THE TOUCH-STONE OF CONVERSION. OR, The Marks of true FAITH.
Examine your ſelves whether ye be in the faith: prove your own ſelves: know ye not your own ſelves, how that Jeſus Chriſt is in you, except ye be reprobates?
Q. WHat are we to conſider to ſtir us up (whereof our ſelves are ſo ſlack, and ſo ſecure) to diſcharge this ſo neceſſary a duty diligently, and without delay?
A. I. You ſhould ſeriouſly conſider the2 dolefull and dreadfull caſe of thoſe who want this true and ſaving faith; which certainly if truly beleeved, throughly ſeen, and duly thought upon, is a moſt fearfull and lamentable condition, for it is full of ſinfulneſſe and guiltineſſe. They be the ſlaves of the devill: Epheſ. 2.7. yea of ſin, which is worſe then the devill: Rom. 6.16. they be the children of wrath: Epheſ. 2.13. Now who knows the power of his wrath even in this life? Pſal. 90.11. beſides that which is to come. 1 Theſ. 5.10. They have the Lord who is infinitely good, kinde, mercifull, and gracious; the fountain of all goodneſſe, not onely to be a ſtranger unto them: Epheſ. 2.12. which is lamentable; as depriving them of the intereſt of all ſort of good things and favours; but (which being duely conſidered is moſt dreadfull) they have the infinitely holy, juſt, powerfull, ſoveraigne God for their unreconciled Enemie: Col. 1.21. which makes them lyable to all ſort of judgements. Or clearly to ſet down unto you the fearful eſtate of thoſe that want this true faith, they are without the right and intereſt of all bleſſings3 ſpirituall, temporall or eternall; and they be lyable to all ſorts of judgements ſpirituall, temporall, and eternall, if their eyes were opened to ſee it; Firſt I ſay they be without right or intreſt, to any bleſſing or favours, for, for ſpirituall favours they be altogether ſtrangers from them, they are ſtrangers from the Covenant, the promiſes, without Chriſt or God in the world: Ephe. 2.12. For temporall bleſſings they may well have the poſſeſſion of them; but 1. without right to them, becauſe they are without Chriſt. 2. Without any aſſurance of them, becauſe they are without the promiſes. 3. They but tend to their conviction, their table is a ſnare to them, and ſo all things elſe; as all evils work for the beſt to Gods children, ſo all good things work together for the worſt to them: and for eternall bleſſings, and everlaſting happineſſe, they ſhall be without, being debarred from that celeſtiall Jeruſalem, Rev. 22.15. they ſhall come ſhort of the glory of God, Rom. 2.23. they ſhall be holden at the gate of Heaven, when they ſhall come from the Eaſt, and from the Weſt, & ſit down with Abraham,4 Iſaac, and Iacob, in the Kingdom of God, then ſhall they be thruſt out, Luke, 13.28. As they have not intereſt in any ſort of Gods bleſſings and favours, as being ſtrangers from him: ſo they be lyable to all ſorts of judgments, as being his enemies, 1. To ſpirituall judgments, blindneſſe of mind, hardnes of heart, vilenes of affections, benummedneſſe of conſcience: a man that wants this true ſaving faith, all his thoughts, words, and actions are ſinfull, with•ut faith it is impoſſible to pleaſe God: whatſoever he be thinking, ſpeaking, doing, he is ſinning againſt God, and treaſuring up wrath, against the day of wrath upon his own ſoule, as the Scripture teſtifies: his ploughing is ſin, and ſo all the actions of his calling, all his civill actions, his praying is ſin, and ſo all his religions exerciſes, yea every I•agination of his heart is evill continually: thus is it wi•h the perſon, or per•ons that want faith. 2. Again for temporall Judgements though he may be for a time without them, yet it is but for his further conviction and more fearefull torment in the life to come, nor is he ſure of a freedom from5 them in this life, they are hanging over his head, as it were by a haire, he knows not how ſoon they ſhall overtake him, for they come ſuddenly as travell on a woman with child, as a whirlwind, or as an inundation of waters: as the Scripture expreſſes it: he knowes not when the Angell will poure out the viall of Gods wrath upon him, yea the Angel may have the ſword already drawn though he, like blind Balaam, does not ſee it. And then laſtly, for eternall judgments when this life ſhall have an end (which may be in a moment) there is nothing attending him but inſtantly utter darkneſſe, where there is weeping and gnaſhing of teeth, everlasting burnings, the lake that burns with fire and brimstone, everlasting fi•e, prepared for the Devill and his Angels. Mat. 25, 41. Revel. 21. this is the dolefull and dreadfull condition of the perſon that wants true faith, which conſideration alone might ſerve to awaken us out of our ſecurity; and to ſtir us up without delay, with all diligence to prove & try whither we be in the faith or not. But for your further ſtirring up.
6II. In the ſecond place conſider, how that notwithſtanding the caſe of theſe that want this true ſaving faith be moſt lamentable, yet nevertheleſſe there be but very few that either have, or ſhall have, this pretious jewell of faith unfained, this to be true, the Scriptures, the ground of all truth make cleerly good, Many are called, and few choſen, Strait and narrow is the way that leads to life, & few there be that enter therein: Chriſt when he ſhall come, ſhal ſcarcely find faith on the earth; this ſeriouſly conſidered, would make men looke more narrowly to themſelves then they do.
