The Souls Humiliation, Doctrine 4 (1 of 2)

The Souls Humiliation · Doctrine 4 (1 of 2)

p. 994. Doctrine.

The Soule that is truly humbled, is content to be diſpoſed of by the Almightie, as it pleaſeth him.

The maine pith of this point lyes in the word, content. This phraſe is a higher pitch then the former of ſubmiſſion: and this is plaine by this example. Take a debtor, who hath uſed all meanes to avoyd the creditor: in the end hee ſeeth that he cannot avoyd the ſuit, and to beare it hee is not able. Therefore the onelyonly way is to come in, and yield himſelfe into his creditors hands; where there is nothing, the King muſt looſe his right; ſo the debtor yields himſelfe: but ſuppoſe the creditor ſhould uſe him hardly, and exact the uttermoſt, throw him into priſon; Now to be content to under-goe the p. 100hardeſt dealing, it is a hard matter: this is a further degree then the offering of himſelfe. So, when the Soule hath offered himſelfe, and he ſeeth that Gods writs are out againſt him, and his Conſcience (the Lords Serjeant) is comming to ſerve a Subpena of him, and he is not able to avoyd it, nor to beare it when it comes, therefore he ſubmits himſelfe and ſaith, Lord, whither ſhall I goe, thy anger is heavy and unavoydable; Nay, whatſoever God requires, the Soule layes his hand upon his mouth, and goes away contented and well ſatisfied, and it hath nothing to ſay againſt the Lord. This is the nature of the Doctrine in hand: and for the better opening of it, let me diſcover three things.

1Firſt, What is the behaviour of the Soule, in this worke of contentedneſſe. Brethren, theſe are paſſages of great weight, that I would have every man to take notice of.

2Secondly, What is the behaviour of the Lord, or, what is the diſpoſition wherewith the Soule muſt be contented.

3Thirdly, The reaſon why the Lord will have the heart at ſuch an under, and to be at his command? For, howſoever the Lords worke is ſecret in other ordinary things, yet all the Soules that ever came to Chriſt, and that ever ſhall come to Chriſt, muſt have this worke upon them; and it is impoſſible that faith ſhould be in the Soule; except this worke be there firſt, to make way for faith.

How ſhall a man know when his Soule is thus contented? this frame of heart diſcovers it ſelfe, in three particular acts, or paſſages.

p. 101Firſt, You may remember, that I told you before,Wherein this contentedneſſe conſiſts. that the ſinner was reſolved to yield to God, and to ſubmit himſelfe to his power, and pleaſure, and he did begge mercy. Now the Soule that is truly abaſed, (though he ſeeke mercy) yet hee ſeeth ſo much corruption, and unworthineſſe in himſelfe, that he acknowledgeth himſelfe unfit for mercy. He cannot avoyd the wrath of God, neither can he beare it, therefore he ſaith, Oh mercy, mercy Lord! What (ſaith the Lord) I had thought your owne duties, and prayers, would have carried you out againſt my Iuſtice, and have purchaſed mercy? Oh no (ſaith the Soule) it is onelyonly mercy that muſt relieve and ſuccour mee, but ſuch is my vileneſſe, that I am not fit for the leaſt mercy and favour, and ſuch is the wickedneſſe of this wretched heart of mine, that whatſoever are the greateſt plagues, I am worthy of them all, though never ſo inſupportable: and all the Iudgements that God hath threatned, and prepared for the divell and his angels, they are all due to this wretched Soule of mine, for I am a divell in truth; onelyonly here is the difference, I am not yet in hell: and oh (ſaith the Soule), had the divels the like hopes, and meanes, and patience that I have enjoyed, for ought I know, they would have beene better then I am. It is that which ſhames the Soule in all his ſorrowes, and makes him ſay, had they the like mercy? Oh thoſe ſweet comforts, and thoſe precious promiſes that I have had, and that the Lord Ieſus hath made to mee, and hath come ſo many heavy Iourneyes to knocke at my heart, and ſaid, Come to mee yee rebellious children, turne yee, turne yee; why p. 102will yee die. Oh that mercy, that hath followed mee from my houſe to my walke, and there mercy hath conferred with mee, and from thence to my cloſet; and there mercy hath woed mee: and in my night thoughts when I awaked, there mercy kneeled downe before mee, and beſought mee to renounce my baſe courſes, yet I refuſed mercy, and would needs have my owne will; had the divels but ſuch hopes, and ſuch offers of mercy, they that now tremble for want of mercy; they would have given entertainment to it for ought I know: And what, doe I ſeeke for mercy, ſhall I talke of mercy? Alas, ſhall I ſeeke for mercy, when in the meane time, I have thus ſlighted and deſpiſed it; what I mercy? the leaſt of Gods mercies are to good for mee, and the heavieſt of Gods plagues are too little for mee. Nay, the Soule finds no end in pleading, and therefore he reaſons thus with himſelfe, and ſaith, that God cannot doe more againſt him then he hath deſerved; but be ſure, he thinkes that God will not lay more upon him then hee is worthy of. Nay, it is ſure the Soule cannot beare nor ſuffer ſo much, as he hath deſerved and pluckt upon himſelfe, if God ſhould proceed in rigour with him. For the ſinner that will deale plainely, and diſcernes his evill exactly; it is eaſie for him to number up all his abhominations, and the Soule thus reaſons with it ſelfe, and ſaith, I onelyonly deſerve eternall condemnation; for the wages of all ſinne is death, being committed againſt an infinite Majeſtie, and againſt a Divine Iuſtice, and then, what doe all theſe my ſinnes deſerve, committed, and continued in, and maintained againſt p. 103the light of Gods Word, againſt all corrections, and all checks of conſcience, and all the Commandements of God, hell is too good, and ten thouſand hels is to little to torment ſuch a wretch as I am. In truth, I begged mercy, but what, I mercy? I am aſhamed to expect it, and with what heart can I beg this mercy which I have troden under my feet? Shall that blood of Chriſt purge my heart, that blood that I have trampled under my feet, and accounted it as an unholy thing? and when the Lord hath woed mee, and his wounds were bleeding, and his ſides goared, and his hideous cryes comming into mine eares, My God, my God, why haſt thou forſaken mee, yet this Chriſt have I ſlighted, and made nothing of his blood, and can the blood of Chriſt doe mee any ſervice? indeed I doe crave grace, but how doe I thinke to receive any. All the pillars of the Church can teſtifie, how often grace, and mercy hath beene offered to me, but I have refuſed it; therefore how can I begge any grace? And as the text ſaith, They ſhall ſee their ſinne and acknowledge their wayes, and Iudge themſelves worthy to be condemned. So the Soule confeſſeth, that it is worthy of nothing that is good, it is not worthy of Gods love, nor of Gods preſervation nor any other priviledge, only he confeſſeth that he doth loath himſelfe, and ſaith, Oh this ſtubbornneſſe, and villany, and this wretchedneſſe of mine? what I mercy? no I am not worthy of any, it is more then I can expect, I am onelyonly worthy to be caſt out for ever. As the Prophet Ezechiel ſaith, That thou mayeſt remember, Ezech. 16.63.Ezek 16:63and be confounded, and never open thy mouth more becauſe of thy p. 104ſhame; that is, they ſhall remember the evill that they have committed, and the Lords kindneſſe and merciemercy that they have oppoſed, and they ſhall be confounded, and not open their mouthes any more. So, now his tongue cleaves to the roofe of his mouth, and he ſaith, I remember my evill, and am aſhamed to expect any mercy, I ſought for mercy before, but now I ſee I am unworthy of any, and worthy of all the judgements that God can poure upon me. The Soule confeſſeth clearely, that hee hath deſerved more then God will lay upon him; for if God ſhould poure all his wrath upon him, he muſt make him infinite to beare his infinite wrath, and therefore the Lord onelyonly layes ſo much upon him as hee is capable of.

2Secondly, the Soule acknowledgeth the equalneſſe of Gods dealings be they never ſo harſh in this kind. He confeſſeth that hee is as clay in the hands of the Potter, and the Lord may deale with him as he will. Yea, the Soule is driven to an amazement at the Lords patience, that hee hath beene pleaſed to reprive him ſo long, and that God hath not caſt him out of his preſence, and ſent him downe to hell long agoe. It is the frame of Spirit that the poore lamenting Church had,Lament. 3.22.Lam 3:22 It is the Lords mercy that wee are not confounded, becauſe his compaſſions faile not. When a poore drunkard ſeeth how hee hath roared in the Alehouſe againſt God and his truth, and how he hath plotted againſt the Saints, hee wonders that ever God could beare with ſuch a wretch, and that the earth hath not ſwallowed him up quick. And when the Lord hath humbled the heart of an adulterer, p. 105or adultereſſe, hee begins to think thus with himſelfe, the Lord ſaw all the evils that I have committed, and all my plottings, and all my inveighings and allurings to this ſinne, and my delight in it: then the Soule admires that ever Gods Iuſtice was able to beare with ſuch a monſter, and that God did not confound him in his burning luſts, and caſt him downe to hell. Oh (ſaith hee) it is becauſe his mercies faile not, that my life and all hath not failed long agoe. Nay, the Soule concludes, that the Lord ſhould not ſave him. As Nehemiah ſaith, Howbeit, Nehem. 9.33.Neh 9:33thou art juſt in all that is brought upon us, for thou haſt done right, but wee have done wickedly; as if hee had ſaid, It is righteous that every man ſhould lye under his owne load, and therefore thou mayeſt juſtly condemne us. Nay, the Soule ſaith, That God cannot but plague him for ought that hee perceives in Iuſtice; as Daniel ſaith,Dan. 9.14.Dan 9:14 Therefore hath the Lord watched upon the evill, and brought it upon us, for the Lord our God is righteous in all his works which he doth, becauſe we obeyed not his voyce: Hee ſpeakes there of the 70. yeares captivity. So the Soule ſaith, Becauſe the Lord is juſt, and righteous, and doth not onelyonly puniſh, but he cannot but puniſh, and therefore he juſtifies the Lord in all the plagues that ever can be inflicted upon him. And hence it is that the Soule will not maintaine any kinde of murmuring or heart riſing againſt the Lords dealings, much leſſe doth he hide it in the Lord. But, though nature and corruption will be ſtirring, and ſometimes the heart will be grudging againſt the Lord, and ſay, Why doth the Lord thus, and why are not my prayers anſwered, p. 106ſuch a Soule is humbled, and ſuch a Soule is comforted, and why not I as well as hee, yet when any ſuch matter riſeth in the heart, hee ſtifles, cruſheth and chokes theſe wretched diſtempers, and doth abaſe it ſelfe before the Lord, ſaying, What if God will not (as the Apoſtle ſaith) ſpeaking of the rejection of ſome, and the receiving of others: ſo the Soule ſaith, What if God will not heare thy prayers? and what if God will not pacifie thy conſcience? nor ſhew any mercy to thee, thou haſt thy owne, and doth the Lord doe me any wrong, vile hell-hound that I am, I have my ſinne and my ſhame, wrath is my portion, and hell is my place, I may goe thither when I will, it is mercy that God deales thus with me. Now the Soule comes to cleare God in all his providence, and ſaith, It is juſt with God that all the prayers which come from this filthy heart of mine, ſhould be abhorred, and that all my labours in holy duties ſhould never be bleſſed, for I have had theſe ends, and by reſpects in all my duties; it is I that have ſinned againſt checks of conſcience, and againſt knowledge; and therfore it is juſt that I ſhould carry this horror of heart with mee to my grave; it is I that have abuſed mercy, and therefore it is juſt and righteous with God, that I ſhould goe with a tormenting conſcience downe to hell; Oh that (if I be in hell) I might have a Spirit to glorifie and juſtifie thy name there, and ſay, Now I am come downe to hell amongſt you damned creatures, but the Lord is righteous and bleſſed for ever in all his dealings, and I am juſtly condemned.

