civill actions his praying is sin and so all his religions exercises yea every Iâ—agination of his heart is evill continually thus is it wiâ—h the person or perâ—ons that want faith 2. Again for temporall Judgements though he may be for a time without them yet it is but for his further conviction and more fearefull torment in the life to come nor is he sure of a freedom from them in this life they are hanging over his head as it were by a haire he knows not how soon they shall overtake him for they come suddenly as travell on a woman with child as a whirlwind or as an inundation of waters as the Scripture expresses it he knowes not when the Angell will poure out the viall of Gods wrath upon him yea the Angel may have the sword already drawn though he like blind Balaam does not see it And then lastly for eternall judgments when this life shall have an end which may be in a moment there is nothing attending him but instantly utter darknesse where there is weeping and gnashing of teeth everlasting burnings the lake that burns with fire and brimstone everlasting fiâ—e prepared for the Devill and his Angels Mat. 25 41. Revel 21. this is the dolefull and dreadfull condition of the person that wants true faith which consideration alone might serve to awaken us out of our security and to stir us up without delay with all diligence to prove try whither we be in the faith or not But for your further stirring up II. In the second place consider how that notwithstanding the case of these that want this true saving faith be most lamentable yet neverthelesse there be but very few that either have or shall have this pretious jewell of faith unfained this to be true the Scriptures the ground of all truth make cleerly good Many are called and few chosen Strait and narrow is the way that leads to life few there be that enter therein Christ when he shall come shal scarcely find faith on the earth this seriously considered would make men looke more narrowly to themselves then they do III. To stirre you up yet further to this triall consider that notwithstanding the Scripture be cleere in this point that true faith belongs to very few yet every one thinks he hath it whereby alas it is most evident by comparing the truth of Scripture with the opinions of men that the most part are pitifully deceived in this matter of highest concernment and that the faith of most men is but a fantasie and surely there is nothing more incident to us then presumption that by reason of the blindnesse which is in our minds the deceitfulnesse of our hearts and that self-love which is in our affections as is to be seen in the Pharisee the Laodiceans yea in those who preached prophecied and wrought miracles in Christs name which is fearefull yea the very grossest sinners think they truly believe which is strange and shewes the great power of presumption Q. I grant you that all this should stir us up to be about this present duty of trying whether we be in the faith or not and that both diligently and duely least we be deceived with so many others and also without delay the point being of so great consequence and our life of so short and uncertain continuance and not to be at a point in a point of such importance which betokens wonderfull security madnes yea spirituall deadnes tell me therefore I pray you some of the cleerest and surest markes of faith that I may try my selfe thereby A. For your better remembering of them you may take them up in 3. sorts to wit they be either taken from these things which goes before faith or from these things that accompany faith or from these things that follow after it from the antecedents from the concomitants and from the effects or consequents Q. What be the marks that go before faith A. First of all in the generall where the Lord hath a purpose to worke true faith in the hearts of any before it he works in them that preparatorie and ground-work of humiliation in the soule and consequently a very sensible change a work indeed painfull not joyous for the present but most necessarie for those who are dead in sinnes and trespasses as all by nature be this he doth by sending his spirit according to his promise thereby to convince them of their sinfulnesse guiltinesse and wants Iohn 16.8 and it is usually called the spirit of bondage Rom. 8. v. 15. Now this work of humiliation I say is a very sensible work and makes a great and a sensible change in the soule for it puts a stirring in the soule an awakening in the conscience which before was dead in sins and trespasses so needed some strong allarme it is the very pains and pangs of the new birth which cannot choose but be both painfull and sensible it is the casting out of the strong man who although while he holds the house all things be at peace yet will not be cast out without sensible unquietnesse seeing then the change is great and sensible see and consider if ever thou hast found any such change in thy soule or not Qu. But what be the particular changes that be wrought upon a man by this work of humiliation A. They be many but these three chiefly as both Scripture and the experience of Gods own children do testifie I. The first great change that is wrought upon a man in the work of humiliation is by reason of the discovery of his guiltinesse and of his being convinced thereof for whereas before his mind heart was filled with false presumptions apprehensions of Gods mercy nothing but mercy before his eyes and no seeing of God in his Iustice now be they quite contrary in this worke of humiliation the case is changed nothing so much before his eyes as the Iustice of God and his anger against sin the sight of mercie almost being quite ecclipsed he being upholden onely with a glimering as it were thereof a possibilitie of pardon and hanging as it were by a very hair of hope Jona 2. v. 4. nothing sounds in his eares so much as justice and wrath hence these sayings Lord rebuke me not in thine anger enter not into judgement c. His former and forgotten sinnes are brought to rememberance as we see it fared with the sons of Jacob and they are set in order before him Psa 50.21 he trembles at Gods word Isa 66.2 the threatnings of the word like as the arrowes of the Almighty trouble him and write bitter things against him as it fared with Ioh. Now all this is done for very good ends to wit these two especially first for their by-past sinnes that they may be driven to Christ the horne of salvation Luke 1.69 that they may fly earnestly or at least in sincerity unto him for a refuge Heb. 6.18 to his merits righteousnesse intercession
