humiliation is wrought in thy soul and therefore thank God for this and go forward to perfection get faith and love which casteth out fear the Spirit of adoption instead of the spirit of bondage Goon then to beleeve for thou both mayst shouldst having the fear of God thus in thy heart and being in a constant course of obedience according to thy abilitie that faith was never boldnesse nor presumption that is joyned with fear and obedience and that keeps to the precepts as well as to the promises It is an ordinarie policie of Satan and we should not be ignorant of his wiles but observe his stratagems that those who have no interest in the Promises as being void both of fear and obedience these I say he puffes up with Presumption and makes them boldly to claim and lean to that wherein they have no right As long as a man makes no conscience of his wayes he lets him beleeve his fill such a belief as it is when indeed he should not lay hold nor claim to the Promises as is clear by that Psal 50.16 17. But unto the wicked God saith What hast thou to do to take my Covenant in thy mouth seeing thou hatest instruction and castest my words behinde thee When a man again hath forsaken his wicked wayes and thoughts makes conscience of his courses and begins to fear the Lord at which time he may should lay hold on the Promises as is clear by that remarkable and comfortable place Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God Here is a clear warrant and a sweet invitation for a person in such a case to beleeve and lay hold and yet I say no sooner fares it thus with a man but Satan and his own corruption incontinently bear him back from beleeving Observe this then and resist the devill and the corruption of infidelity that is in thine own heart bear back no longer If bearing back and withdrawing were an allowable cause for thee in such a course thy heart would not be so much given unto it we are ever to suspect the way of our own heart and to judge it wrong that we are most given unto namely the point in hand infidelity being so sibbe to us and which hangs so fast on thee as thou wast given in the time of thy securitie through the way of thine own heart to presume and lay hold when thou shouldest not now this way of thy own heart was clearly wrong So now the way of thy own heart being to misdoubt and draw back why shouldst thou not suspect it and resist it Hold to thy comfortable warrant thou fearest the Lord at least thou desirest to fear his Name for even to such the Scripture allows comfort thou obeyest the voice of his servants or art willing to obey so far as thou art able then obey this also Trust in the Lord and go on in a constant course of fear and obedience and fear not to beleeve this is the Lords seal to depart from iniquity Make your calling and election sure by well doing If ye do these things an entrance shall be ministred unto yâ—u a undantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. 1.11 If thou fear yea desire to fear if thou obey yea be willing and obedient even willing to be obedient Finally for thy further comfort and for the comfort of all those who are troubled because they are not satisfied in this point about the sense of their own guiltinesse let this be considered and examined as towards the promiâ—es there is a true faith and beleeving of them without sense which gives rest to the soul and produces good effects So may there also be a tâ—â—â— faith of the threatnings producing a true fear and câ—re and consequently a true humiliation although it be not joyned with sense All this is spoken not that you ought to rest upon this degree of humiliation for as you ought to go on from faith to faith and from grace to grace so from humiliation to humiliation Moreover the work of humiliation namely in regard of the sight and sense of our own guiltinesse and deservings is the very ground-work of the work of our salvation and sanctification and therefore should be well layed greatly laboured for and we should strive to have it deeply seated and stamped in our hearts and memories For as any may feel by experience according to the lively sense of this point goes on the livelinesse of all other points of Religion this point being lively unto us to wit the sight and sense of our own deservings it makes us accordingly hearty to confesse our sins and humbly to walk with our God it chases us earnestly to lay hold on the means of our deliverie to lay hold on the mercie of God the promises the Covenant c. It makes us flie in to the very bosome of Christ for shelter as to our City of refuge our horn of salvation And lastly faith being on foot and lively withall it is a whetstone and serves to quicken and set an edge upon our love and consequently upon our godly sorrow our zeal our obedience c. for then do we love most when we are most sensible how much is forgiven us so great are the consequents of this point So then I say what I have