THE TOUCH-STONE OF CONVERSION OR Marks of true FAITH WHEREIN The Impenitent sinner is rowsed True Beleever discovered And Doubting Saint resolved BY That excellent Man of God now in Heaven Mr. ARTHVR MORTON Scotch man LONDON Printed by Fr. Neile for Tho Vnderhill at the Signe of the Bible in Woodstreet 1647. To the Reader NOw are the dayes wherein Atheisme and profanenesse abound many giving themselves up to commit all manner of sins with greedinesse as lying swearing uncleannesse drunkennesse injustice neglect of Gods worship as if there were no God no Saviour no Day of Judgement no Heaven no Hell Also now are the times wherein thousands place all Religion and happinesse pharisaically upon their injoyment of the publick Ordinances or their externall performance of such duties civil and religious as the Lord requires they are spiritually blinde knowing nothing experimentally of Gods gracious presence in his Ordinances as the soul and life of them nor of any gracious work the Spirit hath wrought in their own hearts by the use of them as the spring fountain within a man from whence all his actions should flow these know not experimentally what to live by faith the life of a Christian to repent to be born again to injoy communion with Jesus Christ to have the Spirit Means These are they that having but a form of godlinesse deny the power thereof and are in a deplorable and damnable condition There are in the last place many that having their eyes opened are convinced of their sins and deeply perplexed with fears and terrors whose very life is a burthen to them because of the frowns of the Almighty who hereupon if they split not themselves upon the rock of desperation are in danger either of betaking themselves to the fore-mentioned by-path of their own fancied righteousnesse duties and performances the very way to hell or of being in such a sad uncomfortable condition though the sons daughters of God through beleeving as that they have as little comfort and joy within them as God and the Church service from them by reason they have not the assurance of Gods love and are alwayes doubting that the promise belongs not to them so that the joy of the Lord is not their strength As an excellent help to all these three sorts of men read this small and excellent Book compiled by the late Reverend Evangelicall Preacher of Gods Word in our Sister Nation Mr. Arthur Morton my great desire of thy good prevailed with me to Print it and so to make that jewell common which was before communicated but to a few in Manuscripts Here are such excellent things concerning the mysteries of sin and the Gospel concerning the wofull estate of the wicked and the happinesse of the godly counterfeit graces and true Mortification and Vivification the freenesse and fulnesse of the love of God of the righâ—eousnesse of Christ wherein the impenitent sinner is rowsed the true beleiver is discovered and the doubting Saint resolved as I am confident will be acceptable to those that have the spirit of discerning to know the things that differ and prise the things that are more excellent especially if they confider that in such times of fears and danger as these are it behooves every man to use all deligence to make his calling and election sure to get clear evidence of his interest in and union with the Lord Jesus Christ Which spirituall condition is above the world both it's smiles and frowns and is reall happinesse It 's priviledges are for greatnesse and lastingnesse unspeakable of many this is not the least namely the assurance of Gods love and fatherly care over beleevers that in every estaâ—e he will save and uphold them even when his wrath doth burn against his enemies he will teach them the good way which they ought to walk in give his Angels charge over them carry them in his bosome cause all things to work together for their good this very one Priviledge hath these prerogatives attending it viz. peace with God or stable tranquillity and sweet calmnesse of minde which passes all understanding free accesse unto the throne of grace with boldnesse and confidence Christ as it were leading us by the hand into the presence of God and joy in the holy Ghost unspeakable and glorious which doth so lift the faithful above the heavens being cheared with the presence of Gods favours and contented with Christ alone that they despise the world and the base things therein and can be content in poverty suffer with joy the spoyling of their goods and be willing to dye for the Name of the Lord Jesus Certainly if the men of the world did but know what peace what joy yea what a heaven there is in a godly mans breast he would either have no rest within himself untill he could attain unto the same happy condition or else like a devill that is without any hopes of ever attaining to it would out of envy and hatred exceedingly persecute them as Apostates usually do to whom hath been discovered some things of Christ and grace in the soul Thus earnestly desiring that this little excellent Book may be somewhat helpfull for the advancement of Christs kingdom I rest Tho Vnderhill The Contents THe dreadfull case of those that want Faith p. 2. The fewnesse of those that have or shall have it p. 2. 1. The Marks of Faith Are such as go before that accompany and follow after Faith p. 7 1. The Marks that goeth before Faith is Humiliation p. 9. The parts and Markes of it p. 9. to the 15. The Meanes of it p. 92. to 148. 2. The Marks that accompany Faith p. 152. to 156. 3. The Marks that follow Faith p. 157. to 185. 2. The Means of Faith Generall Means p. 188. Speciall Means p. 211. Doubts resolved Whether a Reprobate may not have all the parts of Humiliation in him p. 29. A Doubt is resolved about the measure manner degree and kinde of Humiliation p. 38. O then I cannot have Faith for I finde my heart swarving with wicked and impure thoughts many great and grosse corruptions and some of them very strong and indeed very predominant p. 165. I do not finde the hatred and loathing of sin and this doth pusle me in this point I find that I do not entertaine it but I think it to be more out of fear of punishment then out of hatred p. 167. I find not my self right in this point of obedience but rather do because I dare not do otherwise p. 173. If this be a token of true faith I have need to fear for I find not these rejoycings especially that joy unspeakable and glorious I am far from it p. 181. I find much diffidence and impatience in time of adversity much haste p. 187 O happy most happy is the case of that soul whose conscience bears it testimony that it hath these Marks of Faith it hath certainly great matter of rejoycing yea were it in
civill actions his praying is sin and so all his religions exercises yea every Iâ—agination of his heart is evill continually thus is it wiâ—h the person or perâ—ons that want faith 2. Again for temporall Judgements though he may be for a time without them yet it is but for his further conviction and more fearefull torment in the life to come nor is he sure of a freedom from them in this life they are hanging over his head as it were by a haire he knows not how soon they shall overtake him for they come suddenly as travell on a woman with child as a whirlwind or as an inundation of waters as the Scripture expresses it he knowes not when the Angell will poure out the viall of Gods wrath upon him yea the Angel may have the sword already drawn though he like blind Balaam does not see it And then lastly for eternall judgments when this life shall have an end which may be in a moment there is nothing attending him but instantly utter darknesse where there is weeping and gnashing of teeth everlasting burnings the lake that burns with fire and brimstone everlasting fiâ—e prepared for the Devill and his Angels Mat. 25 41. Revel 21. this is the dolefull and dreadfull condition of the person that wants true faith which consideration alone might serve to awaken us out of our security and to stir us up without delay with all diligence to prove try whither we be in the faith or not But for your further stirring up II. In the second place consider how that notwithstanding the case of these that want this true saving faith be most lamentable yet neverthelesse there be but very few that either have or shall have this pretious jewell of faith unfained this to be true the Scriptures the ground of all truth make cleerly good Many are called and few chosen Strait and narrow is the way that leads to life few there be that enter therein Christ when he shall come shal scarcely find faith on the earth this seriously considered would make men looke more narrowly to themselves then they do III. To stirre you up yet further to this triall consider that notwithstanding the Scripture be cleere in this point that true faith belongs to very few yet every one thinks he hath it whereby alas it is most evident by comparing the truth of Scripture with the opinions of men that the most part are pitifully deceived in this matter of highest concernment and that the faith of most men is but a fantasie and surely there is nothing more incident to us then presumption that by reason of the blindnesse which is in our minds the deceitfulnesse of our hearts and that self-love which is in our affections as is to be seen in the Pharisee the Laodiceans yea in those who preached prophecied and wrought miracles in Christs name which is fearefull yea the very grossest sinners think they truly believe which is strange and shewes the great power of presumption Q. I grant you that all this should stir us up to be about this present duty of trying whether we be in the faith or not and that both diligently and duely least we be deceived with so many others and also without delay the point being of so