Remains, Sermon 3 (1 of 2)

Remains · Sermon 3 (1 of 2)

p. 179PAVLS CONVERSION.

ACTS 9. 6.

And he trembling and astonished, said, Lord, What wilt thou have me to doe? And the Lord said unto him, arise, and goe into the City, and it shall be told thee what thou must doe.

IN this verse wee have the first act of Pauls conversion from being a persecutor to bee an Apostle. In the words, there are two parts. The first is the manner of it: he trembled, and was astonished: Secondly, the plyablenesse of his will, and hee said, Lord what wilt thou have me to doe: but before wee come to any observations, we will open the words unto you.

[Trembling.] Trembling is an effect of feare, which feare is seated in the affecttive part of the soule: for when the understanding apprehends any p. 180thing, whether good or evill, then the affections come and apply it, either unto joy or sorrow.

Now the affections may bee considered either in regard of good or evill: in regard of good, and that either present which breedeth joy; or future, and to come, whence flowes desire: for desire is of some good, not present, but to come. Secondly, I say, the affections may bee considered in regard of evill, and that likewise either as present, which breeds sorrow, or to come whence flowes abomination, or an affection, by which wee flye and shunne this evill. Againe, if a man apprehends the good which is to come, as possible, though hard to be obtained, this breedeth hope. And so if the evill be apprehended as future, and hard to be shunned, it worketh feare. And this was Pauls feare, he apprehended affliction, as comming, and hard to be avoided; the Iudge as terrible, and that there was no way to escape, and therefore hee trembled. He was in a great perplexity and feare, after that the Lord had showne unto him a glimpse of his dreadfull power. Whence wee may see, That nothing will so much deject a sinner, as when hee sees the fearefull power of God. When Observation.there is a crevis opened unto him, whereby hee who is a sinner sees into the holinesse and the purity of God, and the vilenesse of his owne nature, hence hee feares; and therefore it was that Adam feared, when he heard but the voyce of God in Gen. 3. 10.Gen 3:10the Garden: and the Israelites could not indure the presence of God, because that it was terrible p. 181unto them. For they conceived as the Scripture speaketh, That no man could see God and live: that is, see him according to the excellent greatnesse of his power, and majesty, but it would utterly overwhelme them, so that there should no longer life remaine in them; whence was their feare.

[And astonished.] This is another effect of feare, or a further degree of it: hee apprehends such a sight of the power of God, and of his owne estate, that is, this light did so shine into his soule, that hee was at a non-plus, not knowing what to doe, or how to escape. Now there are three things that make an astonishment: First, if the danger Three things cause Astonishment.bee sudden, for else it will not astonish, for that which is knowne before, will not cause astonishment. 1.Secondly, if it bee great, for a small evill wil not astonish a man, but when a man apprehends 2.a great evill present, then he is astonished at it. Thirdly, if it be inevitable: when a man is compassed about with it, that he cannot get out; there 3.is no doore to escape, but he must needs abide it, hence proceeds an astonishment: thus it was with Paul. It was sudden, a light shoone; it was great for he persecuted Christ, for which he was strucken Acts 9. 4.Acts 9:4downe; and it was inevitable, he saw no way to escape: it is hard for thee to kicke against the prickes, that is, it is in vaine for thee Paul to set thy Verse 5.selfe against me and prevaile, there will bee no resisting without great danger: thus when hee saw no way, by no shift to escape, then he was astonished. I might note many doctrines from the words, p. 182but least I should be prevented in the maine, I will therefore omit them, and come unto the proper point intended by the holy Ghost, which is this.

That whosoever will receive Christ, and be ingrafted Doctrine.into him, and receive the Gospell as he ought to doe he must be first humbled: I say, it is necessary for the right receiving of Christ, that a Christian bee humbled. It is a necessary condition, because no man will receive Christ till then: till hee bee cast downe, Christ will not bee prized, grace will not be esteemed; and then hee will see a necessity of Christ and holinesse. Now that humiliation is of such necessity, wee will prove by Scripture, even by those phrases, by which this humiliation is set forth.

First, it is called a pricking of the heart, Acts 2. 37. And when they heard it, they were pricked in Acts 2. 37.Acts 2:37their hearts; they had then broken hearts, they were thorowly humbled, and when it was thus with them, then they can inquire after Christ, what shall wee doe to be saved; and on the contrary, that which keepes men from Christ, is the want of sound humiliation, in Ezek. 36. 26. I will take away Ezech. 36. 26.Ezek 36:26the stony heart out of you, and I will give you a heart of flesh (that is) till I have made you sensible of sinne you will not prize mee, that is, you will not doe it till you be humbled. Againe, consider that Christ came to this end, to revive the humble sinner, Esa. 61. 1. the spirit of the Lord is come upon mee, to preach glad tidings to the meeke, to Isai. 61. 1.Isa 61:1binde up the broken hearted, hee that is not broken p. 183hearted and wounded with sinne, will not seeke to the Physician to be healed, Christ is no precious balme unto him. He feeles himselfe not a prisoner to sinne, and therefore cares not for the libertie that is in grace, because he is not broken hearted, but if he were thorowly humbled, it would be farre otherwise with him.