spoken for your comfort in this point is not that I would have you rest altogether upon the degree of humiliation alreadie acknowledged by you Onely this I would not have it hid from your eyes what you have received but that you should see it and acknowledge it that the Lord may not want his thankfulnesse nor you your comfort And that Satan may not prevail against you by that great and admirable policie of his as he hath done with many to bear you back from faith and laying hold on the Promises without the which there can be no comfort in a Christian soul yea no cheerfull no acceptable service to the Lord Without faith it is impossible to please him yea the heart wants courage to do it either to pâ—eâ—se him to praise him or to honour him Now his policie is this which is the doubt and hold-back to many Obj. I am not sufficiently humbled and therefore should not beleeve nor lay hold on the Promises for humiliation going before faith and beleeving Ans To this I say thou art not indeed sufficiently humbled in regard of and in reference to the work of thy sanctification nor ever shalt be so long as thou art here but I say the case standing so with thee as we were speaking that is thou fearing and obeying c. thou art sufficiently humbled to lay hold upon the Promises and to be bold to believe them and claim thy interest in them thou fearest the Lord
a word they may know grosser sins but not lesser as we may see by Christs interpretation of the Law compared with that of the Pharisees yea Paul sayes I knew not concupiscence to be sin but by the Law the naturall mans light or sight of sin is like an ordinarie light which discernes grosse palpable filthines but will not discover moats But the spirituall mans light is like the light of the Sun which discovers very moats which an ordinarie light will not discover 2. The Spirit gives to a man a sight of his gracelesnesse and wants they see their faith love repentance fear to be weak I beleeve Lord help my unbelief I love Lord help my love Lord increase our faith Thus they be poore in spirit The wicked and naturall men are not so but as it is to be seen in the Church of Laodicea they think they have need of nothing so look to the ordinarie course of men O why fear I not love I not God c. 3. The Spirit when he works he gives to a man a sight of his unrighteousnesse even of the imperfections of his best actions Our righteousnesse is like a menstruous cloth saies the Prophet When ye have done all that ye can do say that ye are unprofitable servants they know that the Lord pondereth the heart and they see so manifold imperfections defects corruptions in their best actions â—o that instead of meriting by them they think it a mercie not to be punished for them their heart rests not till they flie to the righteousnesse which is by faith to him who hath taken upon him the iniquitie of our holy things who perfumes the very prayers of his Saints with the incense of his merits and intercession The ungodly not so the hypocrite pleases himself with the work done the form of godlinesse cares not for the manner according to that The wayes of a man seem good in his own eyes but the Lord ponders the heart As the Pharisee not onely pleased but puft up with good service I fast twice in the week c. The Papists think to merit no lesse then heaven by them and that to others Now the Application is easie 1. for comfort First of all hast thou gotten indeed a sight of thy sinfulnesse corruptions of the flesh and spirit corruptions of the several faculties of thy sinfull nature so that from the heart condiscending upon particulars thou can say that thou aâ—â— sinfull O then thou art in case for the Phisitian The whole needs not the Phisitian but these that are sick And â—ee their spirituall sicknesses thou art one whom Christ calleth I came not to call the righteous in their own eyes but sinners to repentance that is that see themselves to be sinners Be of good comfort behoâ—d he calleth thee 2. Hast thou gotten a sight of thy owne gracelesnesse and wants O then thou art poor in spirit and so blessed thou art in a better case then those of Laodicea 3. Seest thou the imperfection of thy best services thou art not like the naturall man or Hypocrite who contents himself with the work done who 1. Ponders not the heart and therefore his waies seeme good in his own eyes 2. A token thou resâ—s not upon the forme of godlinesse but dost labour after the power 3. Thou worshipest in spirit and truth Now for câ—nviction O but thou who 1. seest not thy sinfulnesse and corruptions mayest well for the fashion confesse thy selfe to be a sinner but canst not condiscend to particulars or if to any it is but to outward grosse ones which the naturall mind may see but seest not the whoreing of the heart unthankfulnesse impenitency c. 2. Thou who thinkest that thou beleevest lovest fearest sufficienly and didst never finde the weaknesse of these thou