great consequence and our life of so short and uncertain continuance and not to be at a point in a point of such importance which betokens wonderfull security madnes yea spirituall deadnes tell me therefore I pray you some of the cleerest and surest markes of faith that I may try my selfe thereby A. For your better remembering of them you may take them up in 3. sorts to wit they be either taken from these things which goes before faith or from these things that accompany faith or from these things that follow after it from the antecedents from the concomitants and from the effects or consequents Q. What be the marks that go before faith A. First of all in the generall where the Lord hath a purpose to worke true faith in the hearts of any before it he works in them that preparatorie and ground-work of humiliation in the soule and consequently a very sensible change a work indeed painfull not joyous for the present but most necessarie for those who are dead in sinnes and trespasses as all by nature be this he doth by sending his spirit according to his promise thereby to convince them of their sinfulnesse guiltinesse and wants Iohn 16.8 and it is usually called the spirit of bondage Rom. 8. v. 15. Now this work of humiliation I say is a very sensible work and makes a great and a sensible change in the soule for it puts a stirring in the soule an awakening in the conscience which before was dead in sins and trespasses so needed some strong allarme it is the very pains and pangs of the new birth which cannot choose but be both painfull and sensible it is the casting out of the strong man who although while he holds the house all things be at peace yet will not be cast out without sensible unquietnesse seeing then the change is great and sensible see and consider if ever thou hast found any such change in thy soule or not Qu. But what be the particular changes that be wrought upon a man by this work of humiliation A. They be many but these three chiefly as both Scripture and the experience of Gods own children do testifie I. The first great change that is wrought upon a man in the work of humiliation is by reason of the discovery of his guiltinesse and of his being convinced thereof for whereas before his mind heart was filled with false presumptions apprehensions of Gods mercy nothing but mercy before his eyes and no seeing of God in his Iustice now be they quite contrary in this worke of humiliation the case is changed nothing so much before his eyes as the Iustice of God and his anger against sin the sight of mercie almost being quite ecclipsed he being upholden onely with a glimering as it were thereof a possibilitie of pardon and hanging as it were by a very hair of hope Jona 2. v. 4. nothing sounds in his eares so much as justice and wrath hence these sayings Lord rebuke me not in thine anger enter not into judgement c. His former and forgotten sinnes are brought to rememberance as we see it fared with the sons of Jacob and they are set in order before him Psa 50.21 he trembles at Gods word Isa 66.2 the threatnings of the word like as the arrowes of the Almighty trouble him and write bitter things against him as it fared with Ioh. Now all this is done for very good ends to wit these two especially first for their by-past sinnes that they may be driven to Christ the horne of salvation Luke 1.69 that they may fly earnestly or at least in sincerity unto him for a refuge Heb. 6.18 to his merits righteousnesse intercession
c. that being wearied and laden they may run to him to be eased Math. 11.28 which otherwaies they would not do No man can come unto me unlesse the Father draw him Secondly that for time to come they may stand in owe and sin not Psal 4.4 that the feare of God may be before their eies that they sinne not Exo. 20 20. that they may be the more plyable to all duties of obedience and that being thus meek and lowly they may take the Yoake that Christ prescribes them Math. 11.29 and try then if ever thou hast found such a change as this if ever thou hast trembled at Gods word if ever thou didst apprehend the Lord in his justice didst feare his anger against thy sinnes if ever thou wast pricked in thy heart by the threatnings of the word Acts 2.37 and if all these have wrought such a Impression in thy soul that still thou findest that twofold effect before spoken of to wit that for thy by-past sinnes thy heart flies for a refuge and seekes to Christ Heb. 6.16 that he is savoury unto thee and then that still thou findest the fear and aw of God in thy heart Jer. 32.40 that thou fearest alwaies and hast a respect to all Gods Commandements Psa 119.6 and judgest of thy self accordingly II. The Second great change that is wrought in a man by this work of humiliation is by reason of his being convinced and having discovered unto him his own sinfulnesse and corruptions as also his manifold wants great unrighteousnesse for whereas before this work of humiliation sometimes he had a great conceit of his freedome from sin at least in any great measure the waies of a man seemes good in his owne eyes untill his iniquity be found to be hatefull I thanke God I am not like this Publican O but when this work of humiliation comes that a mans sinfulnesse be discovered unto him he sees afar other sight thinks farre otherwaies feeles farre other things nothing but sin and corruption raging in him sinne revives and taking occasion by the Commandement works in him all manner of concupiscence Ro 7.8 9. he being now stirred up the dregs of his corruptions work abundantly so that instead of thinking that he is not like such a man he thinks that for sinfulnesse and strength and number of corruptions there is none like unto him and that he is the chief of sinners so likewise in regard of his wants and gracelesnesse and unrighteousnesse there is the very like change for wheras before he thought well of his owne righteousnesse both of the righteousnesse of his person that he had all sorts of inward graces faith repentance the love and fear of God and that he was rich and increased in all things and had need of nothing Rev. 3.17 as also well of the righteousnesse of his actions insomuch that although with the Pharisee perhaps he did not glory in them in his praying hearing fasting c. nor perhaps with the Papist did think to merit by them yet neverthelesse with the Hypocrite he did rest upon the outward worke and was satisfied therewith and regarded not the manner of his doings the waies of a man seem good in his own eyes but the Lord ponders the heart now he sees a quite contrary sight nothing but wants that he is poore miserable naked for inward graces Rev 3.17 and that for outward practices all his righteousnesse is as a menstruous clout Isa 30. now this work of humiliation or this part of the work is also for notable good ends to wit 1 to drive and chase a man out of himself to put him out of conceit with himself to make him deny himself that so he go not about which naturally all are prone unto to establish his own righteousnesse Rom. 10.3 And he who attains once to this work and part of humiliation may be assured that he shall never be Arminian Papist or Pelagian never stand for free-will or merit A second end of this part of the work of humiliation is that hereby the whole glory of mans salvation may be given unto the Lord that all boasting may be excluded and he that glories may glory in the Lord Rom. 3.27 Not unto us not unto us O Lord but to thy Name be the glory Psal 115.1 Not for your sakes be it known unto you O house of Israel for ye are a stiffe-necked and a rebellious people but for his Names sake 3. That Christ may be further cleaved and clinged unto and that nor onely for justification but also for sanctification for the sight of a mans own sinfulnesse makes him flie to the sufferings and intercession of Christ the sight of his own unrighteousnesse how all is but as a menstruous cloth makes him flie to and to prise the righteousnesse which is through faith Gal. 5. the sight of his corruptions and spirituall diseases chases him to the Physitian The whole needs not the Physitian but they that are sick Matth. 9.12 the sight of his wants makes him flie to the fulnesse of Christs grace to receive of that fountain and fulnesse Joh. 1.16 the sight and sense of his spirituall weaknesse makes him flie to Christ for grace Without me ye can do nothing Joh. 15.5 I am able to do all things through Christ that strengthens me Phil. 4.13 Fourthly and lastly that the Spirit of God the holy Ghost may be the more made use of and fled unto for it is by him that 1. our sinfull natures must be renewed Vnlesse a man be born again by the Spirit he cannot enter into the kingdom of God Joh. 3.3 2. It is by him that we must mortifie our corruptions and the deeds of the flesh Rom. 8.13 3. It is by him that all grace must be shed abroad in our hearts and souls Rom. â— 3 4. It is by him that we must be strengthened in the inward man for all duties of obedience yea that must lead us and guide us in all the wayes of God Ephe. 3 16. Psal 143.10 And lastly it is the holy Spirit that must go out with and powerfully accompany all the means of grace to make them effectuall for all these ends in our souls Prov. 1.23 So we see the great benefit of this change or of this part of the work of humiliation both in regard of a mans life and also in respect of all the Persons of the Trinity Appl. Here also see and try thy self 1. Concerning thy sinfulnesse and corruptions try if thou doest see and perceive them if thou be convinced of them and they be discovered unto thee and not onely those grosser ones which a naturall eye may perceive but try if thou seest thy inward spirituall subtile and most secret corruptions as thy hypocrisie infidelitie spirituall idolatrie a whoring of thy heart c. for then mayest thou comfort thy self that the Lord hath performed that his promise in some measure toward thee to wit that he hath sent his