sin and serves much for aggravation see if thou hast not sinned against thy knowledge and if thou hast done so thou art worthy of and shalt receive double stripes Knowest thou and was it not often told thee that thou shouldst keep the Sabbath in thy thoughts and discourses that thou shouldst renew thy repentance that thou shouldst what ever thy other employments be grow in grace and in the knowledge of our Lord Jesus Christ that thou shouldst apply thy heart unto spirituall wisdom that thou shouldst not onely hear and read but go apart and meditate upon Gods Word and as occasion serves and thy abiâ—itie shall permit to speak of it I say hast thou known these things and have they been oft-times told thee and yet because they were painfull thou hast forborn to do them O how many stripes mayest thou look for 2. See if thou hast not sinned against thy conscience for this is yet more then to sin against knowledge to wit when not onely one knows a thing in generall but when by his generall knowledge of it his conscience gives him particular warning to do or to abstain the Spirit of God prompts him to it and yet notwithstanding he goes his own way this is a most heavie sin it is a wounding of the conscience and a grieving of the Spirit of God yea and in a degree of that which the Apostle saith Hebr. 10. a despighting of the Spirit of grace See then if ever thou hast sinned this way against the motions of Gods Spirit and warnings of thy own conscience that the Spirit of God and thy own conscience have suggested unto thee that such a thing was to be done and yet thou didst it not or such a thing not to be done and yet thou didst it and certainly if thou hast thou hast need greatly to be humbled this is to sin stubbornly and rebelliously 3. See if thou hast sinned out of presumption that is to say presuming upon the Lords mercy many sin this way and conclude with themselves the Lord is mercifull and easie to be intreated readie to forgive and therefore although I sin I shall get pardon yea although I should sin all my life long I shall get mercie easily at last this is a grievous kind of sinning and an uncouth way of conclusion and it is a dangerous conclusion for thy own soul for none so readie to refuse mercie as those who have thus sinned presuming upon mercy turning the grace of God unto wantonnesse for what saith the Lord Deut. 29. If any man hearing the words of this curse shall neverthelesse blesse himself in his own heart c. I will not spare that man saith the Lord and if ever thou get mercie think on it thou shalt not find it so easie to be gotten nor the Lord so easie to be intreated Gods children find it hard enough all their life time to get and wilt thou get mercie for a word of thy mouth as it were And as it is a most dangerous conclusion in regard of thy own soul so is it a most ungratefull and unnaturall conclusion in regard of the Lord thy God to say that because he is good and gracious and mercifull and readie to forgive thee that therefore thou wilt continue to sin against him to provoke him to wrath shouldest thou not rather conclude Is he so gracious indeed Alas that ever I should offend him I will no more do so by his grace and assistance were it not a wicked thing for a man to use another so to wit to abuse his lenity and goodnesse and clemencie and kindnesse fye upon such a conclusion 4. See if thou hast sinned scandalously either by thy sin being an evill example unto others and strengthening them in their sins whereby certainly thou must not onely be accountable for thy own sins but for others also Or else by thy sin hast given others occasion to think and speak ill of thy profession and so hast been a scar-crow to Religion Or else by thy sin hast made these thou hast had to do with to take such a prejudice at thee that neither thy words nor thy works can any thing further their edification there is no sin more to be taken heed to then this scandalous sinning and therfore be carefull against it And if thou hast been guiltie of it humble thy self greatly for it 4. Consider the means against which thou hast sinned Now under means I comprehend both the means of Gods Word and of his works whereby he labours to reclaim us See then how thou hast sinned against his works and that both against his benefits and favours and also against his judgements and afflictions whereby he studied to reclaim thee And first for the first Certainly this is no small aggravation of thy sin in Gods sight that thou hast sinned against so many benefits and favours Thus we see the Lord by Nathan aggravates Davids sin I took thee from the sheepfold when thou wast small in thy own eyes I made thee king over my people and have given thee the throne of thy Master and thus and thus have I done unto thee and yet thou hast sinned against me The like catalogue will the Lord present thee with unlesse thou prevent him and judge thy self he will say unto thee I have bestowed upon