Thirdly, Hence the Soule comes to be quiet and p. 107frameable under the heavy hand of God in that helpleſſe condition wherein he is; ſo that the Soule having beene thus framed aforehand, it comes to this, that it takes the blow and lyes under the burthen and goes away quietly and patiently, hee is quiet and ſaith not a word more: oh! this is a heart worth gold. He accounts Gods dealing and Gods way to bee the fitteſt and moſt reaſonable of all. Oh (ſaith he) it is fit that God ſhould glorifie himſelfe though I be damned for ever, for I deſerve the worſt; whatſoever I have it is the reward of my owne workes, and the end of my owne way, if I be damned, I may thanke my pride, my ſtubbornneſſe, my peeviſhneſſe of Spirit and all my baſe corruptions; what, ſhall I repine againſt the Lord becauſe his wrath and his diſpleaſure lyes heavy upon mee? let mee repine againſt my ſinne that made him do it. Let me grudge againſt my baſe heart that hath nouriſhed theſe adders in my boſome, ſhall I bee unquiet and murmure againſt the Lord becauſe this horror of heart doth vexe mee? oh, noe, let mee bleſſe the Lord and not Speake one word againſt him, but let mee repine againſt my ſin; as the holy prophet David ſaith,Pſal. 39.9.Ps 39:9 I held my tongue and Spake nothing, becauſe thou Lord haddeſt done it. So the Soule ſaith, when the ſentence of condemnation is even ſeazing upon him, and God ſeemes to caſt him out of his favour, then he ſaith, I confeſſe God is juſt, and therefore I bleſſe his name and yeild to him: but ſinne is the worker of all this miſery that hath befallen mee. The holy Prophet Ieremy pleading of the great extremity that had befallen the people of God, ſaith, woe is mee for my hurt, Ier. 10.19.Jer 10:19my wound p. 108is grievous, but I ſaid, truly this is my griefe and I muſt beare it. This is the frame of a heart that is truly humbled; it is content to take all to it ſelf and ſo to be quiet, ſaying, this is my wound and I muſt beare it, this is my ſorrow and I will ſuffer it, thus you ſee what the behaviour of the heart is in this contentedneſſe. Hold theſe well for they are of marveilous difficultie and great uſe.Queſt. But, what is the dealing of the Lord that the Soule muſt be contented with?

Anſw. The behaviour of the Lord towards the Soule in this kind diſcovers it ſelfe in two things. Firſt, In what hee will do to the Soule; Secondly, in the manner of his dealing, how hee will deale with the Soule, and the heart muſt bee contented with both theſe: Sometimes a man will beare a thing, but not the manner of it, that kills him; but God will make a ſinner wayt upon God for mercy, and beg againe and againe and bee content with the harſheſt of his dealings and glad he may have it ſo too.

The firſt thing that God will have the Soule contented with.1. Firſt thing that God will doe to the Soule, and which the Soule muſt be contented with, is that ſalvation, and happineſſe, and the acceptation of a mans perſon now, muſt be no more in a mans own hands, nor in his owne abilitie, the Lord hath taken the ſtaffe out of his hand; and ſalvation muſt bee no more put in his owne power. Here is a wonderfull height of pride expreſt before the Soule will yield to this. When Adam was created in his innocency, the Lord put a faire ſtocke into his hand, and hee might have traded for himſelfe, and he had libertie of will and power of grace, ſo that he might have gotten the favour of God, by that which he could p. 109doe, if hee would have done hee might have lived: But, when Adam had betrayed that truſt which God committed to him in the ſtate of Paradiſe, becauſe hee had forfeited this truſt, the Lord tooke all away from him, and nothing ſhall be in him, or from him any more in the point of Iuſtification, or acceptation as any way meritorious. Adam in his innocency might have required mercy by vertue of a Covenant from God, but Adam ſhall now have nothing in his owne power any more, but he ſhall have his Iuſtification and acceptation (not in himſelfe but) in another, even Ieſus Chriſt. So that the reaſon why any Soule is juſtified and accepted with the Lord, it is meerely in an other, not in himſelfe. It is a great matter to bring the heart to this: for the Soule to ſee nothing in himſelfe, but all in and through Chriſt; Oh this is a difficult worke. The Lord will not truſt him with a farthing token. There are two paſſages marveilous uſefull this way, and therein you ſhall ſee the exceeding pride of a mans heart, and it is very common. One paſſage is in the Romanes, Where the text ſaith,Rom. 9.31.32.Rom 9:31Rom 9:32 The Iew and the Gentiles ſought for righteouſneſſe, that is, how they might finde acceptance and righteouſneſſe in the ſight of God. The Iew ſought this by the works of the Law, that is, by himſelf, by his ſacrifices, and waſhing, and the like; and he thought theſe would have acquitted him in the ſight of God. But the text ſaith, Iſrael which followed after the Law of righteouſneſſe, hath not attained it, that is, they have not attained it, becauſe they ſought it not by faith and from Chriſt, but, in and of themſelves, and therefore they p. 110never came to attaine it. But moſt pregnant is that other place,Rom. 10 2, 3.Rom 10:2Rom 10:3 where the Apoſtle ſaith, I beare them record that they have the zeale of God but not according to knowledge, for they being ignorant of Gods righteouſneſſe, and going about to eſtabliſh their owne righteouſneſſe, have not ſubmitted themſelves to Gods righteouſneſſe: the cauſe why any man is acquitted of God; it is not becauſe of any thing that he hath or doth, but it is from anothers righteouſneſſe. But what a great matter is this: The text faith, That going about to eſtabliſh their owne righteouſneſſe they have not ſubmitted, &c. here in this place there is this remarkable. They thought to eſtabliſh their owne righteouſneſſe, that is, their owne duties, and ſervices, their owne parts and abilities, and becauſe they thought to find acceptance for what they did, they did not ſubmit. Submiſſion argues a point of ſubjection, and the want of this, horrible pride. This is marveilous divelliſh pride, that a man ſhould ſet up the luſts of his owne righteouſneſſe, and duties, and thinke to finde acceptance, and reconciliation with, and pardon from the Lord becauſe of theſe. So that now the Soule is nothing, and the Lord ſaith unto him, thou ſhalt goe in ragges all thy dayes, that Chriſt may be thy righteouſneſſe. Thou ſhalt be a foole, that Chriſt may be thy wiſedome; and thou ſhalt be weake, that Chriſt may be all thy ſtrength, and I will make the ſubmit to that righteouſneſſe of Chriſt. Nay, the Lord ſaith further, if you thinke to finde acceptance, and to purchaſe mercy by what you can doe, then come your way, and bring all thoſe prayers, and duties, and ſee if they p. 111can all anſwer my exact Law of righteouſneſſe, and ſatisfie my Iuſtice. Thus the Lord is faine to emptie a man of himſelfe, this is an admirable worke of the Spirit, when the heart is thus content to be at Gods carving, and to have nothing of its owne, to be ignorant, weake and meane, and to have all from a Chriſt. This is conſiderable, every man would faine bring ſomething with him, even where God hath wrought grace, and then we are all dead in the neſt, and all amort when we find it not, and we are ready to ſay, if I had theſe, and theſe enlargements, then God would accept mee, but becauſe I have not, the Lord will reject mee. What is this but to ſet up the merits of a mans parts and duties: therefore it is that the Lord will bring the Soule to this, to be content to be juſtified, (not for what he hath,) but for ſomething in another, beſides what hee can doe to entitle himſelfe to heaven and happineſſe. Therefore the Apoſtle ſaith,Rom. 4.5.Rom 4:5 To him that worketh not but beleeveth (on him that juſtifieth the ungodly) is faith accounted for righteouſneſſe. This is our nature; We would faine be Ioynt-purchaſers with Chriſt, and have ſomething of our owne of merit (to make us finde acceptance with God) as well as Ieſus Chriſt in the point of Iuſtification. But the Lord will bring the heart to this, it ſhall come as an ungodly wretched traitor, that the Lord may Iuſtifie him in Chriſt. Why dare not a poore ſinner ſometimes come to Chriſt, and looke to him for mercy? Oh, he is not worthy. But, art thou not content to ſee thy unworthineſſe? Yes (ſaith he) but I ſee ſuch pride, ſuch litherneſſe in holy duties, and ſuch corruption p. 112that I dare not goe to Chriſt for mercy. If this be a burthen to thee, and if thou art content to be rid of this, then Chriſt hath prepared mercy for thee, and thou maiſt take it; the Lord will make thee know that thou art not accepted, becauſe thou art worthy, but through Chriſt. The Lord juſtifies the ungodly.

The ſecond thing that the Soule muſt be content with.The ſecond part of the Lords diſpoſe, that hee brings the Soule unto, it is this. As the Soule muſt looke for what it hath from another: ſo in the ſecond place, it muſt be content to take, what mercy, and what that other will give. Not, what the Soule thinkes fitting; but, what mercy accounts the beſt for him. Now, ſee this bleſſed frame of heart in theſe three particulars.

1Firſt, The Soule is content that mercy ſhall deny what it will to the Soule, and the Soule is content, and calmed with whatſoever mercy denyes. If the Lord will not heare his prayers, and if the Lord will caſt him away, becauſe hee hath caſt away the Lords kindneſſe, and if the Lord will leave him in that miſerable and damnable condition, which hee hath brought himſelfe into, by the ſtubborneſſe of his heart, the Soule is quiet. Though I confeſſe, it is harſh and tedious, and long it is ere the Soule be thus framed; yet the heart truly abaſed, is content to beare the eſtate of damnation; becauſe hee hath brought this miſery and damnation upon himſelfe. In a word, the Soule ſeeth, that it deſerves nothing at Gods hands; and therefore he is content, if God deny him any thing;2 Sam. 15.25.26.2 Sam 15:252 Sam 15:26 and it befals the Soule in this caſe as it did David: See how willingly hee takes, p. 113whatſoever the Lord ſhall allow him. Where hee ſaith; Carry backe the Arke of God into the Citie, if I ſhall finde favour in the eyes of the Lord, hee will bring mee againe, and ſhew mee both it and his habitation; but if he ſhall ſay, I have no delight in David; Behold here I am, let him doe whatſoever is good in his eyes. As it was with David for a Temporall Kingdome. So it is with the Soule for a Spiritual Mercy. The Soule ſaith, if there be any mercy for a poore rebellious creature, the Lord may looke graciouſly upon mee; but if the Lord ſhall ſay; thou haſt brought damnation to thy ſelfe, therefore I will leave thee in it. Behold, here I am, let the Lord doe with mee what hee will.

Object. But, ſome may here object and ſay, Muſt the Soule, can the Soule, or ought it to be thus content, to be left in this damnable condition?

Anſw. For the anſwer hereof. Know, that this contentedneſſe implies two things, and it may be taken in a double ſenſe.

Firſt, Contentedneſſe ſometimes implies nothing elſe, but a carnall ſecuritie; and a regardleſneſſe of a mans eſtate, he regards not his owne Soule, what he is, nor what he hath, nor what ſhall become of him. This is a moſt curſed ſinne, and this contentedneſſe is nothing elſe, but a marveilous negligence, either of Gods glory or his owne good; and it is a ſinne to give way to it: and it is a fore-runner of damnation to that man which entertaines it. The Soule that is truly humbled and abaſed, cannot (nay it dare not) ſay ſo in cold blood, ſetting aſide paſſions, and temptations). Nay, this contentedneſſe p. 114argues damnation for ever. This is not meant in this place, neither is it lawfull to give way to it; and it is certaine, upon theſe termes the Soule ſhall never be ſaved; God will make him prize mercy, and care for it too before he have it.