Spirit to convince thee of sin Joh. 16.8 and thou art in some measure fitted and disposed for Christ being sensible of thy own diseases The whole needs not the Physitian but they that are sick Matth. 9.12 See whether or no thy heart can say humbly and in finceritie with the Publican Lord be mercifull to me a sinner and that with condescending to the particulars of thy sins failings and corruptions for if otherwise thou be like the Pharisee having a conceit of thine own innocencie I thank God I am not like this Publican yea like the most part of the presumptuous and secure world who even when they are going to leave the world cannot be brought from singing this note of the Pharisee they thank God they never wronged their neighbour and for God they ever had an honest heart to him and herein they reÌ„st robbing Christ of his glory So naturall a thing is it for men to go about to establish their own righteousnesse and so hard it is to get them convinced of sin that afterwards they may be convinced of righteousnesse And if they do confesse themselves to be sinners because they hear all others saying so yet is it onely for the fashion for though they may take up some generals but will they not be brought to particulars 2. For thy wants try thy self also in regard of them whether thou be like the Church of Laâ—dicea who thought it self spiritually rich and increased in all things yea like the secure worldlings who think the same thoughts God forbid say they but they have faith but they love God c. Or if with Gods children thou truly seest thy wants to be great and many and in the sight of them hast thy recourse to Christ who counsels us to come and buy of him raiment fine gold c. for thus thou hast interest in that comfort Blessed are the poore in spirit 3. See what conceit thou hast of thy best duties and performances and try thy self herein also whether or no with the hypocrite thou art pleased and content perhaps puft up with them with the Pharisee with them for he rests upon the outward work he ponders not the heart and therefore his wayes seem good in his own eyes or otherwise if with Gods children thou truly acknowledgest thy best services to be but a menstruous cloth and therefore fliest to the pure righteousnesse which is by faith for attaining of eternall life and art so far from thinking to merit by them as that thou thinkest it a main mercie not to be punished for them yea thinkst that they cannot be so much as acceptable testimonies of thy thankfulnesse in the Lords sight otherwise then as they be presented in the name of Jesus Christ Col. 3.17 and are performed with the incense of his intercession and merits Rev. 8.3 4. In a word see well to thy self on both sides for if thou seest and art sensible of thy own corruptions wants sinfulnesse of thy services in the manner aforesaid then although the matter and things be greatly to be disliked and grieved at yet neverthelesse in this that thou seest them and that they are discovered unto thee thou hast a ground of comfort and thankfulnesse for this must be somewhat more then nature for the naturall man thinks better thoughts and conceits of himself he flattereth himself in his own eyes untill his iniquity be found to be hatefull It is a token 〈◊〉 some spirituall life and sense and that thou art nor altogether dead in sins and trespasses for a dead man is not sensible of his own diseases wants weaknessesâ—flesh blood hath not revealed these things unto thee But on the other fide seest thou not thy corruptions yea secret spirituall corruptions and knowest thou not what it is to be sinful if there be a freedom from theft uncleannesse murther and such other outward corruptions which very naturall and moral men see and abstain from Or hast thou not been and art thou not sensible of thy spirituall wants but either thinkst thou hast all spirituall graces faith fear love c. or that they may be easily had and didst never finde any difficultie in attaining them Or do thy services and religious exercises please thy self and thinkst thou that God is pleased with them and that for themselves art thou not sensible of the iniquitie of thy holy things doest thou not finde many challenges this way from the manner of thy doings as well as when thou commits a fin or omits a duty but when thou hast posted over the duty any way yet thy minde is at rest O then deceive not thy self the eyes of thy understanding are not yet opened thou hast not as yet gotten the eye-salve go therefore and seek it diligently from him who counsels thee to come and get it Ask seek knock for the Spirit of Illumination to convince thee of sin that afterwards thou may be convinced of righteousnesse and of judgement III. The third main change wrought in a man by the work of humiliation is in regard of his taking to heart the work of his own salvation and his great solicitude thereabouts being compared with his former securitie What shall I do to be saved Act. 16.30 Work out your salvation with fear and trembling Philip. 2.12 what care what fear c. Whereas before his thoughts and cares were taken up with the things of this life the profits pleasures preferments thereof and altogether drowned in them no serious no setled thoughts about his own salvation of all other thoughts it was least in his minde and if at any time it did enter into his heart it was but by starts or fits being choaked with the cares and pleasures of this life O but now all these things seem to be but trifles to him for what profiteth it thinks he a man for to win the whole world and loose his own soul the thought that takes him up most that goes neerest his heart that is alwayes almost before him is how to get his own soul saved even as it was with the Jaylor What shall I do to be saved Before he troubled himself about many things but now he betakes himself mainly and chiefly to the one thing that is necessary seeks first the kingdom of heaven and the righteousnesse thereof yea he wonders at his former sloth security slacknesse and great mistakings about this point and thinks he hath hitherto been in a strange dream he gets a new light and sight and this produceth new effects and affections in him Before he thought it an easie matter to beleeve but now he finds it under the estate of humiliation one of the hardest things in the world and if he had the whole world would give it to be sure of faith unfained he would sell all that he hath for that pretious pearl Before he thought it but an easie matter to be saved that the number of these who were to be saved were many that none but
but a menstruous cloth Thou I say who seest and doest acknowledge all these art not to deprive thy self of the comfort of this point for any sight of sin and corruption the wicked have for thus far thou shouldst not have seen unlesse thou hadst gotten the eye-salve unlesse thy eyes had been opened and consequently thy spirituall blindnes removed unlesse the Sun of righteousnesse had frined into thy soul unlesse thou hadst gotten the Spirit of illumination and hadst been translated from darknesse and made one of the children of light Thou art in a better case and hast made a further progresse then these of Lâ—odicea who yet neverthelesse are counselled and advised to come to Christ for all true spirituall graces he that counsels thee to come will not refuse thee when thou comest thou art poor in spirit and in the sight of thy spirituall povertie doest hunger and thirst for that which is wanting in thee Now blessed are such as our Lord himself testifies thou seest the diseases of thy soul and so art in some sort fit for the Physitian The whole need not the Physitian but they that are sick Lastly for the third point the wicked and unregenerate may be also and that greatly touched with the sense and sight of their own guiltinesse they may be made with fear and trembling to feel the justice of God against their sins to have their woundings and wakenings horrours and terrours of conscience and yet not have a right work of humiliation But yet herein is a difference between the wicked and unregenerate and Gods own children and that in a three-fold respect 1. The first which is a very clear and sure one is this the wicked by their terrours and horrours are further driven away from God and do betake them to the wrong means of remedie sometimes to Satan and his instruments sometimes to other worldly delights and imployments thereby striving to benumnie and lull asleep their consciences striving rather to quench the work of humiliation then rightly to entertain it and cure it as is clearly to be seen in Saul and Cain the one betook himself to the witch in Endor the other to the building of cities Whereas Gods children by their horrours and terrours draw the nearer to God and are stirred up by Gods Spirit to betake themselves to the right means which God hath appointed as Prayer the Word Gods Ministers and such to whom he hath given the tongue of the learned c. as is to be seen in Paul betaking him to prayer going to Ananias the Jaylor and those that were converted and humbled Act. 2. they strive not to quench and to smother this work of humiliation but labour to entertain it and increase it so far as is necessary and then to cure it by the right remedies 2. Secondly the horrours and terrours of the wicked in regard of their end and issue drive them often to despair because they are not mingled with any measure of comfort or hope as is to be seen in Judas and Cain Whereas Gods children in their greatest terrours are still upholden with some secret hope of salvation and conceive at least some