The Souls Humiliation, Doctrine 4 (2 of 2)
The will muſt be ſubject.As the reaſon muſt be ſubject to Gods will, ſo the will and affections muſt be humbled, and the frame that is contrary to this humilitie, is this; when the will and heart of a man (and that part whereby you ſay, I will have this, and I will not have that) when this part doth not yeild to the authoritie of Gods word, when there is a kind of Soveraigne Command in this waywardneſſe of heart, and the heart would challenge a kinde of monarchicall authoritie, and would not be overtopped by the truth of God. This cannot ſtand with any ſaving worke of humiliation. The generall is thus.Ieremy 2.31. As the people ſaid, wee are Lords, we will come no more unto thee, wee know what to doe. And as it is ſaid in the Pſalmiſt, Pſalme 12.4.our tongues are our owne we ought to ſpeake who is Lord over us.
Object. But ſome will ſay; how ſhall we know, that our corrupt hearts, wils, and affections doe thus over-power the truth of Chriſt? and challenge to it ſelfe a ſoveraigne command? Here is the maine wound, and, and women that are weake in their reaſons, are wonderfull refractory in their wils.
Anſw. We ſhall know it by theſe three particulars.
Firſt, The heart is weary of the command, and wiſheth ſecretly there were no command of God to croſſe him in his courſe, and to hinder him in his way of ſinne. I will not declare what I have heard wicked wretches ſay in this kinde, becauſe I will not teach men to be wicked. He wiſheth that there were no righteous God to bound him. The adulterer wiſheth that there were no ſuch Law as this, he that burnes in his luſts here, ſhall burne in hell. And the drunkard wiſheth that there had never beene any Law made againſt that ſinne, and he ſaith, it is pittie that every man may not drinke what he will: and the unjuſt perſon that would be ſtealing and pilfering, he wiſheth there were no Law againſt that ſinne, and when the Word and his Conſcience workes, and the Law makes havocke in his heart, and labours to throw him to the wall, Oh he is weary of it.
Now a carnall heart thinks it the greateſt plague in the world, to be paled in within the compaſſe of Gods commands, that hee may not doe what he liſt, but ſtill, Word, and Conſcience, and the Miniſters checke him.
When the Lord required, Sacrifices at the peoples hands in Malachy; Malachy 1.13.They thought it a weariſomeneſſe, and ſnuffed at it. What every morning Sacrifice? and every evening too? what a weariſomeneſſe is this. So, you ought to have morning, and evening prayer in your Families, how are your hearts affected towards it? doe not you ſay, what a weariſomneſſe is this? why doe you tell us of prayer, and of humbling your ſoules? This is a burtheſome thing; this argues a heart that is above the truth, and that would bee free from the truth, and juſtle it to the wall, therefore the wicked are (as it were) in bonds and fetters, as the Apoſtle ſaith,Rom. 1.28. they did not like to have God in knowledge. As if he had ſaid, it is a vexation to their Soules ſtill to have conſcience calling, be holy and humble, and and be not proud, nor drunke, nor adulterous, their conſciences flies in their faces, and the word galls them, they doe not like to have this in knowledge. And therefore the Lord deales with them after their deſires, and he gives them over to a reprobate mind, and to a heart that ſhall never embrace the truth. You that have no delight to heare of your duties, and wiſh there were no miniſter to controll you, the Lord will ſatisfie your deſires and give you up to a reprobate ſence. As if the Lord did ſay, you are weary of my wiſedome, and goodneſſe, and weary of my word and commands, I will eaſe you of that burthen, you ſhall have hearts that never ſhall be mooved with my ſpirit; goe all you damned luſts and reigne in him, rule over him and make him a ſlave and bring him downe to deſtruction for ever.
If the Lord comes and will needs be revealed to him, then a ſturdy heart layes violent hands upon the command, he diſpoſeth of it, and will not let the command diſpoſe of him; he hinders the power of the truth that would draw him to God. As the Apoſtle ſaith,Rom. 1.18. they withhold the truth in unrighteouſneſſe. The word in the originall is, they impriſon the truth; as if the Apoſtle had ſaid, you know you ſhould not bee looſe nor covetous nor drunke; is it ſo conſcience? are you drunke, looſe and covetous ſtill? when the conſcience ſaith, I will be looſe, and covetous ſtill, and you will have the vengeance of God to follow you and go to hell too. They doe impriſon the truth: The covetous man impriſons the truth, and he muſt have his covetouſneſſe ſtill; and the truth is impriſoned at the ſuite of the adulterer, and he muſt be uncleane ſtill. And ſo, the oppreſſor muſt lye, and diſſemble, and oppreſſe ſtill, and therefore he juſtles the truth and will of God to the wall. Hee takes the wall of Gods will. As the people ſaid, there is noe hope but wee will walke after our owne devices, Ier. 18.12.and wee will doe every one the Imaginations of his evill heart. They ſaid moſt deſperately, wee will doe it; heare it and feare all you whoſe conſciences doe convince you of it, and you know that theeving and ſtealing, and pettiſhneſſe, and peeviſhneſſe, and all your profainneſſe is forbidden; what ſaith your hearts to this? who diſpoſeth of your wills in this caſe? doe not you ſay,1 Sam. 8.19. wee will doe what wee liſt? As when Samuell had made an evcellent ſermon and told them the danger of having a King, they ſaid, nay, but wee will have a King over us. So it is with many of you. Is this humilitie? The Lord ſaith, you ſhall not, and you ſay you will: oh fearefull! is this humilitie? aske but common reaſon; you ſay, wee muſt have and we will have it, wee have had our liberties and wee will have them, and ſo deſtruction too.
Thirdly, This is the loweſt and leaſt kinde of rebellion, the Soule is content happily to doe what God requires, but it muſt be upon his owne conditions, and his owne termes. This is the laſt, and it argues no ſaving worke of preparation for Chriſt. The hypocrite is content that God ſhall have his glory, but hee muſt doe it. And a man is content to be painefull in his place, provided hee may have eaſe, and honours, and parts, and preferments; and be reſpected, but when theſe faile, then God hath broken his condition, and hee will none. Thus God is at his diſpoſe, and ſtands to his agreements. This is a curſed hypocrite. You can be content to heare, and pray that you may have ſome corruption, and that under the name of profeſſion you may be adulterous and looſe ſtill. The God of mercy ſend ſome veine of good motions into your hearts, to awaken you if it be poſſible. Thus it is with ſome Miniſters that are content to be painefull in their places, ſo long as they may have honour, and be reſpected, but if they miſſe of their end, they give over all. If there be any ſuch here, you are hypocrites, and ſhall never be comforted upon theſe termes.
Now I come to the third paſſage of this triall,A mans life muſt be ſubject. namely, what it is that diſpoſeth of our lives. A mans life and converſation muſt be at Gods diſpoſing. If the heart be diſtempered, and the reaſon be thus lifted up, then the actions of a mans life muſt needs be anſwerable: If thoſe wheeles goe falſe, then the actions of a mans life muſt ſtrike falſe. As they ſaid, they would walke in their own wayes. And as the Lord ſaith,Eſa. 66.4. I will bring their feares upon them, and my ſoule ſhall loath them becauſe they did chooſe their owne devices. That is, whatſoever their owne corrupt hearts would have, that they will take; and that way they will walke in. Not according to Gods will, but according to their owne rebellious hearts. So that, all the practices of a mans courſe, are nothing elſe but as ſo many diſtempered behaviours of a rebellious carnall minde and heart. This diſordered carriage diſcovers it ſelfe in three particulars.
Firſt, when a mans life and converſation comes contrary to God, and goes abreaſt againſt the Almighty: as they did or whom the Apoſtle ſpeaks, Having their underſtandings darkened, Eph. 4.18.have given themſelves over to all laſciviouſneſſe. They doe not what God will, but what their pride and idleneſſe will.Prov. 28.18. The wiſe man ſaith, He that is perverſe in his wayes ſhall fall at once. And the Apoſtle ſaith, When you were the ſervants of ſinne, Rom. 6.20.you were free from righteouſneſſe. What's that? Holineſſe and Gods command had nothing to doe with them, that never tooke place in their hearts. Doe you thinke theſe mens hearts are at Gods diſpoſing? See what the Apoſtle ſaith; Faſhion not your ſelves like unto this world. Rom. 12.2.I onelyonly appeale to mens conſciences, what ſtrange apparell, and haire laid out, and what Spaniſh locks be there now adayes? who diſpoſeth of theſe things? Oh forſooth, they are newly come up, and they muſt come up to thy head, and armes and all. Theſe ſtrange faſhions doe argue ſtrange diſtempers of ſpirit, and doe you thinke that God rules in thoſe hearts? and minds, and God over-power thoſe affections? when as they will not give him leave to meddle with a haire, or a locke, or an excrement: this is my judgement in this caſe. If it be ſo, that the Word of God may not take away a lap, and an excrement, our ſhame, and thoſe things that are ſcandalous, then ſurely the Word of God muſt not plucke away our luſts. No, no, you are as farre from ſubjection, as heaven is from hell, and as the divell is from the God of Hoſts. The Lord ſpeakes plainly by the Prophet Zephany, Zeph. 1.8.Hee will viſit all thoſe that are cloathed with ſtrange apparell. When the fire ſhall flame about your eares, and the enemies come to plucke your feathers from your Caps, then you will remember this. You would not have God to diſpoſe of your cloathes, and haire, and the like, and therefore God will now diſpoſe of your lives and liberties, and when you lye upon your ſtraw, and ſee that you muſt not goe gay to heaven, you would then be content that the Lord ſhould diſpoſe of you, and looke graciouſly towards you; and then you will recommend your ſouls to God. But then the Lord will make you anſwer and ſay, who had the diſpoſing of you before, a drunken, adulterous, and faſhionable Soule, therefore let them ſuccour you now, get you to your faſhions, and let them make you fry and roare in the faſhion, he that will not have theſe baſe trifles to be at Gods command, ſurely he will never have his heart at Gods diſpoſing, and therefore neither minde, nor heart, nor life.
Secondly, If God will over-rule wicked men a little, and pull downe their trim faſhions, and will gripe the Vſurer, and ſend the thiefe to remember his Cheſts, and if the Lord ſay, you ſhall not be rich, nor honourable, as you would: though you ſeeke them never ſo faſt.
Yet ſecondly, they uſe all carnall ſhifts, and ſinfull deviſes to come from that woefull condition into which God hath caſt them. A man cannot endure to be poore, and therefore he will ſteale, cooſen, or oppreſſe, and take any courſe to lift up himſelfe.
Thirdly, Sometimes a man is content to be at Gods diſpoſing in an outward conformitie, and he will doe the duties that God reveales, and leave the ſinne that God forbids, and gives a charge againſt: but why will he doe this? He doth not theſe to honour God, but for ſome by and baſe ends. As when the hypocrite prayeth, God doth not make him pray as the firſt mooving cauſe of the worke, but his hypocriſie: and ſo the diſſembling profeſſor, that will profeſſe for advantage, to draw people to his houſe, or to ſell off his Wares more readily. And that people may ſay, Oh he is a marvellous honeſt man; yes, and a covetous wretch too, and he makes Religion as a ſtalking Horſe, for his luſts. You are not at Gods diſpoſing, unleſſe you be at his command in all theſe.