hast not so much as attained to the very first degree of blessednesse thou art not poore in spirit c. Thou hast not the very first work of the spirit thou hast not gotten the eye-salve And thirdly thou who findest no fault with thy services for the manner of them when thou hast done them no great difficulty to get them rightly performed when thou art about them 1. Thou I say ponderest not the heart and therfore thy waies seeme good in thy owne eyes 2. Thou hast but the forme of godlinesse but wantest the power thereof 3. Thou worshipest not in spirit and truth but in shew and in hypocrisie and drawest â—eer with the lipps c. II. The second Mark of true humiliation and of that preparatory work of the spirit going before faith is from the sence of sin and of ones own guiltinesse and the feare of Gods justice anger threatnings judgments against him for them feare goes before faith the spirit of bondage before the spirit of adoption The Lord he first puts his feare in the hearts of these in whom he works effectuaâ—ly by his Spirit even the fear of his justice for otherwaies they would never prise his mercy and the merits of his Son they would never be humbled for by-past sinnes to fly to the mercy of God and merits of Christ for forgivenesse and so could not be saved according to that Come unto me all that are wearie and heavie laden As also that No man can come unto me unlesse the Father draw him And also they would not stand in aw for time to come which is the other maine end why the Lord works this work of humiliation and feare in the hearts of men according to that I will put my feare in their hearts that they shall not depart from me See then if ye have this feare which is a point of the Covenant and so a token that one is in the Covenant Blessed is the man that feareth alwaies but take heed that it be the true and constant feare of God spoken of and promised in the Covenant for even a wicked man may have some feare of committing sin and yet not the right feare Now try it by the two marks in the words of the Covenant 1. If it be Gods fear I will put my fear 2. If it be the constant fear of God and they shall not depart from me the wicked man I say he may have some feare of committing sin but this his feare 1. Is not the feare of God but the fear of man and therefore he stands not to committ small sins that men count smal I mean as to ban swear be prophane in discourse miscall his neighbour and he stands not also to commit secret sins entertaines sin in his thoughts omit secret duties though both these be offensive to the Lord who sees not then that this his feare is a feare of men and not of God doest thou commiâ— little sins doest thou entertaine any secret siâ— though but in thy thoughts thou hast never had this feare which is aâ—mâ—ke going before faith Then shâ—ll I not be ashamed wheâ— I have respect to all thy Commandements Againe a wicked man
THE TOUCH-STONE OF CONVERSION OR Marks of true FAITH WHEREIN The Impenitent sinner is rowsed True Beleever discovered And Doubting Saint resolved BY That excellent Man of God now in Heaven Mr. ARTHVR MORTON Scotch man LONDON Printed by Fr. Neile for Tho Vnderhill at the Signe of the Bible in Woodstreet 1647. To the Reader NOw are the dayes wherein Atheisme and profanenesse abound many giving themselves up to commit all manner of sins with greedinesse as lying swearing uncleannesse drunkennesse injustice neglect of Gods worship as if there were no God no Saviour no Day of Judgement no Heaven no Hell Also now are the times wherein thousands place all Religion and happinesse pharisaically upon their injoyment of the publick Ordinances or their externall performance of such duties civil and religious as the Lord requires they are spiritually blinde knowing nothing experimentally of Gods gracious presence in his Ordinances as the soul and life of them nor of any gracious work the Spirit hath wrought in their own hearts by the use of them as the spring fountain within a man from whence all his actions should flow these know not experimentally what to live by faith the life of a Christian to repent to be born again to injoy communion with Jesus Christ to have the Spirit Means These are they that having but a form of godlinesse deny the power thereof and are in a deplorable and damnable condition There are in the last place many that having their eyes opened are convinced of their sins and deeply perplexed with fears and terrors whose very life is a burthen to them because of the frowns of the Almighty who hereupon if they split not themselves upon the rock of desperation are in danger either of betaking themselves to the fore-mentioned by-path of their own fancied righteousnesse duties and performances the very way to hell or of being in such a sad uncomfortable condition though the sons daughters of God through beleeving as that they have as little comfort and joy within them as God and the Church