possibilitie of pardon as is to be seen in Jonah Chap. 2.4 I said I am cast out of thy sight yet I will look again towards thy holy Temple In David Psal 31.22 I said in my haste I am cut off from before thine eyes yet neverthelesse thou heardest the voice of my supplication So fares it with all Gods children in their humiliations and terrors there is ever some secret thing upholding them and makes them not altogether to quit their hold 3. A third very clear difference is when the work of humiliation is over the naturall and wicked man if he escape despair and his horror weare out he is so far from being bettered by it that he grows sensibly worse he returns with the sow to the puddle the unclean spirit enters with seven worse then himself he may well fear for a time but he fears not alwayes Whereas the godly grows sensibly better and remains so after his horrours are over the impression and stamp which he had in his humiliation and sorrow is not like the morning dew but being made by the seal of Gods Spirit it abideth he feareth alwayes the Lord puts his fear in his heart in such a sort that he never departs from him before he was afflicted he went indeed astray but now he keeps the Lords statutes even afterwards and when his horrours are over he brings forth the quiet fruits of righteousnesse The Application of these particulars are easie Hast thou ever any work of humiliation and did it 1. chase thee to God and the right means 2. Wast thou upholden under it by some secret hope from despair 3. Now after it art thou not worse then before but on the contrary undenyable better Blesse the Lord for it for thy humiliation hath been of the right sort and stamp especially take comfort from this last clear mark that thou searest alwayes for the Scripture pronounces such a one blessed that the Lord hath put his fear in such a sort in thy heart that thou shalt never depart from him seeing thou fearest him when thy horrour is over as well as when it was upon thee this is a token that thou art in Covenant with the Lord for this is an Article of his Covenant Jer. 31. Thy humiliation muâ—â— be a sanctified humiliation for it doth even afterwards bring forth the quiet fruits of righteousnesse thou canst say with the Psalmist Before I was afflicted I went astray But as for such who have had any horrours and terrors this way and have not betaken themselves to the right means to cure them but have rather laboured to quench them then rightly to entertain them and remedie them rightly and since the having of them have returned to their former sinfulnesse and security such have no interest in this comfort Q. This may give some good satisfaction to any about the kinde of their humiliation but as for me to be plain with you I have such fears about the degree of my humiliation that it makes me greatly to doubt of the kind of it that it hath not been deep enough that it hath been but a flash and that I am far off from that measure thereof that many of Gods children have had A. Understand first for thy comfort and resolution that all Christians have not nor are to have 〈◊〉 of them alike degree of humiliation and â—hat for these reasons 1. All haâ—e not sinned alike but some by great sinâ— long lying in them have so benâ—â—â—me their own consciences that they require a more sharp awakening wheâ—eas others not being guiltie of so great sins nor continuing so long in the course of sin but receiving grace in their tender yeers will not find such a measure of humiliation 2. Some are to be put upon more eminent imployments and therefore must be more
humiliation is wrought in thy soul and therefore thank God for this and go forward to perfection get faith and love which casteth out fear the Spirit of adoption instead of the spirit of bondage Goon then to beleeve for thou both mayst shouldst having the fear of God thus in thy heart and being in a constant course of obedience according to thy abilitie that faith was never boldnesse nor presumption that is joyned with fear and obedience and that keeps to the precepts as well as to the promises It is an ordinarie policie of Satan and we should not be ignorant of his wiles but observe his stratagems that those who have no interest in the Promises as being void both of fear and obedience these I say he puffes up with Presumption and makes them boldly to claim and lean to that wherein they have no right As long as a man makes no conscience of his wayes he lets him beleeve his fill such a belief as it is when indeed he should not lay hold nor claim to the Promises as is clear by that Psal 50.16 17. But unto the wicked God saith What hast thou to do to take my Covenant in thy mouth seeing thou hatest instruction and castest my words behinde thee When a man again hath forsaken his wicked wayes and thoughts makes conscience of his courses and begins to fear the Lord at which time he may should lay hold on the Promises as is clear by that remarkable and comfortable place Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God Here is a clear warrant and a sweet invitation for a person in such a case to beleeve and lay hold and yet I say no sooner fares it thus with a man but Satan and his own corruption incontinently bear him back from beleeving Observe this then and resist the devill and the corruption of infidelity that is in thine own heart bear back no longer If bearing back and withdrawing were an allowable cause for thee in such a course thy heart would not be so much given unto it we are ever to suspect the way of our own heart and to judge it wrong that we are most given unto namely the point in hand infidelity being so sibbe to us and which hangs so fast on thee as thou wast given in the time of thy securitie through the way of thine own heart to presume and lay hold when thou shouldest not now this way of thy own heart was clearly wrong So now the way of thy own heart being to misdoubt and draw back why shouldst thou not suspect it and resist it Hold to thy comfortable warrant thou fearest the Lord at least thou desirest to fear his Name for even to such the Scripture allows comfort thou obeyest the voice of his servants or art willing to obey so far as thou art able then obey this also Trust in the Lord and go on in a constant course of fear and obedience and fear not to beleeve this is the Lords seal to depart from iniquity Make your calling and election sure by well doing If ye do these things an entrance shall be ministred unto yâ—u a undantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. 1.11 If thou fear yea desire to fear if thou obey yea be willing and obedient even willing to be obedient Finally for thy further comfort and for the comfort of all those who are troubled because they are not satisfied in this point about the sense of their own guiltinesse let this be considered and examined as towards the promiâ—es there is a true faith and beleeving of them without sense which gives rest to the soul and produces good effects So may there also be a tâ—â—â— faith of the threatnings producing a true fear and câ—re and consequently a true humiliation although it be not joyned with sense All this is spoken not that you ought to rest upon this degree of humiliation for as you ought to go on from faith to faith and from grace to grace so from humiliation to humiliation Moreover the work of humiliation namely in regard of the sight and sense of our own guiltinesse and deservings is the very ground-work of the work of our salvation and sanctification and therefore should be well layed greatly laboured for and we should strive to have it deeply seated and stamped in our hearts and memories For as any may feel by experience according to the lively sense of this point goes on the livelinesse of all other points of Religion this point being lively unto us to wit the sight and sense of our own deservings it makes us accordingly hearty to confesse our sins and humbly to walk with our God it chases us earnestly to lay hold on the means of our deliverie to lay hold on the mercie of God the promises the Covenant c. It makes us flie in to the very bosome of Christ for shelter as to our City of refuge our horn of salvation And lastly faith being on foot and lively withall it is a whetstone and serves to quicken and set an edge upon our love and consequently upon our godly sorrow our zeal our obedience c. for then do we love most when we are most sensible how much is forgiven us so great are the consequents of this point So then I say what I have spoken for your comfort in this point is not that I would have you rest altogether upon the degree of humiliation alreadie acknowledged by you Onely this I would not have it hid from your eyes what you have received but that you should see it and acknowledge it that the Lord may not want his thankfulnesse nor you your comfort And that Satan may not prevail against you by that great and admirable policie of his as he hath done with many to bear you back from faith and laying hold on the Promises without the which there can be no comfort in a Christian soul yea no cheerfull no acceptable service to the Lord Without faith it is impossible to please him yea the heart wants courage to do it either to pâ—eâ—se him to praise him or to honour him Now his policie is this which is the doubt and hold-back to many Obj. I am not sufficiently humbled and therefore should not beleeve nor lay hold on the Promises for humiliation going before faith and beleeving Ans To this I say thou art not indeed sufficiently humbled in regard of and in reference to the work of thy sanctification nor ever shalt be so long as thou art here but I say the case standing so with thee as we were speaking that is thou fearing and obeying c. thou art sufficiently humbled to lay hold upon the Promises and to be bold to believe them and claim thy interest in them thou fearest the Lord