III. To ſtirre you up yet further to this triall, conſider that notwithſtanding the Scripture be cleere in this point, that true faith belongs to very few, yet every one thinks he hath it, whereby (alas) it is moſt evident (by comparing the truth of Scripture, with the opinions of men) that the moſt part are pitifully deceived in this matter of higheſt concernment, and that the faith of moſt men is but a fantaſie, and ſurely there is nothing more incident to us then preſumption, & that by reaſon of the blindneſſe which is7 in our minds, the deceitfulneſſe of our hearts, and that ſelf-love which is in our affections, as is to be ſeen in the Phariſee, the Laodiceans, yea in thoſe who preached, prophecied, and wrought miracles in Chriſts name, which is fearefull, yea the very groſſeſt ſinners think they truly believe, which is ſtrange, and ſhewes the great power of preſumption.
Q. I grant you that all this ſhould ſtir us up to be about this preſent duty of trying whether we be in the faith or not, and that both diligently and duely, leaſt we be deceived with ſo many others, and alſo without delay, the point being of ſo great conſequence, and our life of ſo ſhort and uncertain continuance; and not to be at a point in a point of ſuch importance which betokens wonderfull ſecurity, madnes, yea ſpirituall deadnes, tell me therefore, I pray you, ſome of the cleereſt, and ſureſt markes of faith, that I may try my ſelfe thereby.
A. For your better remembering of them, you may take them up in 3. ſorts, to wit, they be either taken from theſe things which goes before faith: or from theſe things that accompany faith: or from theſe things that follow after it,8 from the antecedents, from the concomitants, and from the effects or conſequents.
Q. What be the marks that go before faith?
A. Firſt of all in the generall, where the Lord hath a purpoſe to worke true faith in the hearts of any, before it, he works in them that preparatorie, and ground-work of humiliation in the ſoule, and conſequently a very ſenſible change, a work indeed painfull, & not joyous for the preſent, but moſt neceſſarie for thoſe who are dead in ſinnes, and treſpaſſes, as all by nature be: this he doth, by ſending his ſpirit, according to his promiſe, thereby to convince them of their ſinfulneſſe, guiltineſſe, and wants. Iohn. 16.8. and it is uſually called, the ſpirit of bondage. Rom. 8. v. 15. Now this work of humiliation, I ſay, is a very ſenſible work and makes a great and a ſenſible change in the ſoule; for it puts a ſtirring in the ſoule, & an awakening in the conſcience which before was dead in ſins and treſpaſſes, & ſo needed ſome ſtrong allarme: it is the very pains and pangs of the new birth, which cannot chooſe but be both9 painfull, and ſenſible, it is the caſting out of the ſtrong man, who, although while he holds the houſe all things be at peace, yet will not be caſt out without ſenſible unquietneſſe; ſeeing then the change is great and ſenſible, ſee and conſider, if ever thou haſt found any ſuch change in thy ſoule or not.
Qu. But what be the particular changes that be wrought upon a man, by this work of humiliation?
A. They be many, but theſe three chiefly, as both Scripture, and the experience of Gods own children, do teſtifie.
I. The firſt great change, that is wrought upon a man in the work of humiliation, is by reaſon of the diſcovery of his guiltineſſe, and of his being convinced thereof: for whereas before, his mind, & heart was filled with falſe preſumptions & apprehenſions of Gods mercy: nothing but mercy before his eyes, and no ſeeing of God in his Iuſtice; now be they quite contrary (in this worke of humiliation) the caſe is changed, nothing ſo much before his eyes as the Iuſtice of God, and his anger againſt ſin, the ſight of mercie almoſt10 being quite ecclipſed, he being upholden onely with a glimering (as it were) thereof, a poſſibilitie of pardon and hanging as it were by a very hair of hope, Jona. 2. v. 4. nothing ſounds in his eares ſo much as juſtice and wrath: hence theſe ſayings: Lord rebuke me not in thine anger: enter not into judgement, &c. His former and forgotten ſinnes are brought to rememberance, as we ſee it fared with the ſons of Jacob, and they are ſet in order before him; Pſa. 50.21. he trembles at Gods word, Iſa. 66.2. the threatnings of the word, like as the arrowes of the Almighty, trouble him and write bitter things againſt him, as it fared with Ioh. Now all this is done for very good ends, to wit, theſe two eſpecially; firſt, for their bypaſt ſinnes that they may be driven to Chriſt the horne of ſalvation. Luke 1.69: that they may fly earneſtly, or at leaſt in ſincerity unto him for a refuge, Heb. 6.18. to his merits, righteouſneſſe, interceſſion, &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 Father11 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 is12 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 likewiſe13 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,14 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 his15 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: Ʋnleſſe 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. •.3, 4. It is by him that we muſt be ſtrengthened in the inward16 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 of17 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 rēſt, 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, becauſe18 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 La•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 if19 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 of20 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, weakneſſes•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 of21 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 own22 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 things23 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 notorious ſinners were under hazard of damnation, that at leaſt the moſt part of theſe who are in the boſome of the Church ſhould be ſaved; O but now he ſees and conſiders, that many are called and few choſen, that few there be that enter in at the gate of life, this ſtirres and ſtartles him, makes him to worke out his ſalvation with fear and trembling: Philip. 