Thus you ſee the pride of a mans reaſon, in his will, his heart and life, wherein you ſee the deſperate villany of a mans nature, and all is oppoſite againſt the God of heaven. If every bird had her feathers, and the worme her ſilke, and every creature their owne, what would become of the man that is proud. This is baſe enough, yet this is nothing to that Maſſe of haughtineſſe, and Luciferian wretchedneſſe that is in the heart. That a poore creature ſhould ſet his will againſt Gods will, and his way againſt the way of the Almightie; before whom the Angels ſtand amazed, and the divels doe tremble. God ſaith, I will have this, and the Soule ſaith, I will not have it: God ſaith, thou ſhalt not walke in this way, but the Soule ſaith, I will walke in it; God ſaith, thy reaſon, thy will, thy life, and all ſhall be ſubject to race, but the Soule ſaith, they ſhall not. Is not this infinite intollerable haughtineſſe? What, to make God no God, and that he muſt have no will, no providence, and no rule over a mans life. Oh you that are guiltie in this caſe take notice of it. And, let me exhort you all that have heard the Word of God this day, and are poore ignorant men, and prophane, and carnall hypocrites. Ignorance rules one man, and his corrupt luſts rules an other man, but there is no good rule at all.
You have the Word of God and his counſels, and you have ſeene the way ſet out, now what remaines, but that you be intreated to goe home and humble your ſelves in ſecret, and ſay, this is my proud reaſon, my proud heart, and this is my proud carriage, it is I that would not ſubmit to the command of Gods Word. And let every ſervant come in, and ſay, this is my proud heart, my Maſter, and my Miſtris may not ſpeake, but I give word for word: this is my fault. And you wives reaſon thus: Now the Lord hath revealed the pride of my heart, and this is my proud reaſon and will, that would not yeild to the command of my husband though never ſo warrantable. Let the child alſo humble himſelfe, and ſay, when my father counſels mee, I turne my deafe eare; and my mother is but a woman, and therefore I would have my owne will, and walke in my owne way, this is my vaine minde. How many be there preſent here this day, that are not willing to know ſome truths. You know you have made many conſpiracies againſt the Word of God in the middle of the night, becauſe your honours, eaſe, and liberties lay at the ſtake, therefore the Word muſt not rule, If it be thus, then to this day you are carnally minded, and ſtout-hearted and vaine. Goe home therefore I charge you, and as you tender your owne good, goe into your private chambers, or elſe into ſome fields, and there get downe your knee, though your hearts will not bow, and ſay, good Lord, I know and confeſſe it to this day my carnall minde hath not beene brought under, and this vaine and idle converſation hath not beene ordered by thy word: I have known much, and gone on in rebellion againſt thee, and it is a wearineſſe to mee to ſanctifie the Sabaoth, and hearing, praying, and other holy duties are a burthen to mee: to this day my heart is not prepared for mercy, good Lord, to this day I am a wretched carnall man.
This is ſomething, Now there is ſome hope. And the Soule goes on further, and ſaith, Good Lord, what will become of my Soule, am I Gods to diſpoſe of; no, no, pride and peeviſhneſſe hath rul'd mee, and I muſt cloath my ſelfe as Pride would have mee. This is ſomewhat indeed. And the adulterer ſaith, If the adultereſſe come, I muſt goe though I dye for it. When the drunkard comes to pull you out, tell him of this, and ſay, Who hath diſpoſed of you this day, and all your life, a drunken wretch, and a baſe queane. You have heard the word of God checking of you, and yet nothing would doe, Oh now at laſt yield, and ſay, The Lord hath not diſpoſed of me. Now therefore labour that God may diſpoſe of you, and let the mighty God pull downe that mightie heart: Challenge the Lord with his promiſe, and give him no reſt till hee have mercy upon you. And you ſervants, humble your ſelves, and ſay, Wee have beene proud and idle together, now let us mourne and pray together. The time ſhall come when you will be content that God ſhould diſpoſe of you, and you ſhall deſire the Lord to looke graciouſly towards you, and that God would take away your corruptions, and that pride which accuſeth you, and all thoſe abhominations that have beene a ſhame and diſgrace to you, therefore now reſolve with your ſelves, and ſay, Lord, take away this ſinne, and ſubdue that corruption, and doe thou rule and reigne over my heart and life for ever: let the power of thy truth carry mee, and turne me from my wickedneſſe, and over-power this proud will of mine, and whatſoever vanity is in my life, good Lord take it away, and frame me after thy minde. When this time comes, ſay, That a poore Miniſter did wiſh you good, and that you had a faire offer. If you will be at Gods diſpoſing, in minde, in heart, and life, the Lord will prepare a place for you in heaven, and rancke you there amongſt his bleſſed Saints and Angels for evermore.
If another mans ſervant come to demand of you meat, drinke, and wages, you will ſay, You have not beene at my command, therefore goe to the Maſter that you have ſerved, let him pay your wages: So it will be with you, if you goe to God for mercy, and comfort in that day, the Lord will ſend you to your luſts and new faſhions, &c. but if any man be Gods ſervant, then every thing ſhall be fitted for him, and though that day be troubleſome to the proud and haughty ſpirit, yet it will be a comfort to the godly, that they have ſubmitted themſelves to Gods word. For, then Chriſt ſhall fill their mindes with wiſedome, and their wills with holineſſe, and their lives ſhall be made honourable and acceptable before him. Think of this, and labour to bring your hearts to it, that Gods will may be your wills, and if you be humbled, you ſhall and muſt be for ever comforted. Thus much of the triall of the truth of our humiliation.
The ſecond part of the uſe.Now I come to the ſecond part of the uſe, that is, to examine the meaſure of our humiliation: for (as I conceive) all the difficulty of a mans courſe lyes here, and the cauſe why a man receives not the aſſurance of mercy from God that hee deſires, or that comfort that he might, it is all from hence (I ſay) becauſe he is not empty. For if the heart be prepared, Chriſt comes immediatly into his temple, and the leſſe wee have of our ſelves, the more we ſhall have of Chriſt. This is mervailous uſefull, and therefore you muſt know that though the heart be truly humbled, and laid low in it ſelfe in truth, and the thing is done, yet there remaines a great deale of pride in the heart. Take a mighty Caſtle, though it be battered downe, yet there remaines many heapes of rubbiſh, and happily ſome of the pillars ſtand many Winters after: So it is with this frame of Spirit, in a high imagination,2 Cor. 10.5. in theſe Towers of loftineſſe. Though this Dagon of a mans ſelfe be fallen downe, yet ſtill the ſtumps remaine, and will doe many yeares. And it will coſt much horror of heart, and much trouble before this haughtineſſe of heart will be every way pull'd downe, and made agreeable to the good will of God. Though this diſtemper is mervailous ſecret, yet a man may take a meaſure and ſcantling of it,How to try the meaſure of humiliation. The firſt particular Triall. and hee may know how much of this curſed rubbiſh remaines in his heart, by theſe foure particular rules.
Firſt, looke what meaſure there is of carnall reaſoning againſt the truth of God when it is made knowne, what meaſure there is of it either ſubtilly comming in upon the heart, or elſe that doth violently tranſport the ſpirit againſt the ſpirit, ſo much need thou haſt of Humiliation, and ſo much thou wanteſt of it. This is a cleare caſe. Every Saint of God is willing to know the truths that he ſhall doubt of, and is content to yeild himſelfe to the truth that ſhall be revealed, and of which he ſhall be convinced, yet there remaines much carnall reaſoning againſt the truth. As the Apoſtle ſaith, Let no man deceive you; intruding into thoſe things which he hath not ſeene, Coloſſ. 2.18.vainely puft up in his fleſhly minde. The ground and roote of this carnall reaſoning, or the meaſure of it may appeare in two cauſes.
Firſt, There is a kinde of perverſe darkneſſe in the heart, ſtill ſticking in the minde and underſtanding, even of a gracious Godly man. And from hence, namely, out of this miſtaking of the minde, followes all that carnall reaſoning: that, howſoever the Soule is ſatisfied, yet it will not ſit downe, but ſtill it ſticks in this carnall reaſoning, and the ſinner cannot conceive the truth, nor fathom the compaſſe of it, by reaſon of his owne weakeneſſe, therefore it is long before hee will be perſwaded that it is truth, and that he is bound to yeild to it. When the wiſedome of the truth is ſo plaine and evident, that he cannot reſiſt the cleareneſſe of it, yet becauſe he cannot conceive of it, he thinkes, that hee is not bound to yeild thereunto.
Object. But ſome will ſay, ſhould a man yeild to that which he cannot conceive?
Anſw. To this I anſwer. When the minde is ſo farre enlightened, that he cannot gain-ſay any thing in reaſon, though he cannot compaſſe the depth and bottome of the truth, yet he ſhould yeild to it, and rather goe with reaſon, then follow his owne imagination, when there is no reaſon for it. Iuſt ſo it was with Nicodemus. When Chriſt ſpake of the worke of regeneration,Ioh. 3.9. he ſaid, Can a man be borne againe the ſecond time. Well, Chriſt opens the myſtery of regeneration, and the ſecrecy of it the ſecond time, and when Nichodemus could not comprehend what Chriſt had ſpoken, yet hee would hold his owne, and ſaid, how can this be, I cannot conceive it; becauſe he could not comprehend it; therefore he throwes all away. Marke how Chriſt hits him in the right veine, and ſtrikes him to the bottome, and ſee how hee tames him: Art thou a Maſter in Iſrael and a Doctor in Law, and yet art ſuch a novice in this worke of regeneration; downe with that proud heart of thine. Lay downe all thy carnall reaſoning, and become a foole, and ſo thou may underſtand this truth that is communicated to thee.
This is ordinary amongſt us, for a man to ſay, I cannot beleeve it, I ſee it not, and I thinke not ſo; and yet they have no reaſon at all to carry them, but becauſe they cannot comprehend it by that light which they have, therefore they will not yeild to any reaſon, becauſe they cannot ſee it by their owne light, they will not uſe Gods ſpectacles (as I may ſo ſay) looke how much of this carnall reaſoning thou haſt, ſo much pride thou haſte, and this is very much, ſpecially in the moſt ignoranteſt Soules.