and obeyest the voice of his servants and therefore not onely mayest but shouldst trust in the Lord Isa 50.10 Thou hatest not to be reformed and therfore mayest take his Covenant in thy mouth Psal 50.16 17. Thou keepst his Sabbaths and choosest the things that please him and therefore mayest take hold of his Covenant Isa 56.4 Thus far for thy comfort But thou who ever thou be that wantest these things whereof we were speaking be not deceived thou hast neither faith nor that humiliation that should go before it 1. Was never thy conscience wakened directly with the sense of sin was never thy minde troubled with the sense of spirituall wants wa st thou never solicitous for thy own salvation and took it to heart above all things else Alas it is too too evident thou art not right as yet 2. Wantest thou that tendernesse of conscience hast thou no care no fear of the snares of sin and Satan nor watchest thou to prevent sin art thou not with the Apostle herein exercised alwayes to keep a good conscience Again and haâ—t thou no checks nor accusations in thy conscience after the commission even of the smallest if known sins but canst ban and swear speak sinfull words think sinfull thoughts c. and never be troubâ—ed a whit for the matter but doest sin securely and lyest in sin securely without repentance and seeking after reconciliation and so art every way a sleighter of sin Then assuredly no work of humiliation hath ever been wrought in thy heart and consequently no work of grace for this is the first work 3. And lastly look how the matter is between you God how thy soul carries it self in regard of secret sins namely of entertaining sin in thy thoughts and in regard of secret duties If thou dare or doest regard iniquity in thy heart feed thy thoughts upon ambitious and covetous pleasures or vanities or sinfull lusts without controllment yea and with delight and dare omit or shuffle over thy secret duties hast thou not some constant inward principle and secret mover that lets thee not alone but puts thee on to a daily and constant discharge of Christian secret duties daily prayer nightly repentance daily and nightly meditation upon the Word of God but doest all these duties by starts and fits or superficially or not at all then certainly no right humiliation no true grace yet in thy soul be earnest to labour for and to pray for that which thou wantest for it concerns the damnation or salvation of thy soul Thus far for these Marks which be taken from the antecedents of faith or those things which go before faith at least in order of nature Concerning these three Marks of a right and true work of humiliation or of that preparatorie work of the Spirit which goes before faith the way I say to make these Marks clear comfortable and convincing is 1. To compare them with our own former case and condition and so to try them by experience which we have alreadie done 2. To try them by comparing them with the case of the ungodly and wicked and so to try them by the Word of God which now we are to do wherein although some things be coincident with things spoken before the labour will not be unprofitable I. The first Mark of right humiliation and of the work of the Spirit in that respect is this to wit namely the right sight of sin the Spirit of God when he comes first into the heart of a Christian working by the Law or Commandment gives unto a man another sight of sin then any natural man how qualified soever he be with humane literature and naturall wisdom can have This is cleerly understood by the doctrine and in the person of St. Paul Rom. 7. I was alive without the Law once that is in a good conceit of my self and of my own righteousnes but when the Commandment came that is the Spirit with the Commandment or Law for he had the Commandment or Law in the letter before sin revived and I dyed I saw another sight of my sinfulnes then before To speak more plainly and particularly of this note when the Spirit comes and works this sight of sinfulnes in him it works this threefold sight in him 1. A sight of his sin and particular corruptions 2. Of his gracelesnesse and wants 3. Of his unrighteousnesse and imperfection of his best actions Now all these be hid from the naturall man as is clear by example 1. Of the Nation of the Jews who went about to establish their own righteousnesse 2. Of the Papists who take upon them for want of this sight to fulfill the Law to merit to supererrogate 3. Of our own ignorance who till the point of death cannot be brought to this sight of their own sinfulnesse but ever are justifying themselves thanking God they never wronged any instead of confessing and humbling so that this is clearly the case of the naturall man But to the particulars 1. The Spirit gives to a man a sight of his sinfulnesse and corruptions When the Commandment comes sin revives that is there is a further sight of sin Hence is it that 1. they are out of conceit of themselves thinking themselves to be the chief of sinners 2. That they complain so heavily of their own corruptions Who shall deliver me from the body of death 3. They feel the flesh lusting against the spirit Gal. 5. Now the ungodly or naturall man is not so for 1. He hath not so evill a conceit of himself as to think himself to be the chief of sinners or a great sinner but quite contrary I thank God I am not like that Publican 2. He is not sensible of his sinfulnesse whether of the body of death or of his actuall sins flowing therefrom But on the contrary He flattereth himself in his own eyes untill his iniquitie be found to be hatefull as it is in the 3. Psal He feels no such battell between the flesh and the spirit for why The strong man holds the house so that all things are at peace Hence the one sort is prepared for Christ the other not The whole needs not the Physician but they that are sick I came not to call the righteous but sinners to repentance Q. But you will say Hath the wicked or naturall man no sight of his sins A. Some sight of some grosser discernable sins by the light of nature but not such a sight of sin as the Spirit gives to the spirituall man They may see 1. outward corruptions of the flesh as theft fornication c. but not these more inward of the spirit pride spirituall idolatrie unthankfulnesse infidelitie impenitencie 2. They may see sin in the branches and streams that is actuall sins but not in the root and fountain the body of death the sinfulnesse of their nature blindnesse of minde backwardnesse of will unholinesse and unheavenlinesse of affections hardnesse whoring hypocrisie of their hearts 3. In
thou harbourest some sin and wilt not submit thy neck to the yoke of some duty or other O then thy desire thy care thy wakening thy wound hath not been serious hath not been deep enough to bruise out all corruption thou shalt be ashamed and disappointed of the Religion thou hast because thou hast not respect unto all Gods Commandments He that offends in one is guilty of all thou regardest iniquitie in thy heart the Lord will not hear thy prayer thou art but counterfeit coyn for thou wantest the Lords stamp and seal to wit to depart from iniquitie even every iniquitie thou givest not all diligence to make thy calling and Election sure by well doing even every sort of well doing Adde to thy faith vertue c. which thou wouldst do were thy desire and care but serious Lastly be thy thoughts heart affections otherwayes taken up all the day long and run more upon other things then upon the plealing of God the making of thy own calling and Election sure the keeping of a good conscience And doth thy contentment or discontentment thy grief and joy peace or unquietnesse arise from other grounds at night Then be sure some other thing goes nearer thy heart then God or Christ or thy own soul thy care is not serious thou fulfillest not the rule thou seekest not first the kingdom of heaven thou art not herein exercised alwayes to keep a good conscience thou doest not set the Lord alwayes before thee and so canst not conclude that he is at thy right hand and so shalt not be moved MEANS OF HUMILIATION VVE have already spoken of the generall directions concerning the working of Gods Spirit in the hearts of his children how we ought to carry our selves upon the discovery of the want or weaknesse of any grace or work of Gods Spirit in our souls to wit not to give place to despair but first of all by earnest and frequent prayer to have our recourse to God who gives liberally to all and upbraids none and who hath promised not to deny his holy Spirit to them that ask it Now although this be a good and main way to obtain what we want yet we must not rest here but to prayer must joyn the use of the means or else we shall not speed pray we never so diligently The Lord will have us put to our hand and therefore commands us work out c. And to this we are commanded even to humble our selves although it be the work of Gods Spirit I tell you that a point very much to be taken heed to was that in using the means it is not enough to use the means in generall the Word and the Sacraments but we should consider the particular means the fittest and nearest means to beget or strengthen such a grace and for want of this we may take very great pains in generall and we shall hardly speed and therefore we should see how far the work is proceeded in c. And as what our wants be and where the stop lyes and then to pray and to use means most diligently and to use the particular and neerest means and therefore I thought it most needfull to lay out the nearest and most particular means of this work of humiliation that so we using them the Lord blessing and concurring by his Spirit those who have not found