into your hearts And let the Name of the Lord not onely be upon you but also in you As we have it in Exod. 23. 21. spoken of the Angel that went with them in the wildernesse my Name is in him My Name is not only upon him so that he is not only called my Angel but my Name is also in him that is he is so affected as I am he hates sinne as I doe and therefore will punish it in you and loves what is good as I doe So let the Lords Name bee in you that is labour to be of the same mind and disposition that God is of to have a heart after his heart to be affected as he is labour to be thus minded and you shall be the Glory of the Lord as the Wife is the glory of her husband as shee is called 1 Cor. 11. 7. because when shee behaves her selfe wisely and vertuously those that see her doe commend her husband Therefore so behave thy selfe in the world so shew thy selfe like thy husband that thou bee his Glory shew forth the vertues of Christ as the Apostle hath it in 1 Peter 2. 9. A man must so behave himselfe as the Image of God may appeare in him and then he shall be his glory as a wife when she carries herself as the image of her husband so as his wisdome and vertues appeare in her then she is his glory Consider this seriously you are called by Gods Name if you make this but an empty title then you shall have but an empty benefit by it but if in earnest you cleave to him and follow him then he is yours and you his and all that is his is yours If at any time you sinne against God this should be a great motive to humble your selves the more that you should sin against him whose Name you beare to whom thou hast given up thy name and made a vow and promise to obey him Thus learn to aggravate your sin for it doth aggravate it and this use also I make for the day There is a double humiliation one comes from selfe love and that sometimes makes way for grace but is not grace but there is another that comes from a tender affection and love to God and Christ for when a man loves one he desires to please him and therefore when hee displeaseth him it grieveth him And this is such a humiliation as is required of us on these days of Fasting therefore labour to worke your hearts to this Now there is nothing will worke our hearts kindly to be humbled more then love and neerenesse will surely make us love GOD for why doth the wife love the husband and the husband the wife but because they are neare one to another Now when the Name of the LORD is called upon us it is an argument that wee are neare unto him therfore let that soften thy heart that thou shouldest carry thy selfe unworthy of this nearenesse That was that which smote the heart of David when he considered how kind and loving the Lord had beene to him the LORD himselfe when hee comes to humble his people hee taketh this course with them to â—ell them of the nearenesse that is betweene them and himselfe as is plaine in Ier. 2. 2 3. Thus saith the LORD I remember thee that is put thee in mind of the kindnesse of thy youth that is which I shewed thee in thy youth the love of thy Espousalls when c. Now when wee see the LORD take this course we should take the same when he would humble David he sent Nathan to humble him this was one part of his message to tell him of GODS kindnesse to him 2 Sam. 12. 7 8. thus saith the LORD I annointed thee King over Israel and I delivered thee out of the hand of Saul c. And this doubtlesse was the chiefest cause that made him confesse and say I have sinned against the LORD as it is in Psal. 51. he repeats against thee twice there lies the Emphasis I have sinned against thee against thee have I sinned that wounded him in a manner alone that there was so great a nearenesse betwixt the LORD and him When a man commits a sin there are two things to be considered in it first in that he sinnes against the Law of GOD and so hee sees a great obliquity in sin when he lookes on sin and the streight Law of GOD he sees a deformity in it but this alone doth not humble us in that kindly manner this will make us vile in our owne eyes this will make us to see a wonderfull deformity in our selves but now there is another thing to be seene in sinne and that is the person against whom we commit it and that is the LORD and sinne so looked upon comes to have another relation put upon it not onely as an obliquity and deformity but as an injury as a rebellion an unkindnesse recompensing evill for good The first way sinne is considered as an obliquity from a straight rule but in this latter as against the Person of GOD as against thy husband Now therefore to humble thee doe thus Goe through all the particular dealings of GOD with thee remember all the speciall kindnesses of the LORD his keeping thee from thy youth his many deliverances how many special kindnesses he hath done thee recount his mercies every Fast-day and when thou hast done this then go to thy sinnes and say These are not only transgressions against GODS streight Law but also they are unkindnesses and injuries against his Person and adde to all this the consideration of the patience of GOD though I have plaid the wretch and harlot as never any have done yet he hath been patient and is so kind as he bids me yet to returne and this will cause thy heart to melt towards him labour to doe this more and more There is an exercise of Humiliation which is done after this manner spoken of by seeing the Lords kindnesse to thee and thy injury against him and comparing the one with the other But thou wilt say I would faine do it but I cannot my heart is hard and I cannot get it thus melted Therefore I say exercise thy selfe to this The reason mens hearts are thus hard c. is because men are idle not willing to recount Gods mercies to them Say not thy heart is hard but thou art sluggish this therfore you ought to doe especially at this time In Levit. 23. 29. there was a time set apart for the Israelites for the performance of this duty of humiliation and it was to bee their exercise that day they were then to labour to afflict their soules such as did not were to bee cut off from among his people And this consideration that wee are called by the name of the Lord is a meanes to doe it But you will say I have done this and yet my
forget you for you are called by my Name you are mine though I thus punish you Thirdly that the Lords Name is called upon his people For the first the Scripture is frequent in examples of this kind so as I shall not need to stand to name any places to you they are so well knowne already I come to reasons of it why it is so First he sends sharpe afflictions on them because he loves them they are such as belong to him and the ground of this reason is because Ira est tam ex amore quam ex odio Anger is as much out of love as hatred it is a true rule though it may seeme a paradox because when one loves another hee desires much from the party beloved and expects much from him and therefore a crosse and stubborne action from such a one provokes more to anger than from any other man as from a Son from a Friend from a Wife it woundeth more and therefore God saith of himselfe that he is a jealous God Iealousie is a mixt affection of love and anger the meaning is if I find my peoples affection stealing out from me I am presently affected as a jealous husband useth to be in such a case and there is no anger to that nor none sooner stirred God will indure ten times as much from another but when one that he hath taken into covenant with him offends him he is angry and will therefore be sure to send some sharpe affliction on him which is the fruit of his anger for his anger is not in vaine Secondly hee doth it that his Name might not bee blasphemed that was the reason he gives why hee punished David when he committed adultery for the Lord must of necessity doe it for their sakes that stand by and looke on to shew to them that he cannot indure such things no not in his owne people Thirdly because he hath said that he will be sanctified of all that draw neere to him he will have them know that he is an holy God hating iniquity and that none should draw nigh to him but such as have holy hearts and pure hands and this was the reason why he did send fire upon Corah Dathan and Abiram The Lord hath separated you and you draw neare to himselfe saith Moses to them and that in the nearest manner to doe service as Priests to offer Sacrifice and you are among the heads of the people and therefore he will not forbeare you others that are afarre off it may bee God will long and farre forbeare but others that are sanctified to the Lord and draw neare to him in profession and in the opinion of others and also so indeed of those God will either bee sanctified by their bringing holy hearts before him or else he will vindicate his holinesse by punishing them and will not suffer them to go on with prophane hearts Fourthly because they are his people among whom hee walkes and with whom he dwels 2 Cor. 6. and the three last verses and the beginning of the seventh Chapter he is conversant among them But you will say is he not every where else yes but he is there as a man is in his owne house among his sons and daughters observing every thing looking narrowly to them and because he is still with them therefore hee will endure no uncleannesse among them thence it was that in the Campe he commanded every man to carry his paddle with him when he went aside to bury it that no outward filthinesse might appeare for I walke among you hee did it to shew by that which is odious to us that wee should hide what is odious to him namely sin and filthinesse which caused him to loath his house to loath Israel when Israel was so unswept and so filthy God loathed it and so departed from it and so Asahel came upon them God will bee sure to plow his owne ground whatsoever becomes of the wast to weede his owne Garden though the rest of the world should be let alone to grow wild But you