2.12. makes him give all diligence to make his calling and election ſure, 2 Pet. 1. v. 10. nor can he ever be quiet, or his mind be at reſt, untill he get ſome meaſure of ſatisfaction this way, about his Spirituall condition; and indeed to do otherwayes is fearfull ſecurity: Before he thought it an eaſie thing to come to the Kingdome of heaven, that ſome little time, ſome few words of prayer in the end of his life, Lord have mercy24 upon me, Lord forgive me my ſins, and ſuch like, (for ſo thinke many) would ſerve his turn; O but now he thinks all his time, and all that he can do in his time, but little enough: he ſees, and conſiders that the Kingdome of heaven muſt be taken by violence, that there muſt be a ſtriving to enter in at the ſtrait and right gate, that there muſt be wreſtling, running, fighting for the crown and priſe, and therefore he beſtirres himſelf to the purpoſe, he hath a reſpect to all Gods Commandments: Pſal. 119.6. keeps his precepts diligently, ver. 4. makes haste and delayes not to keep his Commandments: verſ. 60. he ſhunnes all ſin whatſoever, declines no paines, no duty: what ſhall I do to be ſaved? what will he not do to be ſaved? yea the truth is (in ſuch a caſe) the care, that a man hath of his own ſalvation, hath taken ſuch an impreſſion in his minde, and his thoughts are ſo carried about it, that in all the meanes, and duties of Religion, (although it ſhould not be ſo) it goes nearer his heart, then the very ſervice of God; and untill his feares be rectified by faith and love, that25 which withholds him from ſinne, which puts him on to the uſe of all the meanes, and of all holy duties, is, chiefely and principally, fear and care of his own ſalvation. Now that the Lord puts ſuch a fray, and a ſtir, and an awakening in the hearts of his own, in the beginning of their converſion, is not without good and ſpeciall reaſon, to wit, that by this means he may have them well fitted for the ſtrait and narrow way, well buckled with all the duties of obedience, well accuſtomed with Chriſts yoake, and willing to beare it, all which, unles this goade were in their ſides, this prick in their hearts, they could hardly be brought unto, want of cuſtom, and averſeneſſe of heart, being ſuch mighty impediments, beſides the tentations of Satan, and generall corruptions of our natures.
Appl. Try then thy ſelf by this third Mark, and part of humiliation, if ever thou haſt found ſuch a change, or diſpoſition as this, didſt thou ever come to cry, What ſhal I do to be ſaved? didſt thou indeed, work out thy ſalvation with fear and trembling? was taking of the Kingdom26 of heaven ſo purſued by thee, that thou waſt not quieted untill thou hadſt got ſome meaſure of ſatisfaction about thy ſpirituall condition? whereas ſometimes thou waſt ſleeping deeply in ſecurity, in regard of this great and important point. 2 Didſt thou ever take the matter to heart in ſuch a meaſure, or manner, as that the care of it made thee, and ſtill makes thee, renounce every known ſin, decline no known duty, carefully, and conſcienciouſly, frequently, and conſtantly go about the means of thy ſalvation, private and publick, what ever men ſhall think of thee. 3. Did, and doth the thoughts and cares of thy own ſalvation, and of Gods ſervice, more poſſeſſe thee, then the thoughts and cares of this life, and of the world? whereas before, they were taken up with many things, now thou art chiefly about the one thing, which is neceſſary, and art•eeking the Kingdom of heaven firſt. So that in a word, thy deſire of ſalvation is, and hath been, 1. A ſerious deſire. 2. A ſetled deſire and conſtant. 3. A diligent deſire, then mayeſt thou apply with comfort this27 Mark and point of humiliation to thy ſelf; for the deſires of the hypocrite or unregenerate, they be not of this kinde: for, 1. They be not ſerious, but weak, faint and feeble deſires, and therefore eaſily born down, extinguiſhed, and choaked with cares or pleaſures of this preſent life. 2. They be not ſetled or conſtant deſires, but ſtarts, fits, and flaſhes, or like the morning dew; ſo that if they work at all, yet do they not work out their ſalvation. 3. and laſtly, they be not diligent deſires, but ſluggiſh and heartleſſe wiſhes, with Balaam, they deſire to dye the death of the righteous, they would be at the kingdom of heaven, but have no minde to ſeek it and the righteouſneſſe thereof. But by the contrary, foundſt thou never ſuch a change, ſuch a fra•, ſuch a fear in thy heart and ſoul? 2. Doth the thought of the things of this life go nearer thy heart than thoſe of the life to come? ſo that thy thoughts this way (thy own conſcience being made witneſſe) have neither been frequent and many, nor ſad and ſerious. 3. Haſt thou truce with any known ſin, or declineſt thou any known28 duty? Then thou wantſt the comfort of this Mark, and haſt never been ſufficiently humbled; begge, therefore earneſtly, that the Lord would work this awakening in thee, eſpecially if thou be negligent in the uſe of the means, that prayeſt not in ſecret, readeſt not, meditateſt not, conferreſt not, repenteſt not, &c.
RESOLUTIONS for the weak.
Comſort the feeble minded, ſupport the weak.
Q. BƲt may not all theſe three main works and parts of〈…〉f•und in a reprobate or〈◊〉? 1〈…〉the•gu•tineſſe diſ••ve〈…〉them, and fear〈…〉juſ•ice and〈…〉their〈…〉are they not many times deep•y〈…〉ed and wakened in their conſcience? 2. Have29 they not alſo diſcovered unto them their corruptions, ſinfulneſſe and wants? 3. And have they not alſo their own deſires of ſalvation, as it fared with the young man in the Goſpel, What ſhall I do to inherit eternall life?