service from them by reason they have not the assurance of Gods love and are alwayes doubting that the promise belongs not to them so that the joy of the Lord is not their strength As an excellent help to all these three sorts of men read this small and excellent Book compiled by the late Reverend Evangelicall Preacher of Gods Word in our Sister Nation Mr. Arthur Morton my great desire of thy good prevailed with me to Print it and so to make that jewell common which was before communicated but to a few in Manuscripts Here are such excellent things concerning the mysteries of sin and the Gospel concerning the wofull estate of the wicked and the happinesse of the godly counterfeit graces and true Mortification and Vivification the freenesse and fulnesse of the love of God of the righâ—eousnesse of Christ wherein the impenitent sinner is rowsed the true beleiver is discovered and the doubting Saint resolved as I am confident will be acceptable to those that have the spirit of discerning to know the things that differ and prise the things that are more excellent especially if they confider that in such times of fears and danger as these are it behooves every man to use all deligence to make his calling and election sure to get clear evidence of his interest in and union with the Lord Jesus Christ Which spirituall condition is above the world both it's smiles and frowns and is reall happinesse It 's priviledges are for greatnesse and lastingnesse unspeakable of many this is not the least namely the assurance of Gods love and fatherly care over beleevers that in every estaâ—e he will save and uphold them even when his wrath doth burn against his enemies he will teach them the good way which they ought to walk in give his Angels charge over them carry them in his bosome cause all things to work together for their good this very one Priviledge hath these prerogatives attending it viz. peace with God or stable tranquillity and sweet calmnesse of minde which passes all understanding free accesse unto the throne of grace with boldnesse and confidence Christ as it were leading us by the hand into the presence of God and joy in the holy Ghost unspeakable and glorious which doth so lift the faithful above the heavens being cheared with the presence of Gods favours and contented with Christ alone that they despise the world and the base things therein and can be content in poverty suffer with joy the spoyling of their goods and be willing to dye for the Name of the Lord Jesus Certainly if the men of the world did but know what peace what joy yea what a heaven there is in a godly mans breast he would either have no rest within himself untill he could attain unto the same happy condition or else like a devill that is without any hopes of ever attaining to it would out of envy and hatred exceedingly persecute them as Apostates usually do to whom hath been discovered some things of Christ and grace in the soul Thus earnestly desiring that this little excellent Book may be somewhat helpfull for the advancement of Christs kingdom I rest Tho Vnderhill The Contents THe dreadfull case of those that want Faith p. 2. The fewnesse of those that have or shall have it p. 2. 1. The Marks of Faith Are such as go before that accompany and follow after Faith p. 7 1. The Marks that goeth before Faith is Humiliation p. 9. The parts and Markes of it p. 9. to the 15. The Meanes of it p. 92. to 148. 2. The Marks that accompany Faith p. 152. to 156. 3. The Marks that follow Faith p. 157. to 185. 2. The Means of Faith Generall Means p. 188. Speciall Means p. 211. Doubts resolved Whether a Reprobate may not have all the parts of Humiliation in him p. 29. A Doubt is resolved about the measure manner degree and kinde of Humiliation p. 38. O then I cannot have Faith for I finde my heart swarving with wicked and impure thoughts many great and grosse corruptions and some of them very strong and indeed very predominant p. 165. I do not finde the hatred and loathing of sin and this doth pusle me in this point I find that I do not entertaine it but I think it to be more out of fear of punishment then out of hatred p. 167. I find not my self right in this point of obedience but rather do because I dare not do otherwise p. 173. If this be a token of true faith I have need to fear for I find not these rejoycings especially that joy unspeakable and glorious I am far from it p. 181. I find much diffidence and impatience in time of adversity much haste p. 187 O happy most happy is the case of that soul whose conscience bears it testimony that it hath these Marks of Faith it hath certainly great matter of rejoycing yea were it in
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
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