this humiliation at all as yet may have it wrought in them and such of us who have found it in some measure may get it increased and strengthened and so all of us may be taught how to give obedience unto this exhortation Humble your selves under the mighty hand of God I. The first and indeed a main mean to work humiliation in us is seriously to miditatâ— upon the law the threatnings thereof and to apply them to our selves in particular considering withall the truth of him that hath pronounced them This by the concurrence of Gods Spirit will be a notable meane both to bring us to a right sight of our sinnes and to humiliation for them for as the Apostle saies By the Law is the knowledge of sinne it is the glasse and mirrour that only can let us see the foule spots of our souls And again to consider the threatnings will bring us to humiliation While I was without the Law I lived but when the Commandement came sin revived and I dyed would you then take a course to get this worke of humiliation wrought First of all get the cleere knowledge of Gods Law and examine thy self by it lay the rule of the Law to thy own heart and so see how great a transgressour thou art for want of this the most part of men and women live in sin without knowing that they sin and so without either repentance or amendment which is both pitifull and dangerous pitifull in regard of the Lords holy will dangerous to your own souls all will say they are great sinners but I fear they see not wherein and so can neither repent nor amend O but if thou wouldest apply the law to thy self thou wouldest see that thou hast bin and still art an exceeding great transgressour Consider the first Command and see if thou dost not sin exceedingly against it if thy heart does not whore and commit spirituall adultery with the creature delighting and trusting more in it then in the Creator God blessed for ever and thou shalt find also that thou puttest thy self most frequently in Gods place making thy self the utmost end of all thy actions which how horrible sins they be I leave to thy self to judge Was not this last Herods fault whom the Lord destroyed Consider the second Command and thou shalt see there be many points of Gods worship that thou I fear dost altogether neglect as that of meditation and conference and that all of them are for the most part superficially and slightly discharged by thee and that thou comest within the compasse of that curse Wo be unto them that do the work of the Lord negligently Consider the third Command and not to speake of thy frequent prophaning of Gods name see what either thou hast done or spoken to the honour of Gods name notwithstanding it is the many things that thou wast made for Look to the 4th Command and see how thou hast sanctified the Sabbath in thy thoughts and discourses yea see if thou hast not done in this point against thy light and even refused to return and hast hated to be reformed chosen rather to displease the immortall God then mortall men chosen rather to follow thy own will then the will of God and that notwithstanding he hath recommended it as a special point of his will unto thee and hath bidden thee remember to keep it holy Consider the fifth Command ye that are superiors whether ye render to those that are under you that which is just and equall And ye that are inferiors if ye give your superiors that honour and respect in your hearts
asleep by them in such a sort that the trumpet of the Law and thundrings cannot awaken you 1. The first is that people do not consider duly of the patience and long suffering of the Lord and therefore they come to mistake and misdoubt his justice and the truth of his threatnings they see no such thing they have been living in their sins so long and never found that things went otherwise then well with them no dint of any such threatnings yea they see others so also none living more pleasantly nor more prosperously then those who take very great liberty to themselves to break the Law of God and this certainly hardens the heart of many a sinner as the Scripture bears witnesse Because sentence is not executed against the wicked speedily therefore the hearts of the children of men are fully set in them to do evill because men are not presently punished and taken out of hand as we say but get leave to go away and escape with their sins for a time therefore both themselves and others take the greater liberty to sin and surely we have need to take heed to this for we have all a tang of it were sin but instantly punished we would stand more in aw to offend then we do But this the Apostle meets with exceeding well and peremptorily Rom. 2. at the beginning first he layes down a peremptorie conclusion against such persons Thinkest thou this O man that thou shalt escape the judgement of God No think thou what thou wilt saies he we are sure that the judgement of God is according to truth against them who commit such things O but saies the other I feel I fear no such thing I have lived long but have not found it so and others have lived out their life and dyed peaceably and have had no bands in their death To this he replyes two things the one is the reason that thou art not dealt with according to Gods justice and judgment and threatnings is not from thy deserving but from the riches and the goodnesse long suffering and patience of the Lord waiting upon thy repentance which if thou despise when the date of it is run out thou shalt find the truth of his threatnings and the debt of his justice so much the greater The other thing he replyes is this although thou shouldst escape the Lords justice and judgement all thy life time here what of that is there no other place for justice for judgement for the accomplishment of Gods threatnings then in this life is not the chief in the life to come Alas thou considerest not fare it with thee here as it will that yet thou art treasuring up wrath against the day of wrath and the revelation of the just judgement of God O that you would consider this now that ye are not a haires breadth further off or at least the freer from the curses of the Law that they are not instantly powred out upon thee what of that yet surely as the Lord is true they do abide thee and when the Lord hath given a sufficient proofe of his patience towards thee they shall come upon thee when thou least expectest as pains on a woman in travell if not in this life yet in the life to come and therfore be not the securer for this that they are not yet come upon thee but if thou wilt prevent this humble thy self under the mighty hand of God The other main impediment hindering the Law with the threatnings of it to have the due operations of it upon the hearts of people as any may see is their presumption both in misapplying the Lords mercy and Christs merits to themselves when as indeed they have no interest in them and yet this is it that makes them secure against all the threatnings and also mistaking the manner of obtaining mercy First then I say they presume and misapply Gods mercy and Christs merits to themselves this is the thing that makes many a soule to perish and therefore I beseech you take heed unto it they acknowledge that they are sinners and that the curses of the Law does belong to them O but they believe in the mercy of God and in the merits of Christ in him who hath freed them from the curse of the Law and so they leap over the threatnings of the Law O but deceive not thy self this is the way that many perish in see that thy relying upon Christ and the mercy of God be upon good grounds sure warrants do all beleive that say or think they beleive come to any almost will they not say they beleeve as well as others but the Scripture saies that Many are called and but few are chosen it saies that many are deceived and why mayest not thou be deceived among the rest Indeed if thou hast ever been humbled for thy by-past sins and so hast fled unto Christ and striven to rest upon him If thou hast broken off the course of thy iniquity and turned thy back upon thy sins and art endeavouring to repent of what is past and to abstain for time to come if the Spirit of God hath made any work in thy soul then thou mayest be bold O but if none of these be no work of the Spirit in thee whereof I was speaking hast thou not broken off the course of thy iniquities but still walkest according to the imagination of thy own heart and yet doest blesse thy self notwithstanding the curses of the Law Be thou sure it shall be true which the Lord saies Deut. 29. all these curses shall come upon thee Walkest thou in darknesse that is to say after the dictates of thy own corrupt heart and the courses of the wicked world doest thou as thou seest others do and as thy own heart gives thee leave and takest no heed to order thy wayes according to the lantern of Gods Word for this is to walk in darknesse then beguil not thy self this shift will not serve the turn it will not free thee from the curse of the Law Christ it 's true is able to do it but thou hast nothing to do with him as yet What saies the Apostle He that saith he hath fellowship with him and walks in darknesse he is a lyar and the truth is not in him For these again who deceive themselves by mistaking the manner of obtaining mercie they think that when they have sinned all their life time that a God have mercie upon them shall serve their turn and then think that they may beleeve repent and get mercy when they will and for a word O but let me tell such these things are not so easily gotten and none so far from getting mercy as they that presume upon it yea did not many of Gods children find it hard enough all their whole life to get faith repentance and mercy and wilt thou come so easily by them and thinkst to get mercie for a word of thy mouth And finally to end this point