will object and say that the Saints wee see often sin and afflictions doe not follow I answer it may be and doth fall out often and the reason is because God findes his worke done to his hand If they plow themselves up God will not but if we do it by halves as that is our fault we leave many balkes behinde us then God alwaies comes with afflictions yet then the lesse that you leave behind unplowed the lesse will God afflict you if you humble your selves throughly you shall escape except only in the case of scandall and then God must needs do it for their sakes that looke on as in David God would have all the world see his punishment on him as well as they knew of his sinne but this comfort you may have though you have greatly sinned if not scandalously that humble your selves throughly and you shall escape Learne from hence to feare the Lord to tremble at his words and seeing he will endure no uncleannesse in his owne people stand in aw and sin not labour to bring your hearts to such a constitution to such an awfull respect as to feare to omit any good duty or commit the least sinne and this had need to be urged upon you for it is the cause of all that laxiture and loosenesse in our profession that we doe not feare the Lord as we should If we had the feare of the Lòrd before our eyes as the Apostles speakes Rom. 3. that is if we saw the Lord so as to feare him we should walke warily and look how and where wee set every step and the reason why you are so uneven and not like your selves is from want of the feare of the Lord Now the reason of that phrase of the Apostle that the feare of God is said to bee before your eyes is from the nature of feare Timor figit oculum as if a man bee busie about any thing if there be any thing that he feares he wil still have an eye to that and he watcheth least it should come with some by blow when he thinks not of it and so doth the feare of the Lord worke where it is it fastneth our eyes on him And if the Lord were thus before our eyes to feare him it would make us walke more evenly and more constantly with him And therefore when the holy Ghost in Scripture would chuse to commend a man he singles out this propertie especially of fearing God as that Iob was an upright man fearing God and so speaking of Cornelius it is said that hee was a just man fearing God and so Abraham when hee would expresse the wickednesse of the Court of Abimelech he sayes the feare of the Lord is not in this place that is there is no religion nor good men God is not regarded there and the more feare the lesse sin stand in awe and
those hearers signified by the second and third ground did who received the seed with joy and as those of whom it is sayd Christ would not commit himself to them but stay with him men will not unlesse they be humbled For unlesse a man be brought to part with al for Christ and to sell all he will in the end repent of his bargaine if there bee a reservation of any thing the time will come he will goe backe and start aside like a broken Bowe and untill a man be throughly humbled he will not be brought to part with all for CHRIST he that is humbled he onely is the Merchant-like minded man who sells all hee hath and goes away rejoycing is glad at the heart that hee hath Christ though with the losse of the whole world he is willing to take Christ upon all conditions with losses and crosses and to deny himselfe in every thing for he knowes the bitternesse of sin and so sets such a price upon Christ as if the bargaine were to make againe he would doe as hee had done but the other what he hath done in a fit he repents him of afterwards and therefore true repentance which godly sorrow and true humiliation worketh is called repentance never to be repented of 2 Cor. 7. 10. Other sorrow than Godly may worke a repentance but it is such as men afterwards repent of Men are soone weary of the yoke of CHRIST because they have not felt how grievous the yoke of sin and Sathan is but to one who hath felt the burthen of sin the yoke of CHRIST is easie and sweete The last Reason hath relation to the last thing here promised of taking away the Iudgements and healing the Land God should not have the praise of his Iudgements and of his Mercy in taking them away unlesse men were humbled for if when God did afflict men he should restore them againe without this humiliation men would thinke that God wronged them before and now did but right them but when God hath humbled them so farre that they acknowledge his Iustice in afflicting them and their owne desert to be utterly destroyed and confesse that it is his mere Mercy they were not consumed and humble themselves under his mighty hand and now if the Iudgement be taken off and his wrath blowne over then they give him the praise of his Mercy and Iudgements Thus you see why of necessity it is required Now let us see the reason of the order of it why it is required thus in the first place It is the first condition here there is something in the order and to be said by way of reason for it and the reason in generall is because nothing is acceptable to God till the heart be humbled You may pray which is another condition and you may heare c. but all you doe is but lost labour unlesse it come from a broken heart For first that is alone a fit sacrifice for God without which act no sacrifice is accepted This you may see Psalme 51. 16 17. Thou desirest not sacrifice else I would give it thee thou delightest not in burnt offerings The sacrifices of God are a broken spirit and a contrite hart oh God thou wilt not despise David knew that till his heart was broken all his good deeds and all holy duties would have beene in vaine and it is as if David should have said Lord before I was thus humbled and my heart thus broken as in the beginning of the Psalme hee had expressed that it was Thou didst desire no sacrifice of me nor wouldst have delighted in no burnt offering from mee but the sacrifices of God are a broken spirit and other duties but as they come from it This is the maine sacrifice and with out it nothing acceptable unlesse it be laid upon this low Altar which sanctifies the Sacrifice As it is only a fit Sacrifice for God so this only makes us fit Priests to God and before we are fit to offer a sacrifice acceptable we must be Priests and we become not Priests to God till we have offered our selves first to God as a sacrifice 2 Cor. 8. 5. and that we are not till we our selves be slaine and broken and so made a sacrifice Nothing is accepted till the Holy Ghost dwell in the heart and untill a man bee Humbled the Spirit of God dwells not in his heart And therefore what he doth till then savours not of the Spirit but a carnall heart and so is not acceptable Til a man is humbled he keepes the doore shut upon the Lord and His Spirit There is one within his heart is full already hee dwells in his owne heart himselfe therefore it is said Esa. 57. 15. That he dwells in a contrite heart that is in it alone for there is only roome for him to do what he will in all the chambers of it Vntill a man will be obedient in all things no thing he doth is acceptable Hee that turnes his eare from the Law his prayer shall bee abominable Now one that is not humbled throughly hee may bee obedient in many things hee may pray c. but yet he will have by wayes of his owne he hath not fully renounced himselfe that is not Humbled Now unlesse a mans obedience be generall nothing is acceptable And so wee come to the second thing propounded what this humiliation is and herein our maine enquiry is after that which is mainely intended in the text What it is to humble a mans selfe But because the finding of it out depends upon the other also wee will with it shew also what it is to be humbled that so wee may the better know the true humiliation required of us and for the finding out of this wee will first set before you the examples of them who have humbled themselves and have been humbled in Scripture and from thence gather what it is For this you shall finde Manasses in the 2 Chroâ— 33. in his affliction humbling himselfe greatly and the Lord was intreated of him vers 12. Likewise wee have that of S. Paul humbled Acts 9. 6 where we find him trembling and astonished and saying Lord what wilâ— thou have me doe See another example in Acts 2. 37. of those who were prickt in their hearts crying out what shall we do to bee saved And so of the Goaler Acts 16. who came trembling and astonied and would have killed himself and likewise of the Prodigall Luk. 15. which though a parable yet sets forth this condition of a soule humbled to us of whom it is said that none gave unto him and that hee came unto himselfe c. Out of all these we gather those two maine parts of Humiliation mentioned humiliation passive and active The first whereof makes way for the second unto which no promise is made and which may be found in an unregenerate man the second which is