Secondly, it is called poore in spirit, in Matth. 2. Matth. 5. 3.Matt 5:35. 3. those who are broken hearted and mourne for sinne, will seeke to be inriched by Christ, and therefore Christ promises to comfort these, in Esa. 61. 2. to comfort those that mourne: those that Isai. 61. 2.Isa 61:2are are thus spiritually poore, and mourne for the want of grace, shall have comfort, because I am come to this end; the contrary to this you shall see, in Revel. 3. 17. the Laodiceans, they thought Revel. 3. 17.Rev 3:17themselves to be rich wanting nothing, and therefore they sought not after Christ, but thou art poore, and blind, and naked: the way to make thee to come unto mee, is to humble thee in the sight of thy spirituall povertie.

Thirdly, it is called a melting heart, that is, such a heart, as will take any impression of grace, this 3.we see in the 2. Chron. 34. 27. Because thy heart melted 2 Chron. 34. 27.2 Chr 34:27within thee, and thou humbledst thy selfe before me, that is, because thou wast thorowly humbled, and thy heart sensible of sinne, and of the Iudgements that I would bring upon thy people, therefore I have heard thy prayer: if thou hadst not beene humbled, thou couldest not have sought to have made thy peace with mee: so in Ier. 31. 19. after p. 184Ierem. 31. 19.Jer 31:19that I turned, I repented and after that I was instructed, I smote upon my thigh, I was ashamed. So that till a man bee humbled, hee will not turne unto Christ, but when hee is humbled, then hee will seeke unto Christ and be ashamed of himselfe: the contrary to this we see, in Hosea 4. 16. Israel is like an untamed heiffer: viz. because shee was not humbled.Hosea 4. 16.Hos 4:16

Fourthly, it is called a trembling at the Word, 4.Isai. 66. 2. and Iob 42. 5. 6. I have heard of thee by the hearing of the eare, therefore I abhorre my selfe, Isaiah 66. 2. Iob 42. 5. 6.Isa 66:2Job 42:5Job 42:6&c. that is, when I heard thee in thy Word, it much humbled mee, and caused mee basely to esteeme of my selfe, and highly to esteeme of thy favour. Prov. 28. 14. Blessed is the man that feareth alwayes: the contrary to this is hardnesse of heart, Prov. 28. 14.Prov 28:14when the Word wants this effect to humble men, they feare not at all.

Now that this humiliation is a necessary condition, will appeare more apparantly and fully, if we doe but consider Gods dealing with men in all ages: I say, it is the course that God himselfe takes; first, to humble sinners. Thus he dealt with Adam, Gen. 3. 8. When he heard the voyce of God, he trembled and feared: and thus hee dealt with the Gen. 3. 8.Gen 3:8children of Israel, hee showes unto them but a glimpse of his power at the delivering of the law, Exod. 20. 18.Exod 20:18and they were much cast downe. Againe, this was the course that the Prophets used: when they came unto any people, you shall see they first pronounce the judgements of God against them: Thus p. 185and thus saith the Lord, &c. thorowly to humble them; and then after they preach of mercy, and the loving kindnesse of God, of the readinesse of God, to receive those unto mercy, that are thorowly humbled. Againe, this was the course that Iohn Baptist tooke, he came in the Spirit of Eliah: with sharpe words pronouncing heavy judgements against those that remained impenitent: and therefore Matth. 3. 7. he calles them, O generation Matth. 3. 7.Matt 3:7of Vipers, who hath forewarned you to flye from the wrath to come, &c. And all this to humble them, because hee knew they would never receive Christ, nor prize grace till they were humbled. Againe, this was the course that our Saviour tooke, in Ioh. 4. 31. with the woman of Samaria; first hee humbles her, and then he comforts her, Iohn 4. 31.John 4:31that is, first he makes her confesse that shee was a sinner, and then shee beleeved; and therefore he saith; I am not come to call the righteous, but sinners to repentance, to wit, to make them see their sinnes, and be humbled for them, that so they may flie unto God for mercy. Againe, this was the course that the Apostle Peter tooke, Acts 2. 37. first he humbles them, and then after comforts them; so Paul Acts 24. 26. when hee preached of Iudgement Felix trembled; and so likewise in the three first Chapters to the Romanes, Paul preacheth matter of humiliation: in the first Chapter, hee taxeth them with their Idolatry, bringing unto their remembrances particular Iudgements, which the Lord inflicted upon them for it: in the second p. 186Chapter, hee brings them to the Law, in which they so much boasted of, and makes a comparison betwixt the Gentiles and them; that howsoever they thought hardly of the Gentiles, yet they were as bad as they were: and then he prooves in the third Chapter, that wee are justified by faith without the workes of the Law, and this he doth to humble them; and then in the rest of the Chapters hee preaches of Iustification and Reconciliation by Christ; because men will not receive Christ, till they be humbled. And thus, I say, humiliation is the first step to happinesse, and the first beginning of grace and bringing to Christ; and therefore it is, that wee generally labour to humble men in preaching of the Law, and then after perswade them by the promises to come unto Christ, because men care not for Christ, they esteeme not of him; they finde no need of him, till they be humble: therefore if you would receive the Gospell and Christ offered in the Gospell; if you would be ingrafted into Christ, then you must labour to be humble. But for the more full explaining of this thing, some questions are to bee answered, which will make plaine what this humiliation is, and what a necessary condition it is unto salvation.