sin and serves much for aggravation see if thou hast not sinned against thy knowledge and if thou hast done so thou art worthy of and shalt receive double stripes Knowest thou and was it not often told thee that thou shouldst keep the Sabbath in thy thoughts and discourses that thou shouldst renew thy repentance that thou shouldst what ever thy other employments be grow in grace and in the knowledge of our Lord Jesus Christ that thou shouldst apply thy heart unto spirituall wisdom that thou shouldst not onely hear and read but go apart and meditate upon Gods Word and as occasion serves and thy abiâ—itie shall permit to speak of it I say hast thou known these things and have they been oft-times told thee and yet because they were painfull thou hast forborn to do them O how many stripes mayest thou look for 2. See if thou hast not sinned against thy conscience for this is yet more then to sin against knowledge to wit when not onely one knows a thing in generall but when by his generall knowledge of it his conscience gives him particular warning to do or to abstain the Spirit of God prompts him to it and yet notwithstanding he goes his own way this is a most heavie sin it is a wounding of the conscience and a grieving of the Spirit of God yea and in a degree of that which the Apostle saith Hebr. 10. a despighting of the Spirit of grace See then if ever thou hast sinned this way against the motions of Gods Spirit and warnings of thy own conscience that the Spirit of God and thy own conscience have suggested unto thee that such a thing was to be done and yet thou didst it not or such a thing not to be done and yet thou didst it and certainly if thou hast thou hast need greatly to be humbled this is to sin stubbornly and rebelliously 3. See if thou hast sinned out of presumption that is to say presuming upon the Lords mercy many sin this way and conclude with themselves the Lord is mercifull and easie to be intreated readie to forgive and therefore although I sin I shall get pardon yea although I should sin all my life long I shall get mercie easily at last this is a grievous kind of sinning and an uncouth way of conclusion and it is a dangerous conclusion for thy own soul for none so readie to refuse mercie as those who have thus sinned presuming upon mercy turning the grace of God unto wantonnesse for what saith the Lord Deut. 29. If any man hearing the words of this curse shall neverthelesse blesse himself in his own heart c. I will not spare that man saith the Lord and if ever thou get mercie think on it thou shalt not find it so easie to be gotten nor the Lord so easie to be intreated Gods children find it hard enough all their life time to get and wilt thou get mercie for a word of thy mouth as it were And as it is a most dangerous conclusion in regard of thy own soul so is it a most ungratefull and unnaturall conclusion in regard of the Lord thy God to say that because he is good and gracious and mercifull and readie to forgive thee that therefore thou wilt continue to sin against him to provoke him to wrath shouldest thou not rather conclude Is he so gracious indeed Alas that ever I should offend him I will no more do so by his grace and assistance were it not a wicked thing for a man to use another so to wit to abuse his lenity and goodnesse and clemencie and kindnesse fye upon such a conclusion 4. See if thou hast sinned scandalously either by thy sin being an evill example unto others and strengthening them in their sins whereby certainly thou must not onely be accountable for thy own sins but for others also Or else by thy sin hast given others occasion to think and speak ill of thy profession and so hast been a scar-crow to Religion Or else by thy sin hast made these thou hast had to do with to take such a prejudice at thee that neither thy words nor thy works can any thing further their edification there is no sin more to be taken heed to then this scandalous sinning and therfore be carefull against it And if thou hast been guiltie of it humble thy self greatly for it 4. Consider the means against which thou hast sinned Now under means I comprehend both the means of Gods Word and of his works whereby he labours to reclaim us See then how thou hast sinned against his works and that both against his benefits and favours and also against his judgements and afflictions whereby he studied to reclaim thee And first for the first Certainly this is no small aggravation of thy sin in Gods sight that thou hast sinned against so many benefits and favours Thus we see the Lord by Nathan aggravates Davids sin I took thee from the sheepfold when thou wast small in thy own eyes I made thee king over my people and have given thee the throne of thy Master and thus and thus have I done unto thee and yet thou hast sinned against me The like catalogue will the Lord present thee with unlesse thou prevent him and judge thy self he will say unto thee I have bestowed upon thee such gifts and perfections of bodie and minde which I have denyed to others and such a measure of outward things appertaining to contentment as many would think themselves well dealt with if they should have but the half of these things I have kept thee from many grievous inconveniences which I have inflicted upon others I have further delivered thee from many distresses and carried thee through difficulties yea I have done so and so unto thee made thee eminent in regard of many others and yet for all this thou hast sinned against me thou wouldest not for my sake renounce thy pleasures to resist such a corruption nor thy ease to discharge such duties what a just challenge thinkst thou will this be how will thy own conscience subscribe to it and thy countenance blush at it Consider also if thou hast not finned against the Lords judgements and afflictions which he sent to reclaim thee and fairly to warn thee and so hast kicked against the pricks Isaiah or the Lord by Isaiah makes this aggravation Why should ye be stricken any more ye will revolt more and more And Jer. 5. Thou hast strucken them but they have not grieved thou hast consumed them but they have not received correction This is also a great aggravation of sin The Psalmist saith Be not like the horse or the mule which cannot be holden in but by bit and bridle but this is to be worse then horse or mule even us to be holden in with bit and bridle Both these aggravations Ezra puts together Chap. 9. v. 13 14 And after all that is come upon us for our evill deeds and for our great trespasses
against it judge thy self for it thou hast reason indeed to sorrow for it but not to dispair or be discouraged yea rather get more faith that thou maiest get a further victorie and purification And thirdly For that predominant corruption that thou canst not get ridd of but in all thy doings it cleaves unto thee pollutes thy best services this should not discourage thee for 1. This is the case of Gods children they have sin that hangeth fast on them yea even Paul saies When I would do good evill is present with me and cries out against the body of death And 2. But if thou fall out with and loath thy sin if thou regard it not if thou judge thy self for it fear not thou shalt not be judged for it if thou cry to God against it thou shalt not be found guilty no more then the woman under the Law it is not thou but sin that dwelleth in thee If thou think it strange that the Lord should exercise thee with such strong corruptions so displeasing to himself he doth it for good ends 1. To cure a more dangerous corruption to bring thee out of conceit of thy own righteousnesse to chase thee to his Christ for expiation and to the holy Ghost for mortification of corruption to exercise thee in praier and in thy Christian warfare were it not for this we would not so often and so fully feele the necessity and sweetnesse of Christs sufferings intercession and righteousnesse we would not make so much of the sanctifying subduing power of the holy Ghost nor have so oft recourse unto it where would be the exercise of our faith and patience about the performance of the promise of sanctification what would stir us up to fervent and sincere prayer where should be the matter of our Christian warfare Obj. I do not finde the hatred and loathing of sin and this doth puzzle me in this point I find indeed that I do not entertain it but I think it to be more out of fear of punishment then out of hatred of sin A. Doth not thy heart rise against sin even in others to whose sin thou art not accessarie which cannot flow from fear but from hatred yea doest thou not hate those who are profain and wicked although they have other recommending and insinuating parts as on the contrary thou lovest those who are good and holy say not then that thou art altogether voyd of this point of the hatred of sin further though we finde not all that we would have yet should not we faile to be both thankfull and incouraged in regard of the things that we finde the Lord gives us to find many things that we may be exercised in thankfulnesse and to misse some things that we may be exercised in prayer pray then that the Lord more and more would make thee partaker of his divine nature and of his holinesse that so the hatred of sin may grow more and more sensible in you for he is of purer eyes then that he can behold iniquity Hab. 1.13 He loveth righteousnesse and hateth wickednesse Psa 55.7 A fourth Mark faith worketh by love Wherefore observe two things of faith 1. That it worketh it is operative and not idle it brings with it a spirituall life unto the soul of man and this spirituall life brings out spiritual operations when faith is put in the heart of a man there is a stirring disposition put in his heart also he is not his own