Secondly, becauſe of the weakeneſſe, and feebleneſſe of their judgements, which are not able to hold a truth when they have it in their hands, but it goes away like lightening, and becauſe the minds of theſe poore creatures, are over-worne with many thoughts, and curſed reaſonings, and troubled therewith, they grow unable to helpe themſelves againſt thoſe diſtempers. And hence it is, that though the Word of God be let in, and made cleare, yet a man ſtoopes to thoſe conceits, and curſed reaſonings that have beene attended to, ſo that they take of the power of the truth. As it is with a Ferriman: hee applyes the Oare, and lookes home-ward to the Shore where he would be, yet there comes a guſt of winde that carryes him backe againe whether he will or no: So many a poore humbled creature, that is truly wrought upon, and hath a true title to Chriſt; he applyes his Oare, and would have aſſurance of mercy from Chriſt, yet the over-whelming of carnall reaſonings, and curſed ſuggeſtions (that are either caſt in or ſtirred up in his heart) throwes him backe againe, and take of the power of the truth; inſomuch that he can ſee nothing, nor yeild to any thing for the good and comfort of his Soule. I take this to be the ground of all the trouble that befals a broken heart. Let any man under heaven give mee the reaſon of this; why any Soule that is truely burthened for ſinnes as ſinne, and hath found God marvellous gracious to him this way, why (I ſay) after all his cavils are remooved, and all his objections are fully anſwered, and all controverſies are ended, and this often done; yet a poore broken hearted creature, will ſtill recoyle to his former carnall reaſonings againe, the reaſon is, becauſe all the anſwers that were given are now forgotten, and all his cavils, and carnall conceits will be freſh in his minde as ever they were, partly from the haunt they have had in his minde, and partly from that ſelfe-willy waywardneſſe of the heart, that is content to goe that way.
They that have beene long over-whelmed with theſe curſed carnall cavellings, they will rather labour to oppoſe a direction, then to hold it and to walke in the comfort of it, onelyonly becauſe of the weakeneſſe of their underſtandings, and their carnall reaſonings are ſo violent againſt them. VponUpon this hindge it is that (as I take it) all the objections of a company of poore broken hearted doe hang, and by this meanes they keepe out that comfort which they might have, and in the ſtrength whereof they might walke all their dayes. I might propound many inſtances, as thus; come to a contrite Soule, and ſay to him, why walkeſt thou ſo uncomfortably ſeeing thou haſt now a title to mercy and ſalvation in Chriſt? ſee what he replies, I a title to mercy? nay, I am utterly unworthy of that title, it is a great gift and few have it, and I have beene a vile wretch and an enemy to God and his glory, what I a title to mercy? we reply againe. God gives grace to the unworthy, he juſtifies the ungodly, and not the godly, and if he will give you mercy too, what then? hee replyes againe, What mercy to me? Nay, it is prepared, for thoſe that are fitted for it, had I ſuch a meaſure of humiliation, and ſo much grace, if I were ſo and ſo fitted, and if my heart were thus diſpoſed, then I might have ſome hope to receive it: wee reply againe. But have not you beene weary of your corruptions, and are you not content that God ſhould doe that for you, which you cannot doe for your ſelves; this is the qualification which God accepts, and requires, and by which hee fits the Soule for mercy; unleſſe you have that other of your own conceits you will have none, and ſo you deprive your ſelves of mercy; you have a childs part, and a good portion too, if your proud hearts would ſuffer you to ſee it. Then the Soule ſaith; I would have the Lord ſay to my Soule, be of good comfort, I am thy Salvation; if the Lord would witneſſe this to mee by his Spirit, then I could beleeve it: content then, only let us agree upon the manner how it muſt be done, and how God ſhall ſpeake it. Will you then yeild it? Yes, then know this, what the Word ſaith, the Spirit ſaith, for the hand and the ſword, the Word and the Spirit goe both together. For as the text ſaith, My Word and my Spirit are one. Then take the Word and lay thy heart levell to it, and ſee it. The Word ſaith, Every one that is wearie ſhall be refreſhed; Haſt not thou beene weary, and haſt not thou ſeene ſin worſe then hell it ſelfe? The Text, the Word, the Lord, and his Spirit ſaith, Thou ſhouldſt come: and the Spirit ſaith, thou ſhalt be refreſhed. Oh ſaith the ſinner, I cannot finde this aſſurance, and this witneſſe of Gods Spirit, I cannot ſee it, and I cannot beleeve it: Thus he leaves the judgement of the Word and Spirit, and cleaves to the judgement of his finding, and feeling: and thus he judgeth Gods favour in regard of his own imaginations, and not according to the witneſſe of the Word and Spirit: the Spirit ſaith, Thou art fitted for mercy, but becauſe thy ignorant blinde minde conceives it not, hence it is that thou ſhutteſt the doore againſt the mercy of God revealed, and that would be ſetled upon thy Soule for thy everlaſting comfort. Thinke of this, and ſay, Whether is it fit that my wit ſhould determine my eſtate, or the word of God? Will you determine the cauſe, and perke into the place of judgement, and ſay, I feele it not, and I feare it? Is not all this carnall reaſon? Here they runne amaine, even a-breaſt againſt their owne comfort, and will not receive the Word that might convey what comfort is needfull for them. I charge every poore Soule to make conſcience of reſiſting the word of God, as you deſire to make conſcience of lying and ſtealing: This is a ſinne though not ſo great as the other. Make conſcience of this carnall cavelling, pull downe thoſe proud hearts, lay downe all thoſe carnall reaſonings, and let the word of God rule you, & then comfort will come amaine. I take this for a truth; That, when the heart is truly humbled and prepared for merciemercy, and rightly informed and conuicted of the way to ſalvation, the cauſe why the heart cannot receive comfort, it is meere pride of a mans ſpirit one way or other, it is not becauſe he will not, nor becauſe God will not, but becauſe hee liſtens to what his carnall reaſon ſaith, and not to the plaine will and word of God. I ſay, make conſcience of it, and then comfort will come amaine into your Soules.
The ſecond triall of the degree of humiliation.The ſecond triall of the meaſure of our humiliation, is this. Looke to thy diſcouragements. For as the diſcouragements of thy courſe are, ſo is the pride of thy heart.
If the ſtream run amain here, there is much pride, if little diſcouragement, then there is little pride. This is nothing elſe, but when the Soule out of the feare of evill that it either feeles or expects, and the price that it puts upon it ſelfe, and that it lookes for from it ſelfe, it is nothing elſe but the ſinking of the ſoule below it ſelfe. As the Author to the Hebrewes ſaith, Conſider him that endured ſuch contradiction of ſinners againſt himſelfe,Heb. 12.3. leaſt you grow weary, and faint in your owne mindes. The word in the Originall is, as if their ſinewes were ſhrunke. This is an undoubted argument and evidence of ſo much pride as this doth appeare. When a man is driven to a deſperate ſtand, and comes to lay a diſpondencie, and to lay himſelfe too low, and is not able to beare the blow that God layes upon him: for, were the Soule as willing to take the want of good if God denie it, as to take good when God gives it, it would not be ſo diſcouraged. The heart is content to have good, but if God take away this good, hee is not content to be at Gods diſpoſing therein, but if this good goe away, hee ſinks and is diſcouraged, and this argues pride. The heart deſires to have riches, and eſpecially honours in the world, happily God denies this, & throwes filth and diſgrace upon his perſon, and now the Soule is deſperatly downe and forlorne in himſelfe: So much as thou haſt of this, ſo much pride thou haſt. Why art thou not content that God take away any thing? the truth is, thou wouldeſt be at thine owne diſpoſing, and that which thou wouldſt have thou art not able to want. Now becauſe this is a thing that wee muſt take ſpeciall notice of, know therefore that this diſcouragement appeares in theſe ſeverall paſſages, and pride vents it ſelfe in them all.
Firſt, This keepes a man from comming to the worke, when he is called to it.Signes of a diſcouraged heart. Though the Word of God is never ſo plaine, and his calling to it never ſo cleare, yet he is loath to come in at Gods call, and when he is come hee is quickly weary, and ſaith, what doe I heare? Aske God that, becauſe he thinks, he ſhall not finde the ſucceſſe that he deſires, therefore he is loath to come to it, this is horrible pride. Thus it was with Ionah: he was ſent to Nineveh, and becauſe hee thought God would ſhew mercy to them, and he ſhould be accounted a falſe Prophet; therefore he would not goe, but turnes to Tarſhiſh, hee was not able to beare the croſſing of himſelfe.
Secondly, It damps the Soule, and (as I may ſo ſay) it knocks of the wheeles of a mans endeavours, when hee ſets upon the worke, and it kils him at the roote. As the Prophet David ſaith, Why art thou caſt downe within mee oh my ſoule? Pſal. 43.5.why art thou ſo diſquieted within me? As a man that awakens from a ſwound, he wonders at himſelfe: ſo did this Holy man. Thus it comes to paſſe, that the Soule recoyles upon it ſelfe, and the heart gives in, and he (as it were) trips up his owne heeles, that, howſoever a man is able to doe duties, yet by reaſon of diſcouragements, he is not able to put forth that which he can doe, for feare he ſhould not doe that which he would.
Thirdly, this diſcouragement marvellouſly diſtempers a man after the worke. When the worke is done by others, if they finde acceptance, and have good ſucceſſe, this comes like cold water upon the Soule, and then hee goes away and ſaith, Oh hee is fit for nothing, and hee is unable to doe any thing, as if a man ſhould ſay, Hee hath no light becauſe another mans candle burnes clearer then his: but after his owne worke, all his care is what will become of the buſineſſe, and how his labour, and how his Sermon tooke, what approvement of his gifts, and what admiration of his parts, and if the acceptation of others anſwer not his deſires, then his Soule ſinks downe, and hee is even weary of himſelfe, his worke and all. If no man commend him, and the worke is not approved, then hee complaines of himſelfe this way and that way, and begins to diſparage himſelfe, onelyonly to fiſh out commendation from others, and to ſee what they will ſay, if they commend him, then hee goes away rejoycing, if not, then he ſinks, ſpecially if hee have not grace to goe in ſecret by prayer, to quicken up himſelfe with ſome promiſe after that drunken fit. So the truth is plaine, it is wonderfull to ſee what pride there is. One man is ſicke of the ſullen, becauſe the breath of men departs, and hee falls ſhort of that which he expected. Though I ſhould prepare my ſelfe never ſo well, yet if the Lord did ſtop my mouth now in the pulpit, let me be humbled, but comforted and contented therewith.
The third Triall of the meaſure of our humiliation, is this diſcontentedneſſe in a mans occaſions,The third triall, of the meaſure of our Humiliation. and ſo much of this as there is, ſo much pride thou haſt in thy heart, where this diſcontentedneſſe growes, there is this bitter roote of pride alſo. The nature of a proud heart is not able to beare any ſuperiour, and if it be checked, it falles to ſtrange murmuring, and gaine-ſaying. This diſcontentedneſſe lets out it ſelfe in five particulars, and there is a world of pride in them all.
Firſt, the Soule will grudge at the diſpenſation of God, and ſnarle at the providence of the Almightie, as if God had forgotten himſelfe. He quarrels exceedingly with the Almightie, if God anſwer not his will, and his hearts deſire. When the Lord had prevailed with the peoples hearts, and they had humbled themſelves, and the Lord had turned from his wrath; ſee how this man fals out with God! Oh, ſaith he,Ionah 4.1, 2. I thought ſo much when I was in my owne countrey, that thou wouldeſt ſave this people, and I ſhould be accounted a falſe Prophet, and thus my glory lyes in the duſt. You thinke God is beholden to you for your prayers, and faſtings, and you ſay, how is it that after all our prayers yet we have not comfort, ſuch a man is cheared, and ſuch a poore creature is refreſhed, and yet they have not the parts that we have, and they have not prayed as we have done, thou haſt ſhewed mercy to them, and therefore why not to us too. This is horrible pride.