thee such gifts and perfections of bodie and minde which I have denyed to others and such a measure of outward things appertaining to contentment as many would think themselves well dealt with if they should have but the half of these things I have kept thee from many grievous inconveniences which I have inflicted upon others I have further delivered thee from many distresses and carried thee through difficulties yea I have done so and so unto thee made thee eminent in regard of many others and yet for all this thou hast sinned against me thou wouldest not for my sake renounce thy pleasures to resist such a corruption nor thy ease to discharge such duties what a just challenge thinkst thou will this be how will thy own conscience subscribe to it and thy countenance blush at it Consider also if thou hast not finned against the Lords judgements and afflictions which he sent to reclaim thee and fairly to warn thee and so hast kicked against the pricks Isaiah or the Lord by Isaiah makes this aggravation Why should ye be stricken any more ye will revolt more and more And Jer. 5. Thou hast strucken them but they have not grieved thou hast consumed them but they have not received correction This is also a great aggravation of sin The Psalmist saith Be not like the horse or the mule which cannot be holden in but by bit and bridle but this is to be worse then horse or mule even us to be holden in with bit and bridle Both these aggravations Ezra puts together Chap. 9. v. 13 14 And after all that is come upon us for our evill deeds and for our great trespasses
c. that being wearied and laden they may run to him to be eased Math. 11.28 which otherwaies they would not do No man can come unto me unlesse the Father draw him Secondly that for time to come they may stand in owe and sin not Psal 4.4 that the feare of God may be before their eies that they sinne not Exo. 20 20. that they may be the more plyable to all duties of obedience and that being thus meek and lowly they may take the Yoake that Christ prescribes them Math. 11.29 and try then if ever thou hast found such a change as this if ever thou hast trembled at Gods word if ever thou didst apprehend the Lord in his justice didst feare his anger against thy sinnes if ever thou wast pricked in thy heart by the threatnings of the word Acts 2.37 and if all these have wrought such a Impression in thy soul that still thou findest that twofold effect before spoken of to wit that for thy by-past sinnes thy heart flies for a refuge and seekes to Christ Heb. 6.16 that he is savoury unto thee and then that still thou findest the fear and aw of God in thy heart Jer. 32.40 that thou fearest alwaies and hast a respect to all Gods Commandements Psa 119.6 and judgest of thy self accordingly II. The Second great change that is wrought in a man by this work of humiliation is by reason of his being convinced and having discovered unto him his own sinfulnesse and corruptions as also his manifold wants great unrighteousnesse for whereas before this work of humiliation sometimes he had a great conceit of his freedome from sin at least in any great measure the waies of a man seemes good in his owne eyes untill his iniquity be found to be hatefull I thanke God I am not like this Publican O but when this work of humiliation comes that a mans sinfulnesse be discovered unto him he sees afar other sight thinks farre otherwaies feeles farre other things nothing but sin and corruption raging in him sinne revives and taking occasion by the Commandement works in him all manner of concupiscence Ro 7.8 9. he being now stirred up the dregs of his corruptions work abundantly so that instead of thinking that he is not like such a man he thinks that for sinfulnesse and strength and number of corruptions there is none like unto him and that he is the chief of sinners so likewise in regard of his wants and gracelesnesse and unrighteousnesse there is the very like change for wheras before he thought well of his owne righteousnesse both of the righteousnesse of his person that he had all sorts of inward graces faith repentance the love and fear of God and that he was rich and increased in all things and had need of nothing Rev. 3.17 as also well of the righteousnesse of his actions insomuch that although with the Pharisee perhaps he did not glory in them in his praying hearing fasting c. nor perhaps with the Papist did think to merit by them yet neverthelesse with the Hypocrite he did rest upon the outward worke and was satisfied therewith and regarded not the manner of his doings the waies of a man seem good in his own eyes but the Lord ponders the heart now he sees a quite contrary sight nothing but wants that he is poore miserable naked for inward graces Rev 3.17 and that for outward practices all his righteousnesse is as a menstruous clout Isa 30. now this work of humiliation or this part of the work is also for notable good ends to wit 1 to drive and chase a man out of himself to put him out of conceit with himself to make him deny himself that so he go not about which naturally all are prone unto to establish his own righteousnesse Rom. 10.3 And he who attains once to this work and part of humiliation may be assured that he shall never be Arminian Papist or Pelagian never stand for free-will or merit A second end of this part of the work of humiliation is that hereby the whole glory of mans salvation may be given unto the Lord that all boasting may be excluded and he that glories may glory in the Lord Rom. 3.27 Not unto us not unto us O Lord but to thy Name be the glory Psal 115.1 Not for your sakes be it known unto you O house of Israel for ye are a stiffe-necked and a rebellious people but for his Names sake 3. That Christ may be further cleaved and clinged unto and that nor onely for justification but also for sanctification for the sight of a mans own sinfulnesse makes him flie to the sufferings and intercession of Christ the sight of his own unrighteousnesse how all is but as a menstruous cloth makes him flie to and to prise the righteousnesse which is through faith Gal. 5. the sight of his corruptions and spirituall diseases chases him to the Physitian The whole needs not the Physitian but they that are sick Matth. 