A Lifeless Life, Doctrine 1
The Doctrine of Humiliation.
Now these must bee handled distinctly: and therfore the first meanes of life, is to see our selves children of wrath, and that wee are dead in trespasses and sinnes: The point that hence ariseth, is,
That whosoever would be translated from death to life, must first apprehend himselfe to bee a child of wrath: Doct. No translation to life, without apprehension of Gods wrath due to sinne.that is, he must see the face of God, as of an angry Iudge, so farre forth as it may drive him to Christ. So that a man cannot be saved untill hee hath not onelyonly a touch or two, but a true sense of sinne, a deepe apprehension of his sinnes, of death, and of damnation; for onelyonly to such are all the promises made, Christ is onelyonly sent to binde up the broken hearted: Christ came to call all that were heavie laden, and those onelyonly, those he will ease: Peace must be preached to none but those that moume in Sion. Therefore the Apostle saith, Gal. 4. 21. Tell me, ye that are under the Law, doe ye not desire to heare the Law? Yea, the Law is said to be a Schoolmaster to drive men to Christ: that is, first there must bee the Law before Christ can bee had; for else, although wee should Preach the Gospell, it would be contemned: therefore Christ in his time gained onelyonly the poore; The poore receive the Gospell: that is, the poore in spirit. God will have his jewels of life and salvation to be esteemed, which we will never doe untill we see our miserie, how that we are in the estate of death. As the deliverance out of Egypt would never have beene so sweet, had they not beene in extreame slavery and bondage first. God deales with us, as Princes doe with their malefactors; first they bring their neckes to the blocke, and then give them a pardon, for then they apprehending death, the pardon is the sweeter and more welcome and acceptable to them. Indeed if the question were made, what God could doe in his absolute power; I know that God might convert us and not humble us if hee would; he might say as hee did in the Creation, Let it be, and it must be: hee might come in a still voyce onelyonly, without sending before a voyce rending the rockes: hee might use lightning and no thunder, but wee speake of his ordinary course, wherein hee will not; for none are saved but such as have not onelyonly a sight, but also a deepe apprehension of their sinnes.
For the better understanding of this point,Things considerable. wee must consider these things:
1 That there are three things which keepe a man from Christ.Three things keepe a man from Christ: 1. Vnbeleefe.
First, Vnbeleefe: when men will not beleeve that he which was borne of the Virgin Mary was Christ and God; therefore about the proving of this, the Apostles did spend most time, because then it was hard to beleeve.
Secondly, Not caring for Christ:2. Neglect of him. as those that came not to the Kings feast, they beleeved that there was a King and a feast, but cared not for it, they regarded more their Oxen, &c.
Thirdly, Not willingnesse to part with all for Christ;3. Vnwillingnesse to part with other things for him they will not take him upon all conditions: they see some need they have of Christ, but not much; and so they will forsake some things for him, but not all: they are loath to part with their master sinne; like the young man in the Gospell, he had done a great deale, yet he would not part with his possessions.Three things to be set against these, to bring us to Christ. But to these three things must be opposed three other things to bring us to Christ:
1. Faith to beleeve he is God.
2. A sleight humiliation to bring vsus in love with Christ.
3. Sound humiliation, to be willing to part with all for his sake.
The first is received amongst all Christians, although it is to be feared that many doe beleeve it but confusedly. The second is a sleighter manner of apprehending of Christ, and that a little sorrow will doe, a little humiliation. But the third (which we must have before we can be saved) to be willing to forsake all, to leave every sinne for Christ his sake: and that we will not doe vntill we be thorowly humbled,The necessity of a deepe humiliation. & are fully broken harted: therefore first a deepe humiliation is necessary for salvation.
Secondly, If we have not such an humiliation, then either:
1. We will not come to Christ.
2. Or we will not stay with him.
3. Or else we will not doe or suffer any thing for him.
And if wee want any of these wee cannot be saved.
First, If we be not truly humbled, we can never come to Christ,Without sound humiliation we will not come to Christ. nor regard him: we may preach Christ long enough, and no body will regard him, except they be soundly humbled for their sinnes: as in the Law no body did care for the Citie of refuge, but he that had slaine a man; to him onelyonly whom the revenger of blood pursueth, is the Citie of refuge sweet: when the fiery Serpent had stung a man, then he looked to the Brazen-serpent, and nevertill then: so when we see our sinnes and miserie thereby, then, J say, and never till then is Christ welcome. The prodigall Sonne never thought of returning home to his Father vntill he saw that he must else starve; when he saw he could no longer subsist, then he returned. So, when wee are so humbled for our sinnes that we see we shall indeed be damned without Christ, then, and never untill then we care for him.