A. They have, but not in that meaſure and manner, degree and kinde as Gods children have; mark therefore the difference, and ye ſhall ſee the diſtinction clear. And firſt of all to begin at the laſt point: The deſires of ſalvation that the wicked and unregenerate have (as hath been alreadie ſhewed) 1. They are not deep and ſerious deſires; hence it is, that without ſatisfaction in the point, they are eaſily ſtilled and put off with other things, with the trifles and toyes of the world, like little children, becauſe their deſires are not deep, and ſufficiently rooted; therefore is it that they are eaſily choaked by the cares and pleaſures of this world, and ſo come not to perfection; and ſo the things of this life go nearer their heart, and take deeper root in the ſame, then any care of the things of the life to come: So if they ſeek the kingdom of heaven at all, yet it cannot be30 ſaid that they keep the rule, Seek first (or chiefly) the kingdom of heaven. 2. They be not diligent, but ſlothfull deſires, wiſhing to dye the death, but not willing to be at the pains to live the life of the righteous; either they do nothing at all for it, or at leaſt not all that they ſhould do: they may perhaps leave many ſins, as was to be ſeen in Herod, not do all that is commanded, as is to be ſeen in the young man in the Goſpel, notwithſtanding he did ſeem to have a very forward and fervent deſire of ſalvation; ſtill they ſtick and ſtand at ſomething, and howſoever they ſeek the kingdom of heaven, yet adde they not this, and the righteouſneſſe thereof. 3. They be not ſtable nor conſtant deſires, but fits and ſtarts; unconſtant motions, like the morning dew, ſo that if they work at all, yet do they not work out their ſalvation; So that you have no reaſon to be put by the comfort of this point, becauſe of any deſires in the wicked and unregenerate this way, your deſires being 1. deep and ſerious, ſuch as could not be put off, but with ſatisfaction in ſome meaſure in the point it ſelf. 2. You ſeeking31 firſt the kingdom of heaven, your heart running more upon this point of your own ſalvation, and it going neerer unto your heart, then the things of this〈◊〉3. You ſeeking the kingdom of heaven, and the righteouſneſſe thereof, and that ye have a reſpect to all Gods Commandments, declining no duty, entertaining no ſin, and in thus doing ye ſhall not be aſhamed. Laſtly, thy deſires being ſtable and conſtant (although it may be not in a like degree) thou working out the work of thy ſalvation.
Q. The time was ſometimes indeed, that I could have ſaid ſo much of the deſires of my ſalvation, that they were ſerious, that they were not ſlothfull, that I wrought out my ſalvation with fear and trembling; but now I finde ſuch ſlackneſſe, remiſſeneſſe, ſecurity, that makes me greatly doubt that my deſires have not been ſuch as they ſhould.
A. This is indeed an ill to be regrated, prayed, and ſtriven againſt, even this great and ordinary ill of ſecurity. But for your comfort underſtand, that one and the ſame degree of deſire and diligence, is not to be expected alwayes, no not in32 the beſt of Gods children, eſpecially their deſires being more ſharp, their care, their fear, their diligence more great in the beginning of their converſion, that (as ye heard before) they may be well entred in the courſe of Chriſtianitie, and well buckled with all Chriſtian duties, but many times afterwards, there will be a falling away from their firſt care and diligence, even the wiſe Virgins will ſlumber, Chriſts own Spouſe ſleeped when her heart waked; But herein ſtands the difference, betwixt the inſtabilitie and inconſtancie of the wickeds deſires and of the godlies. That the godly, although they remit ſometimes ſomewhat of the degree of their deſires and cares this way, yet do they never altogether return to their former ſecuritie which they had before their wakening and converſion; they may fal from their firſt care and diligence, but not from all care and diligence; the wiſe Virgins did ſlumber, but were not dead; the Spouſe ſlept, but her heart waked, there will be ever ſomething wakening and ſtirring the hearts of Gods children: whereas the wicked33 grow altogether as ſecure and ſluggiſh, yea more, like water heated which grows colder then before.
This no doubt if you apply it to your ſelf, will give you ſome reſolution and comfort. And thus far for this point.
2. Now for the ſecond point, it is alſo true that the wicked and unregenerate may have a ſight of their own corruptions, wickedneſſe, and ſinfulneſſe, but it is alſo far from the degree and kind of that ſight of ſin and corruption which the regenerate and Gods own children have, who have gotten the eye-ſalve, the ſpeciall illumination of the Spirit, and are inlightned by that true light who lighteneth every man that cometh into the world: they ſee more then fleſh and blood can reveal unto them. The difference may be eſpecially ſeen in theſe foure particulars.
1. The wicked and unregenerate, although by the light of nature, or a generall illumination they ſee ſome outward groſſe corruptions, corruptions of their fleſh, as, fornication, murther, &c. yet ſee they not their inward ſecret corruptions,34 no leſſe reigning and raging in them, and no leſſe odious unto God, their pride, their hypocriſie, their infidelity, their impatience, their ſpirituall idolatry, and whoring after the creature, they ſee not the filthineſſe of the ſpirit. 2 Cor. 7.
2. Although they ſee ſin in the branches and fruit, yet ſee they it not in the root and fountain, they ſee not into that originall corruption of their nature, the blindneſſe, errour, and vanity of their minds, the great averſneſſe and rebellion of their wils, the inordinateneſſe and earthlineſſe of their affections, the deadneſſe of their conſciences, the hardneſſe, whoring, hypocriſie, and deſperate wickedneſſe of their hearts; they ſee not that body of death. Rom. 7.24.