But then; Secondly, it implyes a calmeneſſe of Soule not murmuring againſt the Lords diſpenſation towards him, and this contentedneſſe is ever accompanied with the ſight of a mans ſinne, and the following of God for mercy. The Soule that is thus contented to bee at Gods diſpoſing, it is ever improving all meanes, and helpes that may bring him nearer to God, but if mercy ſhal deny it, the Soule is ſatisfied and reſts well apaid; this every Soule that is truly humbled may have and hath in ſome meaſure. Yet you muſt not throw all at ſixe and ſeavens, no, it is a curſed diſtemper of Spirit that you muſt hate as hell it ſelf. But this contentedneſſe is oppoſed againſt quarrelling with the Almighty, and this every humbled Soule doth attaine unto, though it bee not ſoe plainly ſeene. As it is with ſome theife that is taken for a robbery and the ſentence of death hath paſt againſt him: he ſhould not neglect the uſing of meanes for to ſave his life and to get a pardon, and yet if he cannot get a pardon, he muſt not murmure againſt the Iudge for condemning of him becauſe he hath done nothing but Law. This theefe ſhould uſe means for a pardon, but if he cannot get one, he ſhould be contented though the ſentence paſſe againſt him: So, wee ſhould not be careleſſe in uſing all meanes for our good but ſtill ſeeke to God for mercy, yet thus we muſt be, and thus we ought to be contented with p. 115whatſoever mercy ſhall deny becauſe wee are not worthy of any favour; and the humble Soule reaſons thus with it ſelfe, and ſaith, my owne ſinne and my abhominations have brought mee into this damnable condition wherein I am, and I have neglected that mercy which might have brought mee from it, therfore why ſhould I murmure againſt mercy? though it deny me mercy, and if mercy leave me in that miſerable eſtate, which I have brought my ſelfe into,A Sillogiſme. I have but the reward of my owne workes. Marke this well. He that is not willing to acknowledge the freeneſſe of the courſe of mercy, is not worthy, nay, it is not fit to receive any mercy: but that Soule which is not content that mercy deny him what it will, hee doth not give way to the freeneſſe of the Lords grace and mercy, & therfore that Soule is not fit for mercy. I conclude all thus. Iudge with your ſelves whether this bee not a marvellous hideous pride of heart or no? that the ſinner doth murmure becauſe the Lord will not diſpence of mercy as hee will himſelfe, either the ſinner thinkes that he hath deſerved mercy, and therefore he is angry with God becauſe he gives it not, or els, he thinkes himſelfe wiſer to diſpoſe of mercy then God; both which are moſt deviliſh pride of heart, and arguments of a haughty heart that is not yet fit for mercy; nay, if this be in the heart and if the heart allow of this and continue in this diſtemper, the Soule cannot receive mercy.

Object. 2 But ſome may object. Can a man feele this frame of heart, to be content, that mercy ſhould have him in hell? doe the Saints of God finde this? and can p. 116any man know this in his heart?

Anſw. To this I anſwer. Many of Gods ſervants have beene driven to this, and have attained to it, and have laid open the ſimplicitie of their Soules, in being content with this. But the ſecret paſſage of the Soule is moſt ſubtle here, and hard it is to finde this, and clearely to diſcerne this frame of ſpirit this way: but the beſt way to gueſſe it, and to be able to diſcern it, is this. For this end, you muſt know theſe three things.

Firſt, that the Soule out of the nature of it, and in nature cannot but deſire the preſervation of it ſelfe, and it is a rule that God hath ſtamped in the creature, and therefore we muſt not thinke that nature muſt or ſhould, or can goe further then nature, and it is not the fault of nature, that it is carried in this kinde.

But ſecondly, the Soule being humbled, cannot but yield it ſelfe, to be diſpoſed of by the Lord as he will, yea, if the Lord will bring deſtruction upon it.

Thirdly, though the Soule ſometimes finde a ſecret rebelling againſt God, and a grudging againſt the Lords dealings, and the ſinner begins to ſay, theſe are my corruptions, and ſtill my ſinnes prevaile againſt mee, and I ſhall one day periſh, and the Lord ſeemes not to looke at mee, and with that, the Soule ſometimes grudgeth, and repines at the providence of God, yet the heart that is truly humbled, grudgeth at himſelfe, becauſe he hath ſuch a quarrelling heart againſt the Lords dealing with him in this kinde. Nay, I have knowne many in the anguiſh p. 117of heart, when they have thus quarrelled with the Almightie, they have falne into a deſperate extremity, and thought they had committed that ſinne againſt the holy Ghoſt; Inſomuch, that it hath made them to walke more humbly before God all their dayes; but (I ſay) when the Soule finds theſe diſtempers, it labours to undermine them, and it dares not quarrell againſt God, it dare not but yield, and this is an argument that the Soule is content.

2Secondly, The Soule that is contented comes to be well apaid with this, that mercy ſhall take away from him what it will, friends, and meanes, and eaſe, and liberty, and credit, and whatſoever it is that the heart hath loved moſt. It is content that God ſhould ſtrip him naked of all: And hence it is, that we ſhall obſerve it in experience, and in practice. A broken battered Soule, that hath beene long overwhelmed with the weight of his corruptions, the Lord brings him to a marveilous deſperate low ebbe: You may ſee a man, ſometimes in the torment of Conſcience, that nature and naturall parts begin to decay, his underſtanding growes weake, and his memory failes him, and he growes to be marveilouſly diſtracted, and beſides himſelfe, ſo that the partie which was (before) a man of great reach and of able parts, and was admired, and wondred at for his wiſedome, and government; he is now accounted a ſilly ſot, and a mad man, in regard of the horror of heart that hath poſſeſſed him, in ſo much that the husband ſaith, Oh my wife is undone, and the father ſaith, my childe is undone, he was a fine witty childe before, but now hee is a very ſot. Yea, the mercy of God will not p. 118leave a man before he be content to be a deſpiſed man, that hee may finde mercy and be ſaved, and mercy will plucke away all thoſe parts and gifts from him, and make him glad to have ſalvation, and all in another: And in concluſion, when God cheeres up his heart againe, hee is more wiſe than ever, and more able than ever, both for temporall, and ſpirituall affaires.Ioh. 5.44.John 5:44 How can you beleeve (ſaith our Saviour) that ſeeke honour one of another. Without this dealing of God, no man would ever come to heaven, though the Lord ſometimes abates ſome meaſure of it. It may be before this worke, the Soule ſaith, if I may have honours, and eaſe, and libertie, and credit, ſo it is; I care not whether ever I have drop of mercy or no: But the text ſaith, How can you beleeve which ſeeke honour one of another, and not that honour that comes from God onelyonly. Mercy will bring you downe upon your knees, and you ſhall not be content with the honours of the world; No, no, mercy will make you content to be fooles, and to take that honour onelyonly which is from God, though you be abaſed, and hated, and perſecuted in the world. It is againſt reaſon that the Soule can beleeve, except this be in the heart.

An humble Soule is content that mercy ſhall rule him.As the humbled ſoule is content, that mercy ſhall deny him any thing, and take any thing from him, ſo it is content, that mercy enjoyne what it will, and make what Edicts, and Law it will: So that the Commands, and Precepts of the mercy of God in Chriſt may take place in his heart. When Iohn Baptiſt came to prepare them for Chriſt, and the hearts of the people were humbled, the Publicans came to p. 119him ſaying, Maſter, What ſhall we doe? Luk. 3.13, 14Luke 3:13Luke 3:14and ſo the ſouldiers ſaid, Maſter, what ſhall we doe? and he ſaid, Doe no man wrong, but bee content with your wages. The queſtion is not now, covetouſneſſe, and crueltie, what ſhall wee doe? No, the ſouldiers came now, and ſaid, Thou art our Maſter, the Spirit of God, and the Spirit of wiſedome is revealed to thee in the Word, command and enjoyne thou what thou wilt, and they are content, with whatſoever hee commands them. The humbled heart is content, that mercy doe what it will with him, not onelyonly that mercy ſhall ſave him, for ſo farre a reprobate, and a carnall hypocrite may be content. The hypocrite is marveilous willing, that mercy ſhall ſave him; but his luſts and corruptions muſt rule him ſtill. You are content, that mercy ſhould ſave you from your peeviſh heart, and yet your peeviſh heart muſt rule you ſtill; and you are content that Chriſt ſhould ſave you from your drunkenneſſe, and prophaning of the Lords Day, but theſe luſts muſt rule you ſtill. A drunkard that hath gotten ſome dangerous ſurfeit, is content that the Phyſician ſhould cure him, not becauſe he would leave his drunkenneſſe, but becauſe he would have his health, and therefore being up, hee returnes to his drunkenneſſe againe. And the thiefe that is condemned to die, cryes for a pardon, not becauſe he would live to be an honeſt man, but to be free from the halter; and therefore when he is freed, he goes to the hie way and robs againe; it is not for honeſty that he deſires a pardon, but for libertie. Deceive not your ſelves: mercy will never ſave you, except mercy may rule you too. p. 120Here is a heart worth gold, and the Lord delights in ſuch a Soule, that falls into the armes of merciemercy, and is content to take all from mercy, and to be at mercies diſpoſing, and to have merciemercy ſanctifie him, and correct him, and teach him, and to rule in him in all things. This the heart of a truly abaſed ſinner will have, and it will ſay, Good Lord do what thou wilt with me, rule this Soule, and take poſſeſſion of me, onelyonly doe good to the Soule of a poore ſinner. If the Lord give any thing, he is content, and if the Lord take away any thing, or command any thing, he is content. You that are ruled by your luſts, think of this. When the Lord hath awakened and arreſted your Soules, and you are going downe to hell, Oh, then you will crie, Lord forgive this and that ſinne, it is true, I have hated and loathed the Saints of God, good Lord forgive this ſinne, oh that merciemercy would ſave mee, then mercy will anſwer, and ſay, When you are out of your beds, you will returne to your old courſes againe, no, he that ruled in you, let him ſave and ſuccour you. I will ſave none (ſaith mercy) except I may rule them too.