See how a proud ſoule juſtles God out of the place of of his providence, and brings the Almightie to his barre, and to his judgement; and the heart begins to reaſon inwardly, and ſometimes vents it outwardly, and ſaith, had the Lord given mee that grace and fitted a place for mee, I could have done much for God, and ſome good to his Church, and I could have miniſtred much comfort to others: this is the Engliſh of it. As if hee had ſaid, had the Lord beene ſo wiſe (to deviſe a meanes to effect this glory) as I am, then great matters might have bene done. This is to make a mans wiſedome above God, and his mercy, grace wiſedome and all. Oh! this is devilliſh pride.
Secondly, It ſlights all mercyes received, and all that God beſtowes from day to day; becauſe he cannot have what he would, therefore he cares not for it, and he regards not what hee hath. As Haman ſaid,Heſter 5.13. all this honor and theſe riches availe mee nothing, ſo long as I ſee the Iew Mordecai ſitting in the gate. This one thing denyed him, made him no to regard whatſoever hee had; and it was not onelyonly ſo with Haman, but even with good Ionah. When God had prepared a goard, becauſe he tooke it away againe ſuddainely, Ionah tooke on exceedingly, and forgetting all Gods mercyes in the depth he quarrels with heaven,Ionah 4.9. and when the Lord ſaid, doſt thou well to bee angry; yes (ſaith he) even to the death, thus he commends himſelf. The reaſon is, the Soule is like a ſullen child, who becauſe his coate is not garded as he would have it, therefore he is diſcontented and will havs none at all. Therefore the Soule ſaith as they did of the two litle fiſhes,Iohn 6.9. heere are five barly loaves and two fiſhes but what are theſe amongſt ſo many people. So the Soule ſaith, oh! he hath nothing and he can doe nothing, and God frownes upon him &c. but, hath not God given you a care and conſcience to reforme your lives? and hath not he done this and that for you? oh yes, but whats this to that I might have had and that I would have? oh, downe with that proud heart.
Thirdly, The diſcontented Soule will quarrell with his owne condition whatſoever it is, though he had a condition of waxe as the Proverb is, hee is never pleaſed nor quietted, but hee hath ſtrange Imaginations in his mind, and ſtrange liftings up of his owne conceiptes, and he ſaith, If God had ſet mee in ſuch a place anſwerable to my gifts and parts, then ſuch a thing might have beene done: but God hath put him (as it were) under a clod, and therefore hee hath no care of himſelfe as God hath had no care of him: nay, let him have that condition which he deſires, and he falls out with that too;Gen. 25.22. Rebecca could not be contented without children, and yet when ſhee had conceived, and the children began to ſtrive in her wombe, ſhee ſaid, if it be ſo, why am I thus? So it is with a proud diſcontented heart. Hee muſt have this, and hee will have that, and if there be any weakneſſe, hee ſinks downe in his ſorrow.
Ioſh. 7.7.It is a ſtrange paſſage of good Ioſuah: when the Lord had diſcomfited the hoaſt of Iſrael by the men of Ai, ſee how he complaines, ſaying, Alas, (oh Lord God) wherefore haſt thou at all brought this people over Iordan, to deliver us into the hands of the Amorites, would God we had beene content to dwell on the other ſide Iordan. As if hee had not begged Gods bleſſing, and had not ſeene Gods hand in ſuccouring of him before, and yet now becauſe hee had not what he would, hee takes all in the worſt ſence. And as Moſes ſaid, when the Lord had call'd him to goe before Pharaoh, ſend by whom thou ſhould'ſt ſend. Exod. 4.13.As if God muſt not diſpoſe of him, becauſe he had not that eloquence which hee deſired.
Fourthly, as he quarrells with his condition, ſo hee becomes weary of his life, and will needs dye in a pet, becauſe God anſwers not, and his humour is not fitted, therefore hee will away from the world, no man ſhall ſee him any more, neither will he ſee any man. Thus it was with good Eliah, when he ſaid,1 King. 19.4. Lord take away my life, for I am no better then my Fathers. So it was with Ionah, and with Iob. Iob 3.10, 11, 12.You women thinke of this. It may be your huſbands will not ſpeake to you as you would have them, and then you wiſh; Oh, that you had dyed in ſuch a ſickneſſe, &c. Downe with thoſe proud hearts. The Lord hath given you life, and continues it, that you may ſeeke to God, and yet you will needs dye in a ſullen fit: its mercy that you may live to ſeeke mercy.
Fifthly, in concluſion, when the Soule hath thus quarrelled with God, and ſlighted all mercies, and quarrelled with his condition, and is grown weary of his life & all, then the Soul comes to a deſperate diſtraction in himſelfe, and a wonderfull thought ſeazeth upon the Soule of a diſcontented man, that his heart is almoſt driven beyond himſelfe, and out of this comes a great deale of madneſſe in the wicked, and it doth much hurt to the good too. His thoughts run in a marvellous hurry one upon another, and makes the Soule unfit to doe any good to others, or to receive any good from others. Here is the cauſe: when God hath opened your eyes, and the wrath of God firſt began to purſue you, then you could have been content to fall into a river, and to make away your ſelves; Now, what if God will have you beare his hand, and will not give you grace yet, why doe you quarrell againſt God? Oh, ſit downe and humble your ſelves with meekeneſſe, and calmneſſe, and wonder that you are not in hell; what if you had beene damned long agoe? Thus it was with Rachel, ſhee would not be comforted becauſe her children were not. So it is with thy Soule, thou muſt have what thou wilt, or elſe thou wilt not be comforted. Now, there are two objections againſt the former truth, which I muſt remoove and anſwer before I goe any further.
Object. 1 The diſcouraged ſinner begins to juſtifie himſelfe in his courſe in the apprehenſion of his owne inſufficiency, and he ſaith, I ſee by daily experience that I am not fit for the place where God hath ſet mee, and it goes of marvellous heavily, the Lord takes away the hand of his providence in ſtrenthening mee, and the hand of mercy in comforting mee: what would you have a man to doe? is it fit for a man to beare up himſelfe, in a kinde of ſenſeleſneſſe of the hand of the Almightie? or, is it not rather fit to ſee the hand of God in his diſpleaſure, and to ſit downe and licke the duſt, and to be ſo farre from venturing upon the worke, as to let it alone. This is the plea of a diſcouraged ſinner, and therefore he thinks he doth well, to ſit downe Rachel like, and not to be comforted, but to let his Soule fall in ſorrow.
Anſw. I confeſſe, it is true. The heart truly humbled ought to be. Nay, it cannot be brought to ſee it ſelfe in every kinde, ſo that it judgeth it ſelfe unworthy of the leaſt mercy, and worthy of the heavieſt judgements, it cannot but be contented in abaſement; but yet there is a great difference betweene a heart truely humbled, and a diſcouraged heart. And the difference appeares in two things.
The Soule thinkes he doth marvellous well to be thus diſcouraged, and that there is no other Humiliation but this. Know therefore this double difference.
Firſt,The differences betweene a heart humbled, and a heart diſcouraged. This Humiliation leaves the Soule more calme and better able to under-goe a light blow when it hath borne this. Whereas after diſcouragement the Soule is more full of trouble, and more unable to beare any trouble, becauſe it hath ſunke under this: If the Lord denies to the humble Soule that which he would have, it makes him more able to beare the want of any thing: but the diſcouraged Soule flyes off, and is leſſe able to beare the hand of God in the want of any thing. Humiliation ſeaſons the veſſell, and makes it more wide, and more fit to hold liquor, but, diſcouragement crackes the veſſell, and makes that it will hold nothing at all. And, humiliation is like the Tentures that ſtretcheth the cloath, and makes it more ſmooth and plaine: humiliation ſtretcheth the Soule, and makes it more humble, and meeke: but diſcouragement rends the heart, and makes it more unfit to undergoe that which is laid upon it. As Saint Paul to the Hebrewes ſaith, you have forgotten the exhortation which ſaith,Heb. 12.5. My Sonne deſpiſe not thou the correction of the Lord, nor faint when thou art rebuked of him. The Word faint, that is, diſcouragement is ſpoken of by our Saviour, When he was mooved with compaſſion towards the people becauſe they fainted,Matth. 9.36. and were as ſheepe ſcattered abroad having no Shepheard. So I ſay, doe not ſuffer thy ſelfe to be ſo farre ſcattered with theſe troubles, that thy heart be unable to gather up it ſelfe againe. As it is with ſome ſtubborne childe, when his father comes to correct him, he ſnuffes, and falles into a fwoune with griefe, whereas an other childe is quiet and takes the blow quietly, and goes away contentedly without any manner of fainting. So the heart truly humbled, is like the childe that takes the blow quietly; but the diſcouraged Soule faints, and is not able to beare the hand of God in this kinde.
The ſecond difference.Secondly, the ſecond difference is this. As Humiliation ever leaves the Soule calme and quiet, after the hand of God hath beene upon it: ſo it makes the Soule more ready, and puts a kinde of abilitie, and cheerefulneſſe in attending upon God in any ſervice, without any hankering after his owne ends, and without this quarrelling, and this drawing backe from the Lord. So, that becauſe hee hath borne the hand of God, therefore it is much more ready that the Lord ſhould diſpoſe of duties, and the ſucceſſe of them, ſeeing it hath found God going out with him heretofore; and he ſaith, the truth is, ſometimes the Lord did deny mee that mercy which I deſired, and bleſſed be God for it, for by this meanes I found my proud heart humbled and brought downe; therefore if God will have mee doe any dutie, I will doe it, and if he caſt ſhame and diſgrace upon mee in it, I am contented. This is a heart truly humbled: but, the diſcouraged Soule not receiving that ſtrength and aſſiſtance in his duties that he would have, he is marvellous untoward, and unwilling to come to the like ſervice any more. For feare hee want ſucceſſe, and ſhall not be able to beare the want of it. Humiliation (as it were) levels the heart, that the Lord Ieſus may take place there; but this diſcouragement delves the heart, and makes it more unfit for Chriſt. Iohn Baptiſt was ſent to prepare the way for Chriſt, that every valley might be fild, and every mountaine and hill brought low. The high way wherein Chriſt went is the heart, and the ditch or valley, was the deſperate diſcouraged heart, and this fainting of heart unfits the way for Chriſt,Luke 3.4. as well as the mountaines and hils. As, Humiliation levels the heart, and makes it fit for Chriſt, ſo this diſcouragement delves and unfits the Soule to be quickned, and to give way to a Saviour, and to entertaine him. Humiliation takes off the knottineſſe of the heart, and makes it runne faſter in the way of Gods Commandements, but diſcouragement hangs a backe byas upon the Soule, that, as a backe byas holds a boole that a man cannot make it run right to the marke: ſo this diſcouragement is like the backe byas, and thats the reaſon why a diſcouraged heart comes ſo awkely to holy duties, as to conference, faſting, and the like. If a man goe to faſting, and prayer privately, if God give him not that ſucceſſe that he would, and he cannot doe it as he deſires; oh, how hardly is he drawne to it againe: but the humbled Soule ſaith, bleſſed be God, though I had not that ſtrength, and that ſucceſſe that I deſired, yet if the Lord ſhall call mee to the like dutyes, I will goe againe though I cannot doe as I would. So then, know that there is no ground for discouragement; thats a ſinne: be contented, yet for ever humbled.