Secondly,We will not stay with him. Although we doe come to Christ, yet without we be truly humbled wee will never stay with him, althougst wee may rejoyce in his light for a season. And for the better understanding of this, consider the foure sorts of grounds which represented foure sorts of hearers,Humiliation compared to the sout sorts of ground, Mat. 13.Matth. 13. The first were not humbled at all, (It fell by the wayes side, and presently the Fowles of the aire devoured it, vers 4) The second was humbled a little, but not so much as to suffer for him, (The Sunne parched them for lacke of rooting, vers. 6.) The third sort were so farre humbled for sinne, that they suffered some persecutions, but would not part with all for Christ, the world they esteemed more; The thornes choaked them, vers. 7.) But the fourth ground was fully humbled; that is, they were so humbled in a sight of their sinne, that they saw that they had more need of Christ, than of any thing in the world, and so would part with all for him, and suffer any thing; and therefore they are said to bring forth fruit with patience. Others may stay a while with Christ, but when that comes that they preferre before Christ, then they leave Christ; for untill a man can bring his heart to that passe, that he can prize Christ above all things, undergoe all persecutions for his sake, he is not soundly humbled, but is like the second and third ground.
3. If wee stay thus with Christ,We will not suffer or doe any thing for him. yet except wee be thus humbled, we shall neither suffer nor doe any thing for Christ. If Christ had bidden Paul, (before he was humbled) to have done so much for him as he did, he would never have done it; but when he was humbled, then, Lord, what wouldst thou have me doe?
And the reason of this is apparent, if we consider these things:
First,Reas. 1. There are many lusts that doe encumber us whilest our hearts are unbroken; so that there is such a basenesse on the outside of Religion, that except we be humbled wee will never like it, but shall be offended at it; and like proud servants, say our wages are too little, our fellow-servants too base: but on the contrary, hee that hath once beene soundly humbled, thinkes all too good for him.
Secondly,Reas. 2. There be such strong lusts to be mortified, which cannot be done without humiliation, that we care not for Christ: our lusts indeed may for a while sleepe, but when once they are awaked, like Sampson, they cracke a two all the bonds of good purposes and vowes; they are never slaine untill we be soundly humbled.
Thirdly,Reas. 3. there are such contrary lawes to bee delighted in, that wee can never frame our nature unto, untill we hunger and thirst after Christ, and …en his lawes will bee meat and drinke unto us: for before we delighted in the Law of the flesh, but now if we be truly humbled, we must delight in the law of the Spirit.
Fourthly,Reas. 4. There are so many strong lusts to be parted from, so many Isaacks, which every man at some time or other will be called upon to offer up, the which if hee doth not doe, hee will damne his owne soule; yet untill he is humbled, and shewne what damnation is, he will not buy salvation so deare.
For these causes is Humiliation necessary in the first place: Therefore in the Scripture this method is alwayes used,The Doctrine of Humiliation must goe before Sanctification. by the Prophets, Apostles, and Christ himselfe, they preached ever repentance and humiliation before sanctification and justification: This was Christ order, as you may see, Luke 4. Thus did Nathan with David, he laboured to humble him, before he told him God had forgiven him. Thus did Ionas; Yet forty dayes and Nineveh shallbe destroyed, Ion. 3. Thus also God dealt with Adam in Paradise, he intended to reveale unto him the promises of the Gospell, and yet at the first he strikes him downe with terror that made him hide himselfe, then he told him of his sinnes, and after all reveales the Gospell unto him, (The seed of the woman shall breake the Serpents head, Gen. 3.) Thus dealt Peter with his auditors, Acts 2. 38, 39. Repent and be baptized every one of you, &c.
Thus you see that Humiliation is so necessary, that without it there is no salvation: Let us come in the next place to make some Use of it.
Therefore (my brethren) seeing this is so,Vse. content not your selves with morality and civility, except you have more in you than nature can give you; nay, except you be all new, not patched up; as 2 Cor. 5. Except you bee wholly changed and cast into a new mould, being first broken by humiliation, you cannot be saved. Try therefore whether now you doe that that others will not doe; wherein else doth the power of Religion consist? Try whether you have denied your selves, and throughly mortified your dearest lust, and what soever the fl…sh desireth? and whether you bee sicke of sinne? regard not what the world prizeth, labour you to h…ve yo…r hearts broken, else you may pray, be charitable and loving to oth…rs, and with Herod, make a conscience of many things, yet all will stand you in no stead, because it commeth not from an humble heart: for be it never so holy a dutie, never so constantly performed, except it comes from a broken heart, God accepts it not: So the Prophet David saith, Psal. 51. 16, 17. God careth not for Sacrifices, (and yet they were his ordinances as well as our prayers,) onelyonly a broken heart was pleasing …nto him; and therefore whatsoever you have done from a broken heart, is accepted of God. But here Satan deceives men, with gilded things, namely, formall performance of holy … which when they need them (as in the day of … or trouble) stand them in no stead. As often he coozeneth Witches, in giving them money to doe some murders, they laying up the money, and when they have need of it, going to fetch it, have found nothing but dry leaves; Even thus will all the holy duties wee have performed from an unbroken heart faile us. They are like Glowormes, they glister greatly in the darke,Simile. but when once the Sunne comes, their light is nothing. So Paul, before he was humbled, hee accounted himselfe a godly man, and none better than he; but afterward, hee was not worthy (as hee said) to be counted an Apostle. Therefore deceive not your selves any longer, for nothing is more dangerous than an unsound heart, therefore take heed it deceive you not: if you never have beene humbled, now labour to be humbled; for it was that that made the Publican to be justified rather than the Pharisie, because hee was humbled and the Pharisie was not: and indeed none are further from salvation than those that content themselves with outward formalities.