who Christ and God is consider the persons of them and so chuse them as a father and an husband to live and die with And then secondly he is to consider what he shall have with him yea to looke upon the benefits themselves but chiefly to this end and so as that they may stirre up your hearts to love him the better and not simply as benefits only so as to say in your hearts though he is most beautifull in his person and so though I had him alone I should have an exceeding great reward of himselfe yet withall when I consider that all within the compasse of this world is mine a great dowry that Paul and Apollos and all the good Ministers that ever have beene have beene for my sake that whatsoever is in this life or after death is all mine and that all these hee brings with him all which you should looke on as motives entirely to love him and not as bare benefits and say hath not hee given me al these sanctâ—fied me and redeemed me and set me at liberty when I was a bond slave of sinne and Sathan and have I not reason to love him this is to seek his presence It may be though you have done the thing yet you have not had this distinct consideration yet use it henceforth to help you say not I am in misery and there is a promise of pardon and adoption but looke first to the Lord Iesus go to him and take him To convince you further of this there is none of you but will say I cannot be saved without an holy conversation and what is that but to converse with God and Christ all converse is not with things but persons therefore in an holy course all that you have to do is with the Lord himselfe to open your hearts to him to resort to him for counsell to delight in him to converse with a man is to deale with him upon all occasions you are not only to looke unto to be dealing with duties alone and privileges for then with whom doe you converse not with the LORD but with notions with duties and your sinnes but your chiefe businesse is with the Lord in all these and with these as meanes to bring you to the LORD into his presence and unto his person this is to walke with GOD as Enoch did which still respects his person for so walking with implies Againe no man can bee saved without love to God and that love must not be amor concupiscentiae but amor amicitiae a love of friendship the one respects things the other persons your love must first be to the person and then to the commodities you have by him and the duties you are to perform to him But you will say how shall we doe to bring our heart to this this is exceeding hard It is easie to seek the benefits come by CHRIST self-love will cause most to doe so Any man that needs a thing would faine have his wants supplyed A man that is prest with a burthen would willingly have it taken off it is easie to have your desires quickened this way What therefore shall wee say to set an edg upon your affections to seeke the Lords person If wee had the tongue of men and Angells all would bee too little therefore let us beseech the Lord that he would be his owne spokes-man and reveale himselfe unto us There is no way to set our hearts a worke to seeke his face but by seeing of him and to helpe you to a sight of him is not in our power and yet he useth to do it whilst we are speaking of him in the ministery of the word It is said Psal. 9. They that know his name will trust in him and as they will trust in him so they will seeke his face What was the reason Abraham and Moses sought the Lord thus for himselfe because they had seene his face Thus of Moses it is said hee spake with him face to face There are two wayes to know a man by report or sight by heare-say or by face and this later way have all the Saints known him in some degree and have therefore sought him though Moses in a more particular manner yet all saw him Benevolentia Good will sayes Aristotle may arise from a good report but Amicitia Friendship from sight and acqâ—â—intance that is we may beare good-wil to one of whom we have only heard a good report but we doe not come to love him intirely and as friends to him till we have seene him and doe come to know him and be acquainted with him Therefore though a man have a generall knowledge of him by heare-say yet he will not seeke his face till he have seene him face to face 2 Cor. 3. ult The Lords face appeares indeed in the word as in a glasse but yet till the veile be taken away we see him not face to face therefore in the first place go to God and beseech him and say Lord shew me thy face reveale thy excellency to me by thy spirit of revelation that my heart may be stirred up to seeke thee and will the LORD deny you this request if you do so no No man knowes the Father but the Sonne and hee to whom the Sonne reveales Him sayes CHRIST Therefore goe to CHRIST and beseech him to shew you himselfe and his father The reason we see not God as we might or but by glimpses is that we forget to go thus to the Son or if we do we seeke not earnestly You know how hardly Moses did obtaine this and you must beg hard as he did and when you have obtained this know you shall see wonderfull things strange things in him which eye hath not seene There are wonderfull things to be seene in the Law if a mans eyes be opened Open my eyes sayes David Psalm 119. that I may see the wonderfull things of thy Law How much more wonderfull things are there to be seene in the Lord if if he doth but reveale himselfe and open your eys for the Law is but an expression of him such as is the expression of a man in a Letter or Epistle of which we say it is Character animi it is the portraitâ—re of a mans minde When therefore your eyes are opened to see the Lord himselfe you will see such things in him as will make you in love with him What was the reason that the Spouse in the Canticles Chapter 5. was so sicke of love that she could not containe her selfe but because the Lord had taken away the veile and shewne himselfe unto her And so if God would take any of us here into the Holy of holies and into the Presence-chamber and open himselfe to him then we would say as Thomas and Peter did Now Lord we will go with thee now Lord we will live and die with thee and when wee lose him wee would seeke him with the Spouse from
they were vaine Secondly because that the LORD will not forsake his people for his great Name sake because it hath pleased him to make you his people as if he had said I would not have you lessen the sinne seeke out excuses as indeed that is our fault in such cases no that is not the way you have committed a monstrous transgression yet forsake not the Lord. Samuel said this because that which keepes men off from the Lord is discouragement for many a man if hee had it may bee a voyce from Heaven that would assure him if he came in his sinnes would be pardoned I doe not think but they would come in though they love their sinnes well But the maine thing that keepes them off is men doe not thinke God so ready to receive and pardon them Now therefore saith Samuel you are his people and the LORD cannot forsake his owne let a man have a child of his owne even when it is young and troublesome and nothing pleasant in it yet because it is his owne his affections will not off from it yea his affections will hold on although when it is growne up it provokes him an hundred times because it is his own Now if they should aske how it comes to passe that they are his Samuel tels them because it pleased him to make you his people there is no other reason can be given of it so that if any of the children of God looking upon all the world lying in wickednesse and should aske the reason why I should be in this good condition rather then they there is no other than that it pleased GOD to make him so GOD loves for no merits which should teach us to looke out of our selves lesse into our hearts in this case and more to the Attributes of GOD to returne in Ier. 3. GOD saies there it is true indeed that if you come to any man in the world when his wife hath played the harlot will he receive her againe no a mans heart in this case cannot relent he hath not mercy enough his heart is too narrow But thou hast played the harlot many a time yet returne to me saith GOD for looke how much larger GODS heart is then a mans so much larger are his mercies If GOD bee thus exceeding mercifull and pitifull this should leade men to repentance there is that in the thing that leades you so Romans 2. 4. when either GOD expresseth his mercies towards us by his behaviour and mercifull dealings with us or causeth his Ministers to offer mercies unto us it leades to repentance It hath indeed a contrary effect almost in all in the world for whom doe not GODS mercies leade from him rather then to him but take heed lest you turne the grace of GOD into wantonnesse which yet men ordinarily do The more favour the more meanes they have enjoyed the more wanton they grow that is the more bold losing their respect to GOD even as a child is apt to doe when his father carries himselfe kind towards him hee cannot beare it he hath not the discretion to consider that it should leade him to obedience but growes bold and wanton And you should also make this use of mercies that the meditations of them should stirre up your hearts to a more kindly sorrow for your sinnes to thinke that you have deserved to be cut off long agoe and that you have committed such sinnes for which many are in hell long since God expects this at your hands and let us make this use of it in these dayes of humiliation the maine worke whereof is to humble your selves and we are to labour to humble you not only by denouncing Gods judgements but by expressions of his mercies also A digression concerning Fasting to the occasion THere is a double manner of doing this duty one wholly publike which should bee from morning till night in publike by the whole land that al together might confesse and humble themselves for the sinnes of it which is more extraordinary But secondly as for these dayes which are kept from weeke to weeke thus it is well ordered that the time is so limited for these publike exercises as that there is time left for the private for the businesse of particular humiliation goes forward better then and these publicke exercises tend but to that end and what is the meanes without the end be attained that is that every man should mourne apart so Zach. 12. when it was a businesse of mourning every family did it apart and the wives apart the wife and the husband are the nearest and if any should be together one would thinke they should and yet they must be then apart and the reason is because nothing humbleth so much as particular sinnes those wound the heart which in publick are not so much confessed but in generall onely but when you are every one in private then you may consider what your lusts your actions have beene and the circumstances of them then you may search your hearts and wayes looke backe and reflect