Covenant of reconciliation even he shall intercede for him that he be not cast out of it again Jesus Christ our Saviour is the Mediator of the New Testament in such a sort not onely to enter us once in the Covenan with his Father but which is most comfortable when we fail he is ready to intercede for us He sits at the right hand of the Father making request for us And hence is it that this Covenant is so sure and so everlasting a Covenant This point is also notably and clearly set down and made good by that style that Daniel Nehemiah Ezra give unto God O Lord who keepest Covenant and mercie A sweet saying and style for both on his own part he keeps Covenant and then for us when we break and sin he hath mercie for us So in the Scripture we have it more then once that sweet combination of mercy and truth Psal 57. He will send out his mercie and his truth Psal 25. all his wayes are mercy and truth c. His truth is to perform his promise his mercie is to cover our sins and to pardon them that they be no impediments for him to perform his mercie towards us Had he onely truth our comfort would be but small for we make the first breach and fail in the condition so that the Lord may without any breach of his truth and justice break his promise with us but when he joyns mercy with truth and is a God that keeps Covenant and mercie in this stands our comfort and happinesse and this is it that makes it an everlasting Covenant As also in that notable Psal 89. My faithfulnesse and my mercie shall be with him And again notably v. 28. My mercy will I keep for him for evermore and my Covenant shall stand fast with him His mercy endureth for ever How often repeated in Scripture a notable comfort against our renewed sins But of all most notably clearly and expresly is this surenesse and everlastingnesse of the Covenant set down in that same Psalm where the Lord professes which is indeed most wonderfull and sweet that although sin and the devill should have so far prevailed against us as to make us forsake Gods Law that though he may well visit our transgressions with the rod and our iniquitie with stripes so to bring us to repentance yet His loving kindnesse he will not utterly take from us nor suffer his faithfulnesse to fail so that he will not break his part of the Covenant for all this O the wonderfull goodnesse of God in his Son Christ who although we change every moment yet he changeth not whom he loves he loves to the end his gifts and his graces be without repentance Q. I hear that upon my repentance I shall have accesse to this precious Covenant though after seventy times seven times yea infinitely often for Gods wayes are not like mans wayes but are above them as far as the heaven is above the earth which is very comfortable and also that the Lord will take pains with me to bring me to repentance will visit me with the rod c. O but what if I continue in sin without repentance if I be not to be reclaimed no not by rods and so fall away altogether A. Thou shalt not get leave to do this for this is a part and a clause of this precious and sure Covenant Jer. 32.40 I will put my fear into their heart that they shall not depart from me to wit altogether or without returning this puts on the very top-stone of the surenesse of the Covenant That place is worth the noting for in it the Lord undertakes both his own part and ours This point is also notably and clearly set down Heb. 8. where the Apostle setting down the difference between the old Covenant and the new he saith of the old indeed they abode not in that Covenant but for this he saith I will write my Law in their hearts and put it in their inward parts So Ezek. I will put my Spirit within them and cause them to walk in my statutes to do them So ye may see that this is still a most sure and everlasting Covenant Q. But may it not be objected that this doctrine of the surenesse everlastingnes and steadfastnesse of the Covenant is ready to faster security and to prove an obstruction to Christian obedience A. It may well make one relent of that slavish or at the best selfish obedience flowing from fear and arising from self-love and self-respects But as for that acceptable obedience which flows from Faith and from the love of God The love of God constraineth me surely it doth greatly advance and fortifie it for why as ye see it fortifies faith exceedingly this point of the surenes of the Covenant and everlastingnesse on Gods part now faith produces this acceptable obedience faith which worketh by love the more faith the more working and that by love the more heartie and cheerfull obedience So whatsoever doctrine serves to increase faith in us to breed in us the full assurance of faith is so far from rendring us carnally secure and so sluggish as on the contrary it renders us spiritually secure it makes us the more working and diligent it addes spirit and life heart and courage to work Faith which worketh by love it both increases and rectifies our obedience whereas faith which is the tree being weak good works which are the fruit must be few as the assurance of Faith