Now in Humiliation, for our fuller understanding of it,Three questions. I will explaine these three questions:
1 Wherein Humiliation doth consist.
2 What kinde of sorrow is required in this Humiliation.
3 How we shall know whether our sorrows are true or not.
The first question is,Quest. 1. Wherein consists this true Humiliation?
I answer,Answ. In three things:
1. In seeing your life to abound with acutall sinnes,True humiliation consists then in looking into your heart and nature, which is wholly corrupted,In seeing our lives abound in sinne. and the root of all evill, and where your corruption is strongest, as fire in the root. Many labour to excuse their sinnes from their nature, because that that is prone unto it; but that makes their cause the worse, it increaseth their vildnesse; for, why hast thou such a nature, and dost not curbe it? Besides, their natures are odious to God, though they never should breake out; as a Serpent is odious unto us, though he never hurt us. Further, consider, hast thou not made thy nature worse? Every sinne thou hast committed makes it worse; for actuall sinne doth more increase the custome and habit of sinne; so that besides Adams sinne, thou thy selfe art guilty of corrupting thine owne nature.
2. In considering that there is nothing in thee that is good at all;In considering that there is nothing good in thee. so the Apostle saith, Rom. 7. 18. For I know that in me dwelleth no good thing: and, Gal. 3. 22. The Scripture hath concluded all (not onelyonly men, but things) under sinne. Men thinke well of themselves, because they have much good in them; but consider with thy selfe thou hast nothing good in thee at all: Can good fruit proceed from an ill tree?
3. In smiting thy heart with an apprehension of death,In smiting th… heart with a… apprehension of Gods curs… hell, and misery, due to thy sinne; then wilt thou find thy selfe in a miserable estate, and canst not chuse but be humbled, when in consideration of these things, thy heart smites thee, as Belchazzars did him. And so much for the first question.
The second question is,Quest. 2. What kinde of sorrow is required in this Humiliation?
I answer;Answ. Not those violent flashings of sorrow, which for a while amaze like a land-stood,What sorrow is required to true humiliation. but it must be this:
When thy judgement is enlightned to see thy estate, and the judgements of God hanging over thee; and after this convincing, then thy affections are stirred to mourne for thy sinne. If the judgement bee fully convinced, the affections will follow: therefore in Scripture, when any is said to be humbled, in those places is shewed that their affections were stirred; as we may see, Acts 16. in the Jaylor: and of Peter, it is said of his conversion, He went out and wept bitterly: So also of those, Acts 2. it is said, They were pricked in their hearts: for the ground of their sorrow is the convincing of the judgement, which workes upon the affections; therefore Christ saith, The Spirit shall come to convince the world of sinne, &c. Ioh. 16. 8. The other sorrow not arising from this convincing of the judgement, is but a passion, and so is streight gone; this is an affection, and so is more permanent although it is stiller, as the deepest water; are ever stillest. And so much for the second question.
The third question is,Quest. 3. How shall he know whether these sorrowes of his be true or no?
To this I answer,Answ. There is an Humiliation not deepe enough,How to know true sorrow. a sleight Humiliation; and there is another too deepe, which so drownes vsus in sorrow that it takes away all hope of salvation, and brings despaire, such was the sorrow of Iudas and Achitophel: but the third and true, is an indifferent betweene both: sometimes there may be an humiliation and no grace, as there may be a plowing and no sowing.How true Humiliation differs from other sorrow. But true humiliation differs from other sorrowes thus:
First, In the rice of it: both a godly man and an hypocrite may;In the rise. first, be wounded with Gods wrath: secondly, desire freedome from hell; but into the godly God doth instill gracious seeds, whereby hee is humbled for sinne as well as hell, and desires grace as well as mercy: But the hypocrite onelyonly desires mercy and freedome from these torments, and therefore when the terrour ceaseth his holinesse and desire of goodnesse ceaseth, and so being eased from the torments, he cares for no more; but the godly hee desires to be joyned to Christ, and to have his lusts mortified.