upon your selves and that is the maine businesse and duties of these dayes Some of you it may bee will say I know not how to spend my time in private when I am from the Church but consider hast thou not committed many sinnes consider them canst thou not speake and confesse them and say Lord I confesse I have fallen backe into this againe and againe But secondly when you have done this seeke reconciliation and beg it earnestly which the heart will doe when it is touched with the sence of sinne and the enumeration of them will worke your hearts to it when you see the multitudes the circumstances the aggravations of them and because this is the greatest of all your requests therefore you must be the most earnest in it and therefore God doth purposely with-hold assurance often to teach men what it is to be reconciled to him and fasting serves to intend your prayers that they may be the more earnest Thirdly renew your covenants also consider what sinnes you are most inclined to and what occasions draw you most to those sinnes and vow against them Consider what good duties you have slighted most and that your hearts are most apt to faile in and promise better obedience Fourthly not only make a promise but labour to bring your hearts to be willing to leave those sins in good earnest and to performe those duties and when the heart is strongly byassed any way it is hard to alter it it is no easie matter to get an inward willingnesse you must therfore have much reasoning with your hearts to bring them to it Fiftly when they are brought into a good temper they are easily subject to be distempered again our affections shoote too far into worldly businesses your love your feare your griefe is subject to be too much in something and it is not easie
to bring the soule backe againe you must therefore take a great deale of paines with your hearts That which is said of Ministers fullones animarum fullers of mens soules that is every man now to be himselfe to wash out the staines of his heart and to make his soule whiter as it is Dan. 11. and that will move GOD either not to bring afflictions or to remove them and therefore clense your hearts from all pollution of flesh and spirit and know that to get staines of a deepe dye out will cost a great deale of paines you must scoure till your soules ake againe and though it cause the skinne to come off and if you do the worke your selves thus and plow your owne hearts GOD shall not need to doe it by afflictions therefore doe it and give not over till you have done it and have brought your hearts to be throughly humbled for them for that is a great meanes to doe it What else is the meaning of that in Iames 4. Cleanse your hearts yee sinners c. but how should we doe it would some say afflict your selves and mourne and let your laughter be turned into mourning bee content to sit alone get out of company and not to take your former liberties and mourne and humble your selves and doe it constantly for it is not bowing downe the head for a day which God regards but let sorrow abide in your hearts It is continuance that God regards doe it and doe it to purpose for the want of this is the reason of the coldnesse and remisnesse in our profession namely that we are not throughly and constantly humbled it is the ground of every grace and the growth of it What seed is sowne in a heart broken in pieces thrives and prospers but all instructions falling upon an heart not broken will bring forth no fruit If you were humbled wee should find wonderfull fruit of our Ministery Doe this therefore but one day and you will be the fitter for it the next Sorrow should be as a spring that runs a long constantly from day to day The sorrowes of many are but as land-flouds and take heed that the continuance of this duty from weeke to weeke make you not slacken your course herein suffer not your hands to faint When these duties are new you are apt to do much but when a while continued to bee perfunctory in them And let not any man complaine that he loseth a daies work for is there any work so necessary as the salvation of the soule Neither complaine that a daies study is lost for is there any excellency to the saving Image of God stampt on the heart Wee are hence to be exhorted to chuse the Lord for our God when you heare hee is so mercifull a God for no man ever served the Lord but he first made choyce of him to be his Master Every man when he comes to yeares of discretion and to be master of himselfe adviseth with himselfe what course he should take whether he should serve God or the world Now all the Saints of God have made this distinct choyce we will serve the Lord and goe to no other Moses when both stood before him the pleasures of Aegypt on the one hand and God and his people with their afflictions on the other hee chose the latter before the former Heb. 11. 25. So David sayth he did I have chosen the way of truth thy Iudgements have I laid before mee Psal. 119. 30. for to chuse is when a thing lyes before a man and hee considers and takes it So Ioshua I and my house will serve the Lord. Now I exhort you that seeing you are to make some choyce that seeing God is such a God so exceeding mercifull that you would make this choyce let him be your God for what moves a man to make choyce of one course of life rather then another the ground of it is some happinesse that he seekes when men consider what makes most for their happinesse that they will chuse Now if men were perswaded that to chuse God were the best way for happinesse they could not but chuse him and surely if God be so exceeding kind and mercifull a God their chiefest happinesse cannot but be found in him alone and surely there is no husband no friend so loving as he no father so kind as he so tender hearted he goes beyond all the sonnes of men for love and tendernesse and kindnesse for if there be any kindnesse in any man or woman the Lord hath put it in him That naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affection in Parents c. is not a drop to that Ocean not as a beame to the Sunne to what is in him And if the kindnesse in them be an excellency then surely it is in him And if the Lord hath commanded us to be amiable and full of bowells and goodnesse and easie to be entreated as being a part of that his image and that holy frame of heart which ought to be in us is it not then much more in himselfe but that I may not urge a bare exhortation without some reason Consider how mercifull the Lord hath beene to us and how gracious he is to them that make choyce of him for first hee giveth them the comfort of his presence and there is no comfort like that For joy and comfort is nothing else but the agreeablenesse of a thing to a mans minde applicatio convenientis convenienti Now there is nothing that better agreeth with mans minde then the presence and face of God for lusts and pleasures are the diseases of the soule and the pleasures that agree to them are the destruction of it Besides when thou art reconciled to him thou art out of all debt and danger he will set thy soule at rest that was rest lesse before And besides when thou hast the Lord to be thy God thou hast one to whom thou maiest goe and unbosome thy selfe to advise withall when thou canst not gâ—â— to any in the world one thou maist fetch comfort from when thou seest no comfort any where else thou maist runne to him as to a refuge when thou art overwhelmed with oppositions slanders and ill reports and besides all this and the glory which we shall have in heaven consider what there is that thy heart can desire that hee will not doe for thee If thou hast any businesse to doe God will doe it better for thee then thou canst for thy selfe the Lord workes all our workes in us and for us Esay 26. 12. Art thou a Scholler and hast studies to bring to perfection a Tradesman and hast enterprises to bring to passe art in straights he will be entreated of thee to doe all for thee if thou go to him and hee will bring it better to passe then thou canst with all thy policie Againe Art thou fallen into poverty into sicknes into disgrace thou shalt finde
the fruit of Sanctification which is meant here and unto which the promise is made These goe both together in the godly and hee that hath the second never wants the first in some measure more or lesse though many have the first that have not the second Now the first is nothing else but a sence of sin and Gods wrath for it expressed to us in those former examples by being prickt in the heart it being a wounding of the heart and spirit Vnto which is joyned trembling feare with considering and comming to a mans selfe aswee have it in the Parable And this passive Legal humiliation stands in these particulars A sensiblenesse of sinne before a man is as one that is in a dead sleep what is done to him he feeles not nor what is said he heares not is sensible of nothing But this is the awakening of a man to be sensible of sinne so as now hee is wounded now he is smitten with it now he feeles it So the Goaler as the foundation of the prison was shaken so was his heart also and had an earth-quake within as well as one without and his awaking out of sleepe was a resemblance of his awakened heart This humiliation makes a man fearefull of his estate whereas before he was bold and others that are not humbled goe on boldly and are punisht as it is said of the foole in the Proverbs It makes a man consider his estate which he never did before as the Prodigall came to himselfe that is entered into a serious consideration of his estate before a man thought himselfe in a good estate little imagined hee was in the gall of bitternesse but this worke shewes him his poverty and that he is altogether naked and that hee hath nothing to sustaine him as the Prodigall saw he had not no worth at all in him And this first worke of humiliation is wrought by the Law and the curse thereof which sayes in his