rouses up the soul to go on in a cheerfull and right course of obedience with an eye to God whereas otherwise all our obedience is at the best felfish if not slavish Do ye fast unto me saith the Lord and even for this restraint of fear to stand in aw and not to sin This Covenant for all the sweetnesse of it hath sufficient ground for as ye hear although the Lord for the main take not his loving kindnesse away yet neverthelesse he visits with the rod and with stripes even with sad and sore chastisements even where he is favourable he takes for all that vengeance for transgression even where he corrects in measure he suffers not altogether to passe unpunished Hence is that complaint Thou hast wounded me with the wound of an enemie and chastised me with the chastisement of a cruell one And again The Lord hath chastised me sore but hath not delivered me over to death There was never so much pleasure in thy sinning as thou who ever thou art shalt find bitternesse in thy chastisements for sin even although the main thing and the punishment be remitted so that thou hast need to stand in awe and not sin So that this Covenant though full of confidence yet hath some place also for fear and aw Obj. When I consider this surenesse and everlastingnesse of the Covenant surely I must think them happie that have propriety and interest in it but I fear that I have none that it belongs not
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
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
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
nor so violent upon it but only reflects upon the conscience to wit when a man is troubled not so much with the sence of guiltinesse as with the sence of want which also comes back upon the conscience for finding the sence of his manifold wants and seeing himselfe thereby in misery and not sure of the remedy as he supposed he feares exceedingly and is put to that What shall I do to be saved so that the main thing indeed that troubles him is the same with the first to wit feare of guiltinesse and punishment though the thing most sensible to him is sence of want for his wants would not trouble him but for this nor would he take them to heart but for this to wit because finding by his wants that he is not in the estate of grace as he supposed he finds himself at least fears himself to be under the estate of guiltinesse and misery and this is it that troubles him To bring the point then neerer unto you this your case is a very ordinary dealing of the Lords with many of his own Children to wit to begin the work of them wakening and humiliation with the sence of want more then with the sence of guiltinesse I say more directly with the one then with the other for the one as the two is included in the other the reason of this his dealing seems to be this the Lord is wise and sees what is the main ground of mens security and sleeping in sin without humiliation and whence it ariâ—es even from this to wit their presumption they think they are in Christ and so leap oâ—er all that the Law can say to them or threaten them with which otherwaies should be the meane of their wakening and then the Lord wisely fits the remedy to this malady discovers their wants unto them and by them their presumption lets them see that they are not what they thought they were puts them out of this their starting hole and sends them back again to the Schoole of the Law even to the curses of the same and so works the work of humiliation in them Now observe that although the direct and immediate work be the sence of their wants yet this sence of want is not without the sence of guiltinesse for otherwaies why would the sence of thy wants trouble thee but onely because of this thou seest that by reason of thy sins thou art guilty and under the curse of the Law thou knowest that there is no remedy but by Christ thou didest sometimes think thou hadst interest in him but now by thy wants thou dost think thy selfe deceived and hence iâ— thy trouble and humiliation So if thou wilt marke well the ground of all thy trouble and humiliation and that whereupon it reflects is from the sight and feare of thy own guiltinesse so that the sence of thy want is not without the sence of guiltinesse for were it otherwayes that thou wert not troubled with the fear of thy guiltinesse the sight of thy wants would not trouble thee nor wouldst thou take them to heart as the case of the most part is who are deeply fleeping in security they are never affected with this sort of doctrine touching the Marks and Evidences of grace they regard not whether they finde or misse have or want this indeed is a token of deep securitie of utter want of humiliation and that there is no sense of guiltines at all But when thou not onely seest but doest take to heart thy wants art greatly affected with this sort of doctrine concerning the marks and evidences of grace nothing fears and grieves thee