9.12 the sight of his wants makes him flie to the fulnesse of Christs grace to receive of that fountain and fulnesse Joh. 1.16 the sight and sense of his spirituall weaknesse makes him flie to Christ for grace Without me ye can do nothing Joh. 15.5 I am able to do all things through Christ that strengthens me Phil. 4.13 Fourthly and lastly that the Spirit of God the holy Ghost may be the more made use of and fled unto for it is by him that 1. our sinfull natures must be renewed Vnlesse a man be born again by the Spirit he cannot enter into the kingdom of God Joh. 3.3 2. It is by him that we must mortifie our corruptions and the deeds of the flesh Rom. 8.13 3. It is by him that all grace must be shed abroad in our hearts and souls Rom. â— 3 4. It is by him that we must be strengthened in the inward man for all duties of obedience yea that must lead us and guide us in all the wayes of God Ephe. 3 16. Psal 143.10 And lastly it is the holy Spirit that must go out with and powerfully accompany all the means of grace to make them effectuall for all these ends in our souls Prov. 1.23 So we see the great benefit of this change or of this part of the work of humiliation both in regard of a mans life and also in respect of all the Persons of the Trinity Appl. Here also see and try thy self 1. Concerning thy sinfulnesse and corruptions try if thou doest see and perceive them if thou be convinced of them and they be discovered unto thee and not onely those grosser ones which a naturall eye may perceive but try if thou seest thy inward spirituall subtile and most secret corruptions as thy hypocrisie infidelitie spirituall idolatrie a whoring of thy heart c. for then mayest thou comfort thy self that the Lord hath performed that his promise in some measure toward thee to wit that he hath sent his
Spirit to convince thee of sin Joh. 16.8 and thou art in some measure fitted and disposed for Christ being sensible of thy own diseases The whole needs not the Physitian but they that are sick Matth. 9.12 See whether or no thy heart can say humbly and in finceritie with the Publican Lord be mercifull to me a sinner and that with condescending to the particulars of thy sins failings and corruptions for if otherwise thou be like the Pharisee having a conceit of thine own innocencie I thank God I am not like this Publican yea like the most part of the presumptuous and secure world who even when they are going to leave the world cannot be brought from singing this note of the Pharisee they thank God they never wronged their neighbour and for God they ever had an honest heart to him and herein they reÌ„st robbing Christ of his glory So naturall a thing is it for men to go about to establish their own righteousnesse and so hard it is to get them convinced of sin that afterwards they may be convinced of righteousnesse And if they do confesse themselves to be sinners because they hear all others saying so yet is it onely for the fashion for though they may take up some generals but will they not be brought to particulars 2. For thy wants try thy self also in regard of them whether thou be like the Church of Laâ—dicea who thought it self spiritually rich and increased in all things yea like the secure worldlings who think the same thoughts God forbid say they but they have faith but they love God c. Or if with Gods children thou truly seest thy wants to be great and many and in the sight of them hast thy recourse to Christ who counsels us to come and buy of him raiment fine gold c. for thus thou hast interest in that comfort Blessed are the poore in spirit 3. See what conceit thou hast of thy best duties and performances and try thy self herein also whether or no with the hypocrite thou art pleased and content perhaps puft up with them with the Pharisee with them for he rests upon the outward work he ponders not the heart and therefore his wayes seem good in his own eyes or otherwise if with Gods children thou truly acknowledgest thy best services to be but a menstruous cloth and therefore fliest to the pure righteousnesse which is by faith for attaining of eternall life and art so far from thinking to merit by them as that thou thinkest it a main mercie not to be punished for them yea thinkst that they cannot be so much as acceptable testimonies of thy thankfulnesse in the Lords sight otherwise then as they be presented in the name of Jesus Christ Col. 3.17 and are performed with the incense of his intercession and merits Rev. 8.3 4. In a word see well to thy self on both sides for if thou seest and art sensible of thy own corruptions wants sinfulnesse of thy services in the manner aforesaid then although the matter and things be greatly to be disliked and grieved at yet neverthelesse in this that thou seest them and that they are discovered unto thee thou hast a ground of comfort and thankfulnesse for this must be somewhat more then nature for the naturall man thinks better thoughts and conceits of himself he flattereth himself in his own eyes untill his iniquity be found to be hatefull It is a token 〈◊〉 some spirituall life and sense and that thou art nor altogether dead in sins and trespasses for a dead man is not sensible of his own diseases wants weaknessesâ—flesh blood hath not revealed these things unto thee But