groundlesse suspitions conclude that he may be one of that number and so keep off and loose the benefit of the offer and so indeed make himself of that number whereas being fairly fore-warned he should labour to beware of all these lets that may hinder him from embracing the opportunitie of the offer Even so to apply this the Spirit of God in Scripture hath made a gracious generall Proclamation and promise of our libertie from the prison and punishment of hell through the Lords tender mercie and free grace in Christ Jesus and not onely so but fore-seeing that for all this gracious and generall offer many will not reap and take the benefit of the offer some slipping and neglecting it being loath to quit their sloth and sinfull pleasures of whom speaks our Saviour Mat. 7. Many are called and few are chosen Strive to enter in at the strait gate Not every one that saith Lord Lord c. Others again leaning to and going about to establish their own righteousnesse slight the righteousnesse which is by faith And 3. which thou shouldest take heed to others through the great conscience and sense of their own guiltinesse are made to misbeleeve so gracious an offer and what through the power and wiles of the devil and their own bad heart of unbeleef greatly prejudice themselves through infidelitie of them speaks the Apostle Heb. 4. Take heed lest there be in any of you an evill heart of unbeleef departing from the living God And more cleerly let us fear that lest a promise being made c. The Spirit of God I say fore-seeing all this with the gracious general offer and proclamation for our further fore-warning doth also intimate unto us that notwithstanding of the gracious and generall offer yet many through their own default upon the aforesaid impediments shall never reap nor enjoy the
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