Secondly, in the continuance of it: hypocriticall humiliation may be longer or shorter,In the continuance. but it is never constant,Bousion Cons. 299. it doth vanish; but true humiliation doth last all the life long.Simile. The humiliation of hypocrites is like iron, which while it is hot in the fire you may fashion it which way you will, but when it is once out, it is presently stiffe againe: So Pharaoh as long as Gods hand was on him, hee would let the people goe, but as soone as the fire of affliction was removed, his heart was hardned, so was Ahab and Saul. But in true humiliation God takes away the iron heart, & gives an heart of flesh, so that although it may be brawnie a little, yet still it is flesh: Hypocrites so long onelyonly as they are under the judgement are soft, but the heart of the godly is alwaies soft.
Thirdly,By the signes and effects. by the signes of brokennesse of heart:Contrition of heart. Now brokennesse of heart
1. Heales our sinnes. First, the beloved, the master sinne,1. Heales our Sinnes. and then all the rest: other humiliation skinne over, but cures not; it stops the streame for a while, but it breakes out againe: it may cause you to make many purposes to leave the sinne; yea, and to leave it awhile, but you will returne to them againe; whereas if one bee truly humbled he is stronger against that beloved sin than against any other; not but that hee hath strong inclinations to that sinne, but hee is more shye of it, and shunnes the occasions of that sinne, because hee hath fully felt the smart of it, and hath by his humiliation seene that sinne more than any other. Now after the beloved sinne is once healed, then the other sinnes will soone be healed;Simile. as in a cloth by washing out a deeper staine, the same labour doth wash out lesser staines.
2. It causeth love of Christ:2. It causeth love to Christ: So Mary Magdalen, because she was humbled much, and saw that Christ had forgiven her much, therefore she loved much. So Paul, who was much humbled, ever expressed a servent love to Christ, as we may see, Acts 21. 13. where hee saith, having beene perswaded by his friends not to goe to Jerusalem, I am ready not to bee bound, but also to dye for the name of the Lord Iesus: as who should say, I feare nothing, because I care for nothing but Christ, So also, 2 Cor. 5. 14. he saith, The love of Christ constraineth mee: and therefore when by humiliation we see what Christ hath done for us, we thinke we can never doe enough for him.
Now you may know if you love Christ or not,Signs to know whether we love Christ or no. by these signes:
The first signe to know the love of Christ,1. Obedience. is obedience; Hee that loveth Christ, keepeth his Commandements, and they are not grievous unto him.
The second signe is this;2. Affection towards him. If you love him, you shall finde in your heart that you love him, your heart will be carried towards him; as I can tell if I love a man, for then my heart is carried towards him.
The third signe to know the love of Christ,3. The light prizing of spirituall things. is this; It causeth me to esteeme of spirituall things, to prize them at an high rate, and other things little worth: for when a man is soundly humbled, aske him then what he desires most, he will answer Christ and Grace, and that his corruptions may cease in him; as for outward things, hee passeth not for them: as a man that sees he must dye, hee cares for no outward wealth, take you that, give him onelyonly the pardon of his sinnes.
The fourth signe of the love of Christ, is this; It maketh him content with the meanest condition.4. Contentednesse with the meanest condition. The prodigall Sonne, when he was humbled, so he might be in his fathers house he was content; he liked the meanest condition, even to be a servant; I am unworthy to be thy sonne, make mee as one of thy hired servants, Luk. 15. 21. So Paul, after hee was humbled, thought himselfe unworthy for the Saints company, and that not for a fit onelyonly, but even ever after he still cryes out, I am unworthy to be an Apostle. Thus Naomi, returning home to her Countrey, said, she went out full, and yet had nothing but her selfe, sonnes, and husband; she accounted any thing too much for her. If a man once come to be verily perswaded that he is worthy to be destroyed, hee can with patience beare any losses and crosses; for these are nothing to death, which he knowes he hath deserved; therefore what impatience soever thou hast, so much art thou short of true humiliation.
The fifth signe to know we love Christ,5. Feare of offending God. is this; It makes us fearefull of offending God: tendernesse of conscience is ever according to the measure of true humiliation; for by how much the more we are humbled, by so much doe wee feare to offend God, and labour to walke obediently unto him. Esay 66. 2. the Lord saith, To him will I looke that is poore and of a contrite spirit, and trembleth at my word: If thou art of a contrite heart, thou wilt tremble at his words; that is, at his Commandements; such an one feares to breake any Commandement, he is sensible of the least sinne: Hence it is, that Prov. 28. 14. feare is opposed to hardnesse of heart; Happy is the man that feareth alway, but he that hardneth his heart shall fall into mischiefe: Now the opposite to hardnesse, is brokennesse of heart, but feare is opposed to it because it is a signe of brokennesse of heart. Now this fearfulnesse stands in two things:
1. In a facility to be convicted of any sinne; for he that is not thus broken in heart, stands out with God, and will not yeeld unto him.