man in his own element finds not quietnesse in his mind unlesse he be sometimes working and well employed Faith ever worketh towards God I mean immediately for all our works are to him as to our last end in being about the points of his worship in obeying his acceptable will in glorifying his Name advancing his kingdom seeing to the doing of his will by others so far as opportunitie and our callings permit Sometimes towards our selves in that great work of our salvation Sometimes towards our Neighbours in the works of charitie yea of spirituall charitie so necessary and so often recommended Exhort instruct edifie comfort admonish one another and yet neglected much want of compassion to the poore soul So their faith is ever working which clearly cuts off those who please themselves that they abstain from ill yea from some few grosse ills that they are no theeves murtherers adulterers c. although they never do a good deed not remembring the doome of the unfruitfull tree and unprofitable servants But secondly as it worketh so it worketh by love there is much working upon wrong motives which is all lost labour like building without a foundation there is nothing we should look more unto then this what is the motive of our obedience for it is the thing the Lord looks most unto He pondereth the heart yea doth not man so also if he can know it Now the motive most acceptable to God the disposition and affection of the heart which he requires which is here a Mark of Faith is the motive of love the Lord cares not a whit for our obedience if it come not from love yea he reckons it not for obedience therefore Love is the summe of the Law it fulfils the Law it is the end of the Law Even love out of a puâ—â— heart c. He shews mercy unto thousands of them that love him and keep his Commandments If I give my body to be burnt and bestow all my goods upon the poore without love it profiteth nothing Love is the soul the salt of all obedience and without it it is but a dead unsavoury carkasse Hence is it that the Lord doth begin his Law the summe of all our obedience with the remembrance and the rehearsall of a main temporall favour and deliverance typifying a far greater even that great salvation which shews that he would have the obedience rendered unto his Commandments to flow from love This is also the way of the Gospel even the way of love and the commands thereof are rather requests then commands I beseech you by the mercies of God Rom. 12.1 We beseech you exhort you by the Lord Jesus c. and in sundrie other places So that the Gospel doth require a lovely obedience and would draw us by the cords of love And this certainly makes our obligation of obedience the greater and our guiltines the greater if we obey not If one who may command will yet intreat the disobedience is so much the fouler and more odious And this is indeed to sin against the Gospel and to neglect that great salvation to wit when we are intreated and besought by him who hath all power and right to command us and that not by common favours but by the mercies of God and sufferings of Christ and yet refuse to obey But to the point Wouldst thou then render an acceptable obedience let the sense of the Lords great and many temporall and spirituall favours and deliverances be ever fresh and firm in
Covenant of reconciliation even he shall intercede for him that he be not cast out of it again Jesus Christ our Saviour is the Mediator of the New Testament in such a sort not onely to enter us once in the Covenan with his Father but which is most comfortable when we fail he is ready to intercede for us He sits at the right hand of the Father making request for us And hence is it that this Covenant is so sure and so everlasting a Covenant This point is also notably and clearly set down and made good by that style that Daniel Nehemiah Ezra give unto God O Lord who keepest Covenant and mercie A sweet saying and style for both on his own part he keeps Covenant and then for us when we break and sin he hath mercie for us So in the Scripture we have it more then once that sweet combination of mercy and truth Psal 57. He will send out his mercie and his truth Psal 25. all his wayes are mercy and truth c. His truth is to perform his promise his mercie is to cover our sins and to pardon them that they be no impediments for him to perform his mercie towards us Had he onely truth our comfort would be but small for we make the first breach and fail in the condition so that the Lord may without any breach of his truth and justice break his promise with us but when he joyns mercy with truth and is a God that keeps Covenant and mercie in this stands our comfort and happinesse and this is it that makes it an everlasting Covenant As also in that notable Psal 89. My faithfulnesse and my mercie shall be with him And again notably v. 28. My mercy will I keep for him for evermore and my Covenant shall stand fast with him His mercy endureth for ever How often repeated in Scripture a notable comfort against our renewed sins But of all most notably clearly and expresly is this surenesse and everlastingnesse of the Covenant set down in that same Psalm where the Lord professes which is indeed most wonderfull and sweet that although sin and the devill should have so far prevailed against us as to make us forsake Gods Law that though he may well visit our transgressions with the rod and our iniquitie with stripes so to bring us to repentance yet His loving kindnesse he will not utterly take from us nor suffer his faithfulnesse to fail so that he will not break his part of the Covenant for all this O the wonderfull goodnesse of God in his Son Christ who although we change every moment yet he changeth not whom he loves he loves to the end his gifts and his graces be without repentance Q. I hear that upon my repentance I shall have accesse to this precious Covenant though after seventy times seven times yea infinitely often for Gods wayes are not like mans wayes but are above them as far as the heaven is above the earth which is very comfortable and also that the Lord will take pains with me to bring me to repentance will visit me with the rod c. O but what if I continue in sin without repentance if I be not to be reclaimed no not by rods and so fall away altogether A. Thou shalt not get leave to do this for this is a part and a clause of this precious and sure Covenant Jer. 32.40 I will put my fear into their heart that they shall not depart from me to wit altogether or without returning this puts on the very top-stone of the surenesse of the Covenant That place is worth the noting for in it the Lord undertakes both his own part and ours This point is also notably and clearly set down Heb. 8. where the Apostle setting down the difference between the old Covenant and the new he saith of the old indeed they abode not in that Covenant but for this he saith I will write my Law in their hearts and put it in their inward parts So Ezek. I will put my Spirit within them and cause them to walk in my statutes to do them So ye may see that this is still a most sure and everlasting Covenant Q. But may it not be objected that this doctrine of the surenesse everlastingnes and steadfastnesse of the Covenant is ready to faster security and to prove an obstruction to Christian obedience A. It may well make one relent of that slavish or at the best selfish obedience flowing from fear and arising from self-love and self-respects But as for that acceptable obedience which flows from Faith and from the love of God The love of God constraineth me surely it doth greatly advance and fortifie it for why as ye see it fortifies faith exceedingly this point of the surenes of the Covenant and everlastingnesse on Gods part now faith produces this acceptable obedience faith which worketh by love the more faith the more working and that by love the more heartie and cheerfull obedience So whatsoever doctrine serves to increase faith in us to breed in us the full assurance of faith is so far from rendring us carnally secure and so sluggish as on the contrary it renders us spiritually secure it makes us the more working and diligent it addes spirit and life heart and courage to work Faith which worketh by love it both increases and rectifies our obedience whereas faith which is the tree being weak good works which are the fruit must be few as the assurance of Faith rouses up the soul to go on in a cheerfull and right course of obedience with an eye to God whereas otherwise all our obedience is at the best felfish if not slavish Do ye fast unto me saith the Lord and even for this restraint of fear to stand in aw and not to sin This Covenant for all the sweetnesse of it hath sufficient ground for as ye hear although the Lord for the main take not his loving kindnesse away yet neverthelesse he visits with the rod and with stripes even with sad and sore chastisements even where he is favourable he takes for all that vengeance for transgression even where he corrects in measure he suffers not altogether to passe unpunished Hence is that complaint Thou hast wounded me with the wound of an enemie and chastised me with the chastisement of a cruell one And again The Lord hath chastised me sore but hath not delivered me over to death There was never so much pleasure in thy sinning as thou who ever thou art shalt find bitternesse in thy chastisements for sin even although the main thing and the punishment be remitted so that thou hast need to stand in awe and not sin So that this Covenant though full of confidence yet hath some place also for fear and aw Obj. When I consider this surenesse and everlastingnesse of the Covenant surely I must think them happie that have propriety and interest in it but I fear that I have none that it belongs not