3. They ſee not all their ſpirituall wants, but think themſelves (as is to be ſeen in the Church of Laodicea) to be rich, and to have need of nothing, to beleeve in Chriſt as well as any, to love God as well as any, &c.
4. And laſtly, they ſee not the manifold imperfections of their beſt ſervices, but with the Phariſee, reſt upon the bare35 outward performance, not pondering their own hearts, nor conſidering that the Lord ponders them; the wayes of a man ſeem good in his own eyes, but the Lord pondereth the heart: whereas, the children of God on the contrary acknowledge all their righteouſneſſe to be but a menſtruous cloth. In a word, the naturall and unregenerate mans light and ſight of ſin, is but like an ordinary light, whether candle-light or day-light, while entring into a roome will diſcover any great or groſſe filthineſſe; whereas the light of the regenerate is like the light of the Sun-beams, which entring into a place, diſcovers the very ſmall moats in it. This is clearly to be ſeen in Paul, Rom. 7. before his regeneration, and the coming in of the light of Gods Spirit by the Law, he had a good conceit of himſelf, he ſaw not concupiſcence to be ſin; but afterwards he gets afar other ſight of ſin, and of himſelf; For I was alive without the Law once: but when the Commandment came, ſin revived, and I dyed. Thou then who 1. ſeeſt thy inward corruptions, thy ſecret and ſpirituall ones, as well as the outward34〈1 page duplicate〉35〈1 page duplicate〉36and groſſeſt. 2. Who ſeeſt the corruption of thy nature, as wel as thy actuall tranſgreſſions. 3. Who ſeeſt thy ſpirituall wants, that thou art poore, miſerable, and naked. 4. And who ſeeſt a great imperfection in thy beſt ſervices, that they are 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 L•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 of37 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 and38 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 in39 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, but40 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 thou41 art in Covenant with the Lord; for this is an Article of his Covenant: Jer. 31. Thy humiliation mu••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 have42 not, nor are to have〈◊〉of them alike degree of humiliation, and•hat for theſe reaſons. 1. All ha•e not ſinned alike, but ſome by great ſin•& long lying in them, have ſo ben•••me their own conſciences, that they require a more ſharp awakening; whe•eas others, not being guiltie of ſo great ſins, nor continuing ſo long in the courſe of ſin, but receiving grace in their tender yeers, will not find ſuch a meaſure of humiliation. 2. Some are to be put upon more eminent imployments, and therefore muſt be more throughly exerciſed and poliſhed for the ſame. 2 Secondly, conſider that what perhaps thou haſt wanted in degree and greatneſſe, thou haſt had in continuance (the Lord wiſely and graciouſly giving out to thee at divers times that, which would have over-charged thee at one time) ſo that where the degree and meaſure of humiliation hath been great, there their continuance hath been the ſhorter; as we ſee in Paul, who was within three daies comforted: the Jaylor alſo his horrour very great, but ere long he rejoyced. 3. But thirdly and laſtly, compare it never with43 others, neither look to the degree of it, but ſee if it be ſufficient in it ſelf; that is, to ſee if it hath brought ou•, & wrought in thee, the right effects and ends, for the which the Lord works this work of humiliation in the hearts of his own children; for if a thing accompliſh its end it is ſufficient, and who can complain or it. See to theſe two effects eſpecially, which be the main effects and ends for the which the Lord works this work of humiliation in his own. 1. For thy by-paſt ſins, look if it made thee, and ſtill makes thee humble, and heartily to confeſſe them before the Lord, and to flie unto his mercie and Chriſts merit for forgiveneſſe, at leaſt if it makes thee do it in ſincerity, and in earneſt even to flie to thy horn of ſalvation: Luke 1.69. to thy city of refuge: Heb. 6.18. even the mercy of God in the merits of Chriſt; See alſo if it make thee to priſe theſe alwayes in thy judgement, and ſometimes at leaſt with the concurrence of thy affections, above all things elſe, more then the gold, and the fine gold, ſo that they are ſavourie unto thee, like ointment poured out, ſweeter44 then the honey and the honey combe, and thou in ſome meaſure art thankfull for them; if it be thus with thee, thy humiliation is ſufficient for the degree of it, for this is one of the main ends of it, why the Lord works it in the hearts of his children, to wit, that they may be drawn to Chriſt, and chaſed to him; that they may ſeek his mercie and the forgiveneſſe of ſins in ſuch a ſort as they may obtain it, that is, in earneſt, and in ſinceritie, that they may priſe, reliſh, and be thankfull for the rich mercie of God in the merits of his dear Son. 2. See if for time to come thou ſtandſt in aw, and ſinneſt not: Pſal. 4.5. and haſt by this work of humiliation, the fear of God put in thy heart: Jer. 31. ſo that thou feareſt alwayes; See if thou haſt a tender conſcience warning thee for the prevention of ſin, and checking thee again after thou haſt committed any ſin, even the leaſt ſin in thought, in word, in omiſſion, in the manner of doing (which is a warning to repent.) If I ſay, it fare thus with thee, then it is a good and a ſure mark that the degree of thy humiliation is or hath bin ſufficient,45 for this is one of the main ends why the Lord works this work of humiliation in the hearts of his childrē, to wit, that they may for ever afterwards fear him, and ſtand in aw to ſin againſt him, Knowing the terrour of the Lord, as the Apoſtle ſpeaks, 2 Cor. 5.11. that as we uſe to ſay, like the burnt childe they may dread the fire of ſin and Gods diſpleaſure againſt it: according to that of Moſes to the people of Iſrael, Ex d. 20.20. when the Lord had ſpoken in ſuch a fearfull manner unto them, This (ſayes he) hath the Lord done, that his fear may be before your faces, that ye ſin not. Once awakened or a wounded conſcience, and ever a waking or a tender conſcience; and by the contrary, a waking and a tender conſcience is ſometimes a wakened or a wounded conſcience. Behold what care, what fear, &c. 2 Cor. 7.11. Haſt thou then theſe two main effects and ends of humiliation, trouble not thy ſelf about the degree thereof, for it is ſufficient as having attained the ends thereof.