on the other fide seest thou not thy corruptions yea secret spirituall corruptions and knowest thou not what it is to be sinful if there be a freedom from theft uncleannesse murther and such other outward corruptions which very naturall and moral men see and abstain from Or hast thou not been and art thou not sensible of thy spirituall wants but either thinkst thou hast all spirituall graces faith fear love c. or that they may be easily had and didst never finde any difficultie in attaining them Or do thy services and religious exercises please thy self and thinkst thou that God is pleased with them and that for themselves art thou not sensible of the iniquitie of thy holy things doest thou not finde many challenges this way from the manner of thy doings as well as when thou commits a fin or omits a duty but when thou hast posted over the duty any way yet thy minde is at rest O then deceive not thy self the eyes of thy understanding are not yet opened thou hast not as yet gotten the eye-salve go therefore and seek it diligently from him who counsels thee to come and get it Ask seek knock for the Spirit of Illumination to convince thee of sin that afterwards thou may be convinced of righteousnesse and of judgement III. The third main change wrought in a man by the work of humiliation is in regard of his taking to heart the work of his own salvation and his great solicitude thereabouts being compared with his former securitie What shall I do to be saved Act. 16.30 Work out your salvation with fear and trembling Philip. 2.12 what care what fear c. Whereas before his thoughts and cares were taken up with the things of this life the profits pleasures preferments thereof and altogether drowned in them no serious no setled thoughts about his own salvation of all other thoughts it was least in his minde and if at any time it did enter into his heart it was but by starts or fits being choaked with the cares and pleasures of this life O but now all these things seem to be but trifles to him for what profiteth it thinks he a man for to win the whole world and loose his own soul the thought that takes him up most that goes neerest his heart that is alwayes almost before him is how to get his own soul saved even as it was with the Jaylor What shall I do to be saved Before he troubled himself about many things but now he betakes himself mainly and chiefly to the one thing that is necessary seeks first the kingdom of heaven and the righteousnesse thereof yea he wonders at his former sloth security slacknesse and great mistakings about this point and thinks he hath hitherto been in a strange dream he gets a new light and sight and this produceth new effects and affections in him Before he thought it an easie matter to beleeve but now he finds it under the estate of humiliation one of the hardest things in the world and if he had the whole world would give it to be sure of faith unfained he would sell all that he hath for that pretious pearl Before he thought it but an easie matter to be saved that the number of these who were to be saved were many that none but
and take deeper root in the same then any care of the things of the life to come So if they seek the kingdom of heaven at all yet it cannot be said that they keep the rule Seek first or chiefly the kingdom of heaven 2. They be not diligent but slothfull desires wishing to dye the death but not willing to be at the pains to live the life of the righteous either they do nothing at all for it or at least not all that they should do they may perhaps leave many sins as was to be seen in Herod not do all that is commanded as is to be seen in the young man in the Gospel notwithstanding he did seem to have a very forward and fervent desire of salvation still they stick and stand at something and howsoever they seek the kingdom of heaven yet adde they not this and the righteousnesse thereof 3. They be not stable nor constant desires but fits and starts unconstant motions like the morning dew so that if they work at all yet do they not work out their salvation So that you have no reason to be put by the comfort of this point because of any desires in the wicked and unregenerate this way your desires being 1. deep and serious such as could not be put off but with satisfaction in some measure in the point it self 2. You seeking first the kingdom of heaven your heart running more upon this point of your own salvation and it going neerer unto your heart then the things of this 〈◊〉 3. You seeking the kingdom of heaven and the righteousnesse thereof and that ye have a respect to all Gods Commandments declining no duty entertaining no sin and in thus doing ye shall not be ashamed Lastly thy desires being stable and constant although it may be not in a like degree thou working out the work of thy salvation Q. The time was sometimes indeed that I could have said so much of the desires of my salvation that they were serious that they were not slothfull that I wrought out my salvation with fear and trembling but now I finde such slacknesse remissenesse security that makes me greatly doubt that my desires have not been such as they should A. This is indeed an ill to be regrated prayed and striven against even this great and ordinary ill of security But for your comfort understand that one and the same degree of desire and diligence is not to be expected alwayes no not in the best of Gods children especially their desires being more sharp their care their fear their diligence more great in the beginning of their conversion that as ye heard before they may be well entred in the course of Christianitie and well buckled with all Christian duties but many times afterwards there will be a falling away from their first care and diligence even the