The first question is this, upon what ground, or for what reason is humiliation so necessary unto salvation.Quest. 1.

This will be the sooner answered, if we doe but consider; what is that which makes men keepe backe p. 187Answ. 1.from Christ, there are two hinderances that keepe men from Christ; the first is unbeleefe, and the second is a neglect of Christ: unbeleefe that was the sinne that kept men from Christ in the first age of the Church, in the Apostles times they beleeved not that they might bee saved, that is, they would not beleeve that the Messias was come in the flesh: but now in the second estate of the Church, such unbeleefe is not the cause that keepes men from Christ, neither which wee labour most to convince men of, for they doe generally beleeve the Gospell, but our labour now, is, to draw men from the neglect of Christ: wee preach Christ generally unto all, that whosoever will, may receive Christ; but men will not receive him, till they bee humbled, they thinke they stand in no need of Christ, they care not whether they have him or no: they prize him not, they looke upon him a farre off, they will not have him for the fetching: now Christ will never be received, till he be prized above all things, and this men will not doe, till they be humble: humiliation if it be sound, will give a man such a sweet taste of Christ and holinesse, and such a bitter taste of sinne, that nothing will satisfie him but Christ: this will make his heart pant after grace, and when the heart is in this case, then Christ will be prized and not before: but this men will not I say doe, till they be humbled. It is true, God can come in the still and soft winde, that is, hee can give Christ and the Spirit without this condition, and he may likewise make men fit to receive the Gospell without it, but hee p. 188will not, therefore hee will come in the rough winds, that rends the rockes: hee will first humble men, and make men fit to receive the Gospell, and Christ by the Gospell, before they shall have him, and therefore it is said, that the poore receive the Gospell, that is, those that are broken hearted receive Christ tendered in the Gospell, because they are thorowly humbled: for this cause also we Preach the Law to bring men to the sight of their sinnes that they may be humbled; and therefore it is called, a Schoole-master to bring us unto Christ; Gal. 3. 24.Gal 3:24the Law showes unto men the sinfulnesse of their nature and their indisposition: I had not knowne sinne (faith Paul) but by the Law, that is, I had not Rom. 7. 7.Rom 7:7knowne sinneas sinne, to humble mee, if I had not lookt into this Glasse; if I had not beene taught by this Master, and this is that which makes men flie unto the Citie of refuge, that is, they will not runne unto Christ till they be humbled: this wee see in the Prodigall, Luke 15. 16, 17. hee would never goe unto his father, till hee could see no Luk. 15. 16, 17.Luke 15:16Luke 15:17meanes to escape; and then hee takes a resolution to goe; so a sinner will never receive Christ nor the Gospell till he be humbled.

Now there is a two-fold neglect, the first is a totall, the second is a particular neglect.

First, I say, men neglect Christ totally, when they refuse all the offers of grace, when they will 1.not have Christ upon any condition: they will not speake when the spirit cals, they will not beleeve that they may be saved; these are the same with p. 189them in the Gospell, That were invited unto the marriage: they excuse themselves, they have other imployments, that they must looke unto; let Christ and grace goe where they will, both farmes and Oxen and wives must first bee looked after, that is, they minde earthly things more then Christ: and if Christ will not bee had without they loose the love of these, they will not come, they know the feast was ready, but they mind it not: and this is the condition of many men in the world, they will not come in within the lists of the Gospell, least they should be catcht with the hooke: though they generally beleeve, yet they will not outwardly professe Christ: this is a fearefull condition if they continue in it, hee hath sworne that they shall never enter into his rest.

The second is a partiall neglect, and this is when they make a mixture both of the love of the 2.world, and of the love of Christ; they minde Christ, and grace, and holinesse, but they minde them not altogether, that is, they would bee contented to doe something for Christ, but they will not doe all things, it may bee they will forsake a little profit, or pleasure, or vaine glory, or coveteousnesse, for Christ, but they will not forsake all. These are like the three grounds spoken of in the Gospell, the first ground received Christ, but they would not professe him: so many men will be contented to heare the Gospell, but they will not professe Christ, because they are not thorowly humbled, or if they doe chance to professe, yet they will not continue: the reason why the seede duplicate page p. 180duplicate page p. 181page missing duplicate page p. 185duplicate page p. 186duplicate page p. 187duplicate page p. 188duplicate page p. 189p. 190in the first ground, did not continue, was because the plow had not gone deepe enough, that is, they were not humbled.

The second ground went yet further; it not onelyonly received the seed, but it sprung up with much hope of a fruitfull harvest; yet it continues not, it will not suffer for Christ: so many men will receive the Gospell, and joy in the profession of it, but they will not suffer for Christ: because they are not humble, that is, the plough went not deepe enough to humble them.