3Thirdly, The laſt degree of contentedneſſe is this. The Soule is willing that the Lord ſhould make it able to take what mercy will give. This is a lower pegge that the Soule is brought unto. The ſinner before had nothing of his owne in poſſeſſion, nay, he can challenge nothing of the other, but meerely to doe what hee will, and hee is not able to take what mercy will give and beſtow. And therefore hee is not onelyonly content that mercy provide what it thinks good, but alſo to give him ſtrength to take what p. 121mercy gives. The beggar that comes to the dole, though he have no meanes to help himſelfe withall, and though he can challenge nothing of the man, yet hee hath a hand, and can receive the dole that is given him, but a poore ſinner is brought to this low ebbe, (and this ſhewes the emptineſſe of it) that as hee hath no ſpirituall good at all, and can challenge no good, neither is hee able to take that good which mercy provides. The hand of the Soule whereby it muſt receive mercy, is faith, and the humbled Soule ſeeth that he is as able to ſatisfie for his ſinne, as to beleive in a Saviour that muſt ſatisfie. And hee is as able to keepe the Law, as to beleeve in him that hath fulfill'd the Law for him. In Saint Iohn, beleeving is call'd receiving, Ioh. 1.16.John 1:16and therefore the poore ſinner ſeeth that it is not onelyonly mercy and ſalvation that muſt do him good, but hee ſeeth that if mercy and ſalvation were laid downe upon the naile for beleeving and receiving of it, hee could not doe it of himſelfe, and therefore the Lord muſt give him a hand to receive it with. You know the Apoſtle Paul ſaith,Phil. 1.29.Phil 1:29 The naturall man cannot receive the things that be of God. And the ſame Apoſtle is plaine, to you it is given to beleeve. So that faith is a gift, and a poore ſinner is as able to create a world, as to receive mercy of himſelfe. The want of this, is the cauſe why many a man that hath made a good progreſſe in the way of happineſſe, hee falls ſhort of his hopes. Many a ſinner hath beene awakened, and his heart humbled, and the Soule comes to heare of Chriſt, and thinks to lay hold of mercy and Chriſt out of his owne proper power, and thus he deceives himſelfe, and the p. 122faith that he dreamed to have was nothing elſe but a fancie, a faith of his owne framing, it was never framed by the Almighty Spirit of the Lord in heaven, hee never ſaw need of the power of God, to make him able to beleeve as well as to ſave him, and therefore his faith and all came to juſt nothing. Now the broken hearted ſinner ſaith, All that I expect it muſt be from another, and I am content to take what mercy will give, and that mercy ſhall deny me what it will, and give me what it will, and I am content that mercy rule in me, nay, that mercy muſt give me a heart to beleeve and to take mercy, or elſe I ſhall never beleeve. Now you ſee what it is that the Soule muſt be contented withall.

The manner of Gods dealing.Now I come to ſhew the maner of Gods dealing with the Soule, for the Soule muſt be content with this too, as I told you before. The manner of Gods dealing may appeare in three particulars.

1Firſt, the Soule ſtoopes to the condition that the Lord will appoint, be it never ſo hard, & it is content to come to Gods termes, be they never ſo harſh and weariſome. As, ſometimes when the ſoule finds that the heavieſt hand of the Lord hath laid long upon him, & that the ſharpeſt arrows of the venome of the diſpleaſure of the Almighty ſtick deepeſt in him, and he finds the fierceneſſe of Gods wrath burning in his heart,Iob 14.17.Job 14:17 and that all his ſins which have been ſealed up in a bag, as Iob ſaith, they are all ſet in order before him, and the wrath of the Lord (more heavie then any mountaine) falls upon his back, (I ſay) when the poore ſinner finds himſelfe thus purſued after, in the fierceſt and moſt terrible manner, the abaſed heart dare not flye away from God, nor repine againſt the Lord, but p. 123he lyes downe meekely. 1. He will not flye away from God, for that is his pride. Nay, he dare not doe it. He will not go with Saul to the Witch of Endor, nor with Iudas to a halter. When the Lord let Iudas ſee that hee had betrayed innocent blood, and fill'd his heart with horror, hee did not goe to God and lye down under the harſheſt horror, but he went to a rope and hanged himſelfe, and all through his pride, becauſe hee was not content with the harſh dealing of God, though hee leaped from the firepan into the fire, As the proverbe is. And likewiſe Cain went into the land of Nod. So, when the Lord hath awakened a poore creature, and after a good while, that a man would have thought he had gone on a good way in a Chriſtian courſe, at laſt when he finds that he is not able to beare the wrath of God, but more iniquity comes in againſt him, then hee flyes of from God, and fals from a Chriſtian courſe, and goes to the Ale-houſe, or ſome other baſe courſe, and ſo hardens his conſcience: but (I ſay) the humble Soule dare not doe ſo, but lyes at Gods foot-ſtoole, and if it were the very bottome of the dregs of Gods wrath, and the very fire of hell, he is content to undergoe Gods dealing. He doth not queſtion Gods dealing, and ſay, others are not thus, and thus terrified, and why ſhould I be ſo? No, the Soule returnes all againſt it ſelfe, and ſaith, why doe I talke of others? they have not ſuch untoward, uncleane peeviſh hearts as I have. The humble ſoule reſolves with the Church in Micah, Micah 7.9.Mic 7:9I have ſinned and therefore I will beare the indignation of the Lord: So the Soule ſaith, I have ſinned moſt hainouſlly, I p. 124know not their ſinne, but I know my owne ſinne, and therefore I will beare the Lords wrath, though it be never ſo unſupportable, and unſufferable; Lord give mee a heart, that I may be able to beare it. When a Malefactor comes to the Aſſiſes, he lookes for nothing but condemnation, and execution, if he can ſcape with burning in the hand, or branding in the forehead, or ſhoulder, he is glad, and goes well apaid, and cryes, God ſave the King, becauſe hee thought he ſhould have beene hanged: So it is with an humble, and a ſelfe-denying ſinner; When the poore creature finds the heavieſt of Gods indignation upon him, and ſuch ſtrange diſtempers, as if a thouſand divels were within him, the Soule quiets it ſelfe thus, and ſaith, Why do I thus fret? and wherefore am I thus perplexed? it is wel that I ſcape thus: I might have beene in hell this day, and bleſſed be God that it is no worſe, that I am not in hell; I might have beene roaring in hell, as thouſands of poore reprobates are, that have no more hope of mercy; therefore I will beare whatſoever the Lord layes upon mee.

Secondly, as he is content with the hardeſt meaſure, ſo he is content with the longeſt time. Hee is content to ſtay for mercy, be it never ſo long. After the poore ſoul hath his eyes growing dim with waiting for mercy, his hands grow feeble, and his tongue cleaves to the roofe of his mouth, and his heart begins to ſinke, and his Soule ſhakes within him, with waiting for the mercy and goodneſſe of the Lord; and yet he finds no mercy, and hath no Inkling of any favour, yet God lookes a farre of. p. 125Yet his Soule is content with this. If a beggar ſhould ſtay halfe a day for an almes it would grieve him, though that be his pride. See what Eſay ſaith, I will waite upon the Lord that hath hid his face from Iacob, and I will looke for him. Eſa. 8.17.Isa 8:17As if the poore ſinner did ſay, The Lord hath hid his face away, and turned his loving Conntenance from mee, yet I will looke towards heaven, ſo long as I have an eye to ſee, and a hand to lift up, I will yet looke to heaven to the Lord that hath not (as yet) heard nor anſwered my prayers, the Lord may take his owne time, it is manners for mee to waite and ſtay Gods time: Away therefore with that peeviſhneſſe, and that diſcontentedneſſe of Soule, that when a poore ſinner hath called, and cryed, and finds no anſwer, and heares no newes from heaven, he ſecretly intends to lay all aſide; As if a man, lift a weight againe, and againe, and ſeeth that it is to heavy for him, he lets it alone. So many poore creatures are content to let all alone, and ſay; why ſhould I waite upon God any more? I have prayed, and cryed thus long, and finde no anſwer; why ſhould I waite any longer? How now? who ſhall have the worſt of it? cannot God have his glory without your prayers? why ſhould you waite? this is horrible pride of heart. Why ſhould you waite? Its no marvell, that you ſhould take ſuch State to your ſelves? who muſt waite then? Muſt the King waite, or the Subject? The Maſter or the Servant? The Iudge or the Traitor? Downe with that proud and ſturdy heart of yours. An humble Soule dare not doe ſo; hee is content to waite for Gods mercy, and you will be p. 126brought to it too, before ever the Lord will give you any mercy. The humble ſoule ſaith thus, I have waited thus long, & the Lord ſeemes to be angry with my perſon, and prayers, and all is blaſted, yet I will waite ſtill; Nay, I am glad that I may waite? What, waite upon the Lord Ieſus Chriſt, and mercy: Yes, and glad you may. Kings and Princes have done it, and bleſſed are they that waite upon mercy. Nay, the poore broken heart reſolves thus, and ſaith, if I lye and licke the duſt all my dayes, and cry for mercy all my life long, if my laſt words might be mercy, mercy, it were well I might get mercy at my laſt gaſpe: Oh, I bleſſe God, that yet I live here, and and that I am not in hell as thouſands are, that waite for judgement and vengeance, bleſſed be God, that yet I may waite, till God looke upon mee in goodneſſe and mercy.

3Laſtly, when the Soule hath ſtayed a long time, it is content with the leaſt pittance of mercy; he is not like many proud beggars, that thinke much when they have ſtayed long, if they have but a farthing. Nay, if hee have but from hand to mouth, It is all that hee craves, and all that hee lookes for. This is our nature; We would faine have ſomething to trade withall, but the Lord will keepe the ſtaffe in his owne hand, and the Soule is content to have it ſo. He comes ſometimes and God will not heare, and he goes away, and comes againe, and then goes away faſting, and well contented too. See how the poore Woman of Canaan did. Shee comes to beg mercy of our Saviour,Matth. 15.26.Matt 15:26 and he ſaid, It is not lawfull to caſt the children bread to dogs, truth Lord (ſaith p. 127ſhe) I am as bad as thou canſt call mee, I yeild all, I am as vile a ſinfull poore creature as ever any was; Yet Lord the dogs may eate the crums that fall from their Maſters table. verſ. 27.You know the Dog muſt ſtay till his Maſter comes in, and when hee is come, hee muſt ſtay till he ſit downe, and then till he cut his meate, and hee muſt not have the meate from his trencher neither, when he hath ſtayed all this while, he hath nothing but the crums. So it is with a poore ſinner; you muſt not thinke that God will be at your becke: No, you muſt be content with the crums of mercy, and pitty, and lye under the table, till the Lord let the crums fall. The humbled ſoule ſaith, Lord, let my condition be never ſo hard, doe what thou wilt with mee, let the fire of thy wrath conſume mee here, onelyonly recover mee hereafter, and let me finde mercy, and if the time be never ſo long, if at laſt gaſpe I may finde mercy I am content, and whatſoever thou giveſt, I bleſſe thy name for it. The Soule doth not quarrell with the Almighty, and ſay, Why are not my graces increaſed? and why am not I thus, and thus comforted? and refreſhed: Nay, it lyes, and lookes for mercy, and if it have but a crum of mercy, it is comforted, and quieted for ever. Thus the heart is brought very low.