2. In a feare to offend God; for when hee is once convinced, he labours to doe according to his knowledge; and then is afraid to displease God, either▪
1 In committing the least sinne; as Moses would not leave the least hoofe behinde him; and as Iob feared lest his sonnes should have sinned in heart, Iob 1. 4. He was so truly humbled, that hee would not sacrifice for owne sinnes onelyonly, but even for his sonnes also, and that the least, the thoughts of their hearts.
2 In omitting the least good duty, or doing it formally; which thing the hypocrite cannot doe, because he hath not this tendernesse of conscience.
The sixth signe of the love of Christ,6. The finding of sweetnesse in the word of God. is this; It makes Gods Word sweet unto us; as it was to David, Sweeter than the honie and the home-combe: Crummes are sweet to an hungry man; so if a man hunger after the Gospell, it will be sweet unto him. Indeed if the Word be sweetened with humane Eloquence, it may bee sweet to one that is carnall (for so it is pleasing to nature,) but if the purer it is, and the more it is seperated from those gaudy flowers; if the more piercing it is, the sweeter it is to us, then it is a signe of a broken heart; for it is a reproach to those that have not a broken heart, and so it cannot be sweet: as wee may see, Ier 6 10. where the Lord saith, Behold, their eare is uncircumcised, and they cannot hearken: behold, the Word of the Lord is unto them a reproach, they have no delight mit. And againe, the Prophet saith, Ier. 15. 16. Thy words were found, and I did eat them, and thy Word was unto mee the joy and rejoycing of mine heart: It is joy and rejoycing to those that have a broken heart, as the Prophet had: nay, the sharper it is, the more they delight in it.
The seventh signe of our love to Christ,7. Meekenesse of spirit. is this; It causeth meeknesse of spirit. The spirit that dwellethin us (before we are humbled) lusteth after envy, Iam. 4. 5. now every naturall man is so; but he that is of a broken heart envieth not, he spends his …nger on himselfe, and lookes to his owne offences so much, that he regards not others.
But some man will here bee ready to object and say,Obiect. My nature is hasty, and I cannot suppresse it.
To this I answer,Answ. It is true, every one by nature is a Lion;Humiliation changeth our nature. but grace when that comes, it tur…s us into Lambs and meeke Sheepe. Luk. 3. 4. Iohn cryes in the wildernesse, Prepare the way of the Lord, &c. but how? by Humility: Every high mountaine and hill shall be digged downe, and the crooked shall be made straight, and the rough wayes shall bee made smooth: Humility, which prepareth for Christ, diggeth downe those high mountaines, and maketh plaine those rough wayes. I deny not but that somtimes Gods child may hauehave a passion of anger; yet the peace of God rules in his heart, although that sometimes breakes out as a rebell, but it dwels not in him: Christ is meeke, and so are all his. And so much for the third question.
Now to proceed further in the explication of Humiliation, and come to the fourth question, which is this,
Whether this Humiliation must be in all men,Quest. 4. as well in those which are well educated, and have fallen into no grosse sinnes, as in others?
I answer,Answ. yes; it must be in all, even this great Humiliation here spoken of, else let them goe never so farre, they will in the end fall away: and that is the very reason why so many Professors, that have given up their names to follow Christ, fall away, because they were never humbled soundly for sinne.
Yet there is this difference betwixt the humiliation of one brought up well,The differen… of humiliation in one well educated and a grosse sinner. and a grosse sinner:
1. The filth of sinne is not so suddenly revealed to those that have beene well brought up, and have some knowledge, and therefore they are not so suddenly smitten, as to those that lived in ignorance all their life long: those that have a light on the sudden, it presently amazeth them; even so God strikes downe suddenly the grosse sinner, and amazes him with a more violent sorrow and humiliation, than he doth the other.
2. The Joy is not so sudden, nor flashing, nor sensible in him that hath more knowledge; the medicine is knowne to him as soone as the wound: he knowes Christ a Saviour offered up for all that are wounded for sinne, and so as soone as he feeles the wound he applies the medicine; so is not his trouble so irkesome, neither being delivered hath he such sensible joy: For instance, Suppose a man be in the way wounded among theeves, and almost killed, so that he saw no meanes of life; if one, a friend of his, on the sudden should steppe forth and helpe him, hee would be more sensible of it, than such an one as knowing before he shall be robbed, getteth company to goe with him, and so escapes the danger. And so much for the fourth question.