The third ground went yet further, it did not onelyonly what the other did, but it did that which the other would not doe, that is, it would be contented to suffer for Christ, but yet it would not doe all things; hee would retaine some pleasure, and some profit: when any earthly thing, which his affections were glewed to, stood in competition with Christ, he had rather loose Christ, then hee would loose all his pleasure in these earthly things, because he is not thorowly humbled: humiliation comes and takes all impedimouts away, plowes up the hardnesse of the heart, sets the affections on another object to delight in, checkes the will, opens the mind, awakeneth the conscience, that Christ is all to him in all things: and therefore it is compared unto the good ground, that received the Word with an honest and good heart, the heart will not bee fit to receive that good, that will make it good till it bee plowed deepe and humbled, then the Word will grow, the heart p. 191must bee humbled before grace will grow: and therefore, this is the effect, that humiliation works when the heart is humbled: hee will not part with Christ for any thing in the world. Therefore you see upon what ground humiliation is necessary, because men will not receive Christ till they be humbled.

The second question, is, whether humiliation is Answ. 2.simply, and absolutely necessary.

To this I answer, that it is not simply, and absolutely Quest. 2.necessary, for it is not a simple grace, and therefore not necessary on Gods part. But it is a condition required on our parts, because we will not receive Christ till we be humble. I say, it is not a simple grace, or simply necessary. For that which a man may exceede in, is not simply necessary: but a man or woman may have too much of it, that is, he may exceed in the measure, he may be over humble: and therefore Paul writes unto the Corinthians, 2 Cor. 2. 7. That they should comfort the incestious person, least hee should bee swallowed up of 2 Cor. 2. 7.2 Cor 2:7griefe: now that which is a simple grace, a man cannot have too much of: hee cannot exceed in it; as for example, a man cannot have too much faith, or repentance, or love, sanctification, &c. but the more hee hath of these, the better: now, howsoever it is not simply necessary on Gods part, because hee can save men without it, yet it is a necessary condition, on our parts: and in regard of us, because we will not receive Christ till we be humbled. And therefore it is, that we Preach the p. 192Gospell generally sometimes, sometimes with the condition, as in Matth. 11. 28. Come unto mee all that are weary and heavy laden, and I will ease you: Matth. 11. 28.Matt 11:28till men doe feele sinne as a heavy burthen, they will not come unto Christ to bee cased of it. Againe, in Revel, 22. 17. whosoever is athirst, let him come and take of the water of Life freely: except Revel. 22. 17.Rev 22:17they first be athirst, and finde they stand in need of Christ, they will not come unto him to be refreshed. Againe, sometimes it is put without any condition, except faith: Revel. 22. and whosoever will, let him take of the water of Life freely, that is, whosoever hath a desire to come unto Christ, let him come and he shall have him without any exception of persons or condition, Hee that beleeveth shall bee saved, and hee that beleeveth not shall bee damned: bring true, saving, purging, working Iustifying faith, and thou shalt have Christ and salvation: where there is no mention of humiliation. For there may wee know, be seedings, without plowing, and there may be plowing and yet no sowing, and sowing and no reaping, so I say, there may bee saving and sanctifying grace wrought in the heart without humiliation; and againe, there may be humiliation and no true grace at all, or generall graces, but not speciall and saving graces: but the way to make us fit to receive grace is to be humble. A man may be said to receive Christ by a common light of knowledge, and hereupon doe many things for Christ; but yet he will not take Christ for his King aswell as a Saviour, except he p. 193be humbled, hee will not take Christ so, as to be ruled by his Lawes, and to live under his Commands, he will not take him with losses and crosses, disgrace and reproach; till he be humbled, he will not indure reproach; he would be content to have Christ, but if Christ must cost him all that, then Christ and he must part, but when a man is thorowly humbled, then he will part with all things for Christ, nothing shall be so deare and precious unto him, as Christ will be, if any thing come in Competition with Christ, hee will refuse it for Christ; thus you see that humiliation is a necessary condition on our parts, though not a simple grace.

The third Question, is this, whether there bee 3. Quest.any kinds of humiliation more then one.

To this I answer, that there is a two-fold sorrow: Answ.the first is a preparative sorrow; the second is a godly sorrow. The preparative sorrow, is nothing else but a sorrowing for sinne, as it causeth punishment, or a sorrowing for some Iudgement likely to insue, and pronounced against him, but this is not the true sorrow: a reprobate may have this sorrow, which shall never be saved, this was the sorrow of Iudas, and Cain, and Ahab: they sorrowed, but it was a false sorrow, only a worke of the flesh: it hath his originall from nature, its object punishment, and its end despaire: but the second is a godly sorrow, such as the Apostle speakes of, in 1 Corinth. 7. 7. that workes repentance 1 Cor. 7. 7.1 Cor 7:7not to bee repented of, that is, it turnes the p. 194heart to God, it takes away that flintie disposition of nature, by the conveyance of grace; it makes the heart better, it brings it into a frame of obedience, it workes a willingnesse in it to good, so that the difference of them lyeth, in this; the one is outward, but the other is inward; the one is from grace, the other is from temporall things; the one is a worke of the flesh, the other is a worke of the sanctifying Spirit: the one will make a man flye unto Christ, because of our wants, (as in the example of the Publican: especially in the prodigall sonne, hee never seekes unto his father, till hee be thorowly humbled: then he concludes, I will goe unto my father:) the other will set and push a man further from God, this wee see in Cain and Iudas, their sorrow made them run away from God: but this godly sorrow or humiliation never rests till it bring a sinner into the presence of Christ; and when the soule is in Gods presence, then it will never rest, till Christ have made its peace with God: but as I said, the nature of the worldly sorrow, is to drive a man further from Christ. Adam had this sorrow: he runnes and hides himselfe. A carnall man will sorrow, either for some present Iudgement upon his person, or else upon his substance, but yet it will not turne the heart, that will not worke a plyable disposition in the heart, to yeeld obedience out of love, in hatred to sinne; but on the contrary, that hardneth the heart the more, even as water hardneth Iron when it is hot, but this godly sorrow works other effects: therefore the p. 195Apostle saith, I was glad that you were sorrowfull, because it wrought repentance in you, that is, it changed your hearts: so much for this question.