Why doth the Lord thus bring the heart under,Reaſon. is this neceſſary and requiſite? Yes, it is without all queſtion, not onelyonly convenient but very neceſſary, that it ſhould be ſo. And the reaſon is taken from the nature of the covenant of grace which requires this; and without which the covenant of grace could not be fitted for us. For the covenant of grace is p. 128this, Beleeve and live. The condition on our part is faith, and beleeving. Now faith is nothing elſe, but a going out of the Soule, to fetch all from another, as having nothing of it ſelfe, and therefore this reſting in our ſelves, will not ſtand with the nature of this covenant. Now were it ſo, that wee were not reſolved to yeild to, and to be guided by another, it is certaine, we could not have our hearts enlarged to goe to that other: by whoſe wiſedome, and providence, we would not be guided and diſpoſed. To be in our ſelves, and out of our ſelves, to have power in our ſelves, to diſpoſe of any thing belonging to our ſpirituall eſtate, and to fetch all from another; theſe are two contraries, and therefore cannot ſtand together. To have the diſpenſation of life, and grace in our owne hands to diſpoſe of it as we will, it utterly overthrowes the nature of this ſecond Covenant of mercy and grace in Chriſt. For (I pray you obſerve it) this I take to be the maine difference, betweene the ſecond maine Covenant of grace, whereof the Apoſtle diſputes ſo often. And the firſt Covenant of works, which he ſo often confutes. The firſt Covenant is, to Doe and Live, This Adam had, and if he had ſtood ſtill, he ſhould not have needed any Saviour: The ſecond Covenant is, Beleeve and Live, that is, to live by another. Theſe two cannot ſtand together, in one and the ſame Soule, at one and the ſame time. The ſame Soule that is ſaved by the Covenant of Grace, cannot be ſaved alſo by the Covenant of Works. The Lord in the beginning, put the ſtuffe into Adams hand, and he had libertie, to diſpoſe of Life and Salvation; by reaſon of that p. 129abilitie, and that principle of Grace that God had given him; for he had perfect knowledge, and perfect holineſſe, and righteouſneſſe, and by the power of theſe he had libertie, freely to pleaſe God, and to keepe the Law, and to be bleſſed in ſo doing, and if he had done that which hee had power to doe, hee might have beene bleſſed for ever, and we all in him, but he loſt it, and ſo overthrew himſelfe, and all his poſteritie: Now we being thus falne in Adam; and being deprived of all that holineſſe, and righteouſneſſe which Adam had: Now the ſinner is neither able to fulfill the Law, and ſo to purchaſe mercy for himſelfe; nor to ſatisfie for that which is done amiſſe. A ſinner muſt die, and yet he cannot ſatisfie in dying: he is dead in ſinnes and treſpaſſes, and having loſt all that abilitie which Adam had: therefore the Soule muſt goe out of it ſelfe, and ſince it is ſo, that nothing which he hath, or doth can ſave him, he muſt goe to another, that whatſoever is amiſſe, that other may ſatisfie for it, and whatſoever mercy is needfull, he may purchaſe it, and whatſoever is to be done, he may doe it. Now, what we have done amiſſe, Chriſt hath ſatisfied for it, and what we cannot doe, Chriſt hath done it, hee hath fulfilled all righteouſneſſe. And hence it is, that theſe two are ſo profeſſedly oppoſite the one to the other, the Law, and Faith. The firſt Adam, and the ſecond Adam. Conſider a paſſage or two. The Covenant of Works, and the Covenant of Grace cannot ſtand together in the point of Life and Grace; As the Apoſtle ſaith, If it bee of grace, Rom. 11.4.Rom 11:4then it is no more of works, and if it be of works, then it is no more of p. 130grace. As if he had ſaid, If a man be ſaved by grace, then he cannot be ſaved by works, and if he be ſaved by works, then be cannot be ſaved by grace. And in another place the ſame Apoſtle ſaith,Rom. 4.14.Rom 4:14 If they which are of the Law be heires, faith is made voyd, and the promiſe is of none effect. If a man that thinks to merit life by the Law be an heire, what needed faith, or the promiſe. For, it is the nature of faith, to goe out to Chriſt, and to receive all from him; now if I had enough in my ſelfe, I had no need of Chriſt, and faith were made of none effect. You are ſaved by grace through faith, Epheſ. 2.8.Eph 2:8ſaith the Apoſtle,) and that not of your ſelves. There S. Paul brings in a deniall, not onelyonly of ſinne but of works, and ſaith, You are not ſaved of your ſelves. He doth not ſay, of your ſinne; but, your ſelves; you, and your works, and all muſt be renounced, and all that you are and doe, as any way meritorious; and not to bee found in your ſelves but in Chriſt, before ever you can receive mercy from Chriſt. So I diſpute thus. There is none that will ſave us, Man nor Angel, and our works will not; therefore we muſt goe to Chriſt, and if we goe to Chriſt for all, and expect all from him, then we muſt be content, to be guided by him in all. Now, let me propound this queſtion: Either thou muſt be content, to be at the diſpoſe of God, and mercy, or at whoſe diſpoſe wilt thou be. If thou wilt have any thing elſe (beſides mercy) to diſpoſe of thee? thou makeſt that to be a Mediator to thee. But haply thou wouldſt diſpoſe of thy ſelfe, and diſpoſe of mercy after thy owne minde? Yes, ſo I thought. It may be thou ſayeſt, I will have grace, p. 131if I may diſpoſe of it. Thus a proud heart would faine have it in his owne hands; but upon theſe termes thou never hadſt: (nay, thou never ſhalt have) grace. Here is the winding of the Soule. Therefore many dare not venture their ſalvation upon Gods free favour. But they would have it in their owne power, that they may receive it when they will, that they may be drunke and take grace, and be proud, and prophane, and take grace when they will. It is a ſottiſh deluſion of men, that are deluded, and blinded by the divell. But that the Soule (which would have it thus) cannot have it upon theſe termes, I thus reaſon.

He that will have grace from his owne diſpoſe ſhall never have grace,Sillogiſme. becauſe he hath none in his owne power to diſpoſe of;

But he that is not content to be at the diſpoſe of grace, and to be at the diſpenſation of Gods good pleaſure for mercy and grace, he would have it to be at his owne diſpoſing.

And therefore hee ſhall (nay he never can) have grace.

In a word. Who muſt diſpoſe of you? Your ſelves? then you muſt have that grace which you can diſpoſe of, and thats juſt none at all. Grace is meerely in Gods hands to diſpoſe of. Thus wee have brought the Soule to bee fitly prepared for Chriſt, and mercy, and grace.

Now let us doe as travellers doe,The ſumme of all this worke of preparation they ſometimes ſit downe, to reckon how many miles they have gone. So let us enquire, what we have ſpoken. You know I mentioned two things, neceſſary in this worke of preparation for Chriſt. Firſt, Contrition. p. 132And ſecondly, Humiliation. Firſt, God brings the ſinner to a ſight of himſelfe and his ſin; & makes him to be inſupportably burthened with the vileneſſe of it, ſo that now the heart of a poore ſinner, ſeeth an abſolute neceſſitie of a change, and therefore thinks thus with himſelfe, if I reſt thus, I ſhall never ſee God with comfort. That's for Contrition. Now he ſeeth that hee muſt change, and hee is content to change; and therefore, though he will no more be drunke, nor follow his old baſe practices, yet he begins to ſherke for his owne comfort, and he uſeth all the ordinances of God, to ſee what they can doe for him, and he goes to himſelfe, and his ſelfe-ſufficiencies, and finding no ſuccour there, he falles downe before the Lord and begs mercy, and yet he ſeeth himſelfe unworthy of mercy, without which hee muſt periſh. He hath nothing, and hee can doe nothing to merit it; yet he is content, that God ſhould diſpoſe of him as hee thinks good, onelyonly (if it bee poſſible) he prayes, that the Lord would ſhew mercy to a poore forlorne creature. Now the ſinner is pared, and fitted for Chriſt, as a graft for the ſtocke. He is come to the very quicke, and is as little as may be. All his ſwelling ſufficiency is pared away: For, he is not onelyonly brought to renounce his ſinne, but even his ſufficiency, and all his parts and abilities; which Adam needed not have done, if he had ſtood in his innocency. In a word, hee is wholly pluckt from the firſt Adam, (for here is the maine lift) So that now the ſecond Adam Chriſt Ieſus, may take poſſeſſion of him, and be all in all in him, (as the Apoſtle ſaith): Now, the Soule is a fit matter for p. 133Chriſt to worke upon, namely, to make him a veſſell fit to receive mercy and grace: and when hee hath fitted him for mercy, hee will give it to him: and when he hath given him grace, he will maintaine it, and increaſe it, and then quicken it, and crowne it, and perfect it in the Day of the Lord Ieſus Chriſt. And laſtly, he will glorifie himſelfe in all theſe. Here is a right Chriſtian indeed, that expreſſeth Chriſt in all. Chriſt preparing, Chriſt giving, Chriſt maintaining, and increaſing, and Chriſt quickening, and Chriſt crowning. Thus you ſee that it is not left as a matter of libertie, but it is of neceſſitie required, that the heart bee thus contented: every humble heart hath this in ſome meaſure, though not (all) ſo ſenſibly.

The uſes are double. Firſt, to the people,Vſes. to ſhew them what to doe. Secondly, to the Miniſters.

The uſes for the people are. Firſt, for Inſtruction. Secondly, for Examination. Thirdly, for Terror. Fourthly, for Exhortation.

The firſt uſe is for inſtruction, and that is double.The firſt uſe to the people.

Firſt, Is it ſo that the humble Soule is content to be thus at the Lords diſpoſing? then from hence we collect this uſe, that, they which have greateſt parts and gifts and meanes, and places, abilities and honors, for the moſt part they are moſt hardly brought home to the Lord Ieſus Chriſt. They that are moſt harly humbled, they are moſt hardly converted; how hard a thing is it for ſuch men as have gifts, and learning, and wiſedome, or any bigneſſe that makes them ſwell naturally, how hard is it (I ſay) for ſuch men to be ſaved. I wiſh their courſes did not teſtifie p. 134the ſame; they that are moſt high and greateſt in gifts, and place, they muſt come in at the ſtrait gate, and what a hard and difficult worke that is, judge you, and therefore it is hard for them to come home to the Lord Ieſus Chriſt. Humiliation is the emptying of the Soule from whatſoever it hath that makes it ſwell. The heart muſt not joy in any thing, nor reſt upon any thing, but onelyonly yeild to the Lord Ieſus Chriſt to be at his diſpoſing and carving, now theſe parts and gifts, and abilities and meanes (both for Iudgement and place) they are great props and pillars for the heart of a carnall man to reſt upon and to quiet it ſelfe withall, and to looke for ſome good there from; and when the heart is ſetled upon ſuch pillars as theſe are, it is hard for the word of God to prevaile with that heart. The Prophet Ieremy knew it well enough and therefore he ſaid, I will go to the rich and honorable, …eremy. 5.5.and they burſt all bonds aſunder and brake the yoke. The poore were naught, but the rich were exceedingly vile; and our Saviour proves it, for when the rich young man came to Chriſt & ſaid, Maſter what ſhall I do to have everlaſting life: Math. 19.24.Matt 19:24Chriſt anſwered thus, go ſell all that thou haſt, but he would not, and hereupon our Saviour comes to ſhew the difficulty of the worke of ſalvation, ſaying, it is eaſier for a Camell to go through the eye of a needle, than for a rich man to enter into the Kingdome of heaven. It is true, a rich man may be brought home, but it is eaſier for a Camel &c. There is great difficulty for a man that hath many gifts and parts to deny all, and to bee at the Lords diſpoſing. If a man were fit to cut a Camell ſo ſmall till he were fit to go through a needles p. 135eye, what a worke would it be: ſo it is with a great man. The blind Phariſees ſaw this when they ſaid, do any of the rulers beleeve in him? as if they had ſaid,Iohn 7.48.John 7:48 a company of Coblers, and Tailors, and the baſeſt ſort of people beleeve in him, it is they onelyonly that will not ſweare, and that will ſanctifie the Lords Day; But doe any of the great men, and rulers beleeve. The Apoſtle alſo tooke it for confeſt, and therefore he ſaid, Brethren you ſee your calling, how not many wiſe men after the fleſh, not many mighty men, 1 Cor. 1.26.1 Cor 1:26not many noble men are called. Indeed, bleſſed be God, there are ſome great, ſome wiſe, and ſome noble men converted. But, not many. For they have ſo much of themſelves, that they are hardly brought to renounce themſelves. Therfore commonly greatneſſe and wickedneſſe, goe both together. And it is a pretty ſpeech of the Prophet David, There is that great Leviathan, that great Whale, little rivers have their little fiſhes, but there is that Leviathan. So, there is that hideous pride of ſpirit, and that ſtrange reſiſtance of God and his grace; thoſe fearefull crying ſinnes in great men. Yea, many mightie men, except God give them a great deale of grace, they are peſtered with a great deale of corruption; Inſomuch that they are hardly brought home. For a rich man to become poore, and a noble man to be abaſed, and for a wiſe man to be nothing in himſelfe, this will coſt hot water, and yet it will be in all that belong to the Lord. See what the Prophet Eſay ſaith,Eſay. 2.12.13.Isa 2:12Isa 2:13 The day of the Lord of Hoſts ſhall be upon every one that is proud and loftie, and upon every one that is lifted up, and he ſhall be brought low, and upon all the Cedars of p. 136Lebanon that are high and lifted up, and upon all the Okes of Baſhan, and the glory of the Lord ſhall be exalted in that day. As if he had ſaid, The Lord ſhall undermine the mountaines, and make theſe tall Cedars fit to come in at this ſtrait gate. The poore receive the Goſpel, and he that will have the pearle, muſt part with all that he hath; not that God will take away all theſe outward things and parts, but that he muſt looſen his affections from theſe if he will have Chriſt. A poore creature that hath nothing, may more eaſily come to the price of the Lord Ieſus Chriſt, then he that hath his hundreths, and thouſands a yeare: What (ſaith one) muſt a man part with all theſe? Yes, the Lord will have the love, that was ſet upon theſe wholy to himſelfe.