wise Virgins will slumber Christs own Spouse sleeped when her heart waked But herein stands the difference betwixt the instabilitie and inconstancie of the wickeds desires and of the godlies That the godly although they remit sometimes somewhat of the degree of their desires and cares this way yet do they never altogether return to their former securitie which they had before their wakening and conversion they may fal from their first care and diligence but not from all care and diligence the wise Virgins did slumber but were not dead the Spouse slept but her heart waked there will be ever something wakening and stirring the hearts of Gods children whereas the wicked grow altogether as secure and sluggish yea more like water heated which grows colder then before This no doubt if you apply it to your self will give you some resolution and comfort And thus far for this point 2. Now for the second point it is also true that the wicked and unregenerate may have a sight of their own corruptions wickednesse and sinfulnesse but it is also far from the degree and kind of that sight of sin and corruption which the regenerate and Gods own children have who have gotten the eye-salve the speciall illumination of the Spirit and are inlightned by that true light who lighteneth every man that cometh into the world they see more then flesh and blood can reveal unto them The difference may be especially seen in these foure particulars 1. The wicked and unregenerate although by the light of nature or a generall illumination they see some outward grosse corruptions corruptions of their flesh as fornication murther c. yet see they not their inward secret corruptions no lesse reigning and raging in them and no lesse odious unto God their pride their hypocrisie their infidelity their impatience their spirituall idolatry and whoring after the creature they see not the filthinesse of the spirit 2 Cor. 7. 2. Although they see sin in the branches and fruit yet see they it not in the root and fountain they see not into that originall corruption of their nature the blindnesse errour and vanity of their minds the great aversnesse and rebellion of their wils the inordinatenesse and earthlinesse of their affections the deadnesse of their consciences the hardnesse whoring hypocrisie and desperate wickednesse of their hearts they see not that body of death Rom. 7.24 3. They see not all their spirituall wants but think themselves as is to be seen in the Church of Laodicea to be rich and to have need of nothing to beleeve in Christ as well as any to love God as well as any c. 4. And lastly they see not the manifold imperfections of their best services but with the Pharisee rest upon the bare outward performance not pondering their own hearts nor considering that the Lord ponders them the wayes of a man seem good in his own eyes but the Lord pondereth the heart whereas the children of God on the contrary acknowledge all their righteousnesse to be but a menstruous cloth In a word the naturall and unregenerate mans light and sight of sin is but like an ordinary light whether candle-light or day-light while entring into a roome will discover any great or grosse filthinesse whereas the light of the regenerate is like the light of the Sun-beams which entring into a place discovers the very small moats in it This is clearly to be seen in Paul Rom. 7. before his regeneration and the coming in of the light of Gods Spirit by the Law he had a good conceit of himself he saw not concupiscence to be sin but afterwards he gets afar other sight of sin and of himself For I was alive without the Law once but when the Commandment came sin revived and I dyed Thou then who 1. seest thy inward corruptions thy secret and spirituall ones as well as the outward and grossest 2. Who seest the corruption of thy nature as wel as thy actuall transgressions 3. Who seest thy spirituall wants that thou art poore miserable and naked 4. And who seest a great imperfection in thy best services that they are
and obeyest the voice of his servants and therefore not onely mayest but shouldst trust in the Lord Isa 50.10 Thou hatest not to be reformed and therfore mayest take his Covenant in thy mouth Psal 50.16 17. Thou keepst his Sabbaths and choosest the things that please him and therefore mayest take hold of his Covenant Isa 56.4 Thus far for thy comfort But thou who ever thou be that wantest these things whereof we were speaking be not deceived thou hast neither faith nor that humiliation that should go before it 1. Was never thy conscience wakened directly with the sense of sin was never thy minde troubled with the sense of spirituall wants wa st thou never solicitous for thy own salvation and took it to heart above all things else Alas it is too too evident thou art not right as yet 2. Wantest thou that tendernesse of conscience hast thou no care no fear of the snares of sin and Satan nor watchest thou to prevent sin art thou not with the Apostle herein exercised alwayes to keep a good conscience Again and haâ—t thou no checks nor accusations in thy conscience after the commission even of the smallest if known sins but canst ban and swear speak sinfull words think sinfull thoughts c. and never be troubâ—ed a whit for the matter but doest sin securely and lyest in sin securely without repentance and seeking after reconciliation and so art every way a sleighter of sin Then assuredly no work of humiliation hath ever been wrought in thy heart and consequently no work of grace for this is the first work 3. And lastly look how the matter is between you God how thy soul carries it self in regard of secret sins namely of entertaining sin in thy thoughts and in regard of secret duties If thou dare or doest regard iniquity in thy heart