The fourth question is this, whether there bee any difference betweene the godly sorrow, and 4. Quest.that which is false.

The first difference is in the object: the object of worldly sorrow, is the punishment of sinne, 1.the wrath of God, he lookes upon these without any relation to Christ: but the object of godly sorrow is sinne, as it stands in opposition with the love of God towards him in Christ, and howsoever a regenerate man lookes upon the punishment, yet in a different degree, not so much because he feares punishment as that he should give his father such cause, to take such displeasure against him: but it is sinne that hee principally lookes upon. viz. that he hath displeased so good, so gracious a Father as God hath beene unto him, and this is that which workes humiliation in him: but the other sees the wrath of God, and hell, death, and that finall separation betweene him, and happinesse, and hereupon for feare of punishment he is humbled: Thus you see the difference in the objects.

The second difference is in the causes; the cause of the worldly sorrow, is either some judgement 2.present, either upon his person, or in his substance p. 196or in his family, or else it is some judgement that hee feares God will inflict upon him hereafter either in his riches, or in his credit and reputation amongst men: and therefore, for feare of these he is humbled.

But the cause of godly sorrow is the apprehension of sinne, as it is contrary unto the nature, purity and perfection of God, as also of Gods love towards a man; he hath an eye given him whereby he sees into the riches of Gods love unto him, and then reflects upon himselfe, and sees his carriage towards God for such mercy, and finding no proportion betweene them, hence growes his sorrow that hee should thus requite God with sinne for mercy.

The third difference is in the effects, for as they 3.doe proceed not from one and the same ground: so they bring not forth the same, but contrary effects, and they are three fold: First, worldly sorrow, it drawes the affections of the heart from God, because they see him as a judge, they cannot love him as a Father: he takes God to be his enemy, and therefore doth what he can to flye from him, because he expects no good from him, this we see as before in Adam, Cain and Iudas: but the godly sorrow, it makes a man cleave faster unto Christ, to sticke faster unto grace, it whets the affections, to love Christ, to prize Christ more, it workes a willing readinesse in the soule to obey, it puts by that which would make him flye from Christ; Secondly, worldly sorrow, it hurts p. 197the body, it breeds diseases, it wasts and consumes the Intrailes, breeds and brings consumption of the body, it duls, and makes dead the soule, it takes away the rellish of spirituall things, it makes a man carelesse to good, it daules and makes a man unwilling unto any good. But the godly sorrow, it is the life of the soule, it is the health of the body, it quickneth the soule of man unto good, it puts a new life into it: it workes a readinesse in the will, and love in the affections to Christ, grace, and holinesse. Thirdly, worldly sorrow, it makes a man of a hot, and a fiery spirit, it stirres him up after evill, to reproach and disgrace his neighbour, it fils him full of hatred, revenge, and envy: but godly sorrow, it breeds another kind of Spirit in him, it makes him of a meeke, and a quiet spirit: wordly sorrow will not put up reproach disgrace and wrong, but this will put up all injuries and wrongs, and whatsoever else hee meets withall for Christ: thus you see the difference betweene these.

The fifth question, is this, how shall I know 5. Quest.whether my sorrow be a godly sorrow or no.

First, I say, you shall know it by the Ingredients: for first they have not onelyonly the sence of 1.punishment, which is common unto the worldly sorrow: for I say, howsoever it is the property of worldly sorrow to apprehend punishment, yet it p. 198is likewise required of godly sorrow, to be sensible of punishment; but there is another light put into him, whereby hee sees into the uncleanenesse of sinne: he sees sinne in its owne dye, not onelyonly sinne, to bee sinne, but sinne to bee vile; and hereupon he will not content himselfe with mercy, unlesse he may have grace? but the other cares not if he may be free from punishment, whether hee hath strength against corruption or no.

Secondly, you shall know it by the continuance 2.of it: godly sorrow is constant, but worldly sorrow is but a passion of the mind; it changes, it lasts not, though for the present it may be violent and strong, and worke much outwardly, yet it comes but by fits, and continues not; like a land flood, which violently for the present over-flowes the banckes, but it will away againe, it is not alwayes thus: but the godly sorrow is like a spring that still keepes his running, it is not dryed up, but runnes still, it is not so violent as the other, but it is more sure: you shall have it still running both Winter and Summer, wet and dry, in hot and cold, earely and late; so this godly sorrow is the same in a regenerate man still, take him when you will, he is still sorrowing for sinne, this godly sorrow it stands like the center of the earth, which removes not, but still remaines.