Right worſhipfull and beloved, and you of the Miniſtery, ſuffer the words of Exhortation. The greater your parts and abilities are, the greater is your danger; and the greater your places are, the more hard will it be for you to come home to the Lord Ieſus Chriſt. Therefore as ever you deſire comfort to your ſelves; goe aſide into your cloſets, and thinke thus with your ſelves, The Spirit ſaith, Not many noble men, not many mightie men, not many wiſe men after the fleſh are called. Hath the Lord advanced mee? then the more care I had need have, and the more I had need to tugge and toyle for Chriſt, for it is marvellous hard to have this proud heart humbled, and for an honorable man to lye and licke the duſt and to take the crummes under the table. You that have theſe honors, and friends and means and parts for the Lords ſake let none of theſe p. 137beare up your hearts againſt the truth of Chriſt, and let none of all theſe make you ſwell, and ſay, becauſe I am great, or rich, or honourable or wiſe, therefore I muſt not be checked, and ſhall ſuch a man as I bee at the command of a poore Miniſter? alas, we deſire not to have you at our commands, onelyonly we would have you be content to be at the diſpoſe of the Lord Ieſus Chriſt, and that you muſt be; if you belong to him: and glad you may. It is obſervable, that when the Turke comes into the congregation, or the Temple of his Idoll, he layes by all his ſtate, and hath no man to attend him for the while: ſo let every man that hath riches, honors, and parts, let them be as if they had none. You that are rich, be as if you had no riches, and you that are honorable as if you had no honors: and you that are wiſe, as if you had no wiſedome; when you come to heare the word of God, humble your ſelves, and ſay, my wiſedome, my riches, and my depth of judgment ſhall not hinder mee, but whatſoever it is that is my part and my portion, let the Lord ſpeake to me, as if I were the meaneſt and weakeſt in all the congregation. The Lord give you hearts to do it, the worke is hard, and therefore put hard to your hearts to do it.

Secondly,The ſecond uſe for inſtruction. is an humble Soule content to be at the Lords diſpoſe? then hence I collect that, an humble heart makes all a mans life quiet, and marvellouſly ſweetneth whatſoever eſtate hee is in. That which makes a man content in every condition muſt needs make him quiet whatſoever eſtate he is in; howſoever the heart that is truly humbled may ſometimes be toſſed and troubled, yet he is not diſtracted, becauſe p. 138he is contented, as it is with a ſhip upon the ſea, when the billowes begin to roare and the waves are violent, if the Anchor be faſtened deep, it ſtayes the ſhip; let the tempeſt be what it will: ſo this worke of humiliation is the Anchor of the ſoule; the world is the ſea, and the ſhip is a ſoule that is truly humbled, the deeper this humiliation is, the more quiet is the heart, and the more it is calmed. When Iob in the time of his extremity gave way a litle to his proud and ſturdy heart, he quarrelled with the Almighty, his friends and all, but when the Lord had humbled his proud heart,Iob 40.4.Job 40:4 he ſaid, behold I am vile and baſe, once have I ſpoken, yea twice; but now no more. And it is obſerved of Ionah that when hee was in peace and in quietneſſe, he had a fullen heart, and when the Lord ſaid, doſt thou well to be angry? yea (ſaith he) I do well to be angry. See how diſtracted a diſtempered proud heart is, but take Ionah in the whalls belly, and wee ſhal heare no more newes of quarrelling, but of praying, and there he abaſed himſelfe; as it is with a Phiſitian, when the Patient hath ſome vehement fit of a fever or the like; that he cannot ſleepe, they uſe to give him a litle Opium and that makes him reſt a little. This humiliation of heart is like Opium: there are peeviſh fits of a proud heart that no word nor commandes will rule a man, but he muſt have what he will, or els he will ſet his mouth againſt heaven, but a little receit of this Opium will quiet all, if hee could but come to ſee his owne emptineſſe and wretchedneſſe, and get his heart to be at Gods diſpoſing, then his heart would bee wonderfully calmed and meekened whatſoever he endures.

p. 139Humiliation gives quiet to a mans courſe in three cauſes. Firſt in the fierceſt temptations; Secondly,Three benefits of Humiliation. in the heavieſt oppoſitions of men, Thirdly, in the greateſt poverty that can befall a man in this life.

1In the ſtrongeſt temptations. When Sathan begins to beſiege the heart of a poore ſinner, and layes battery againſt him; the Soule is ſo ſettled, that he cannot be remooved. See how the humbled heart tires the divell, and runnes him out of breath, and out-ſhoots him in his owne Bow, in the very higheſt of all his malice and indignation. Take a poore Soule at the under, when hee hath beene throughly burthened with a corruption, and laid gaſping for a little grace, and favour, and could not finde any evidence of mercy; the Soule cryes continually, and begs for mercy earneſtly; the divell ſeeth him, and (having ſome permiſſion from God ſo to doe) he lets flye at the poore Soule, and labours to knocke him off from his courſe, and ſaith to him in this manner.

Sathan objects.

Doeſt thou thinke to get mercy from the Lord?and doeſt thou dreame of any mercy at the hands of God? when thy own conſcience dogs thee. Nay, goe to the place where thou liveſt, and to the chamber where thou lyeſt, and conſider thy fearefull abhominations, and how thou art foyled by them to this day, ſet thy heart at reſt, God heares not, and reſpects not the prayers of ſuch vile ſinners.

The Soule anſwers.

Now, the Soule ſeeth this eaſily, and confeſſeth it plainly, and the humbled Soule ſaith, it is true. I have often denied the Lord, when hee hath called upon mee, and therefore he may juſtly deny mee, p. 140yet ſeeke to him for mercy I muſt, and if the Lord will caſt mee away, and reject my prayers I am contented; if hee doe caſt mee away, what then Sathan?

Sathan.

what then, ſaith the divell? I had thought this would have been enough to make thee deſpaire. Yet this is not all: for God will give thee over, and leave thee to thy ſelfe, and to thy luſts and corruptions, and thy latter end ſhall be worſe than thy beginning; and thou ſhalt call, and cry, and when thou haſt done be overthrowne; that looſe, uncleane, and proud heart of thine will overthrow thee for ever, God will leave thee to thy ſelfe, and ſuffer thy corruptions to prevaile againſt thee, and thou ſhalt fall fearefully, to the wounding of thy conſcience, to the grieving of the hearts of Gods people, to the ſcandall of the Goſpel, and the reproach of thy owne perſon.

The Soule anſwers.

Yet the humble Soule replies in this manner, and ſaith, if the Lord give mee up to my baſe luſts, which I have given my ſelfe ſo much libertie in, and if the Lord will leave me to my ſinnes; becauſe I have left his gracious commands, and if I ſhall fall one day and be diſgraced, and diſhonoured; yet let the Lord be honoured, and let not God looſe the praiſe of his power, and juſtice, and I am contented, if God doe leave mee, what then Sathan?

The Devill objects.

What then ſaith the divell? I had thought this had beene enough to drive thee out of thy wits, yet this is not all. For when God hath left thee to thy ſinnes, then the Lord will breake out in vengeance againſt thee, and get praiſe from that proud heart of thine, and make thee an example of his heavy vengeance p. 141to all ages to come, and therefore it is beſt for thee, to prevent an untimely Iudgement, by an untimely death.

The humble heart is quieted all this while, and replyes,

The Soule anſwers.

whatſoever God can, or will doe; I know not: yet, ſo great are my ſinnes, that he cannot, or (at leaſt) will not doe ſo much againſt mee, as I have deſerved; if the Lord doe come in Iudgement againſt mee I am contented; ſay what thou wilt, what then Sathan?

Thus you may runne the divell out of breath; then the divell leaves the humbled Soule.

The want of this Humiliation of heart, it is where by men are brought to deſperate ſtands; ſo that ſometimes one man goes to a haltar, another runs out of his wits, and another drownes himſelfe: all this is horrible pride of heart. Why will you not beare the wrath of the Lord? It is true indeed, your ſinnes are great, and Gods wrath is heavie, yet God will doe you good by it, and therefore be quiet. In the time of warre, when the great Cannons flye of, the onelyonly way to avoyd them, is to lye down in a furrow, and ſo the Bullets flye over them, whereas they meete with the mountaines and tall Cedars. So it is with all the temptations of Sathan which beſiege us. Lye low, and be contented to be at Gods diſpoſing, and all the temptations of the divell, ſhall not be able to diſquiet or diſtract thee.The ſecond benefit.

Secondly, when Sathan is gone, then comes the troubles, and oppoſitions of the world. And this Humiliation of heart, gives a ſecret ſetling to the Soule, againſt all the railings, and oppoſitions of the p. 142wicked world: For, this takes of the unrulineſſe of the heart. So that when the Soule will not contend with oppoſitions, but is content to beare them, it is not troubled with them. The humble Soule ſeeth, God diſpenſing with all oppoſitions, and therefore it is not troubled with them. A man is ſometimes Sea-ſicke, not becauſe of the Tempeſt, but becauſe of his full ſtomacke; and therefore, when he hath emptied his ſtomacke, hee is well againe: So it is with this Humiliation of heart. If the heart were emptied truly, though a man were in a Sea of oppoſitions, if he have no more trouble in his ſtomacke, and in his proud heart, then in the oppoſitions of the world, hee might bee quieted. Conſider David, when he was in the wilderneſſe,1 Sam. 25.12, 13.1 Sam 25:121 Sam 25:13 and ſent to Nabal for ſome reliefe, ſee how he raged extreamely againſt him, becauſe he was denied it: The reaſon was not in the offence, but in the pride of his heart. Take the ſame man in the perſecution of Abſalon, and when Shimei curſed him,2 Sam. 15.25.2 Sam 15:25 ſaying, Art not thou he that kild ſuch and ſuch, and that committed adultery with the wife of Vriah. 2 Sam. 16.6, 7, 8, 9, 10, 11, 12.2 Sam 16:62 Sam 16:72 Sam 16:82 Sam 16:92 Sam 16:102 Sam 16:112 Sam 16:12In this his heart was marveilous quiet, and now he was able to beare it, better then the ſouldiers that were with him. Though his cauſe was juſt, and he might have revenged it: yet now he was humble and brought under, and therefore quieted, though never ſo much oppoſed. This Humiliation of heart, ſo ſettles a man, that though ten thouſand oppoſitions come againſt him, yet nothing will diſquiet him. Caſt diſgrace upon the humble heart cauſeleſly, and he cures it thus, he thinks worſe of himſelfe than any man elſe can doe, and if they p. 143would make him vile and loathſome, hee is more vile in his owne eyes then they can make him, and therefore he is contented. If they impriſon an humble Soule, and perſecute him, hee wonders at Gods goodneſſe, ſo farre hee is from being diſcontented, that he wonders at Gods goodneſſe, and mercy towards him, that he would caſt him into a Dungeon, when he might have caſt him into hell.