more then to misse nothing in the world rejoyces thee more then to finde Here is certainly some freedom from securitie some sight and sense of guiltinesse and in a word an happie wakening at least the case stands thus What shall I do to be saved So to thee Now to such who acknowledge their sight of corruption and wants and their being affected in some measure therewith which is called the sense of want but cannot finde in themselves the sense of guiltinesse and so cannot think that they are truly humbled I would say three things to them laying aside the comforts whereof I spake in the beginning to wit that in regard of the sight and taking to heart their corruptions they have interest in that The whole need not the Physitian but they that are sick In regard of their seeing their wants their interest in that Biessed are the poore in spirit they are in some better case and further advanced then these of Laâ—dicea for they acknowledge that they are pâ—ore miserable wretched But laying aside these which thou oughtest to prise and be thankfull for I say I have these three things to say unto thee for thy comfort in this point 1. Thou hast the sense of thy wants and under it of thy guiltinesse although thou cannot see it as I have been shewing unto thee so that as thy being aâ—â—cted with thy wants cieerly evidences then art wakened out of thy securitie thou art solicitous for thy salvation working it out with fear and trembling and art come to this What shall I do to be saved and consequently art in that same case of humiliation as was the Jaylor and those that were converted at Peters preaching Act. 2.2 Hast thou not that tender conscience before spoken of warning thee before sin checking thee after the commission of sin of the very least sin least omission or failing in the manner of doing Then a tender conscience is awakened and at some time and in some measure a wounded conscience thou hast one of the main ends wherefore the Lord works humiliation in his own and consequently hast had humiliation it self thou hast thy interest in that Blessed is the man that feareth alwayes Behold what fear what care c. 3. Tell me what it is that makes thee that thou dare not commit the most secret and smallest sins nor omit the most secret duties what is it that puts thee on and holds thee in such a constant course of obedience if it be not at least the spirit of bondage and fear Now the spirit of bondage is the very spirit of humiliation when thou dare not entertain a sinfull thought dare not omit thy times or dyatts of devotion makest conscience of every known sin of every known dutie possibly more then many others who have gone far on in the course of Christianitie yea and perhaps then sometimes thy self afterwards will what is it that holds thee so waking but even thy wakened conscience the spirit of bondage at least the spirit of fear the fear of God put in thy heart a point and part of the Covenant which is the very work of humiliation wrought in thy soul If it be any other thing that stirs thee up as the love of God it is well thou art further advanced in grace but at least thou cannot deny that the work of
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
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
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
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
benefit of the offer Now all this is for the advantage and good of those that would beleeve and accept of the offer and to drive them from infidelitie and to stir them up to beleeve and eschew the lets thereof and not as you make wrong use of it to suppresse your faith wil you therfore be so foolish that either because the proclamation and offer of mercie though conceived in generall termes yet because it hath not thy name expresly set down in it to think that therefore it belongs not to thee Or because there is an intimation made that many through their own default in regard of the forementioned impediments shall neglect the opportunitie and loose the benefit of the offer of grace For the further fore-warning of thee and those who would beleeve to eschew these impediments wilt thou therefore I say upon groundlesse suspicions say O what if I be one of these and so fly back and fall into one of the impediments or shouldst thou not rather shun al the impediments and this of keeping back among the rest for for this end and use is it that the Spirit of God in Scripture hath set down these sayings and fore-warnings Many are called and few chosen c. Not to hinder but to put thee on to beleeve and indeed in so doing ye make a wrong and quite contrary use to that of Scripture the promise the offer the proclamation is made unto all whom God doth call For the benefit of it all shall not enjoy through their own default and they be of two sorts to wit such as set either light by the offer and promise who perish in their presumption and securitie Or such as keep back and distrust the promise who perish through desperation and infidelity Now those that set lightly they be of two sorts some leaning to their own righteouinesse and will not quit it these justly perish in their presumption 2. Others that will not leave their sins and pleasures which is the condition of the offer Matth. 