Further, the Scripture not onely allows a comfort, but even a ſtrong conſolation46 to thoſe who flie for a refuge to the hope that is ſet before them. Hebr. 6.18. There be alſo two other ſpeciall ends and effects of a ſufficient work of humiliation, to wit, to produce in us true patience in adverſity, and true thankfulnes for benefits and favours. You may alſo try the ſufficiencie of your humiliation by theſe; A man not truly humbled, will never be patient, will never be thankfull: But on the contrary, one who hath been truly humbled with the ſight of his own deſervings, in his greateſt adverſity he will acknowledge with Ezra, that the Lord hath puniſhed him leſſe then he deſerved. And again with the Prophet, I will bear the indignation of the Lord, becauſe I have ſinned againſt him. And as for thankfulneſſe, he is an admirer of the Lords goodneſſe, for he does heartily and humbly acknowledge with Jacob, that he is not worthy of the leaſt of his mercies; yea that it is unſpeakable favour, that he is free from deſerved judgements: It is of the Lords mercies that we are not conſumed. Lam. 3.22.
Q. What you have ſpoken about the degree47 of humiliation, and the kinde of it. I acknowledge it to be good and comfortable; onely this inſtead of all I would ſay unto you: this I finde to be my caſe, I ſee, (its true) my own ſinfulnes and manifold great corruptions, as alſo my graceleſneſſe, and manifold wants, and am humbled therewith; But as for to be humbled with the ſenſe of my own guiltineſſe (though I ſee it to be very great) I muſt confeſſe that I cannot come up to this, ſo that ſetting aſide the kinde or degree of my humiliation, I fear that I have never been humbled at all.
A. This is a caſe that many of Gods Children have been excerciſed with, but let us ſee what is to be ſaid to it. 1. Thou accknowledgeſt a ſight, and ſome ſence, a taking to heart thy own corruptions, well then, thou haſt ſome intereſt in that, The while need not the Phyſician, but they that are ſick, thou confeſſeſt the like of wants, ſo that thou haſt intereſt in that; Bleſſed are the poor in ſpirit: thou art in ſome better caſe then thoſe of Land••a, well then, that thou art not altogether behind with it; bleſſe the Lord for what thou haſt. But to go on to the point in hand, obſerve diligently, that the manner, and the meanes48 how the Lord works this firſt, and ground worke in the hearts of his Children, (by the experience, and obſervation of Gods Children who have bin acquainted with it) is twofold. For firſt the worke is directly upon the conſcience, touched with the ſence of guiltineſſe, and troubled with that eſpecially; when a mans ſinnes are ſet in order before him, and Gods wrath and juſtice againſt them, his conſcience writing bitter things againſt him. Second ly, ſometimes again the work is not ſo direct upon the conſcience, 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, for49 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 ari•es, even from this, to wit, their preſumption, they think they are in Chriſt, and ſo leap o•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,50 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 i•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 otherwayes51 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 the52 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 La•dicea, for they acknowledge that they are p•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 a••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 conſequently53 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 of54 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 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 as55 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 upon56 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 his57 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 y•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 promi•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 t•••faith of the threatnings, producing a true fear and c•re, and conſequently a true humiliation although58 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 groundwork 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. 59And 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 p•e•ſe60 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, 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.
61But 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? waſt 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 ha•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 troub•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 humiliation62 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 antecedents63 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 and64 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,65 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 the66 ſpirit: for why, The ſtrong man holds the houſe, ſo that all things are at peace Hence the one ſort is prepared for Chriſt, the other not: The whole needs not the Phyſician, but they that are ſick. I came not to call the righteous, but ſinners to repentance.