Thirdly and laſtly, this Humiliation of Soule,The third benefit. brings in ſatisfaction and contentedneſſe, in all the wants that may befall him. Take away from him what you will, and deny him any thing, yet he will be quiet. Hee that is contented with all Gods dealing towards him, cannot be diſquieted with any thing; The humble Soule juſtifies God, and is pacified, and joyns ſide with Gods providence; he juſtifies God in whatſoever he doth, and therefore is quiet in whatſoever he hath done. The ſhip that goes with wind and tide goes eaſily, but if it goes againſt wind and tide, it is wonderfully troubled; ſo, when the humble Soule goes on with Gods bleſſed providence, and goes that way which the will of God goes: he goes on quietly, and the want of this humiliation of heart is the cauſe of all your diſquietneſſe; when you will ſtand in oppoſition againſt the Almighty; the Lord will have you poore, and you will be rich, the Lord will have you baſe and meane in the world, and you would be honorable, the Lord on the one ſide, and you on the other ſide, you would have it, and the Lord ſaith you ſhall not; if all come not according to your mind, oh then you flye out, God muſt be of your mind, and be at your becke, and p. 144this you muſt have, and that you will have, or els God ſhall heare of you: thus you make your owne trouble, and this troubleſome Spirit breeds all the ſorrow that befalls you; whereas if you would go on with God, you might be quieted and comforted whatſoever condition you were in; as one ſaid, that he could have what he would of God; why, how was that? becauſe, whatſoever Gods will was, that was his will; humiliation quiets all, and ſupplyes all wants, once make the good will of God that which thy heart ſhall yeild unto, and Gods providence the beſt that can befall thee, and then live comfortably for ever. Oh! that our hearts were brought to this. But the pride and vileneſſe of our hearts is ſuch, that we trouble our ſelves needleſly: therefore above all, labour for this. Be content to want what God will deny, and to waite Gods good pleaſure, and to be at his diſpoſing, and then live quietly, and comfortably for ever. Oh! that I could bring your hearts to be in love, with this bleſſed grace of God. Is it ſo, that Humiliation brings quiet in all a mans conditions? Is there not a Soule here that hath beene vexed with the temptations of Sathan, did you never know, what it is to be under the malice of an enemy, and did your owne diſtempers never trouble you? Have none of you found hard meaſures at the hands of wicked men? is there never a Soule here that is burthened with many wants, and that loves his owne comfort? have you not many neceſſities at home, the want of friends, and meanes, and even of common neceſſaries, and would you arme and fence your ſelves, that no wants may p. 145diſquiet you, nor trouble you, but in all, to be above all, and to rejoyce in all; more then all oppoſitions in the world can doe you hurt, then be humbled, and for ever quieted. Whatſoever can or ſhall befall you, by the divell and his inſtruments, and if every ſpire of graſſe were a divell, be humbled, and then be above all the divels in hell, and all temptations, and oppoſitions, that they ſhall not ſo diſquiet you, as to cauſe you to be unſetled or uncomforted.

In the next place, you are to be deſired,The ſecond Vſe. to try your ſelves by the former truth: and let every man try his owne heart, whether ever God hath given him this gracious diſpoſition of Soule or no? You muſt come to this truth: for there is no juſtification nor acceptation without this; Nay, there is no faith can be infuſed into the Soule, before the heart be thus fitted and prepared: no preparation, no perfection. Never humbled, never exalted; therefore let every man and woman, lay their hearts to the former truth, and conſider this one thing in the generall. So farre as the heart is from this contentedneſſe, to be at Gods diſpoſe, ſo farre it is from true preparation for Chriſt. You muſt be empty, if ever Chriſt fill you: you muſt be nothing, if you would have Chriſt all in all to you. Thus much in the generall. But, now let us come to the particular trials: and herein let us conſider two things. Firſt, the truth, and ſoundneſſe of our Humiliation. Secondly, the meaſure of it: both of theſe, this Doctrine doth diſcover to us. It is very profitable to handle them both, that they which have not this work may p. 146be humbled, and that they which have it, may ſee how farre they come ſhort of the meaſure which they ſhould and might have, the want of which is the cauſe of much ſorrow, and the want of much comfort.

How to try the truth of our Humiliation.You may try the truth of this worke of Humiliation, thus. In the generall, looke how you are diſpoſed of in your lives, and converſations. But in particular, that you may ſee where we be, let us obſerve theſe three rules.

Firſt, Let us ſee, what it is that ſwayes our reaſons, and judgements. Secondly, What it is that over-powers our hearts, our wils, and affections. Thirdly, What it is that rules our lives, and converſations. Try your hearts by theſe rules, and then it will be plaine and cleare, whether you be truly humbled and abaſed or no. You know (I told you) that you muſt not onelyonly be diſpoſed of by God (for God will diſpoſe of you, whether you will or no, he will rule all things in heaven and earth, he will either cruſh thoſe proud hearts of yours by Humiliation here, or elſe caſt you downe to hell for ever), but you muſt be content to be at Gods diſpoſing. To begin with the former; namely, to ſee what ſwayes our judgements. If you will attend, I hope you ſhall know ſomething in your owne hearts, you that are weake; as for the other, haply they come to quicken up their hearts, and to renew that which they knew before.

What ſwayes our Reaſons.Firſt, Let us try whether we ſubmit in our judgements or no? Here is a maine breach; contrary to p. 147this ſubmiſſion, is a mans carnall reaſon, and that marvellous height of our conceits, when we raiſe up our owne carnall reaſonings, as ſo many holds, and we maintaine them againſt the truth of Chriſt; and whereſoever this frame of minde is, there this worke of Humiliation was never wrought. And this is in too many. When a man ſwels in his owne conceits againſt the truth of Chriſt. Thats a ſweet place to this end in the Romans. Where the text ſaith, The Wiſedome of the fleſh, or as it is in the Originall. The carnall minde is enmitie againſt God, Rom. 8.7.Rom 8:7for it is not ſubject to the Law of God, neither indeed can be. The carnall minde, and all the reaſonings, and wiſedome of it, is not onelyonly an enemy, but it is enmitie againſt God. The Apoſtle doth not ſay, that a carnall mans wiſedome and reaſon doth not obey, but, he is not able to beare the truth, he (as it were,) ſets himſelfe in battle aray againſt it, it cannot be ſubject to the Law of God. This is a maine wound in all the ſonnes of Adam, That a man (as it were) deifies himſelfe, and his owne dreames, and devices, and makes his owne conceit, a line and levell to all his converſation. So that the carnall minde, will bend the truth to his minde though he breake it. Here is the marvellous pride of a mans minde. Hence it is that the Apoſtle adviſeth us to be wiſe with ſobrietie. Rom. 12.3.Rom 12:3As if he had ſaid, a man may be drunke with his owne conceits; as when a drunkard hath gotten his braines well ſteeped in Wine and Beare; then whatſoever he conceits in his minde, muſt needs be as true as Goſpel. So it is with a carnall minde. Though p. 148arguments be never ſo plaine, and Scriptures never ſo pregnant; yet a carnall wretch will carry himſelfe againſt all, and ſay, it is not my Iudgement, I am not of that minde. This is the height of our minde, as if he did ſay, I doe not thinke it, let the word of God, and his Miniſters ſay what they will to the contrary; they ſhall not perſwade mee of it. Doeſt thou finde this in thy ſelfe, then it is an undoubted argument, thou never hadſt a heart truly humbled. See what the Apoſtle ſaith, If a man thinks that hee knowes any thing, 1 Cor. 8.2.1 Cor 8:2he knowes nothing as he ought to doe. You thinke you are as wiſe as you need to be, and you are not children yet. You that thus lift and ſet up your ſelves in your owne conceits, whatſoever you bee, you know nothing as you ought to do. And therefore the Apoſtle ſpeaks of ſome that were puft up in their owne conceits, Colloſſ. 2.18.intruding into thoſe things which they have not ſeene, vainely puft up in their owne minds. You conceive and imagine thus and thus, and will not beleeve the Miniſter of God whatſoever he ſaith, therefore you are puft up, and this is not a heart truely humbled and kindly wrought upon.

A carnall man preſſeth into ſome imagination, as to his owne propper poſſeſſion. As the old proverbe is: The foole will not leave his bable for all the Citie of London. So a carnall heart ſaith, I cannot be otherwiſe perſwaded. I ſay, then the caſe is cleare, is it ſo with thy judgement, and carnall reaſon? then as yet thou wert never under the power of this truth, thou ſhutteſt up doores againſt Ieſus Chriſt, p. 149he cannot come in to informe thee, thou art ſo full of thy ſelfe.

Object. But ſome will ſay, how doth this carnall reaſoning lift up it ſelfe againſt the truth of Ieſus Chriſt?

Anſw. To this I anſwer, the lifting up of my carnall reaſon, makes it ſelfe knowne in three particulars, and by theſe you ſhall know when your conceits carrie you aloft from the truth of Chriſt.

Firſt, A carnall reaſon being thus puft up, it is not willing to know the word of God, nor his truth, eſpecially thoſe truthes that are troubleſome and tedious to him; preach and ſpeake what you will, but preach not that. Hee either wiſheth himſelfe deafe that hee could not heare, or the Miniſter dumbe that hee could not deliver thoſe truthes. The Lord ſent the Prophet Eſay to preach to the people, and yet to ſeale them downe to eternall deſtruction,Eſay. 6.9, 10.Isa 6:9Isa 6:10 and therefore the Lord ſaith, Goe tell this people, heare but underſtand not, ſee, but perceive not, make the heart of this people fat, they winke with their eyes. As it is with a bleare eye, that is not able to looke againſt the Sunne, but ſhuts for feare the Sunne ſhould hurt it. So, a carnall proud minde is not able to looke into the truthes that may trouble it, and that would awaken his bleare eye. And in another place, the people doe intreate the Prophet Eſay, to goe out of the way, and to turne aſide out of that path; Eſay. 30.11.Isa 30:11cauſe the holy one of Iſrael to ceaſe from before us. As if they had ſaid, We cannot endure this holineſſe, wee cannot brooke this exactneſſe, you bid us to be holy or elſe God will deſtroy us, get you out of that path, p. 148duplicate page p. 149duplicate page p. 150they were weary of thoſe bleſſed truthes. A double example we have of this diſtemper of ſpirit in holy Scriptures. As in Iob, Where the wicked ſay to God, depart from us for wee deſire not the knowledge of thy wayes. The drunkard deſires not to heare of any horror of heart for his ſinne: and the hypocrite deſires not to heare that he muſt be ſound, and ſincere, and keepe touch with God in every thing; and ſo all vngodly men goe againſt the truth of God, which croſſeth their luſts and corruptions. And in Timothy, it was the tange of a curſed diſtemper of ſpirit in a company of wretches in this age. The text ſaith, The time ſhall come when they ſhall not endure ſound doctrine. Tim. 4.3.And here it is to be noted, that a company of carnall Gentlemen and baſe refuſe people of other degrees are come to this paſſe, that let a plain ſearching truth be diſcovered, they turne away from it, and cannot heare it with patience; but if any man will tell them ſome fine ſtories, Oh, this pleaſeth them admirably: they cannot endure ſound doctrine that ſearcheth the heart, and awakens the conſcience, they cannot brooke that: now, an humble heart is of another minde, it is willing to heare any thing from the Lord, and any meſſage from heaven; and the humble Soule ſaith, Speake on Lord, thy ſervant deſires to heare: the word never ſo troubleſome, and the truth never ſo much croſſing his luſts, hee is well content to heare it. Nay, hee deſires that eſpecially, and hee is calmed with it. Marke what Eli ſaid,Sam. 3.17. Keepe not back from me, but let mee heare whatſoever the Lord hath ſaid unto thee. An humble Soule p. 151comes to this paſſe, and ſaith, If there be any ſinne or any wickedneſſe in my heart, good Lord diſcover it, and, if there be any duty to be done, Lord let me know it. And as Cornelius ſaid,Acts 10.33.Acts 10:33 Wee are all here preſent before the Lord to heare whatſoever thou art commanded us of God. So the humble Soule ſaith, Whatſoever trouble it brings, I yield to the truth, and deſire to heare it.