Object. 2 In the next place, the diſcontented perſon thinks his way reaſonable, and it is warrantable for him now and then to bee diſcontented and therefore he ſaith, what would you have a man doe? you know it, and I find it, that God hath denyed mee many abilities in thoſe duties which hee calls for at my hands, others have gifts, and power and abilities, but I am weake and feeble, and can any man, nay, ſhould any man be contented with this: would you have a man content with his ſinne? I cannot beleive it, thus, becauſe they ſee ſuch deadneſſe and untowardneſſe of heart therefore they conceive that they doe well to be diſcontented, and they caſt all the fault upon their ſinne.
Anſwer. This is a deſperate hinderance to all good duties, and therefore I anſwer it thus. It is true, the Lord allowes it, and warrants it that thou ſhouldeſt be diſpleaſed with thy ſinne, not to bee under the power and rule of it, and the humbled heart is at the diſpoſe of God, nor at the diſpoſe of ſinne, but yet bee wiſe in this caſe. It is one thing for a man to bee diſcontented with his corruption, and its an other thing to be diſcontented with that condition wherein he is.
Thou mayſt (and oughteſt to bee) diſcontented with thy pride and corruption; and with thy unbeliefe, but, take heede that thou be not diſcontented with the weakeneſſe of thy gifts and parts. This is damnable pride; and it is an argument that thou art not content to bee at Gods finding, and this is thy diſeaſe twenty to one.
Now, that thou mayeſt know whether thy discontentment is for thy corruption, or for thy eſtate and the weakeneſſe of thy parts, I ſhew it thus: he that is diſcontented with his ſinne, will never ſinne in his diſcontentedneſſe. As wee uſe to ſay of immoderate ſorrow. If any man looſe a freind and begin to grieve and ſorrow exceſſively, wee uſe to ſay, take heed that you mourne not out of meaſure. Marke what he replyes; may not a man ſorrow for his his ſinne? To this I anſwer. Art thou ſorrowfull for ſinne, and wilt thou ſinne deepely in thy ſorrow and reſiſt the good will of the Lord? no, thou haſt loſt a freind, and meanes, and therefore thou mourneſt.
This is carnall ſorrow, and in this thou never ſorroweſt for ſinne, he that is ſorrowfull for his ſinne, will not ſinne in his ſorrow, it is for thy condition that thou art ſo ſorrowfull and discontented. Is it not ſo with thy Soule? that thy heart is toſſed up and downe in a reſtleſſe disquiet, and art thou not out of the command of thy ſelfe? and art thou not hurried up and downe in a confuſed lumber in thy mind becauſe thou art not fit for duties? if it be ſo with thee, then thou doſt ſinne deſperately in thy discontentment.
It is a rule in warre; If an Army be once ſcattered and diſpierced, it will hardly come on againe, becauſe it is put out of ranke and order. So that Soule is diſcontented with his eſtate, that is made unfit for duties, and unweldy in them; that diſcontentment which unfits a man to be at Gods diſpoſing, it is not the worke of humiliation, but a worke of pride. But it is ſo with thee, thy diſcontentment makes thee unable to beare Gods hand, and the want of any thing, and makes thee more unfit for duties, and it is not for ſinne, but for thy weakneſſe in gifts, and for thy condition, and therefore thou art poſſeſſed with this pride of heart.
The fourth and laſt note of the meaſure of our humiliation.The fourth and laſt note and triall of the meaſure of our humiliation is this. If thou wilt know how much pride is in thy heart; then conſider how thy Soule ſtands in regard of the word and truth of God that croſſeth thy beloved luſts, and thoſe corruptions to which thy Soule hath cleaved in the time of thy wretchedneſſe; and in this there are two paſſages.
Firſt, ſee how thy heart behaves it ſelfe, in regard of the ſtrict commands of God.
Secondly, in regard of the keeneſt reproofes, and the ſharpeſt admonitions that are ſuggeſted into thy heart. See how thy heart is able to beare the reproofe of an enemy, or the admonition of a faithfull Miniſter of God, when he meets with thy darling luſt. When thy heart comes under theſe commands, and theſe reproofes, if thou finde thy heart ſwelling, and bubbling againſt the truth, and thy heart begins to bee angry with the Word, and Miniſter and all, then know this, that certainly ſo much of this as there is in thy heart, ſo much thy Soule wants of Humiliation. Is not this pride that the Soule ſhould lift up it ſelfe againſt the Lord of heaven? and take the way of Gods Word? and when the frothy franticke heart of a man wil beare down the command of God? & let the command of God fall to the ground, rather then let a corruption fall, is not this infinite pride?
You may take notice of this diſtemper in ſeverall paſſages. When the Prophet came to that wicked King Amaziah, and ſaid to him, Why haſt thou ſought after the Gods of the Heathen, 2 Chron. 25.15, 16.which could not deliver their owne people out of thine hand? then the King ſaid to him, Art thou made of the Kings counſell? forbeare why ſhouldeſt thou bee ſmitten? Then the Prophet ſaid, I know that God hath determined to deſtroy thee, becauſe thou haſt done this, and haſt not hearkened to my counſell. Amaziah was naught, and God did deale with him accordingly: So, when Gods Word doth meete with mens hearts, and luſts, they are mad, and if it were not for ſhame, and feare; they would pull a man from the Pulpit.
Object. But ſome may ſay, can the Saints of God be thus tranſported with this vile diſtemper?
Anſw. Yes, this cholericke diſtemper of heart, ſometimes creepes in upon a good Soule, but the difference will appeare afterward. Aza was a ſtrange man; though Divines hold him a good man: When Hanani the Prophet dealt plainly with him and ſaid,2 Chron. 16.7, 10, 11.12. Thou haſt done fooliſhly in reſting upon the King of Aram, &c. See how the King entertaines this; He was wroth with the Seer, and put him in priſon: But ſee what befell the King. He never ſaw good day afterward: he fell into many ſinnes; ſo the Lord leaves a man to his corruptions; and after that hee fell into a ſtrange diſeaſe in his feete: A ſtrange thing that God ſhould leave a good man in this miſery; thus hee dyed, and all this was for oppoſing the Word of God. This is the nature of a peeviſh colericke ſpirit. The humble ſpirit doth not quarrell with the Word of God,Iam. 1.21. but receives it with meekeneſſe, and with a quiet ſtill ſpirit. If any ſinne be revealed, and if any dutie be commanded, he beares the Word without contending, unleſſe it be now and then, for fleſh will have his bouts. Looke home therefore into your owne hearts, and families: how can you beare the checks and reproofes of a Maſter or Miſtris, when they ſay, you are idle. And ſo, you wives, when your husbands reproove you, is not all on a light flame? Oh, this is infinite and intollerable pride. You may bee good ſervants, and good women, but its ſtrange if you be ſo.
Object. But you will ſay, how ſhall a man ſee a difference in all theſe?
Anſw. I ſay, the Saints of God, and the ſinners, the faithfull, and the faithleſſe, all have this in their manner and meaſure; but this corruption is poyſon in the heart of a good man. Its true the Saints of God are ſometimes diſcontented and diſcouraged, but when they ſee it, they are content that the Word ſhould worke upon them againſt it, and they complaine of theſe wretched hearts, and when they finde this diſcontentedneſſe, they quarrell with themſelves for it, and a good man would even pull out that heart which quarrels againſt the Word of God, and he ſaith, is not this the Word of God by which we muſt be ſaved? and is not this the power of Chriſt? and ſhall I be angry with it? God forbid: But, theſe diſtempers are naturall in a carnall man, and though he be reprooved for a fooliſh faſhion; yet hee will hold his corruptions ſtill, he puls, and the Miniſter puls, the Miniſter would pull downe his proud heart, and take away his corruptions, but he will have his pride, and fooliſh faſhions, and his corruptions ſtill: then keepe them, and periſh with them, and know that thou art a wretched man: the humble heart contends with his corruptions and ſinfull diſtempers, and hee is not quiet therewith. As it is with a treaſon, If it be revealed to a Traitor, and a good Subject: the Traitor keeps it ſecret, but the true Subject reveales it, and complaines of the Traitor, and the Treaſon; and calles for juſtice againſt them: ſo it is with a gracious good heart. Hee ſeeth theſe curſed diſtempers, and ſometimes finds bublings of heart againſt the Word of God, and this ſhakes his Free-hold; yet, when a good heart ſeeeth the Treaſon, he doth not joyne with it, but he complaines to the Lord of it, and ſaith, Oh treaſon Lord, this vile heart will bee my deſtruction, good Lord, reveale it yet more to mee, and take away all theſe corruptions; take thou the poſſeſſion of mee, that I may ſerve thee here, and be with thee for ever hereafter. Thus much for the uſe of Examination.
Vſe 3 Is it ſo that the heart truly humbled, and prepared for mercy is content to be at Gods diſpoſing as you have heard? then, what ſhall wee ſay of thoſe that lift up themſelves againſt the Almightie: this diſcovers the fearefull condition of every ſuch Soule. It is certaine, the haughtie Soule is furtheſt of all from Salvation, how proove you that? hee that is furtheſt of from Humiliation, he is furtheſt of from the beginning of grace here, and from perfection afterward: the gate of grace is meerely here; for, except you become as little children, that is, except you be humbled, you cannot enter into the Kingdome of Heaven; a proud heart is farre from grace now, and from happineſſe in the end of his dayes. For the diſcovery of this mans miſery, let mee lay open foure particulars: and I would have my ſelfe and you to conſider them, that our proud hearts may be puld downe.
Firſt,Foure degrees of a proud mans miſery. Pride is profeſſely againſt God, and is the moſt directly contrary to the whole beeing of God, and that in the whole man.
Indeed,Pride oppoſeth God. all ſinnes are nothing elſe, but a kinde of croſſeneſſe to the Lord of Hoſts, and a kinde of thwarting of ſome Attribute or other in God: As, falſhood croſſeth the Truth of God, impatience croſſeth the patience of God, and injuſtice, croſſeth the Iuſtice of God: So that, theſe ſinnes goe againſt the Almightie in their meaſure, ſome againſt one Attribute, ſome againſt another: but a proud heart, ſmites at the whole Eſſence and Being of God: Nay, he doth as much as in him lyeth, labour to take God out of the world, and he would be God himſelfe, and have no God but himſelfe: The Lord doth principally Attribute two things to himſelfe, which can bee in none but himſelfe. God is the firſt of all cauſes, and the laſt End of all. All things were created by him for himſelfe, He made all by his Will, and Wiſedome, and by his Wiſedome, and Providence, he governes all for himſelfe. Before any thing was, God was, and all muſt returne tribute of praiſe, and thankeſgiving to God. A man may be like God in Mercy, and in Iuſtice, though not ſo perfectly, yet ſincerely; and a man may be like God in other of his glorious Attributes, but God onelyonly is firſt and laſt. If it bee a creature, then it was made: but here is the venome of a proud heart, he would be firſt and laſt. He doth all by his owne power, and hee will promote his owne praiſe in all that he doth. As the great King Nebuchadnezzar ſaith,Dan. 4.30. Is not this great Babel that I have built, by the might of my power, I built it, there is the firſt, for the honour of my Majeſtie, there was the laſt. So, it is not the wiſedome, and pleaſure of God that muſt ſtand, but his owne proud heart: it muſt not be what God commands, but what he would have, all of a proud man is againſt the Almighty.