Q. But you will ſay, Hath the wicked or naturall man no ſight of his ſins?
A. Some ſight of ſome groſſer diſcernable ſins by the light of nature, but not ſuch a ſight of ſin as the Spirit gives to the ſpirituall man. They may ſee, 1. outward corruptions of the fleſh, as theft, fornication, &c. but not theſe more inward of the ſpirit, pride, ſpirituall idolatrie, unthankfulneſſe, infidelitie, impenitencie. 2. They may ſee ſin in the branches and ſtreams, that is, actuall ſins; but not in the root and fountain, the body of death, the ſinfulneſſe of their nature, blindneſſe of minde, backwardneſſe of will, unholineſſe, and unheavenlineſſe of affections, hardneſſe, whoring hypocriſie of their hearts. 3. In a word, they may know groſſer ſins, but not leſſer; as we may ſee by Chriſts interpretation of the Law, compared with that of the Phariſees, yea67 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 that68 the Lord pondereth the heart; and they ſee ſo manifold imperfections, defects, corruptions, in their beſt actions,•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 & condiſcending69 upon particulars, thou can ſay, that thou a••ſinfull; O then thou art in caſe for the Phiſitian, The whole needs not the Phiſitian, but theſe that are ſick. And•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, beho•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 reſ•s not upon the forme of godlineſſe, but doſt labour after the power. 3. Thou worſhipeſt in ſpirit and truth. Now for c•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 outward70 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•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,71 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 effectua•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, ſpoken72 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 commi•little ſins, doeſt thou entertaine any ſecret ſi•, though but in thy thoughts, thou haſt never had this feare, which is a•m•ke going before faith, Then ſh•ll I not be aſhamed, whe•I have reſpect to all thy Commandements. Againe, a wicked man may fear God even for a time, when a73 judgement is upon him, for a fit or a ſtart; but, this is not the true fear of God: for when the judgement is over, he goes to his wonted ſins. So did Pharaoh, and Jereboam; thus he fears not alwayes, and ſo is not bleſſed, he hath not gotten the Lords fear, as never to depart from him, and ſo is not in the Covenant. But ſee thou, if thy judgements, and afflictions, not onely whileſt they were lying on, but even afterwards, they have brought forth the quiet fruits of righteouſneſſe.
But that this Mark may be the more clear, comforting, and convincing, we will lay it out in the particulars, to wit, their fear who have the true fear, and withall let you ſee the quite contrary in the wicked, and that both from Scripture. 1. They who have this true fear, they fear Gods juſtice and anger againſt ſin, as is clear, Lord enter not into judgement with thy ſervant: Rebuke me not in thy wrath: Who knows the power of thy wrath? 2. They fear the threatnings of the Word, and tremble at it. 3. They fear his judgements againſt ſin recorded in Scripture, or obſerved by experience. Pſal. 119. The contrary of all74 this is true in the wicked. For, 1. in generall they fear not God at all, according to a notable place, Pſal. 36. (who if they were not ſtrangely beſotted, and blinded, might ſee that they were wrong, when even others ſee it) The tranſgreſſion of the wicked ſaith in my heart, that there is no fear of God before his eyes, &c. Look and conſider the place. 2. They fear not Gods juſtice and anger, they never get a ſenſible and ſerious thought of his juſtice before their eyes, but think he is all Mercie; and that therefore if they ſhould ſin all their life time, and yet but at the very laſt bid the Lord have mercie on them, that that will ſerve their turn. Whereas Gods children howſoever ſometimes they have had the like apprehenſions, ſee the Lord in his juſtice and holines, and that in ſuch a ſort, as that hardly can they get a glimpſe or glance of his Mercie. 3. They fear not the Lords threatnings, tremble not at his Word: but on the contrary, Deut. 29.29. They are readie, when they bear the words of the curſe, to bleſſe themſelves in their own hearts, ſaying, I ſhall have peace, though I walk in the imaginations of my own-heart, &c. So75 that ye ſee there is a clear difference.
Now to the Application, and that firſt for comfort.
1. Haſt thou the fear of God, even that fear of God and not of man, that right, and conſtant fear? rejoyce. 1. Thou art in Covenant, for this is a point of the Covenant, as ye heard. 2. Thou art bleſſed, for thou feareſt alwayes. 3. Thou ſhalt not be aſhamed or diſappointed, for thou haſt reſpect to all his Commandments. 4. Thy afflictions have been ſanctified afflictions, for even afterwards they bring forth the fruits of righteouſneſſe; joyn faith with fear, and let love caſt out ſlaviſh fear: be bold to beleeve the Promiſes, thou that beleeveſt the threatnings. Who is he that feareth the Lord, and obeyeth the voice of his ſervant? let him trust in the Lord, &c. Thou hateſt not to be reformed, and ſo mayeſt take his Covenant in thy mouth.
2. Didſt thou, doeſt thou, fear his juſtice and wrath, ſo that it makes thee to flie under the wings of Chriſt, makes thee flie to the horn of ſalvation for a refuge to the hope ſet before thee? Thou mayeſt76 be ſure of a kindly welcome; How often would I have gathered thee, &c. He that cometh to me, I will in no wiſe caſt out; There is allowed to thee A ſtrong conſolation, even to them who, fearing the Lords juſtice, flie for a refuge to the hope ſet before them. Heb. 6.3. Didſt thou, doeſt thou, tremble at his Word, at his threatnings? the Lord looks upon, and dwelleth with ſuch a one. 4. Art thou afraid of his judgements? this will make thee judge thy ſelf, and ſo not to be judged of the Lord: Flie to him, in whom whoſoever is, there is no condemnation for him.
2. For conviction. But for thee who haſt not this fear in generall, but doeſt flatter thy ſelf in thy own eyes, making no conſcience of ſin; Alas, if thou ſaw ſin as others ſee it, and wert not miſerably beſotted, thou wouldſt ſee thou hadſt no fear, and ſo no faith, no ſalvation. 2. Waſt thou never deeply apprehenſive of the Lords wrath and juſtice againſt thee? or never hadſt any ſerious and ſenſible thoughts thereof? Alas, I ſee not how ever thou haſt been driven to Chriſt; No man can come unto me, unleſſe the Father77 draw him. Come unto me all ye that are weary and laden. Nor how thou canſt priſe his merit and the Lords mercie, or ſtand in aw for time to come, have a tender conſcience, &c. 3. Doeſt thou not tremble at the threatnings of his Word? then aſſuredly thou beleeveſt them not; and therefore thy belief of the Promiſes is but a phantaſſe, a falſe preſumption. 4. Doth not the Lords judgements recorded againſt the like ſinners with thy ſelf, affect thee? then ſurely thou knoweſt not how neer they be unto thee: thou art in a deep ſecuritie. Had David need for the fleſh to tremble? and art thou leſſe ſinfull? No: yet more ſecure.