Thirdly, As the carnall reaſon ſhuts his eye, and will not looke upon the truth, ſo in the ſecond place, if it be ſo that it muſt heare that which it would not, what is the next ſhift that it hath, hee will not ſuffer himſelfe to be convinced by the truth, but when the truth comes in with plaineneſſe, and power, he labours what hee can to gather up objections and cavills againſt the truth, that he may oppoſe the power of Gods word, that ſith it is ſo that he muſt heare it, he labours to make it falſe. This is conſiderable.Rom. 2.8.Rom 2:8 VntoUnto them that are contentious and doe not obey the truth, but obey unrighteouſneſſe ſhall be indignation and wrath. Who are they that are contentious; not onelyonly they that contend with their neighbours, but they that contend againſt the truth, for ſo the words following doe import ſo much, Which obey not the truth. One man heares a cloſe point, and then hee goes away, and ſaith, I will not beleeve it, I know reaſon, and I will be bound to confute it, and all this is nothing but a ſmoake: and he deales by the truth, as men doe with an enemie in this caſe. Firſt, they labour to keepe him out from their confines, and if they cannot doe that, then they leavie forces to drive p. 152him out from their land: So it is with a company of carnall men; they would not looke upon the truth to be enformed by it. Well. Heare they muſt, and heare they ſhall, if they live under the power of the Goſpell, but if they muſt heare it, they are contentious, and adviſe with this carnall friend, and that carnall Miniſter, and if they can get any man to plead for their luſts, that they may arme themſelves againſt the bleſſed truth of God, they think themſelves happy men.

If a Miniſter come home to the heart of a carnall wretch, that will buy, and ſell upon the Lords Day, and ſay to him, Remember that thou keepe holy the Sabbath; then hee goes to ſome carnall man that buyes and ſels as well as himſelfe, and then he will have an army of forces againſt the truth of God. As the Apoſtle ſaith,2 Tim. 3.8.2 Tim 3:8 As Iannes and Iambres withſtood Moſes, ſo doe theſe men reſiſt the truth, men of corrupt minds, and reprobates concerning the faith; how is that? When Moſes came to Pharaoh, to deliver the people of Iſrael, and when Moſes ſhewed ſome ſignes and wonders; Pharaoh would not yeild to the Miracles, and therefore he called for Iannes and Iambres, and they made ſome appearances of Serpents, as Moſes had done, and ſo Pharaohs heart was hardened: even ſo, When the Word of God is plaine, and the evidences of it are uncontrolable, then a carnall minde, ſends for carnall quarrels, and pleas, and objections; and this hee doth to oppoſe the truth of Chriſt, and to make an army againſt the bleſſed ordinances of God. p. 153They count it a matter of favour, if any man will deliver and reſcue them from the truth.

As when this truth comes, You muſt not buy and ſell upon the Sabbath, but you muſt be holy, as God is holy, &c. If this truth bee troubleſome; oh they cannot beare it, and they would faine be reſcued, they account this truth an enemy to them, and if any man will deliver them from the truth, they thinke him a God; and they admire at his judgement, and ſay, ſuch a man is wiſe, and a deepe Scholler, and hee ſaith thus and thus, hee will defend this as well as I: thus a man is fortified againſt the truth.

But an humble Soule will not doe thus. After the Word and Truth of God is revealed in this kinde, and all reaſons anſwered: The underſtanding of this humble Soule, gives way and oppoſeth not the truth. Give an humble Soule Scripture for that you ſay, and hee hath done; and lets all carnall counſels paſſe: and all matters objected, and he ſaith, I am fully perſwaded of it, the truth is plaine, God forbid that I ſhould quarrell with it. This is for the underſtanding.

3Thirdly, If the truth be ſo cleare and plaine, that he cannot gaine-ſay it, then he turnes aſide from the authoritie of the truth, and will not ſuffer it to take place in his minde. This is the laſt ſhift which a carnall heart hath.

As, when a debtor is arreſted, at firſt, hee grapples with the Serjeant, but when hee ſeeth the Bailiffe, or Serjeant, is too good for him, p. 154he labours to make an eſcape, and truſts to his feet, rather then to his hands. So, it is with a carnall wretched heart. When hee cannot but confeſſe, and yeild that the truth is plaine, and that hee cannot grapple with the truth, then hee falles flat againſt it: when his Serpent, is eaten up by Moſes Serpent; and all carnall pleas are eaten up by the truth, then he is faine to withdraw himſelfe from the authoritie of it.

From hence comes all thoſe ſhifts: we tell people they are miſerable, and in a naturall, and damnable condition: Oh ſay they, God is mercifull: oh but (ſay we) the mercy of God is ſuch, that as he pardons men, ſo hee purgeth them, and if mercy will ſave you, mercy will purge you too, and make you forſake your ſinnes, doe you thinke that mercy will carry you, and your peeviſh proud luſtfull hearts to heaven: No: he will not; then ſay they, we will repent hereafter: and then we tell them againe, harden not your hearts, to day if you will heare his voyce, take mercy now while it is cal'd to day?

God requires repentance now, and now you muſt humble your ſelves and repent. Yet the Soule goes on, and ſaith, we bleſſe God, we doe repent, and when wee ſweare we cry God mercy, and though wee have beene, and are ſometimes drunke, yet we are ſorry for it, then we make them anſwer, and ſay, you ſay you are ſorrowfull, but ſound ſorrow is ever accompanied with ſound reformation. As the Apoſtle p. 155ſaith, This ſame thing that you have beene ſorrowfull, what carefulneſſe hath it wrought in you, 2 Cor. 7.11.2 Cor 7:11what clearing of your ſelves, what indignation and the like? And as the wiſe man ſaith, He that confeſſeth and forſaketh his ſinne ſhall finde mercy. Pro. 28.13.Prov 28:13Then the ſinner replyes, no man can doe thus. What, would you have us without ſinne? we muſt be content to doe, as we may. Thus you ſee, they yeild to the truth, and cannot but confeſſe that it is plaine, but they take away the power of the truth, and the command of it. You may ſee this in that curſed ſhift of a carnall man. When Balack ſent for Balaam ſaying,Num. 22.23.19.Num 22:23Num 22:19 Come curſe this people, and I will advance thee. The Lord met Balaam, and ſaid, thou ſhalt not curſe them, then Balaam roſe up early, and ſaid to the Princes of Moab, get you home for the Lord refuſeth to let me goe with you: hee laid all the fault upon God, as if he had ſaid, I have a good affection to goe with you, but the Lord will not give me leave. Well, when they came againe, hee ſaid, tarry here all night, that I may know what the Lord will ſay unto me more. He would goe to adviſe with God, to doe that which God had formerly forbidden.

Thus the carnall heart goes to worke, when hee cannot avoyde the truth, and he would faine have ſome reſervations, and ſuch exceptions, and hee ſaith, is it not poſſible that I may be drunke, and adulterous, and covetous, and yet make a ſhift to go to heaven too, this is a wretched heart; as Balaam p. 156did, ſo do many, nay, the moſt of the world do ſo; conſider that place of Scripture, and let me have your judgements in it;1 Ioh. 3.2.1 John 3:2 he that hath this hope (ſaith the Apoſtle) purgeth himſelfe as Chriſt is pure. He doth not ſay, he may and ought to do it, but he doth purge himſelfe, and the Apoſtle Peter ſaith, be yee holy as Chriſt is holy in all manner of converſation. 1 Pet. 1.15.1 Pet 1:15He doth not ſay, hee may and ſhould bee ſo, but, be holy as Chriſt is holy, that is in truth and ſincerity; as a child goes like his father though not ſo faſt as he. And as an apprentice workes as faſt as his Maiſter though not ſo well, and as the Apoſtle ſaith, abſtaine from all filthineſſe of the fleſh and Spirit: as if had ſaid, if there be ever a harlot or alehouſe in the world avoyde it, and all thoſe appearances of evill, come not neare them. This is the condition that God requires. You heare all theſe truths, now let me call for record from heaven I would faine know what any wicked oppoſer can ſay againſt theſe truths; oh that I could know your minds a little! You that thinke a man need not bee ſo exact and preciſe, nay, you blame your children and ſervants for it. I know not what you would ſay; except it be this: It is true, this is good, but doth any man do it? and it were to bee wiſhed that wee could do it, and happy are they that can do it, a man may bee a man though not ſo good as an other man &c. away with thoſe tricks, the text ſaith, hee that hath this hope purifies himſelfe, as Chriſt is pure, though not for the meaſure yet in the ſame manner. Thou and I and all of us p. 157muſt do it or els wee may caſt away all hope. The Lord be mercifull to us; If your judgements were humbled I can tell what you would do, the heart that is humble takes the truth, and yeilds to the authoritie of it, whereas a carnall heart Lords it over the truth; if it bee thus with thee thy mind was never ſoundly enlightened, and as the Lord lives never humbled, never converted, and neuer brought home to the Lord, ſee what our Saviour ſaith,Matth 15.3.Matt 15:3 why do you alſo by your traditions tranſgreſſe the commandement of God. They ſet their owne carnall traditions cheeke by joll with the commandements of God, they made the Command of God without any royalty or power. They were content to give Chriſt the hearing, but they turned aſide from the truth that ſhould have prevailed with them. If ever thou wouldeſt have the word, worke upon thee to do thee good, then, whereas heretofore thou wouldeſt not come in, nor yeild; now ſhew thy ſelfe to be humbled, and go thy way home, and let this truth take place in thy heart, and be delivered into the forme of this doctrine now in hand, and when profaineneſſe, leud and ungodly ſports come: then remember this, and ſay, I muſt purge my ſelfe as Chriſt is pure, did Chriſt ever thus and thus? did he ever ſit up till twelve a clocke at night ryotting and banquetting? it is a truth, (oh Lord) let it take place in my heart, and let it bee faſtened there. When the Lord hath a man in his fetters, and breakes the heart with horror,Iob 36.8, 9, 10.Job 36:8Job 36:9Job 36:10 he openeth his eare to diſcipline and commands p. 158him to returne from iniquitie. Hee doth not leave a man there and ſay, this is the way and the truth, walke in it, but he ſaith, I muſt have that uncleane heart purged, and that carnall company abandoned and ſo forth; and ſo the Lord ſaith to the Miniſters, command that diſſembler and that hypocrite, and that baſe wretch to come out from their ungodly practiſes, and to yeild to mee. Oh let the power and royaltie of this truth take place in your hearts, as it will do, if you be Subjects of the truth. I charge you before God and his Angels if you know any command, obey it, and if you know any ſinfull courſe, remember the commandement is plaine, you muſt purge your ſelves as Chriſt is pure. Let this word prevaile and have his authoritie over you, and be not carnall hypocrites to oppoſe it now, and ſo to bee damned for it everlaſtingly.