hearing Cursed be he that abides not in all things to doe them By the Law I say which is the rule of righteousnesse whereof all particular rules are branches and by the threatnings thereof which are all branches of that great curse The one being as the lightning to discover sinne the other like the thunder-bolt that strikes the heart with feare of Gods Iudgements the one is like the Inditement the other as the Sentence of the Judge I put both these together because both goe to humble a man The Law is like the Task-masters of Egypt that commanded the Israelites to do the worke but gave them no straw so the Law tells us this and this is to bee done and binds us to doe it but gives us no strength and so thereby discovers our sinfulnesse and unability to any good and then as the task-masters did beate them that failed of their tale so comes the curse and strikes them dead that continue not in all things to do the Law and these two put together worke this Legall humiliation neither by the Law is meant only those ten words spoken in Horeb but together with the explanation of them as wee finde them expounded in the Prophets and the whole Scriptures so that by the Law is meant that rectitude which the whole Scripture doth require Now therefore when the Scriptures are laid to our hearts the rectitude of the Scriptures is compared with the crookednes of our hearts and lives and thereby we come to see how that the least sinne is forbidden and that the least dutie must not be omitted and that we must give an account for every idle word and every lustfull thought and motion in the heart as S. Paul when humbled saw lust to be sinne and then we come to see withall the curse due to the lease This humbleth a man And unto this is further required the help of the Spirit joyning therewith without which the Law doth not humble a man who is therefore called the spirit of bondage because he enlightneth a man to see his bondage and slavery to sin and Sathan and his subjection to Gods wrath not that hee makes him such or brings bondage with it but discovers it and this not onely by shewing a man his bondage but he makes him believe it For there must be a faith to humble as well as to comfort whereas wee set light by the threatnings and believe them not for would the swearer sweare if he believed that threatning the Lord will not hold him guiltlesse that taketh his name in vaine When therefore the Spirit enlighteneth a man to see his sinnes and makes him believe the threatnings denounced against them then a man is humbled and not before And yet though these threatnings are propounded by the Word and made effectuall by the Spirit yet usually some affliction puts life into them as wee see in Manasses and also in S. Paul who was first struck off his horse to the ground and in the laylor who thought verily all his prisoners gone for whom his owne life must have beene answerable so as hee would have killed himselfe sometimes a reall affliction sometimes an imaginary one an apprehension of Judgement shame poverty misery doth God use to put life into the threatnings and they put life into the Law and then the Law is brought home to the conscience and so sinne is brought to light for when men are sensible of miseries then they are often brought to to inquiry into the Law of God to find what should bee the cause of it and when the Law is brought home to the conscience then sinne is made alive Saint Paul saies Romans 7. Sinne appeares to bee sin which before was as colours in the darke and sin being made alive then I dyed saies Paul there that is he apprehended himselfe a dead man in which is a discovery of sinne and our subjection to death for it wherein doe consist those two parts of this former humiliation which makes way for the second humiliation Thus you see what to be humbled is Now wee come to the second what it is to humble a mans selfe which begins when the other ends for then a man lookes out for the remedy as those who cryed out what shall we doe to be saved which is the second thing to be observed in those examples after the wounding of their hearts they made an enquiry what to doe to be saved For those that belong to Gods Election goe yet further there is another kinde of Evangelicall humiliation wrought in them which is a fruit of sanctification for in one whom GOD meanes to save when hee is come to this the LORD sends the spirit of adoption into his heart the spirit of grace as Zaâ—hary calls him which gives him some secret hope hee shall bee received to mercy if hee will come in which is a worke of faith in some degree begun and then says the soule with it selfe I will
in thee yet they have not that full effect they should for they overcome not that evill that is in thee for notwithstanding all these good things thou art still a Sabbath profaner a drunkard given to company I might goe over all other sins but in a word if they overcome not every sin they are nothing for the saving thee if they had beene effectuall in thee they would have driven out the darknesse all the good things thou hast availe not to thy salvation because they make thee not a good man yea all these good things and the good fits thou hast had will helpe forward thy condemnation because thou hast prophaned the truth in thy heart and hast not put fuell to these sparkes which God in mercy did put in that thou shouldest suffer such Talents as these to lie hid in a Napkin will he not say thou art an unprofitable servant A second thing that is to be added to the sight of your sinnes to humble you is to know that misery and vanity that is in your selves wee see by experience that men will grant that they are great sinners but what is the reason that yet notwithstanding they stand out They doe not know their owne misery and vanity and though wee have preached to men againe and againe their misery yet they are not stirred but when death comes then they are humbled and why but because then they see what God is and what themselves are death shewes them the vanity of the Creature so that the way to bee humbled is to know how unable a man is to bee happy within his owne compasse And to this end consider First the greatnesse of God and his power and the terrours of the Almighty that he is that God in whose hands is thy life and wayes and all and consider that unlesse thou seriously lay thy sinnes to heart this God is thy enemy and him with whom for ever thou hast to doe Consider what a weake creature thou art thinke with thy selfe a sicknesse may come on my body a crosse may come on my estate yea an apprehension of my soule that may sucke up the marrow of my bones and above all I have an immortall soule in a vessell of clay and thinke when that glasse that shell is broke what will become of that poore soule of thine And this would bring a man to the Prodigalls case Belshazzar saw this when hee saw the hand writing upon the wall Had it not beene wisedome in him to have seene and acknowledged it before Thou art well now thou doest not know what alterations may befall thee in the yeare and thou hadst better leave a thousand businesses undone than this And yet thirdly all this will not doe it except the spirit of God come on thee to humble a man is a mighty worke Though Eliah should preach to you yea all the sonnes of thunder should come yet without the spirit they will not be able to humble you yea God himselfe came downe from heaven upon Mount Sinai and with what terrours and yet the people remained unbroken though they were amazed for a time When Christ spake to S. Paul and strucke him off his horse if he had not had a light within as well as without hee had not beene humbled nor the Iaylor if there had not been an earthquake in his heart as well as in the earth Ieroboam had as great a miracle wrought before him as Saint Paul you may well thinke the drying up of his hand amazed him yet made him not give over his sinne and what was the reason there was a miracle in both but not the spirit and if wee did worke miracles before you from day to day yet unlesse God sent his spirit of bondage upon you you would not bee humbled See the necessity of the spirits helpe in admonitions also Amaziah was admonished by a Prophet as well as David by N. than yet hee was not humbled and so wee see some are humbled by afflictions and others not Therefore pray that God would send his Spirit to convince you and learne also not to be offended at us when in preaching the Law your consciences are troubled It is the spirit that troubleth you else our words would not trouble you and therefore bee not angry at us and therefore also doe not put off this duty of getting your hearts humbled for thou art not able so much as to humble thy self therefore take the opportunities of the spirit when he stirs thy heart But you will say this rather discourageth us from the worke for then wee must ever waite like marriners till the tide and the gale comes and I had as good sit still for I may goe about it to no purpose seeing the Lord must doe it I answer thee that if thou wouldest goe about it and shut up thy selfe in private a day and after that another in the end God would send his Spirit When Christ bad them goe and rowe though they rowed all night to little purpose yet CHRIST came at last and they were on the other side presently it may be thou mayest bee about it a moneth or two ere thou findest the Spirit comming yet hee will come in the end and then the worke wil be throughly done for God hath made a promise of the Holy Ghost that hee will baptize with the Holy Ghost as with fire not onely to his Disciples but those that yet never had it for it is not onely for increase but to begin grace Yea if God hath given thee a heart to pray to consider this promise so as thou hast taken up a resolution to waite and to set thy selfe to the worke when thou hast done so the spirit is already in thine heart the worke is begun though thou thinkest not so and never pleade thou canst not do it without the spirit for I aske thee this question didst thou ever commit a sinne in which thou couldest say I did it against my will was there ever any duty which thou hadst a thought to doe that thou couldest say thou couldest not doe it thy heart tells thee no. Therfore set about this duty which is the maine which therefore we have prest much because it is as a naile driven into a wall on which other graces hang. This and Faith are the great things which the master builders are occupied about and indeed the foundation which therefore above all you must looke to and these our exhortations should bee as forked Arrowes to sticke in you and not out againe and not as other Arrowes that wound onely We have done with the negative part That such as doe not humble themselves have no interest in the promises We come now to the affirmative part which is for comfort That if any man doth humble himselfe God will heare his prayer his sinnes shall be forgiven c. The Doctrine is this The Lord will be mercifull unto the humble I