The fifth question is this;Quest. 5. What is the least degree of Humiliation that must be in one that will be saved?
I answer, it is so much as will bring us home to Christ;Answ. that is, so much as will make us apprehend sinne to be the greatest evill in the world,The least degree of humiliation will make us count sin the greatest cuill, Christ the greatest good and Christ to be the greatest good; so much as will enable us to make sinne our chiefest sorrow, and Christ our chiefest joy: when wee doe so, then whatsoever is offered we neglect for Christ, and preferre him. Thence is it that the Churches are said to rejoyce in Christ with joy unspeakeable and glorious, 1 Pet. 1. 8. For when we apprehend sinne to be the greatest evill, and by Christ to beefreed from it,A mans conversion consists in three things. we must needs rejoyce unspeakably. For wee are to know that our conversion consists in threethings:
1. In being soundly humbled, so that wee see sinne to be the greatest evill in the world.
2. In stedfastly laying hold of Christ, and beleeving in him, so that wee will not part with him for any thing in the world.
3. In a newnesse of life, walking in obedience to all his Commandements: and therefore Christ saith, Iohn 16. Hee will send the Comforter to convince the world of sinne, and righteousnesse: first, to humble for sinne: and in this also there are degrees; for here one may be humbled more than another, and so thirst after Christ more; but the more wee are humbled, the better we are humbled; it is a signe God hath a greater worke to doe by us, when we are thus humbled: It is a great fault in us that we are prone to thinke that we are humbled enough, and that our humiliation at our first conversion was enough; no (beloved) our humiliation must not be like a land-flood, that runnes but for a little time, but like a spring running continually; for all degrees in grace, depending on God, mortification of our lusts, &c. depends on the degrees of our humiliation; and hee that is the most humbled, would be much more if he saw himselfe to be the better. And so much for the fifth question.
The sixth question is this,Quest. 6. How shall we come to be thus humbled?
I answer,Answ. By the Law; for though the whole act of our humiliation is wrought by the Law and the Gospell,The Law the onelyonly meanes of humiliation Rom. 6. yet that humiliation which I now urge, is that legall humiliation which is wrought by the Law: by the Law, I meane not onelyonly the ten Commandements, but the rectitude of our persons to the whole Scripture, which is the exposition of them: First, consider therefore how much perfection Gods word requireth, then how short you come of that perfection; this is one meanes.
I but some man will bee ready to say,Obiect. I have done what I could, and yet I am not humbled.
To this I answer,Answ. it is not the Law alone that must humble us, but it must be joyned with the spirit of bondage; for as to make the Gospell effectuall there is required the spirit of consolation, and a faith to beleeve it; so to make the Law effectuall there is required the spirit of bondage, and faith proportionable.The spirit of bondage, what and why required to humiliation. The spirit of bondage is that which enlightneth us to see the bondage wherein we are by reason of our sinnes, and then is required a faith to beleeve the threats against those sinnes; for faith is required to beleeve Gods threats as well as his promises; faith in the generall being nothing but a lifting us up to see what nature cannot: for when the uncleane person is threatned he is not moved because he beleeves not.
But here some man will be ready to object and say,Obiect. Afflictions often humbleus, therefore it is not the Law that doth it.
To this I answer,Answ. Afflictions, as the plow, make way,How afflictions and the Law concurre to humiliation but it is the seed of the Law sowne in our hearts that must humble us: indeed those notions, which they had before, are in afflictions made to seem otherwise then before: but we must take heed that afflictions cause not worldly sorrow, for that is the applying of the corrosive to a whole place.
Now you must know that there is an extraordinary humiliation which God at some times workes in some men; we urge not to that, (God workes that in whom he pleaseth, and intendeth to make extraordinary,) wee urge to the ordinary humiliation. Now the meanes to attaine that, are these five:
The first meanes to aftaine humiliation,Five meanes to humiliatiō. is, To enter into a serious consideration of our estate, as the prodigall Sonne did;1. Meanes, to consider our estates. he is said, Luk. 15. to come to himselfe, and consider that his father had enough, and he starved. So every one of us should doe: consider
First, the greatnesse of thy sinnes in particular, and make Catalogues of them.
And then secondly, let our actuall sinnes leade us to our corrupt heart, which is the root of all. So God dealt with the children of Israel, Deut. 8. 2. where it is said, God led them forty yeares in the wildernesse, to humble them, and to prove them, and to know what was in their hearts, &c. Hee himselfe knew it well enough, but by their sinnes he would make it knowne to themselves and others. So also God dealt with Hezekias, 2 Chron. 32. 31. Where it is said, God left him, to try him, and to know all that was in his heart. Hezekiah had a proud heart, and God left him to himselfe, not that God might know what was in his heart, but that hee himselfe might know. So God tels the Israelites, Ezek. 36. 31. Yee shall remember your owne evill wayes, and your doings that were not good, and shall loath your selves in your owne sight for your iniquity, &c.