feed thy thoughts upon ambitious and covetous pleasures or vanities or sinfull lusts without controllment yea and with delight and dare omit or shuffle over thy secret duties hast thou not some constant inward principle and secret mover that lets thee not alone but puts thee on to a daily and constant discharge of Christian secret duties daily prayer nightly repentance daily and nightly meditation upon the Word of God but doest all these duties by starts and fits or superficially or not at all then certainly no right humiliation no true grace yet in thy soul be earnest to labour for and to pray for that which thou wantest for it concerns the damnation or salvation of thy soul Thus far for these Marks which be taken from the antecedents of faith or those things which go before faith at least in order of nature Concerning these three Marks of a right and true work of humiliation or of that preparatorie work of the Spirit which goes before faith the way I say to make these Marks clear comfortable and convincing is 1. To compare them with our own former case and condition and so to try them by experience which we have alreadie done 2. To try them by comparing them with the case of the ungodly and wicked and so to try them by the Word of God which now we are to do wherein although some things be coincident with things spoken before the labour will not be unprofitable I. The first Mark of right humiliation and of the work of the Spirit in that respect is this to wit namely the right sight of sin the Spirit of God when he comes first into the heart of a Christian working by the Law or Commandment gives unto a man another sight of sin then any natural man how qualified soever he be with humane literature and naturall wisdom can have This is cleerly understood by the doctrine and in the person of St. Paul Rom. 7. I was alive without the Law once that is in a good conceit of my self and of my own righteousnes but when the Commandment came that is the Spirit with the Commandment or Law for he had the Commandment or Law in the letter before sin revived and I dyed I saw another sight of my sinfulnes then before To speak more plainly and particularly of this note when the Spirit comes and works this sight of sinfulnes in him it works this threefold sight in him 1. A sight of his sin and particular corruptions 2. Of his gracelesnesse and wants 3. Of his unrighteousnesse and imperfection of his best actions Now all these be hid from the naturall man as is clear by example 1. Of the Nation of the Jews who went about to establish their own righteousnesse 2. Of the Papists who take upon them for want of this sight to fulfill the Law to merit to supererrogate 3. Of our own ignorance who till the point of death cannot be brought to this sight of their own sinfulnesse but ever are justifying themselves thanking God they never wronged any instead of confessing and humbling so that this is clearly the case of the naturall man But to the particulars 1. The Spirit gives to a man a sight of his sinfulnesse and corruptions When the Commandment comes sin revives that is there is a further sight of sin Hence is it that 1. they are out of conceit of themselves thinking themselves to be the chief of sinners 2. That they complain so heavily of their own corruptions Who shall deliver me from the body of death 3. They feel the flesh lusting against the spirit Gal. 5. Now the ungodly or naturall man is not so for 1. He hath not so evill a conceit of himself as to think himself to be the chief of sinners or a great sinner but quite contrary I thank God I am not like that Publican 2. He is not sensible of his sinfulnesse whether of the body of death or of his actuall sins flowing therefrom But on the contrary He flattereth himself in his own eyes untill his iniquitie be found to be hatefull as it is in the 3. Psal He feels no such battell between the flesh and the spirit for why The strong man holds the house so that all things are at peace Hence the one sort is prepared for Christ the other not The whole needs not the Physician but they that are sick I came not to call the righteous but sinners to repentance Q. But you will say Hath the wicked or naturall man no sight of his sins A. Some sight of some grosser discernable sins by the light of nature but not such a sight of sin as the Spirit gives to the spirituall man They may see 1. outward corruptions of the flesh as theft fornication c. but not these more inward of the spirit pride spirituall idolatrie unthankfulnesse infidelitie impenitencie 2. They may see sin in the branches and streams that is actuall sins but not in the root and fountain the body of death the sinfulnesse of their nature blindnesse of minde backwardnesse of will unholinesse and unheavenlinesse of affections hardnesse whoring hypocrisie of their hearts 3. In
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
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