The Saints of God have wondered that the Lord is able to beare a proud man that thus out braves God in regard of his ſpeciall prerogatives; it is a wonder that God ſends not ſome lightning from heaven and even ſtamp them to pouder, and ſend them downe packing to hell ſuddainely, I take this to be the ſinne of the devills that are now chayned up in eternall darkneſſe untill the judgement of the great day, nay, I take this pride of a mans Spirit, of his minde, his reaſon, his will and affections to bee an other old man of ſinne. Drunkenneſſe is a lymme of this old man, and ſo is adultery and other ſinnes, but pride is (as it were) the old man it ſelfe.
This is the broader, the Spawne and the very mother from whence the ſinne againſt the Holyghoſt growes, and there wants nothing but the illumination of the truth to come in upon the heart; when a mans underſtanding is enlightned, and this Illumination comes upon the heart, and hee is violently carried againſt the truth with indignation, this is the ſin againſt the holy ghoſt.2. Pride oppoſeth the covenant of grace.
Secondly, as Pride is oppoſite to God himſelfe, ſo it is oppoſite to the covenant of grace, beleive and live; for the truth is, that which wee call infidelitie and the ingredients of it, are pride; as the Apoſtle ſaith.Rom. 3.7.7. Where is boaſting then? it is excluded, by what Law? by the Law of workes? no, but by the Law of faith. If there be beleeving, then away with carnall reaſoning and with pride.
Therefore I may ſay by collection, if faith exclude all boaſting, then pride or boaſting oppoſeth the covenant of faith. Faith is excluded by this pride of a mans Spirit; and by this ſwelling of heart: and the holy Prophet Habakkuk ſaith,Habak. 2.4. the Soule that is lifted up himſelf is not not upright within him, hee that ſwells and bubles up in his heart and puffes up himſelfe againſt the word of God, hee hath no upright Spirit within him, but the juſt man ſhall live by his faith; above all, ſee that place in Eſay, hearken to mee all you ſtout hearted ones of the world which are farre from righteouſneſſe. Eſay. 26.12.Let mee ſpeake to all you ſtout hearted men and women that are heere this day; you that ſwell againſt the truth of Chriſt, and will not come under the power of Gods ordinances, you are farre from righteouſneſſe. The further you are gone in this ſinne, the further you are from the righteouſneſſe of God. A ſtout hearted man is a thouſand miles from righteouſneſſe.
Drunkards and adulterers are far enough from it, but a proud man is (as it were) 20. hundreth thouſand miles from it; hee is far from the covenant of faith.
Faith goes out for all that it hath to an other, it reacheth up to heaven for all, it wants meate and nouriſhment, and therefore it goes to Chriſt for all, and pride onelyonly reſts upon it ſelfe for all; faith gives the glory of all that it hath to another, but pride takes all the glory to its ſelfe. Faith goes to another for ſtrength in what he doth, but pride reſts upon it ſelfe for ſtrength: So that, though all ſinnes hinder the worke of faith, yet, pride hinders it more then any thing. You that thinke it a brave matter to be proud, and you muſt not buckle to the Miniſter, and you muſt doe what you liſt, you are ſtout-hearted men, but you are farre from beleeving men. The more faith, the leſſe pride, and the more pride, the leſſe faith.
3. A proud ſoule is farre from mercy.Thirdly, As pride oppoſeth God himſelfe, and as it oppoſeth the covenant of grace, ſo it followes from the two former, that the proud Soule upon theſe conditions (that it is in) ſhall never receive any grace from the Lord. Set your hearts at reſt for that. You may ſwell, and lift up your ſelves, but if ever you receive the worke of grace, and mercy upon theſe termes, I will bee your bond-man for ever. For, he that is profeſſely contrary to the grace of God, that gives all; and he that is contrary to the covenant of grace by which all is conveyed, let him ſet his heart at reſt, for ever receiving any mercy. The Lord himſelfe is not able to endure the ſight of a haughty ſpirit, he cannot looke upon him, much leſſe will he live with him. He beholds the proud man a farre off, hee drives a proud man farre from heaven.Pſal. 138.6. The Lord deales by a proud man, as a man doth that is carried with indignation againſt his enemy, he will not looke upon him: So it is with the Lord, hee will not be within the ken of a proud man, and if the Lord doe come neere a proud man, woe to him that he doth ſo. The Lord reſiſts the proud. Hee whets all the ſharpeſt arrowes of his vengeance, and ſhuts them all againſt a proud man. You broken hearts conſider this. The Lord gives grace to the humble, but the proud man muſt be content with his portion, he ſhall be reſiſted, not received, he ſhall be reſiſted, not converted, nor ſaued, nor ſanctified. Hee may bid farewell to all grace, hee ſhall never have it upon thoſe termes: and as God intends no good to him, ſo a proud man comes not within the ſcope of mercy, nor of that redemption which Ieſus Chriſt hath wrought and purchaſed. Chriſt came not to call the righteous, that is, them that looke loftily in regard of what they do. You ſtout hearted people, thinke of it. The Lord Chriſt came not to call you. The devill calls, and you may goe to him: but Chriſt came to call and ſave the poore broken hearted ſinners. It is ſaid of Chriſt, That hee was annointed of the Lord, Eſa. 61.1, 2, 3.to preach the glad tidings of the Goſpell, to whom? to the meeke, &c. You meekened Soules ſhall heare good newes from heaven. But there is not any one ſillable of one promiſe in all the Goſpel, that any proud ſpirit can conceive to belong unto him. If I could ſeperate all the good from the bad, I would have the good to ſtand by, and heare theſe good newes that I have for them, and if you proud hearts will come in and yeild, they may be yours too: You that tremble at Gods Word, and are willing to doe what God ſhall command, if there be any ſuch here this day, as I doubt not but there are many, then know, that the Sonne of man came to ſeeke and ſave you; it is good tidings. Nay, in the Lord Ieſus Chriſt are all the Treaſures of wiſedome, and knowledge, and out of this fulneſſe of holineſſe, and happineſſe, he fills all your meeke hearts, and hee will give all grace according to your neceſſities; here is newes of ſalvation, life, and comfort from heaven. But to whom is it? Chriſt came to ſeeke, and ſave them that are loſt: that is, them that are loſt in their owne apprehenſion: but the proud man was never loſt in himſelfe. A loſt man in the Wilderneſſe is content to be guided into his right way: but the proud man ſaith, hee will be filthy and faſhionable ſtill, therefore hee was never loſt, and Chriſt never came to ſeeke nor ſave him.All meanes doe a proud man no good.
All the meanes of Grace that God gives, will never benefit a proud man. So that now, it is as poſſible, nay, more poſſible for heaven and earth to meete together, then for a proud man to come to heaven, except God give him a heart to ſtoope. No man can receive benefit by the word, except he be under the power of it, if the wax be not under the Seale, how can it receive any impreſſion? As the Apoſtle ſaith,Rom 6.17. They were delivered into the forme of that doctrine propounded. The forme of the Goſpell tooke place in their hearts. There is no Soule can get any benefit by the Goſpell, but hee muſt receive what it reveales, and what it commands, hee muſt doe, and what it forbids, he muſt labour to avoyd, but a proud heart is above all meanes, and therefore the word will not, nay, it cannot worke ſavingly on him. As thoſe wicked ones ſaid, Our tongues are our owne we ought to ſpeake, Pſal. 11.4.who is Lord over us. What reproofe ſhall awe me, ſaith a proud heart, I will be led by my owne luſts. Your owne reaſon leades you, and your owne wills rules you, your owne mindes, and your luſts: and what your hearts will have, they muſt have. You ſtout hearted ones that are reſolved not to yield, nor to come under the grace of God: you will not have your affections framed, nor made more teachable, then, ſeeing you will not bee taught, be for ever deluded, goe your way, and be for ever hardned, and for ever caſt off from the preſence of God, and goe downe to the bottomleſſe pit, you will have your owne wills, therefore goe to your owne places, for that's all you can have. You that are the faithfull of God, and know any ſuch, mourne for them.
Fourthly, Againe.4. A proud mans end is exceeding fearfull. The deſtruction of a proud man is both certaine, exceeding heavie, and it is like to be mervailous fearfull. There is nothing to be expected and hoped for, but totall ruine, and that ſuddainly and unconceiveably to every proud ſpirit, that beares up himſelfe againſt the bleſſed God of heaven. Let mee open it thus. A proud man is marked out for Gods Iudgements, and is made (as it were) the white againſt whom all the arrowes of his vengeance are fully bent. When Amaziah would needs out bid the Prophet in his advice,2 Chron. 25.15, 16. and ſaid, forbeare, Why ſhouldſt thou bee ſmitten? I will forbeare (ſaith the Prophet) but know what ſhall befall thee, I know the Lord hath purpoſed to deſtroy thee, becauſe thou wilt not hearken to my counſell. You that are acquainted with your ſtout-hearted husbands, and wives, and friends, and know how your children bandy themſelves againſt the bleſſed truth of Chriſt; goe in ſecret and bemoane their eſtates, and pray for them, that if it be poſſible deſtruction may be prevented: goe in ſecret and ſay, it is my husband, or my wife, or my childe, that yeilds not to the direction of the Word, and therefore howſoever we may live a while together, yet I know God hath decreed to deſtroy him and her. Thinke of this with your ſelves you that are proud, and ſay, If I will not be exhorted, then I ſhall be deſtroyed, I cannot avoyd it. Oh, me thinks if every proud ſpirit, would write this upon the palmes of his hands, and upon the teſter of his bed, that he might ſee it whereſoever he goes; how would his heart ſinke within him. When thou goeſt abroad, ſay, for ought I know I ſhal never returne home, God hath decreed to deſtroy me. And when thou lyeſt down think thus, for ought I know I ſhal never riſe more. It is not the word of man, but of the Almightie. When the Lord would (as it were) frame a path for deſtruction, hee ſends a proud heart. If once the Lord intend to deſtroy a People or Nation, he gives them over to pride of heart. The ſonnes of Ely did not hearken to the voyce of their father, becauſe the Lord meant to deſtroy them: 1 Sam. 2.25.hee gave them over to proud hearts. Nay the proud Soule is not onelyonly the ayme of Gods wrath, but as the Lord determines deſtruction for him; ſo, he brings deſtruction firſt upon him. When the Citizens ſaid, We will not have this man to rule over us, then the King was wroth, and ſaid,Luk. 19.4.27. bring hither thoſe mine enemies, and ſlay them before mee, &c. There was no delay, nor no mitigation of the puniſhment to be granted. Oh thinke of this, all you proud ſpirits. Indeed, the Lord will confound all the wicked in the Day of Iudgement, but he will execute even the fierceſt of the Vials of his vengeance againſt a proud man; and when the Lord ſhall ſay, where are thoſe wretches mine enemies? then the Miniſters of God ſhall come in and ſay, this man was a drunkard, and this man an adulterer; Yes (ſaith the Lord) I will plague them anone, but, where are thoſe mine enemies? thoſe ſtout-hearted men and women, that hated to be reformed? let mee ſee thoſe damned and deſtroyed for ever. And for ought I know, God hath a ſtrange indignation in ſtore for them. Nay, it ſhall bee ſo executed upon a proud man, that there ſhall be no reclaiming of it, and God will not be perſwaded to pitty him.Prov. 1.26, 27, 28. They ſhall call upon mee (ſaith the Text) but I will not anſwer, they ſhall ſeeke mee early, but they ſhall not finde mee. So that, it is no wonder though a company of rebellious wretches have no comfort upon their death beds, and though a thouſand divels ſeaze upon them, and hurry them downe to hell, its no wonder, I ſay, cry and call they may, but God will not heare them. Nay, the Lord will laugh at their deſtruction, and mocke when their feare commeth; It is a griefe for a man to be in miſery, but to be laughed at, that's a plague of all plagues. But, to have mercy rejoyce in the deſtruction of a man, this makes the plague out of meaſure miſerable.