Thirdly, Having thus considered your sinnes, consider Gods wrath, and the certainty of it; the wrath of a King is the messenger of death, what then is the wrath of almighty God? even as the power of God is more than the power of man, so is his wrath also: as long as he lives, so long will he punish thee in hell. The consideration of this made Moses breake out, Psal. 90. and say, Who knowes the power of his wrath? Paul is in great heavinesse for the Iewes, Rom. 9. And as God shewed his almighty power in making of man, so will he in destroying and punishing. And this wrath of his shall fall upon the most sensible part of man, viz. the soule, which as it is capable of the greatest measure of joy, so is it capable of the greatest measure of griefe. What is God but infinite? what is his wrath but infinite? under it thou shalt most wish for death, which now thou most fearest.
The second meanes to obtaine Humiliation,1. Meanes, to suffer sorrow to abide on us is, to stay a great while on this consideration, to suffer sorrow to abide on our hearts; for it is the oft and serious consideration that effects this: and therefore we may learne something from Sathan, when he would drive a man to despaire, he oft puts thoughts of Gods wrath due unto our sinnes into our mindes, hee holds the object close unto our mindes, and so letteth us thinke of nothing else. It is the frequent and seirous consideration of these things that humbleth us: This was that that humbled David, Psal. 51. My sinne was alwaies before me: so Iam. 4. 8. cleanse your hands ye sinners, and purifie your hearts yee double minded: How is that done? vers. 9. be afflicted and mourne: all waveringnesse and instability comes from the corruption of the heart, and therefore cleanse that; and the way to cleanse that is to be humbled; and the way to be humbled is to sequester your selfe from all carnall mirth (though else lawfull) and stay on these considerations.
The third meanes is this; If you cannot see sinne in it selfe,3. Meanes see sinne in … effects. labour to see it in his effects. All miseries which you feele in your selfe, or know in others, are the fruits of it; and this will make you say, it is a bitter thing to sinne; so Peter in his second Epistle and second chapter, by this effect aggravates sinne, where he shewes it was for sinne that the Angels were throwne downe into hell, that the old world was drowned, that Sodome and Gomorrah were destroyed.
The fourth meanes to attaine humiliation is,4. Meanes, to make these evilspresent by faith. to make these evils present before you by faith: as in an opticke glasse, those things that are a far off will seeme neere to those that looke in it; so these by faith should seeme at the very doore: it may be the not considering them as present makes them not affect you; for what is a farre off, although it be in it selfe feareful, yet is not feared, as death, &c. therefore set hell before your eyes, and see it as present before you.
Make present unto you these two things:Two things ought to be present before vsus.
1 All sinnes past: a thing that is past vsus will seeme small unto us, though it be as great as ever it was before, and so doe our sinnes to us: we usually doe as men that leave something behinde them, when they are far gone they thinke it is but a little, and therefore they will not returne for it; so we being far off from our sinnes, they seeme little unto us, but we must remember the day of our iniquity. Let us therefore make them our sinnes present, God he esteemes them as great as ever they were, let us doe so therefore, let them seeme abominable to us: thus did Iob possesse the sinnes of his youth.
2. Things future: as Gods judgements, which are neere at hand, and lye at the doore, as God saies to Cain, although they seeme to us a farre off: But this is Satans cunning to deceive us; he is as a Painter, who by the collusion of colors makes things seeme far off which are nigh; so he makes Gods wrath which lyes at our doore, seeme a farre off, when as it may bee it will light on us the next day.
The fifth meanes to attaine Humiliation,5. Meanes. To take heed of shifts; is, To take heed of all such false shifts whereby you may seeme to keepe off the blow of Gods law from lighting on you: wee are never moved with these considerations untill all shifts are removed; so that wee see nothing but death, and then we tremble.
The shifts by which men thinke to keepe off the blow of Gods judgments,Eight shifts, whereby men think to keep off iudgments and so with-hold themselves from being humbled, are these eight:
1 Civilitie;1. Civility. this Gloworme of civility so glittereth in the darke, that wee thinke it to bee a true sparke of grace, but where the spirit shines wee shall finde it false: and as the Divell deludeth Witches, in giving them leaves instead of silver and gold, so doth hee deale with thee here; for except there be a supernaturall frame of thy hear…, there is not cause of comfort notwithstanding all thy civility: and therefore thou must bee sure to have something in thee more than nature, for civility will not bring to heaven.
2 Formall performance of holy duties;2. Formall performance of holy duties. as praying, reading, &c. that puffes men up, and keeps them from humiliation. If you either omitted them altogether, then your conscience would checke you; or performed them well, then your heart would be bettered, and you would be humbled: but this formall doing of them keepes the heart dead and senslesse. Remember therefore that no sacrifice is acceptable to God, but that that comes from a Broken heart, Psal. 51.