11. will not take on Christs yoke these perish in their securitie As for those that keep back they be such who through Satan and their own hearts are holden back from beleeving and these perish through despair Seeing then thou art not one that doth set light by the promise and offer for thou renouncest thy own righteousnesse and doest or wouldst renounce thy fins and pleasures regardest not iniquitie in thy heart desirest to fear his Name Neh. 1. Then see thou be not one that keeps back yeeld not to Satan and thy own bad heart of unbelief remember the saying of the Apostle Let us fear lest a promise being left unto us any of us come short of it through unbelief Mark the words there is a promise left unto us so doubt not but the promise belongs to thee onely beware thou come not short of it through unblief and indeed if it were but this it shews that the promise belongs to those who through their own default may come short of it The benefit of the promise it is true belongs onely to the elect and those who are inwardly called but the promise it self or the offer of the promise belongs to all that are outwardly called In a word thou fearest that the promise belongs not to thee but the Apostle bids thee fear least a promise being left unto thee or belonging to thee that thou come short of it through unbeleife Heb. 4.1 and therefore let this rather be thy fear I mean care to prevent it But to go more succinctly and cleerly to work with you you say you fear such gratious offers and promises do not belong to you and how shall you know that they do belong to you they be indefinit say you but not universall or generall 1. I propose to you that same place Acts. 2.29 answering in direct termes to your doubt you doubt whether it belongs to you Yes To you and to your seed and to as many as God shall call And the former place Heb. 4. does cleer it that the promise is to those who come short of it the Lord indeed offers that which in his fore-knowledge he sees will not be accepted nor made use of and to whom he purposes not to give that grace to make use of it for though he is not obliged yet the offers neverthelesse is reall and the refuser justly punished 2. Ought ye not to be content with that same measure of security wherewith all Gods children have bin content and have reposed and rested even from the begining and still unto the end of the world even the word of promise they had no other ground of faith nor security for their salvation then this same indefinite promise One saith well It would have made too large a Bible if all the names of the elect had been written therin Be content therefore and be ye followers of those who through faith and patience inherited the promises and do as they did they saluted or embraced the promises met them mid-way as it were and so tooke hold of them so should ye not withdraw from or keepe back from them but run and meet them as it were and get unto them and having gotten them hold them fast with both thy armes and not faintly lay hold on them 3. I say thou art commanded to apply the generall promise to thy self and therefore thou mayest be bold to do it and of necessity it belongs unto thee 1 Iohn 5. this is his Commandment that thou beleive in his Son not onely that thou beleive the promise in general but also that thou beleive in his Sonne which implyes application of the promise to thy self and so saving faith Now I reason thus the Commandment doth surely belong unto thee even all Gods Commandments thou wilt not I hope exempt thy self from any of them but so it is that the Commandments commands thee to beleive in his Son therefore the promise belongs to thee also further thou art threatned if thou beleevest not Iohn 1. and 3. Chap. 4. The Spirit of God in Scripture from whom we should learn to apply and whose example if we follow we cannot erre for he leads into all truth doth not onely apply the generall and indefinite promises but even speciall promises so to speake made to the people of Israel to the Corinthians 2 Cor. 6. and 7. Chap Yea even singular promises made to singular persons as Heb. the last the promise made to Josuah to all the Hebrews now if the Scripture thus teach us to apply speciall and singular promises made to a peculiar people to a singular person to ourselves All Scripture is written for our use and conselation that through faith and hope c. And lastly I say let it be so that the Promises are onely indefinite in regard of all sorts of persons and conditions yet I am sure there is one sort of persons to whom they are meerly universall to wit the seeking sensible