If any man ſay this is falſe doctrine, and this is too ſharpe and too keene. Brethren, we dare doe no other, and wee can doe no leſſe, and you had better heare of it now while you may prevent it then to heare of it, and feele it hereafter when there is no remedy. But, here is the maine wound of our Miniſtery, you will not ſtoope nor yield to our Miniſtery. Wee ſpeake not in wrath and anger (as you imagine) but in mercy, wee now preach againſt a proud heart, that you may be humbled, and finde mercy, and ſo be comforted and ſaved for ever. Therefore take your owne ſhame, and the Lord prevaile with thoſe hearts which word and counſell cannot worke upon. And the Lord now fit you for mercy, that you may receive merciemercy from the Lord. That's all the hurt wee wiſh you. Oh, that you would ſo heare of theſe plagues that you might never feele them. The Lord hath an old grudge againſt a proud heart. Goe away you proud hearts, feare and tremble. When you are gone from the congregation, do not ſay, What if he ſay ſo, we fare well enough yet, and wee ſee none of all theſe judgements, and all this winde ſhakes no corne: no, no, once ſtoope and come in, and take the yoake of Chriſt, and the Lord make it eaſie. Goe in ſecret and reaſon thus, good Lord, have not I onelyonly lifted up my ſelfe againſt man like my ſelfe, but againſt God? and againſt his ordinances? and hath God yet ſhewed mee mercy in ſparing of me? and it is yet mercy that I may bow my body, though I cannot bow my proud heart, oh what mercy is this! You wives, thanke God that yet hee hath ſpared your husbands, and that yet they have breath and being here: pray to God, that they may lay about them for humble hearts, that ſo they may finde mercy againſt the evill day. Our God is very mercifull, but it is no contending with him. Did ever any man provoke the Lord and proſper? Come in therefore, ſhame your ſelves, that the Lord may humble you now, and ſhew mercy to you hereafter.
Vſe 4 The laſt Vſe is for exhortation: You ſee the woe and miſery of a proud ſpirit. What remaines then, onelyonly this. Be exhorted, as you deſire to finde favour with God, and to receive mercy from him, now be content to be at his diſpoſing. Walke in this way, and ayme at this marke, ſtrive hard for it, and put forth the beſt of your abilities, that you may get humble hearts. You muſt not thinke that every lazy wiſh, and every deſire will ſerve the turne, and that it will be enough to ſay, is it ſo that a proud heart is ſo farre from heaven; I would I had an humble heart and ſo forth. You muſt not thinke that God will bring you to heaven before you be aware of it, and that a humble heart will drop into your mouthes. The Saints of God have alwayes had it before they received Chriſt, and thou muſt have it too if ever thou wilt have him, therefore make it a chiefe part of thy daily taske to get it, And ſuffer not thine eyes to ſleepe, nor thine eye lids to ſlumber, nor the temples of thy head to take any reſt, before thou haſt this gracious diſpoſition of ſpirit. You ſee the price, the worth and excellency of this bleſſed grace, doe not now let this grace lye lay, caſt it not into a bye corner, but in all your deſires, covet this, and in all your hunting up and downe after commodities, prize this more then all, and labour to get it above all.
I know one man hath his eye upon the world, and another on his pleaſures, and every man ſaith, what ſhall we eate, and drinke, and wherewith ſhall we be cloathed? but doe not thou ſay, how ſhall I be rich, or honourable, but how ſhall I get this humble heart? What's that to thy Soule, that thou art rich and a reprobate, and that thou art honourable and damned. If thou bee once humbled, then thou art paſt the worſt. It is the choiſeſt good, and the chiefe of thy deſires ſhould be for an humble heart. Now to draw our hearts to this, there are three conſiderations that may be ſeaſonable, and ſerviceable to this end. And they are theſe.
Firſt, Conſider, that it is poſſible to have an humble heart.
Secondly, Conſider the danger if you have it not, I will not give a ruſh for all that you can doe without it, though you live Methuſelahs dayes.
Thirdly, Conſider the exceeding benefit that will come by this grace.
For the firſt,1. Motive. It is poſſible for any Soule preſent (for ought I know or that he knowes) to get an humble heart. This may be a provocation to us, to ſet upon this dutie. If a man had no hope to get this deſire, he would have no heart to uſe any meanes for it. A man had as good ſit ſtill, as riſe up and fall, as the Proverbe is. But, ſeeing it is poſſible, why may not thou, and I, or any man here get an humble heart? and therefore ſeeke to the Lord for it, and ſay, there hath beene many as proud hearts, and as ſtout as mine (though I have beene like a divell for my pride) yet they have had this grace, and therefore (Lord) why may not I have it as well as they? who knowes but God may give mee an humble heart too? though my heart be now ſtout, and ſtubborne, and rebellious, yet Lord, I ſee no command that forbids mee not to expect this mercy, and I ſee no truth that excludes mee, no, the Lord ſaith in his command, humble your ſelves under the mightie hand of God. Yea, the Lord hath appointed meanes for the working of this grace, and hath ever bleſſed thoſe meanes for the good of others, and why not mee Lord? Lord, haſt thou bleſſed theſe meanes to others? and made them ſtoope and yeild, why wilt thou not bleſſe them to mee too Lord? who knowes but God will doe it for mee, as well as hee hath done it for others?
Therefore goe thou to God, and ſay, The truth is (Lord) I confeſſe this haughty and this rebellious heart of mine will not come downe, it is not in mans power to pull downe my proud heart: No, it is not in the power of Angels to humble a proud heart, Lord, now take this ſtout heart, and humble it, and doe what thou wilt with it, didſt not thou tame the heart of Manaſſes, that Witch and bloud-ſucker that made the ſtreetes of Ieruſalem to ſwim with blood? didſt not thou humble him? and didſt not thou bring downe the proud heart of that ſturdy Iaylor? and didſt not thou tame the heart of proud perſecuting Saul? Didſt not thou make him come creeping in upon his knees? Lord, thus thou haſt done, Lord, humble me too. Thus importune the God of heaven. Nay, preſſe God with his promiſe, and with that engagement whereby hee hath tyed himſelfe. The day of the Lord of Hoasts ſhall be upon every one that is lifted up, Eſa. 2.12.and that is proud and lofty, (ſaith the text) and he ſhall be brought low, and upon all the Cedars of Lebanon that are high and lifted up, and upon all the Oaks of Baſhan. That is, upon all mighty, vile, ſturdy, and unreaſonable men; and what then? they ſhall be brought full low, and the Lord alone ſhall be exalted in that day. The day of the Lord ſhall be upon all fleſh; preſſe God with this promiſe, and entreate the Lord to remember it, and ſay, Lord make all thoſe ſturdy hearts yield. Oh that this may be the day, and that I may be the man, and that my heart may be the heart, that thy mercy and grace may onelyonly be admired and wondered at. Thus you ſee, that God may doe as much for you, as he hath done for others; and it is poſſible to get an humble heart, therefore labour for it.
Secondly, as it is poſſible to get an humble heart,2. Motive. So, conſider, that if you miſtake your ſelves, and faile here, the danger is wonderfull deſperate, and fearefull, and therfore, uſe ſo much more care and diligence, not to be deceived therein. If you miſſe here, never looke to be ſaved nor recovered hereafter. Miſſe now, and you are undone for ever, its as much as your ſoules be worth: as your Humiliation is, ſo your Faith, ſo your Sanctification, and your obedience will be. If that be naught, all will be naught. It is obſerved by Philoſophers, and Phyſicians that if there be any fault in the firſt diſgeſture, it cannot be amended in the next, if the ſtomacke diſgeſt the meate ill, the Liver can never make good blood: So a wound here, can never be amended. If the bottome and foundation of a building, be not ſound and ſubſtantiall, though the frame be never ſo neate and handſome, yet there is no mending of it, it muſt be all puld down, and the ground-worke made more ſure; and therefore, when men ſet up ſome maine pillars to uphold a houſe, they digge deepe and low, and ſet them ſtrong: So, if this worke of Humiliation be not deepe and low enough, all the frames of a mans profeſſion will fall downe, there is no mending of it. If the foundation of the houſe be ſound, though the thatch and ſparres flye of, there is ſome helpe: but if that be naught, the houſe will downe whatſoever the other be: So, many weakeneſſes may be ſuccoured, and the heart may be ſuſtained under them all, if this worke of Humiliation be good, but if a man once prove falſe here, thy faith and obedience will be naught, and the Spirit of God will never dwell in thee, nor quicken thee. See what our bleſſed Saviour ſaith,Math. 7.13. Strive to enter in at the ſtraite gate, &c. This gate, or this entrance into life, is Humiliation of heart. When the Soule is looſened from, and bids farewell to ſinne, and himſelfe, then the gate is opened. And as it is in other wayes; If there be but one way or gate into an houſe, and the traveller miſſeth that gate, he looſeth all his labour, and muſt goe backe againe: but if he once get in at this gate he is ſafe enough then. So it is here, There is a moſt narrow way of Gods Commandements, and there is but one way or gate into this happineſſe, it is narrow, and a little gate; and a man muſt be nothing in his owne eyes, and if you miſſe this gate, you looſe all your labour, and ſhall never come to Salvation. If a man could heare and pray all his dayes, yet, if his heart be not humbled, he and his profeſſion ſhall goe to hell together. In Saint Matthew the concluſion is very peremptory; when the Diſciples were contending who ſhould be higheſt; Chriſt ſet a childe in the middeſt of them, and ſaid, Except you become as little children, Math. 18.3.you cannot enter into the Kingdome of heaven. You may doe any thing with Infants, and all that they have to doe, is to cry. Vnleſſe you have humble hearts, you cannot enter into heaven. Hee doth not ſay, You cannot be great men, or, you cannot goe farre into heaven, but he ſaith, You cannot enter. So then, the danger being ſo great, and the miſtaking ſo full of hazard, and ſeeing it is poſſible to have it, therefore let us uſe all diligence to make this worke ſure.