3 The badnesse of your nature;3. Badn…sse of nature. you would doe better, but your nature is so bad that you cannot. But remember,Two cautions first, That that aggravates your sinne, and God likes you the worse for that, and will the hardlier pardon you; even as wee our selves are readiest to pardon an offence in a good nature. Secondly, your selfe is the cause of the badnesse of your nature: God gave you in Adam a good nature, but you have lost it, and since by many sinnes have made it worse by farre.
4 Gods mercy:4. Gods mercy he is mercifull, therefore you will not feare: but what if hee be mercifull, hee calls not thee, thou art not burdened with thy sinnes, he cals onelyonly such, Come unto mee all ye that are heavy laden, and I will ease you. What hast thou to doe with mercy, which seest not thy misery? thou hast no part in it, as Iehu said to Iezabell.
5 The making conscience of many things;5. The making conscience of many things. so Herod did many things after Iohns preaching; so the Gentiles did by nature the things contained in the Law, yet were without God, Rom 2. but there is no example like unto that of Amazia, 2 Chron. 25. 2. he did that which was right in the sight of the Lord for a long time, but not with a perfect heart. One may make conscience of praying in private, and of doing many good duties, and yet have no true grace, but doe all out of a naturall conscience for feare of punishment.
6. Because Judgements come not swiftly,6. The delay of executing of judgement and are not speedily executed, Ministers threaten but they feele nothing: But wee must know, that the lesse afflictions we have had, the more are behind; and I know not a more miserable condition than this is; it is a most dangerous signe thou art ordained to death, when thou art thus let alone vnpunisht: As we use to say, when men are frequently sicke there is no danger of death,Simile. but when they never have beene sicke, and at length fall into it, it is very dangerous; so it is to be feared, that when once God beginnes with thee, hee will make an end, as hee threatned to Hophnie and Phincas; hee will so strike, that he will not strike twice: so that nothing can be worse, than for a sinner to goe on without trouble.
7. Men judge their estates and sinnes in a false ballance of opinion:7. A false opinion of their estates, none (say they) thinke ill of them, but a few that are more precise than wise. But consider:
1 That Ministers are onelyonly the men by whom ye beleeve,Three cautions. not whom ye should beleeve: take our words but so farre forth as they are proved unto you by Scripture; and if they be true, then (although few be of that minde) yet you ought to beleeve them.
2 Consider whether that latitude of Religion which thou stickest unto, and hopest to bee saved by, will serve thee on thy death-bed, and at the day of Judgement.
3. Consider that it is the part of holy men, and of none else, to discerne which are the wayes of God: every one is to be beleeved in his owne art, therefore beleeve them.
Men thinke that it concernes onelyonly some to bee holy,8. An opinion that some should be holy and not all. as Ministers, &c. and not all. I will answer such with the saying of Wisedome, The way of godlinesse is too high for a foole: If thou wert wise, thou wouldest thinke it concerned thee also.
Now I beseech you (brethren) humble your selves,Vse. and so much the rather, because now the time and necessity of the Church requires it, now while shee is thus in her mourning gowne seeke not after your profits and pleasures, drinke not Wine in bowles, use not now the liberties that otherwise lawfully you might. Remember that saying of Vriah, 2 Sam. 11. 11. The Arke, and Israel, and Iudah abide in tents, and my Lord Ioab, and the servants of my Lord are encamped in the open fields, shall I then goe into my house to eat and to drinke, and to lye with my wife? &c. And doe as Daniel did, chap. 9. Now practise all the parts of Humiliation, now Gods Church needeth it; although you your selves were free, yet humble your selves for the sinnes of others; continually pray to God for them. Remember what God threatneth to those, Esa. 22. 12. that when he called to mourning, they followed their pleasure; hee saith, He will not forget it to the death: so Esa. 66. 4. God is angry with all that neglect this duty, and will not bee stirred up to performe it; but those that doe call on him he will heare. The unrighteous Iudge, Luk. 18. was overcome by importunity, and then much more will God: if we humble our selves, as Mordecay, Ester 4. 14. concluded excellently, Their deliverance shall arise from another place; so may we; then certainly the Church shall stand, and Antichrist shal fall, as a mill-stone into the sea, never to rise up againe. I grant hee may rage very farre, he hath raged farre already, and how farre more he shall rage, God onelyonly knowes; yet in the end, certaine it is he shall fall, & the Church shall stand. Let us all therefore be humbled, you which have not yet begunne this humiliation, now beginne; and yee which have begunne, bee stedfast therein, knowing that your labour shall not bee in vaine in the Lord.