Thirdly, you shall know it by the successe, and 3.event of it, it will turne the heart unto Christ, it will make the heart stand more firme in grace, it will turne the whole frame of the soule unto God p. 199like the Loadstone, that will not rest till it hath toucht the Iron; or as the needle touched, will not stand till it touch the North-pole: So it is with this godly sorrow, when a man hath received but a touch of the spirit, he will never rest till he hath toucht Christ: till he be at peace with him, nothing will satisfie him till Christ come into the Soule, till Christ be his: nothing will make him to remove that confidence, and trust, that hee hath in Christ, all things shall goe for Christ. But the worldly sorrow hath another successe: namely, to flye faster away from God; as I have showed in Iudas and Caine. And thus much for this question.

The sixt question is this, seeing the object of godly sorrow is sinne; whether there be any degrees 6. Quest.of this godly sorrow.

To this I answer, that howsoever sinne is the chiefest cause of godly sorrow, yet notwithstanding Answ.it admits of degrees, there are divers degrees according unto the apprehension of the thing conceived: some sorrow more, and some lesse according to the proportion of grace received, every one in one degree or other, but the cause in every one, is properly sinne, but these degrees of sorrow proceed from a three-fold cause. First, because God will give more grace unto one, then unto another; where he doth intend to make a great building of grace, there hee will lay a deepe foundation of godly sorrow: and on the contrary, where he doth intend to bestow lesse grace, there a p. 200lesser foundation will serve: as in a temporall building; no wise man will lay a great foundation to a little house, but will proportion it according to his building. Secondly, because he seemes to love some above others, hee expresses himselfe more unto some then unto others: now where God will expresse a large measure of love, there hee will worke a great measure of godly sorrow; as a father loves that childe best that hee beats most. Thirdly, because some have a greater measure of knowledge then others, some have received a greater measure of illumination then others: now there is nothing more forceable to make a man humble, then to be spiritually inlightned; so long as a man or woman doth not come unto the true knowledge of sinne, and the excellencies that are in Christ and grace, he will never be humbled.

The seventh question, is this, what is the least measure of humiliation.7. Quest.

To this I answer, the least measure of humiliation necessary, is that which makes a man beleeve Answ.in Christ: viz. makes him to flye unto him, and to prize Christ above all things: as the Prodigall, he did not at the first goe unto his father, but hee considered of it, and when hee sees no way to escape, then he saith, I will goe unto my father; so a Christian that hath the least measure of humiliation and godly sorrow, it will make him to flye unto Christ; the least measure will give him such a sight of sinne, and such a glimpse of glory, that hee will prize it above all things, it will shew him p. 201that there is no way to escape hell, but by going unto Christ; that nothing will satisfie for sin, but the blood of Christ, nothing so excellent as grace and holinesse is: it will tell him, that he that will bee Christs Disciple, must doe these two things. First, he must deny himselfe, he must renounce all trust and confidence in any thing for salvation without Christ: and hee must deny all abilitie to worke that which is good without the Spirit. Secondly, he must take up the crosse, that is, he must suffer what God will have him, either in his name, or body, or goods; this is the last measure requisite, without which thou wilt not receive Christ; and thus much for this last question.

Is it so, that humiliation is so necessary, to the Vse.right receiving of Christ and the Gospell, this should teach us to consider our condition and estate, whether we have this condition in us or no: let every man by this try his condition, whether he hath received Christ or no, and this must not be outwardly but inwardly, not a sorrow in shew, but in substance; and thinke not that a little sobbing and sighing will serve the turne, a little ringing of the hands, a few teares, and a little hanging downe of the head; but it must be a deepe humiliation, such a humiliation that proceeds from the spirit: in Romanes 8. 15. you have not received the spirit againe to feare, but the spirit of Adoption: you Rom. 8. 15.Rom 8:15once had a slavish feare, a feare contrary unto this true feare, which was the spirit of bondage; but you shall not have it againe: but that humiliation p. 202shall proceed from another ground; namely, from the spirit of Adoption, whereby you shall feare him, not as a Iudge, but as a Father: therefore let every man enter into his owne heart: and see whether this condition bee in him, or no, and thinke not to come unto Christ, or to bee ingrafted into Christ without it: for as I said, howsoever it is not simply necessary, on Gods part; yet it is necessary on our parts, because wee will not receive Christ, and the Gospell, till we be thorowly humbled. And that you may see the necessity of this duty of humiliation: I will shew you in five particulars, that a man cannot receive the Gospell except he be humbled.

First, a man or woman must be humble, or else he will not receive Iesus Christ. To receive Iesus 1.Christ, is the first act of the Gospell: and therefore we preach the Gospell generally unto all, that whosoever will, may have Christ: but you must first receive him, and this you will not doe till you be humbled; till yee thinke you stand in need of Christ, till then, you will thinke the worke too great, and wages too small; as for example, A woman must first receive her husband, and bee united unto him, before shee can bee made partaker, either of his riches, or honour: so before a Christian can bee made partaker of the benefits of Christ, he must deny himselfe, and cleave wholly unto Christ: and receive him so, as to be ruled by him, and to suffer for him.

But some men will say, this is too much, what p. 203Object.must I so receive Christ, that I must forsake all things for him?