Thirdly,3. Motive. conſider the mervailous good that God hath promiſed, and which hee will beſtow upon all that are truly humbled. And let all theſe be as ſo many cords to draw us to looke for this bleſſed frame of heart. Wee have need of all the motives in the world. I know it is a hard matter for a man to lay downe himſelfe, and his parts and all his priviledges in the duſt; I ſay, it is mervailous irkſome and tedious to the nature of a carnall man; but, it will quit all his coſt in the end. When wee ſhall taſt of thoſe ſweet benefits that come by a humble heart, and have gotten Ieſus Chriſt and mercy from him, then it will never repent us that wee have ſpent ſo many teares, and made ſo many prayers, and uſed ſo many meanes to pull downe the pride of our hearts; Oh brethren, thinke of it. See and conſider the admirable benefits, and the exceeding great good that will come to you thereby. The good things that come by a heart that is truly humbled, they are ſpecially foure, and with thoſe the truth and ſubſtance of whatſoever the heart can crave and deſire.
The firſt, benefit of an humble heart, is this, by this meanes wee come to be made capable of all thoſe riches of the treaſure of wiſedome, and grace, and mercy that are in Chriſt: and not onelyonly of the bleſſings for a better life, but of all things in this life ſo farre as they are good for us.
Firſt, wee are made capable of all thoſe treaſures of wiſedome, grace, and mercy that are in Chriſt, and for this cauſe was Chriſt ſent to preach glad tidings to the meeke as you heard before: all the Goſpell, and all the glad tidings of it doe belong to an humble ſoule. And the Prophet Malachy ſaith,Malac. 3.1. Behold, I will ſend my meſſenger to prepare the way before mee, and the Lord whom you ſeeke ſhall ſuddainly come into his Temple. Iohn Baptist was Chriſts harbenger, and hee made way for Chriſt, and when the way was prepared, Chriſt came immediatly: Wee are the Temple of the holy Ghoſt (ſaith the Apoſtle.) Now, if the heart bee once prepared and humbled, looke then immediatly for Chriſt. Are you not content to have Chriſt dwell in your hearts? If you will be humbled, and ſo prepared, there is neither want of love, nor ſpeed on his part. This ſhould mervailouſly lift up the heart of every man, to ſeeke for this bleſſed grace. If thou art truly humbled, care not for the love of men, the love of Chriſt will ſatisfie thee. And though thy father and mother caſt thee out of doores, and thy husband tumble thee out of his bed, yet if thou be truly humbled, Chriſt will be in ſtead of father, and husband, and all comforts to thee. God hath but two thrones, & the humble heart is one. So the Text ſaith,Eſa. 57.15. I dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit, &c. If the Lord Ieſus come to dwell in thy heart (and that hee will doe if thou be truly humbled) then certainly hee will provide for thee all needfull comforts for this life. See what Zephany ſaith,Zeph. 2.3. Seeke yee the Lord all yee meeke of the earth, which have wrought his judgement, ſeeke righteouſneſſe, ſeeke meekeneſſe, it may be you ſhall be hid in the day of the Lords anger. When all things threatned deſolation and deſtruction, ſee who they were that had ſafety promiſed, onelyonly the meeke.
Object. But ſome will ſay, Is it not better for a man to be proud with the proud, and to play the Beare amongſt Beares, and the Lyon amongſt Lyons, and to ſhift for one?
Anſw. No (ſaith the text) ſeeke meekeneſſe. The humble Soule may take this to himſelfe as his part and portion: If there ſhould be deſolation amongſt us as there is in Bohemia, in the Palatinate, and in other Countries, the humble Soule ſhall be hid. When the mightie tall trees are blowne downe by ſtrong winds, the little ſhrubs may be ſhaken a little, but they ſtand ſtill; they are ſafe and ſure, when the mighty Oakes are either horribly ſhaken, or puld up by the roots: So, if ever you will ſeeke ſafetie and deliverance, ſeeke meekeneſſe, and then you ſhall be hidden. When the proud heart ſhall be weltering in his blood, the Lord will provide a ſhadow to ſuccour, and to comfort you. If Chriſt dwell in your hearts, he is bound to all reparations.
2. Benefit.Secondly, as Humiliation of heart doth eſtate a man into Chriſt, and his merits, and all proviſion in this kinde, ſo, it gives him the comfort of all that good which hee hath in Chriſt. There are many that have a right to Chriſt, and are deare to God, and yet they want much ſweet refreſhing that they might have, and as the Proverbe is, They never ſee their owne, becauſe they want this Humiliation of heart in ſome meaſure. To be truly humbled is the next way to be truly comforted. The Lord will looke to him that hath an humble contrite heart, Eſay 62.8.and trembles at his word, that is, an humble Soule, a poore Soule, a very beggar at the gate of mercy; the Lord will not onelyonly know him (for he knowes the wicked too in a generall manner) but hee will give him ſuch a gracious looke, as ſhall make his heart dance in his breaſt; thou poore humbled Soule, the Lord will give thee a glimpſe of his favour when thou art tired in thy trouble, and when thou lookeſt up to heaven, the Lord will looke downe upon thee, and will refreſh thee with mercy. It is that which God hath prepared as a ſweet morſell for his childe, he will revive the humble. Though the proud man ſhall ſit and ſwelter himſelfe in his trouble,Eſay. 57.15. yet the Lord will not onelyonly be in the houſe, and heart of an humble man, but looke to him and revive him. It is the condition to which the Lord hath promiſed conſolation, and this Humiliation of heart is the maine termes of agreement, upon which God hath ever ſhewed mercy.Rev. 3.26. Behold, I ſtand at the doore and knocke, if any man heare my voyce and open, I will come in to him, and ſup with him, and hee with mee. As when men ſup together and eate in the ſame diſh, it argues a ſweet rejoycing in the familiarity one of another. I know you would faine have much comfort; the Lord now knocks, if you will but open the doore, hee will come into your hearts, and he will bring his owne proviſion with him, even the ſweet cordialls of his grace and comfort, and hee will refreſh you with thoſe conſolations which the eye of man hath not ſeene, and the eare of man hath not heard, &c. only the Saints of God ſhall feele them. Every valley ſhall be fill'd, Luk. 3.5.6.(ſaith the text) and every hill ſhall be brought low, and the crooked things ſhall be made ſtraight, and then all fleſh ſhall ſee the ſalvation of the Lord. When ſhall they ſee it? when thoſe things are done that are there promiſed. Iohn Baptiſt was to make way for Chriſt, and the Text ſaith, Every valley ſhall be fill'd, that is, every deſperate diſcouraged heart, and every mountaine ſhall be levelled, that is, every proud heart ſhall be humbled; and then all fleſh ſhall ſee the ſalvation of God; here is the cauſe why wee finde not the aſſurance of Gods love that wee might and ought to have; there are mighty mountaines of carnall reaſonings, and ſtrange miſts of diſcontentment betweene Chriſt and the Soule; and theſe keepe of the light of Gods love in Chriſt, which elſe would ſhine in our faces for our everlaſting comfort. Now be humbled, and throw away all thoſe diſtempers, and then the Lord Ieſus who comes with healing under his wings will comfort you, and you ſhall ſee the ſalvation of God. There is a Chriſt, and comfort in him, if your Soules be humbled, you ſhall ſee it, and finde the evidence of it. When the Sunne is neere ſetting, becauſe there is a mountaine betweene us and it, therefore wee thinke it is ſet when it is not, whereas if a man were on the top of it, he ſhould ſee the Sunne cleare: So it is with all thoſe mountaines of carnall reaſonings, they ſtand betweene the Lord Ieſus and thy Soule, and that's the reaſon why thou ſeeſt not the light of Gods countenance ſhining upon thee.
The third benefit of an humble heart. Matth. 23.12.Thirdly, wee alſo may have glory in this comfort that wee have in Chriſt; as our Saviour ſaith, Whoſoever exalts himſelfe ſhall be abaſed, but whoſoever humbleth himſelfe ſhall be exalted. He doth not ſay, If ſuch a man and ſuch a woman humble themſelves, but the words are univerſally to be underſtood; whatſoever thou art, be thou humble, and the Lord ſhall lift thee up. It is impoſſible that the exaltation & glory of an humble Soule ſhould be hindered by men or devils. Let the devill and all his inſtruments labour to caſt ſhame and diſgrace upon thee; nay, be thy condition never ſo baſe and meane in the worlds account, be thou humbled, and it cannot be hindered, but that the Lord will exalt thee; the Lord hath promiſed it, and thou being as thou ſhouldſt be, the Lord will doe what he hath engaged himſelfe to. The Lord many times for want of this, leaves men of great parts, and gifts in the lirch: they fret and are grieved exceedingly, becauſe ſuch a poore man findes acceptance, and is approved of, and yet no man lookes after them; If you know any ſuch, tell them it is by reaſon of their pride, they ſeeke their owne honour and not Gods, they are not humbled but ſeek to exalt themſelves, and God will abaſe them. Let them fawne and flatter, let them flatter and diſſemble never ſo much, (as moſt men doe to get honors,) yet God will abaſe them. And for this cauſe God blaſts one mans endeavours, and withers another mans gifts, and brings him to ſhame, becauſe he is proud; whereas the humble Soul that is content to honor God in his abaſement, the Lord will ſet up that man in mercy and goodneſſe,Pſal. 25.9. the Lord will teach the humble in his way. Doth the Lord care for any mans parts or gifts, or for his honor & reſpect? No,1 Cor. 1.28. the Lord hath choſen things that are not, that is, things that in the eyes of the world are accounted as nothing, thoſe hath God choſen, to confound the haughtineſſe of the hearts of proud men in this kinde, See how David anſwered Michall when ſhe mocked him, and ſaid,2 Sam. 6.20, 21. Oh how glorious was the King of Iſrael this day, &c. Is not this a goodly matter for the King to doe? See how he anſwers her, it was before the Lord who choſe me rather then thy father and all his houſe, and commanded me to be ruler over his people, and therefore I will play before the Lord, and if this be to be vile, I will yet be more vile. Thy father was naught, and thou art ſo too, and hee is gone to his place. The meaneſt in all the place wil honour the humble heart, but though happily the people may feare a proud man, yet they will never honour him in their hearts.
The fourth benefit. Math. 18.4.Fourthly and laſtly, we have bleſſedneſſe in all that appurtaines to an humble heart. Whoſoever humbles himſelfe as a little childe, ſhall be greateſt in the Kingdome of heaven; He doth not ſay, he that is greateſt and moſt loftie may haply be great, but he that is humble, and trembles at every truth of God, and every truth prevailes with him, and every terror awes him, hee ſhall be greateſt in the Kingdome of heaven. You take it as a diſgrace to be reprooved by a ſervant, or an inferiour, but the humble Soule, takes it whatſoever it is, and is willing to be reprooved by any; and he that doth thus, ſhall be in the higheſt degree of grace here, and ſhall be greateſt in the glory of heaven, and be lifted up to the higheſt pinacle of glory, the wider and deeper a veſſell is, the more liquor it holds; So, Humiliation makes the heart wide and deepe: and as thy Humiliation is, ſo ſhall be thy Faith, and thy Sanctification, and Obedience is anſwerable, and thy Glory ſhall be ſuteable. Now to conclude all.