to be neglected but greatly to be laboured for for being joyned with the former it fortifies it strengthens the anchor of the soul it fils a man with Christian courage comfort and cheerfulnesse and makes him fruitfull in good works as is evident 2 Pet. 1.8 and 10. Onely about these two assurances we are to beware of these two things 1. That we betake us not to this last assurance onely for thus we will deceive our selves for it cannot be upright unlesse we have the other first we may well have a shew or form of it for we may have some change of life without faith but no true change without it we should not then betake us to it onely for then we both mistake the nature of faith and as I was saying cannot but deceive our selves which is most dangerous 2. We should also beware that we betake us not to this second assurance in the first roome for then we mistake the order of things and shall but discourage our selves and bewilder our selves in the point of our first assurance and hold our selves back from beleeving for the first assurance being to beleeve and the second to know that we beleeve how shall we know that we beleeve untill it first be and yet this is the course that many take they will first know that they beleeve before they do labour to beleeve they will needs have the second assurance before they have the first though it is evident that they must first have the first for the second flows from the first yea and not at the first but from it being somewhat strengthened they will not have the first assurance unlesse they have first or at least with all the second whereas they shall never have the second untill first of all they have the first and that in some good measure But this point of mistaking the order of things will be clearer being spoken of in the termes we did propose You say that you misse many of the Marks of Faith feel not your heart purified from corruption find not the love of God repentance and so forth and therefore this troubles you discourages you and weakens you that ye cannot or dare not apply the Promises or Means of faith unto you I answer this comes from mistaking the order of things if these Marks ye misse were of things that either go before or accompany faith you had it may be some reason for this complaint but seeing they come from these things that follow faith and are the effects of faith why should the want of them discourage you to beleeve yea rather they should stir you up to beleeve that so you may come by them for they being the effects of faith how shall ye think to obtain them unlesse ye first beleeve that is take and apply the promises I pray you wherehence flows victory over corruption but from faith Is it not faith that purifies the heart And wherehence flows the love of God but even also from faith apprehending the love of God towards us according to that of the Apostle We love him because he loved us first And for repentance or godly sorrow it flows from that love and is according to the measure of that love as our love is according to the measure of our faith so outward acts of obedience faith works by love so then to suspend our faith and beleeving till we get these is the high way never to get faith Further whence are all these things to be gotten the want whereof discourages us to beleeve are they any other where to be gotten but from Christ or any other way to be gotten from him but by faith can we get the bloodie issue of our corruptions any otherwayes cured but by drawing vertue from Christ and the power of his death Can we get our spirituall wants otherwayes supplyed then out of Christ his fulnesse or our spirituall weaknesse otherwayes helped and strengthened I am able to de all things through Christ that strengthens me So then I say we must not delay our beleeving that is applying of the Promises to our selves till we find these things redressed but on the contrary we must beleeve that we may have these things helped thou wilt not beleeve and apply the Promises untill thou findest these things but thou shalt never find these things untill thou first beleeve and apply we would rather have some worthinesse in our selves then come by faith to Christ but we can have none Further observe that these things do not onely flow from faith but from faith somewhat strengthened A tree cannot bring forth fruit at the first untill the time it be well fastned and take some rooting Now these things ye speak of being the fruits of faith how think ye shall they be produced without faith somewhat rooted how shall ye expect them as long as ye hold the tree of your faith thus shaking and tossing through your own default suffer it not to take root So then to conclude I would advise all those who feel the want or weaknesse of Faith not to run presently to the Marks of Faith I mean those which are taken from the effects of Faith for this will but encumber their faith and weaken their applying this will also make them to stagger at the promise but I would advise them I say to flie to the Means and to apply the Promises what ever their corruptions or wants be even to do as Abraham the father of the faithfull did he looked not to any insufficiencie in himself but to the power and faithfulnesse of the promiser he considered not the deadnesse of his body c. and therefore staggered not at the promise but being strong in faith he gave glory to God being fully perswaded that what he had promised he was able to perform Even so should we we should not at first look to these discouragements that present themselves unto us from the deadnesse and diseases of our own souls for then we shall never beleeve for these will never cease untill we first beleeve But let us look to the promise of a true and powerfull God that he is both faith full who hath promised and that he is able to perform what he hath promised This was the ground and prop of Abrahams and Sarahs faith the parents and patterns of the faithfull Rom. 4.21 Heb. 11.8 And these should be the props of our faith But we will have a way of beleeving of our own and such is our mischievous infidelitie that we cannot rest upon God alone his promise his power and his truth unlesse we find something in our selves It is both remarkable and comfortable Heb. 6. that the Spirit of God there allows us not onely confidence simply and consolation but even a strong consolation and that from no ground in our selves but onely from God his great truth in his oath and promise Further let this be added to the advise to wit that those who find their faith weak
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