there is a deepe roote of bitternesse within these are but ebullitions consider there is a spring within search into all the corners of the house for this sower leaven So the first meanes is studying our selves for the way to humble a mans selfe is to know himselfe And secondly as you must study your selves so you must study the Scriptures that is you must consider the strictnesse the holinesse c. that is required of you therein and lay that and your hearts together apply this levell and square to your wayes and it will discover the crookednesse of them and dresse your selves by this looking glasse every morning for it will shew you the smallest spots and this will exceedingly humble us For this is a sure rule degrees of humiliation follow degrees of illumination as any Christian is enlightened more so he is humbled more hence hee that is most conversant in Scripture is most humbled And thirdly you must not only looke to increase your light but looke to your hearts and wayes to keepe your selves upright and to be constant in an holy course and all holy duties and this will bee meanes to increase your humiliation Many abstaine from holy courses and duties because say they we are not humbled enough It is true indeed wee must begin with humility yet this you must know that the setting your selves to a holy course is of it selfe a notable meanes to increase humiliation for thy watchfulnesse will increase tendernesse and tendernesse will increase thy humiliation Men that are bold in sinning their hearts grow hard and so on the contrary when men are fearefull to offend their hearts grow tender But yet adde to this diligence in your callings for as the wise man saith The stuggard is more wise in his owne conceit then ten men that can give a reason that is he is selfe conceited and proud A sluggard that hath nothing to do looks abroad to other mens matters and lookes not to his owne wayes nor his owne heart which would bee a meanes to humble him therefore diligence is a greate meanes to humble to bring downe our hearts because idlenesse is a meanes to lift them up And further it is profitable for you to remember times and sinnes that are past A man will bee ready to say I hope I am changed now what I have beene I care not for but the Lord to humble David told him what he had beene I tooke thee from the sheepe fold c. so with the Jewes Thy father was an Amorite and thy mother an Hittite and I saw thee in thy bloud Be carefull to distinguish wisely betweene grace in thee and thy selfe of thy selfe and that will bee a meanes to humble thee As Paul in 2 Cor. 12. 11. Not I but the grace of God in mee Put the case the LORD hath beautified us with many graces and gifts above others thou must not exalt thy selfe above others wee must looke upon our selves as of our selves to bee the same men still Can the wall say it hath brought forth the beames that the Sun hath cast upon it the wall is the same so if God hath shined upon thee and left others in darknesse art thou the better of thy selfe shall the pen boast it selfe because it hath written a faire Epistle who made it who put inke into it guided it the glory belongs not to the pen but to the writer What though God hath used thee in some great worke and not others the praise is his not thine Wee praise not the Trumpet but him that sounds it Non laudamus tubam sed tubicinem Paul was a better Trumpet than ten thousand others and yet hee saith I am nothing The smoake a dusky and obscure vapour climbes up into the light as if it were better than pure aire Many exalt themselves above their brethren for gifts and outward things which are but the trappings and make not the difference betweene man and man as if a man were the taller because hee stands on a hill or a man had a better body because hee had a better suit on thou art the same man still Wee are not to bee proud no not of any Graces much lesse of outward things Lastly is the Lord thus mercifull to the humble then take heed of applying those promises to thy selfe without a cause when thou art not humbled But thou wilt say I am humbled It is well if it be so But consider hath thy humiliation brought thee home perhaps it hath brought thee out of Aegypt but hath it brought thee into Canaan hath it driven thee to the City of refuge to the hornes of the Altar to thy fathers house The Prodigall changed many places ere he came home in earnest Many came out of Aegypt that never came into Canaan but died in the Wildernesse The Meteors have matter enough in the vapours themselves to carry them above the earth but not enough to unite them to the element of fire therefore they fall and returne to their first principles Art thou watchfull over all thy wayes fearefull to offend looking to every step where thou settest thy foote how thou hearest how thou prayest how every worke is done every word spoken every howre spent For this is certaine if he be humbled it will dry up the fountaine of sinne it will heale his bloudy flux and make him wary in all his wayes and fearefull to sinne Thus much for this first condition If my people that are called by my name doe humble themselves and seeke my face WE are now come to the next condition If my people seeke my face where we may observe this point That except a man seeke Gods face all his labour is lost in his humiliation and prayers and whatsoever else hee doth This is put in among those other conditions and therfore without this the promise is not made to us For the unfoulding of this point wee must first enquire What it is to seeke Gods face It is to seeke the LORD himselfe for his face in Scripture is often taken for his person so the word is used Exodus 20. 2. in the first Commandement Thou shalt have no other gods before my face that is before mee So then the meaning is we must seeke the LORD himselfe Many when they are in distresse will seeke to the Lord for deliverance in time of Famine they will seeke to him for Corne and Wine and Oyle as they in the Prophet but they seeke not the Lord himselfe nor communion and reconciliation with him they seeke to the LORD but not the LORD they seeke what he can doe for them but not his person not himselfe So those Hos. 7. 14. Ye have not cryed to me sayes God when yee howled upon your beds Yee assemble your selves for corne and wine and rebell against me They then wanted Corne and Wine c. and sought them at GODS hands but not me the LORD whom
payment God requires all this humiliation and these purposes and an act of turning beside All is lost labour unlesse there bee a divorce made from your sinnes Well therefore might Daniel say to Nebuchadnezzar Breake off thy sinnes by righteousnes and thine iniquity by shewing mercy to the poore Daniel 4. 27. Daniel doth not exhort Nebuchadnezzar to prayer onely c. though this is likewise to be done but to breake off his sinnes by righteousnesse that is whereas he was an oppressor now he must give almes and take off their burthens that is take the contrary course This is the counsell GOD gives to Ioshua Ioshua 7. 8. when he was humbling himselfe and praying Get thee up take away the accursed thing from among you c. that is this is not the way to fast though this is to be done too that which I most looke after is taking away the evill that hath provoked mee Though this bee a truth acknowledged yet looke into mens hearts there is a false conceit lurking there that hearing the word receiving the Sacrament c. is enough to save them Men would thinke their estates absolutely bad if they should performe none of these duties and wholly neglect them but if they come to Church give some almes c. then they think that all is well But know that except you actually turne from all evill wayes all these performances are in vaine And to convince you of this consider that the end of the word conference and Sacraments is to turne you from your evill wayes therefore God accepts them no further then they have this effect Thou shalt keepe my ordinances and statutes that thou mayest walke in my wayes to feare me saith the LORD that is the end of al ordinances and statutes so that though there bee never so much done yet except your lusts be mortified and victory got over those sins which are most connaturall to you al is lost Againe consider that those duties in which you trust as we are al apt so to do as reading good Bookes confessing thy sinnes if they be rightly performed they will worke a true change and if they doe not it is asigne they are but carcases not accepted without this fruit what are they but bodily exercises though happily performed with some intention of minde because they profit nothing 1 Tim. 4 8. for the Apostle calls that Bodily exercise which profiteth little therefore Rom. 2 ult there is a distinction put betwixt a Iew in spirit and in the letter and so betweene a right and a false performance of the duties of the Law the one in the letter the other in the spirit the one respects the outward part of the duty only the other the inward and if they be not inward in the spirit and so thereby effectuall to work a general change both in their hearts and lives their praise may be of men that is you your selves and others may thinke you good Christians but their praise is not of GOD saith the Apostle wee are all Gods husbandry the Ministers dâ—essers of it the ordinances are the manuring of it Now what is the end of all husbandry is it not fruit is it enough for the trees to say wee have submitted our selves to all manuring watering c. but wee are still as barren or our fruit as bad as before Mal. 3. 