To this I answer, it is no marvaile though thou thinke so, because thou art not as yet humbled, Answ.but if thou wert humbled, thou wouldest never sticke at any thing; when a man is humbled, hee is then in the condition, that hee should bee, both to deny himselfe take up the crosse, and to follow Christ: when a man is humbled, then he cares not to bee trampled under foote for Christ: to suffer disgrace, reproach and shame for Christ, but till then, a man will not; somethings a man will doe, but not this: therefore it is necessary to the receiving of the Gospell, that a man be humble.

Secondly, to receive the Gospell is to entertaine Christ into the soule; hee that entertaines 2.Christ so, must retaine him, and continue with him; he must not take Christ for a day, or a yeere, but he must take Christ, as a woman doth her husband, for terme of life: nay, after life, and that in such a manner with such a holy demeanor of himselfe, that he may not give the least occasion of evill that may be to Christ. You must take heed of grieving the spirit, and you must resist the workes of the devill; if you contract with Christ, you must takeheed of despising him, take heed of giving the Spirit a non-plus. And you must continue in all estates, and keepe as the Apostle saith, your profession without wavering? I say, howsoever a man may practise, and promise, and doe much for Christ, yet except hee bee humbled, hee will not p. 204hold out: and therefore we see in many, that there are bubbles of grace; as if they would retaine Christ, and continue with him, they doe something, but they doe not persevere to the end, like those in Hebr. 6. 5. that have tasted, that is, professed, but fall away: and this was the fault of the three grounds, they received the Gospell, but they continued not; Christ entred not into them deepe enough. Now the difference of the foure grounds, was humiliation; every ground was plowed, but none plowed to purpose, but the fourth ground: when there is but an outward show of holinesse in a man, it will not keepe his colour alwayes, it may glister and carry a shew of the right stampe, but when it comes to tryall it is but counterfeit, but when the sanctifying Spirit comes, and toucheth the heart of a Christian, and hee is thorowly humbled, hee will never loose his beauty; hee is Gold, try him how you will.

Thirdly, to receive the Gospell, is to take Christ, and to part with all things for Christ, making 3.him his chiefest joy, prizing him so, that hee will loose any thing for him, like that wise Marchant in the Gospell; which when he had found the Iewell, went and sold all that hee had, and bought it: there must be a prizing of Christ above a mans selfe, hee must part with all things in the world, with husband and wife, with father and mother, with brother and sister, with friends, with honour, and riches, pleasure, and all things else, p. 205and account Christ more then all things: now this a man will not doe, till he be humbled.

But you will say, What must I forsake father and mother, and wife for Christ, or else I cannot Object.have him? this is a hard thing, the worke is too great, there is not sure such need of Christ or grace, or at the least, Christ will not impose such a burthen upon mee.

I answer, yea; you must forsake all these things: if you will not, you shall never have him; this was Answ.the fault of the second ground, there was both a receiving, and a rejoycing in Christ, and this was a good propertie, but yet there was not joy enough; because there was not humiliation enough, the plow had not gone deepe enough, and therefore it was that they continued not, some things he would doe, but not all things for Christ, but when the heart is humbled, that is, when the plow hath gone deepe enough in humbling a man; then hee will and not till then, make Christ his chiefest joy.

Fourthly, to receive the Gospell, is to trust in Christ wholly, to depend upon him both for 4.grace and salvation, and every thing else that is good: he will labour to know the length, and the height, the depth, and the breadth of the riches of Christ, he will looke still unto the preciousnesse of Christ, because he will not have his minde exercised about vaine and foolish things, and this no man will doe, till he be humbled; no man will see his need till he be humbled, hee feares nothing, he p. 206thinks he stands in need of nothing, but when a man is brought to see hell, hee will cry for Christ and grace, then hee will prize things according to their worth, then he will see such excellencies in Christ, that he never saw in any thing else; such an infinitenesse of puritie and holinesse, such aboundance of sanctification and redemption, such joy, such glory, and such pleasure, such love, such content, as is not in any thing else; now he will deny the world, profit, or pleasure, or any thing else, and seeke, depend, and trust wholly in Christ.

Fifthly, to receive the Gospell, is, to doe and suffer what is commanded him, as Paul in this 5.place, Lord, what wilt thou have mee to doe? as if he should say; I am ready both to doe and suffer whatsoever thou wilt have mee, and Paul was as good as his word, as appeared by those reproches and sufferings that hee bare for Christ, alwayes making ready to lay downe his life for Christ, now such a disposition no man will have, such a thing no man will doe till he be first humbled. Yet as I said, a man may doe some things as the dead hand of the Dyall, it may perhaps point right at one stroke without the help of the master-wheeles, but to goe round and misse none it cannot; so a carnall man may hit upon some good dutie, that God commands and refraine some sinne, that God forbids, but to goe thorow he cannot, to take up reproach and disgrace, to lose his credit, to forsake his friends, to lose honour, and riches, and pleasure, this he will not doe, till he be humbled; p. 207therefore labour to see the necessitie of this dutie of humiliation, or else you will not doe all things for Christ, and labour to get the degrees of it, and withall get the degrees of grace, and that will increase spirituall sorrow, and degrees of sorrow, makes degrees of joy: a man or woman that never sorrowes, or never had the degrees of sorrow, never truly rejoyced in Christ, for as the spirit workes grace, and grace workes true humiliation, so true humiliation works joy; therefore you see it is necessary: againe there will be no suffering for Christ, till there bee rejoycing in Christ; a man will not either doe any thing, or suffer any thing for that thing, that he cannot delight in, therefore labour to be humbled.