III. The third Mark of a true humiliation is this: that from the ſight of ſinfulneſſe, and ſenſe of guiltineſſe, or fear, there ariſes an earneſt care and ſollicitude in a man after his own ſalvation: Behold, what care, what fear, &c. What ſhall I de to be ſaved? He works out his ſalvation with fear and trembling. This is indeed a great and a clear change, being compared with his former ſecuritie. But that it may be yet more clear, we will ſet down the difference78 in this point, betwixt the godly and the ungodly; betwixt a man thus wakened, and quickned by the Lords rich mercie, and a man yet lying dead in ſins and treſpaſſes; receive it then thus. 1. The ungodly, and not wakened or quickened, they have (many of them) no cares or deſires at all about heavenly or ſpirituall things, or of their own ſalvation; their cares and deſires are about corn and oyl. Pſal. 4. about many things: Pſal. 10. give them their wiſhes and deſires, they would run this way; as for grace and glory, they think they have enough of the one, and that they are ſure enough of the other. The godly and wakened are not ſo, Lord give me the light of thy countenance, they take care for the one thing neceſſary; give them their wiſh and deſire, it would be grace, and not goods. 2. If they have any cares or deſires this way, they be, 1. but ſluggiſh deſires, and not diligent; they may wiſh, and would with Balaam, their ſalvation, but they do not work, much leſſe work out their own ſalvation. They may well ſeek the kingdom of heaven, but not and the righteouſneſſe thereof; this is well79 ſeen by their converſation, they uſe not the means in private, as reading, meditation, conference, &c. unleſſe it be a formall, poſting, pratling piece of prayer which a ſuperſtitious Pagan poſſibly durſt not omit: not unlike the Papiſts telling over their beads; and for publick duties, as little of them as poſſibly they can, with their honeſty, and were it not for regard to men, would be as little about them, as they be about the private; they are ſcorners of thoſe, who take the kingdom of heaven by violence, no violence uſe they themſelves: whereas the quickned are not ſo, they not onely wiſh, but work; ſeek not onely the kingdom of heaven, but alſo the righteouſneſſe thereof; they uſe means in publick and private, take the kingdom of heaven by violence. 3. Their deſires and cares are not ſetled, but unconſtant deſires; if they work, they work not out, their goodnes is like the morning dew: what they do, is by fits and ſtarts, as in the time of a croſſe or affliction, as the Iſraelites were wont to do: or by others example and inſtigation, or education, as Joaſh King80 of Iſrael did, or ſome ſuch outward motive the godly are rightly wakened, are not ſo for their cares, deſires, and endeavours, being from an inward motive, and principle, ſome incorruptible ſeed are conſtant and ſettled, I will put my fear in their hearts, never to depart from me. Herein am I exerciſed alwaies, I have ſet the Lord alwaies before my face, not by fits and ſtarts, their waies are eſtabliſhed before the Lord, they work, and work out their ſalvation, even when the affliction is over, they return not to ſin with Pharoah, but afterwards bring forth the quiet fruits of righteouſneſſe, not by others inſtruction, but with Joſhua, If all ſhould forſake the Lord, yet I and my h•uſe will ſerve the Lord; 4. Which is the cauſe that their cares and deſires be ſluggiſh and not ſettled, they be not ſerious enough. But you may ſay, how ſhall I know this? 1. Becauſe if they were ſerious they would not be put off without ſatisfaction in the point, for ſuch are the deſires of the godly: whereas the deſires and cares of the ungodly are not ſo, but are choaked with the thornie cares or pleaſures of this81 preſent life; even like a child if it be but ſome little ſmall deſire that troubles it, it is eaſily put off and ſtilled, but if it be a ſerious deſire, a pinching neceſſity it will not be ſo ſoon quieted; Hence ſaies the Apoſtle, As new-born babes, deſire the ſincere milk of the Word, the deſires of the godly, be like the deſires of a child new born, or in neceſſity not to be ſtilled without ſatiſfaction in the point; whereas the deſires of the ungodly, be like the deſires of a child, who not being under ſuch pinching neceſſity, is quieted with ſome one toy, or other, choaked with ſome worldly pleaſure. 2. If they be ſerious cares, or deſires, they will make one to do any thing for attaining of ſalvation, to abſtain from all ſort of ſin, to decline no ſort of known duty; Men and Brethren, what ſhall we do to be ſaved? what ſhall I do, ſaies the Jalor; Lord what wilt thou have me to doe, ſaies Paul; what ſhall they do what will they not do to be ſaved, no ſin wil they entertain nor allow, ſome ſin may well give them their handfull, may lead them captive to the Law of ſin, may hang on them, Iniquity may prevaile82 againſt them: Pſal. 65. but they allow no ſin; the evil they would not, that they do, they regard no iniquity. So alſo they decline no known duty, no certainly known duty; this is a ſure Mark, Then ſhall I not he aſhamed, when I have reſpect to all thy Commandments. Whereas the ungodly may, with Herod, leave many ſins, but ſome there be they will not leave; they may well