2. The end of CHRISTS comming is made to be as a refiner to scoure out staines which place being compared with that of the first of Esay where GOD sayes He abhorred their new moones and sacrifices because their silver was become drosse both afford this that the end of Christs comming being to purge out this drosse therefore if this be not done all performances new Moones Sacrifices c. are in vaine Conclude therefore that except there be an universall change both of the object from evill to all good and of the subject in all the faculties except this be wrought in you you shal surely die for it the LORD will not forgive you or heare in heaven when you cry though you shed never so many false teares If this bee the condition upon which mercy is suspended this also followes that good purposes and intentions will not serve the turne not but that these must bee precedent to every mans turning and when they are true they doe bring forth this effect of turning from all evill wayes whatsoever But as there is a purpose which is true and the ground of sincerity so there are false ones also the true alwayes continues and brings forth constant endeavours and fruits but the other leaves us where it findes us and quickly dies and withers There is so much in a carnall man as may breed good purposes and desires and resolutions viz. naturall conscience and desires of preservation and salvation which two put together worke serious purposes but this being all but flesh still is not able to worke so through a change as we see in moorish ground and in a rotten fenny soyle that it brings forth broad long grasse which soone withers and decayes neither is it sweet nor usefull So is it with conscience enlightned to see a mans duty and selfe-love they produce good purposes and in shew great and serious but yet such as the people there expressed Deut. 5. 29. who purposed to keepe the Law but Oh saith God that there were an heart to feare mee as if he had said the soyle the ground is not good for these purposes to grow in therefore they will surely wither there wants a heart changed to afford roote to them and to nourish them The next point is gathered from the order of the words turning from our evill wayes being put last of all these foure conditions because all the other doe but make way for this All the other prayer and humiliation are but preparatives to this As the end of all dressing and pruning of trees is the fruit and the end of plowing and sowing is the bringing forth of corne so the end of all other duties is turning from our evill wayes and the end is alwayes hardest omnis difficultas in ipsa summitate in the utmost pitch and top of the hill this being the utmost of all the other is therefore the hardest Therefore the Prophets urge this upon all occasions if you turne cease to do evill rend your hearts then will I leave a blessing behind me In that this is the pin upon which all hangs and is suspended observe thence That it is a very difficult thing to turne from a mans evill wayes That this is the difficultest duty of all else wee see plaine in the Israelites The Iewes religion was very costly they being to kill so many Sacrifices to keepe so many Feasts yet they were content to doe all this but not to turne they would not bee brought to it when yet to any thing else Whence appeares this
what is unlawfully gotten is as a coale carried in by the Eagle into her nest and the flesh among the rest to consume all and thy nest Had not Ahab better have beeâ—e without his Vineyard if pleasure consider how it is but for a season and what bitternesse it will bring in the end and lose the joy which by farre exceeds it if matter of vaine-glory that all thy paines taken is lost for it will bee all thy reward When thou hast done this adde a third namely exercise to overcome it as Saint Paul sayes to Timothy exercise thy selfe to godlinesse Thinke of these things 1 Tim. 4. 15. if thy failing bee in good accustome thy selfe to the duty if in bad disuse it and that will exceedingly helpe thee A Child that could not want the teat for an houre or two yet being disused and weaned a while seeks not after it and doe this against your bosome sin that sinne that hangs on thee more then the rest single out and doe thus to it as David Psal. 18. kept himself from his iniquity Lastly observe the manner of their growing upon you and how they fight for themselves The lusts that are in us are warring lusts as I told you out of Rom. 7. and so Saint Iames tells us and so in Saint Peter they have a method in fighting which observing you may learne to resist and prevent them Observe when any affection goes beyond the bounds Christ hath set it that then it begins to war and rebell even as subjects do when they breake their Soveraignes lawes they begin to rebell so when Rachel would needs have children and nothing would content her else it was a warring lust Observe the manner how they fight for themselves the wiles they have in warring they en deavour to possesse the ports the senses suffering no good if they can to be brought in that may oppose them and drawing in by them what may feed and strengthen them such objects as may give supply For when the heart within is full of adultery the eyes is so also They take also away the supply from the contrary side causing us to neglect prayer and reading and such holy duties as the Philistims disarmed the Israelites and would let them have no Smith They draw men out with traines from their forts till they have led them into an Ambush as Ioshua drew the men of Ai from their Towne and as the fishers drive the fishes out of their corners where they are safe and when they are wandring in the river take them in their nets so doe lusts draw out from the rocke of our salvation from our resolutions the ordinances and our callings and then surprize us They leade us into ambush by little and little As Peter was drawne to deny his Master by degrees They will also come upon us at first but with light skirmishes Lust commeth not upon us with inticement and onsets to great sins at first and wee making account of little and so being negligent it comes upon us with the maine battaile David lookes but upon Bathsheba at first and then is drawne to speech with her and then to folly Therefore observe this that you may be skilfull in warre as the Athenians by reason of their neighbour enemies and having observed this to be their manner to deale thus subtilly as Saul said of David looke about thee and take Saint Peters counsell abstaine from them when once an affection growes violent meddle not with it have nothing to doe with it if thou dost thou admittest an enemy into thy soule that will betray it as David when hee had such a desire to the water the Souldiers fetcht him he would not drink it but powred it out upon the ground so if once thy mind be set upon such a sport or company if affections once exceede their measure meddle not with them And then stand upon thy watch also for though thou hast armour on yet if thou watchest not it will doe thee no good as Saul though hee was armed yet being asleep David came and tooke his Speare away therefore be sober and watch and that thou mayest not fall asleepe keepe thy selfe sober and endeavour to weaken that law in thy mem bers that fights against you by doing something A law not execured is antiquated and weakened and weares out and custome strengthens a law the lesse obedience you yield to these lusts the more you weaken them when these lusts would have thee omit such a duty if thou yieldest to it thou strengthenest it if not thou weakenest it And againe a law is weakened when it is not cared for care not for their threats and when the threatnings of a law are contemned they lose their force If sinne tell thee thou wilt lose such a friend incurre such dangers care not and that weakens the force of it And if thou canst not doe it by reason doe it by force by a strong resolution resistenda sunt non subtilitate sed impetu Overcome the desires of sinne by a contrary resolution And I will be mercifull to their sinnes c. THese that follow here are the particular instances wherein hee would especially heare their prayers If they humble themselves and pray whatsoever their sinnes are God will be mercifull unto them Now the reasons why he sayes he will be mercifull to their sinnes for so according to the former translation I rather reade it That the Lord hereby might take away all objections for some might say their sins were exceeding great and many and many times reiterated why but all these are but fit objects for mercy w ch triumphs over them all as a mighty Sea swallowes them up as mole hills To take away that conceit that all their humbling themselves and prayers and new obedience here required is not required as a condigne satisfaction for their sins no saith the Lord I will doe it meerely out of mercy though not without these yet not for these There is a secret popery to thinke something must be given some satisfaction must be made as if God else would not forgive unlesse they satisfie for themselves c. and so ballance their sins No it is meere mercy free forgivenesse To set an high price upon this gift the pardon of sinne I will be mercifull and forgive them As if he had said remember that you are worthy to be destroyed and not able to pay the least farthing But it is of my meere pitty that thou art forgiven So that the matter we have in hand is a gracious promise of mercy and forgivenesse which of all points else I fall most willingly upon which will make men come in if any thing will doe it It is the proclamation of pardon that must bring in pirates when as the proclamation of rebellion drives them away Men are more easily overcome with kindnesse then with threats it is the Gospell melts and maketh men vile in their
Simile Reas. 4. It makes â—bedient 〈◊〉 9. Vse 1. Consolation Humiliation what Dan. 9. 1 An acknoledgiâ—g our vile sins 2 To acknowledge he is worthy to be destroyed 1 Tim. 6. 17 Vse 2. To strengthen faith â—rov 28. 13 1 When mourning is effectuall Simile 2 What the promises are made to Affections what Simile 2 Object Answ Falling againe into sins True humiliation what Daily failings should not weaken assurance Vse 3. To be humble in afflictions as well as patient 2 Chron. 12 6. 1 Pet. 5. 6. Ruth 1. 20 21. 2 Sam. 15. 26. Vse 4. To be more humble Luke 1. 48. Pro. 22. 4. Object Though the proud are ex alted and humble depressed Answ. 1. Yet the humble have the best gifts 2 He exalts them in due time 1 Pet. 5. 6. Aâ— Iosoph Psalme 105 18 19 20. Iob. 2 Cor. 12. Quest. Meanes to humble the heart Daily serch the heart Deut. 8. 2. 2 Study the Scriptures 3 To bee constant in holy duties 4 Diligence in our calling 5 Remember times and sinnes past 6 Acknowledge grace in us Simile Vse 5. Not to apply promises til we be humbled Object Answ How to know wee are humbled Doct. All performances nothing without seeking Gods facâ— Quest. Answ. What it is to seeke Gods face Exod. 20. 2. Hos. 7. 4. Simile Psalme 24. I Humiliation which is twofold Discovery of Gods excellencies Psalme â—5 Iohn 15. 15 God reveales his secrets to the humble Simile Ephes. 1. 17. 2 Cor. 3. 15. 16. 2 Cor. 4. 6. Exod. 34. 18 2 To seek the Lord alone Object Answ 1 Punishments the object of feare 2 What use may bee made of rewards and threatnings 〈◊〉 They are a beginning to seeke Gods face 2 To confirme us after wee are come in Simile 3 To seeke God with selfe denyal Object Answ. A man may seeke and love himselfe 1 God commands it 2 Negative commands imply the affirmative 3 It is agreeable to nature 4 God hath planted selfe-love 5 Motives in Scripture from selfe-love Quest. Answ. When a man must seeke God with opposition to himselfe It is best for him Simile 1 Cor. 15. 36 Simile Deut. 10. 13. 14. Difference in men in loving them selves Quest. Answ. Two selves in the regenerate 1 Flesh. 2 Cor. 4. 5. 2 Cor. 12. 2 5. 2 The regenerate part Rom. 7. How a man may seeke God and himselfe 1 2 3 Reas. From Gods holinesse Esay 6. 3. Holinesse what Rom. 11. 33 When a man is holy Nature of holinesse in two things 1. Purity 2. Sequestration Actions holy in severall respects 1 Pet. 1. Double holinesse required in man 1 Giving himselfe to God 2 Cor. 8. 5. 2 giving all things with himselfe Vse To examine if wee seeke Gods face 1 Else wee seeke something else 2 Fall away Ezek. 18. Hos. 7. 16. 2 Chron. 25 3 Love him not Cant. 1. 2. Cant. 1. 5. How to know when we seek the Lords face Rule 1. By our opinion of our selves Rom. 7. Simile Quest. How know to opinion of our selves Answ. 1. By that wee desire to excell in 2 Where wee lay up our treasure Simile Rule 2. What wee make our utmost end Double end Zach 7. 5 6 7. Hos. 10. 1. Quest. Answ. God must be looked to as tâ—â— end Quest. Answ. How a man may make his owne happinesse his end Quest. Answ. How a man may provide for himselfe Quest. Answ. Mat. 6. 22 23. Object Answ. Whence it is that good men have an eye to themselves Quest. How to know wee make the Lord our utmost end Answ. Rule 1. It rules all the life Rule 2. It limits the meanes Simile Rule 3. By a secret sence accompanying our actions Rule 4. By the affections Rule 5. Phil. 2. 21. Whether we seek the things of Christ naturally 1 Willingly Rom. 15. 20. 2 Cor. 11. 28 2 with'all our might To do Gods work negligently what 3 Faithfully Quest. Answ. 1 To doe it our selves 2 To doe it when our creditis separated Simile Vse 2. Why wee should seek the Lord not our selves 1 we are his servants 2 His spouse The nature of a vow 2 Cor. 8. 5. 3 The Loâ—d deserves it 2 Cor. 1. 12. 13 1 Wee are baptized in to his name 2 Hee was crucified for us 4 The equity of it 5 It is best for us Vse 3. Not to forget the Lord in the midst of his mercies Simile Rom. 8. 2 Cor. 3. ult 2 Cor. 1. 30. Simile The Scripture leades to Christs person Iohn 6. 1 Ioh. 5. 12. Quest. Answ. How to seeke the Lords Person To see him Psal. 9. 2 Cor. 3. ult Desire God to shew his face Cant. 5. Exo. 33. 13. Cant. 1. 3. Ier. 31. 2 Grow in acquaintance with him Observe God in his wayes 1 Creation 2 Redemption 3 Sanctification 4 Gods patience 5 Bounty 6 Love of Christ. 7 Gods greatnesse Isay 40. 15. By seeking God wee shall have Isay 4. ult 1 His presence 1 Sam. 18. 14. 2 Protection 3 Refuge in persecution Revel 2. 5. Psal. 139. Doct. 7. No interest in the promises without turning from our evill wayes 2 Parts of the doctrine 1 Terrour to the wicked Turning to God known by the causes False 〈◊〉 Some afffliction 2 Present benefit True motives to turning wheÌ„ce they are Mark 16. 16 Iohn 4. Eternall life and death how to be apprehended 1 Present 2 Deepely Object Answ. How men come to know sinne and grace 2 The consideration of the terms Acts 26 18. Hos. 7. 16. 3 The manner of turning Quest. Answ. Turning with the whole heart what â—er 3. 10. Illumination Acts 26. 18. Esay 16. 10. 2 Kings 6. 15 16 17. 4 The effect 〈◊〉 of turning 1 Sinne is put out of possession Sin crept into the regenerate 1 As a thiefe 2 As a rebel 2 Hatred of sinne Quest. Answ. Hatred of sinne what 3 Fighting against it Difference of relapses of the godly and others Gal. 5. Object Answ. Vse 1. Of examination Enmity Evill speaking Tit. 3. 〈◊〉 Idlenesse 2 Thes. 3 10. 2 Thes. 3. 1â— 2 Thes. 3. 6 13. Earthly mindednes Phil. 3. 19. Vnjust dealing Vncleanenesse 1 Thes. 4. 4. Object Answ. Good men may fal but walk not in sinne Sinnes of omission Negligent performance of duties Prov. 10. 20. Colos. 4. Ephes. 6. 4. Deut. 6. 7. Rom. 1. 29. 1 Cor. 6. 9. Simile Ephes. 5. 6. 2 Cor. 6. 9. Good men may swerve Quest. Difference of men forsaking sin Answ. 1 In searching for sin Ioh. 3. 20 21 Simile Iob. 20. 12. 2 In the ground of forsaking Rom. 7. 23. 1. Tim. 〈◊〉 8. Law of the mind what Why it is called a law Why the law of the mind Ier. 32. 4. 5 Differences between a naturall conscience enlightned and the law of the mind 1 In the consent Rom. 7. 15. Object Answ. 2 In the lusting Gal. 5. 17. Gal. 5. 24. 3 In the wil lingnesse to performe good 1 Tim. 1. 9. Rom. 7. 15. 4 In the power 1 Cor. 4. 20. 1 Iohn 3. 9. Iohn 1. 12. 5 It makes a change Rule 3. The maner of resisting in foure things 1 With the whole heart Iudgement Col. 1. 21. Conscience Pro 28. 14. Will. Affections 1 Cor. 12. Psal. 119. 20 Eph. 4. 18 19 1 2 3 4 2 Hee fights against â—mal ler evills Rom. 12. 2. 3 In the suc cesse Rom. 8. 1. Ephes. 4. 17. Rom. 7. 2 Cor. 12. Object Answ. Gods children soiled in some particular act Acts 4. 8. Psalme 51. 4 Continuance Vse 2. Other duties will not serve without turning â—an 4. 27. Ioshua 7. 8. It is the end of Gods ordinances The end of duties 1 Tim. 4. 8. Rom. 2. ult Mal. 3. 2. Esay 1 Vse 3. Good purposes onely not sufficient Ground of good purposes in carnal men Simile Deut. 5. 29. Doct. Turning fâ—â—m â—vill wayes difficult Reas. 1. They are pleasant Reas. 2. Agreeable to nature Ephes. 2. Reas. 3. Backed by the law of the members Rom. 7. 23. 2 Vse To put to the more strength to turne from sin Difficulty of a Christian course Quest. Answ. Rules of turning from sin Rule 1. Rule 2. Object Answ. Triall of our strife against sin Ans. 2. Tryall of our victory over sin Ans. 3. Ans. 4. Why God suffers sin to remaine in his Object Answ. Object Answ. Constant striving overcomes Revel 2. 2. Rule 3. Deut. 29. 3. Mark 6. 52. Rule 4. Quest. Answ. 2 Wayes to turne the heart from sinne Rom. 15. 13 Heb. 9. 14. 1 Iohn 2 Pet. 3. ult Rule 5. Object Answ. Quest. Answ 1. To stirre up grace what 2 3 Psalme 18. Rule 6. Rom. 7. 1 2 1 2 3 Object Answ. Rule 1. From God 1 From his truth Mica 7. ult Acts 10. 43. 1 Ioh. 5. 9. 10 11. 2 From his mercy Exod. 34. 6 7. 3 From his wisedome Psal 78. 38 39. Psal. 103. 13 14 14. 4 From his justice 1 Iohn 1. 9. 5 From our readinesse to forgive Psal. 103 13 Reas. 2. From the meanes of conveying forgivenes Heb. 22. 24. Heb. 9. 14. 3 Objections from our sins Answered Ezek. 36. 25. Reas. 3. From the freenesse of Gods covenant Iohn 7. 37. Revel 21. 6. ver 22. 17. Vse Who are excluded fâ—om pardon Exod. 34. 6. 1 Pet. 2. ult Object Answ. wicked men who Signes of such as hate God Deut. 29. Vse 2. To Trust perfectly in Gods mercy 1 Pet. 1. 13. Impediments to this trust 1 Mistake in the covenant Rom. 4. 5. Heb. 6. 18 19 2 Daily infirmities 3 Supposed want of humiliation 4 Want of Prayer for pardon Ier. 50. 20. Object Answ. The efficacy of sin taken away in forgivenesse Luke 10. 19. Caution Sins of the Saints retained till actuall repentance 2 Sam. 11. 27. Vse 3 Exhortation to be humbled Ier. 3. 11. Quest. Answ. Gods readinesse to forgive Object Resp. Psal. 130. 3 4 Object Answ. 1 Cor. 6 9. Refusall of the offer of grace dangerous Tit. 2. 14. Doct. All calamity is from sin 3 Kinde of Iudgemenâ—â— 2 Chron 16 Ro. 1. 20 24. Psal. 80. 11 12. 1 Sam. 16. Genesis 4. Vse 1. To see sin in all troubles 2 Chr. 12. 5 6 7. 2 Sam. 21. 1 Vse 2. Sin hard to find out Vse 3. How to remove crosses Object Resp. Eccl. 8. 11 12 Zach. 5. 2 3 Revel 2. Doct. Calamities may bee removed in judgement Reas. 1. Reas. 2. Vse How to judge of our estate Doct. 3. Sin removed calamity removed Reas. 1. Reas. 2. Object Answ. Vse Comfort in afflictions