Now to helpe you in this worke, I will lay downe some meanes, by which you may come unto 1. Meanes.this humiliation of spirit.

The first meanes to get this humiliation, is to get the Iudgement rectified, because men cannot see sinne, nor know it till then; and men will not be humble, so long as they remaine ignorant, but when the judgement is rectified, then hee knowes sinne to be the greatest evill; Againe, a man will not sorrow, till he have a fit object for sorrow, as a blind man cannot see any object, so a naturall man is a blind man, and hee must have new eye sight, before hee can see sinne to sorrow for it, as sinne; and this is the rectifying of the judgement; but when the judgement is rectified, then it will sorrow for sinne, and that in these respects.

p. 208First, because sinne is of its owne nature evill, because it is contrary unto the nature of good; and 1.of its owne nature, is an enemy unto God. The Philosopher saith, if God bee the chiefest good, then sinne is the chiefest evill; from whence wee may thus argue, that which is most contrary to God, is the greatest evill, but sinne is most contrary unto God; therefore it is the greatest evill: and the reason is because sinne is that which makes the creature most odious unto God. No creature, or thing, so contrary unto the nature of men, as sinne is unto God, nothing makes God to loath the creature but sinne, all the imperfections, and blemishes, and diseases, and infirmities of the creature, makes not God to loath it, if there be not a mixture of sinne with it, because they are not contrary unto God: they fight not against God, but sinne fights against the purity and holinesse of God; and therefore Gods hatred of the creature, is onelyonly a hatred for sinne.

Secondly, to us it is the greatest evill: the argument stands thus, that which deprives us of the 2.greatest good, is the greatest evill: but this sinne doth, Ergo. for it doth deprive us of all things that are good, but especially of two things, wherin standeth our chiefest good. As first it deprives us of the best outward good, which is God: as the Prophet saith, Your sinnes separate betweene you, and your God: and they keepe good things from you; of Isal. 59. 2.all other good, especially they hinder the comming of grace into your hearts. Now what greater p. 209evill can there be, then this, to keepe both God and his Grace from us. Secondly, it deprives us of the chiefest good within us; as for example: First, it deformes the beautie and strength of the inward man: Secondly, it weakens that grace that is within, that is, it makes us unable to resist evill; this is the nature of sinne.

Thirdly, if you cannot see it in these, then come unto the effects that it workes, and it will appeare 3.to be the greatest evill. First, it turnes all the faculties and parts of the soule & body to evill, and is the breeder of all distemperature, as feare and horrour in the soule. Secondly, it brings all the evill that doth befall a man in this life, they all come by sinne; all shame, reproach, povertie, disgrace, punishment, comes by sinne; now if you will but consider sinne in these, you will see it to be evill; but especially, you shall see the evill of sinne in a distressed conscience: what feare, what amazement, what astonishment, and despaire, what sorrow, what anguish of heart is there? as upon Iudas; no restitution will serve, no comfort will worke, no perswasion will prevaile: thus if you looke upon sinne it will appeare the greatest evill.

Fourthly, sinne is the greatest evill, if you consider 4.the medicine that must come to heale it, Christ must lay downe his glory for a time, hee must abase himselfe, hee must come from heaven to earth, he must take our nature upon him, and humble himselfe unto a cursed death, before sinne can be healed, now put them altogether: sinne is p. 210evill by nature: Againe it is evill, because it deprives us of the greatest good, both within us, and without us, it is the cause of all diseases, shame, and reproach; such an evill that nothing will heale, but the blood of Christ: looke upon sinne thus cloathed, and it will appeare the greatest evill: Make conscience therefore of little sinnes, for they bring great evils; though the sands of the Seas be but little, yet a many heaped together, make a great burthen; so sinne though but in an idle word, thought, or behaviour, seeme to be but a little sinne, yet lay many of them together, and they will breake the soule, and make it barren, and unfit to good; if a man owe but little debts, yet if they be many, if he looke and cast them up in the totall, hee will finde himselfe presently to bee but a bankerupt; so it is with sinne, what though the sinne be but a little sinne, yet give this a little vent, put it to action, and this sinne will proove a great sinne; give once consent, and in time it will be a raigning sinne: and when it is thus, then it turnes the soule into evill, sets it on a rage, imprisons it, makes it to obey, and to be a slave to Sathan, now what greater evill can there bee then sinne: thus much for the first meanes to get the Iudgement rectified, which will see sinne, so as to humble it.

The second meanes to be humbled is this, you 2. Meanes.must labour to make your hearts fit to be humble, and that you may doe this, you must doe these things.

p. 211First, you must labour to get some sense of holinesse, that is, you must get the heart in a frame of grace, for except a man get the spirit, he will not be humbled, but when there is holinesse bred in the heart, then he will see sinne to be humble, hee will see sinne out of his place. Take any heavy thing, especially water, and in its place, it is not heavy, but let it be remooved out of its place and it will be a heavy burthen; even so will sinne bee unto you, when you have once gotten the spirit, you will then see sinne out of his place, and to be a heavy burthen, that you will not willingly beare it, but you will stoope under it, and therefore the more holinesse that any man gets, the more will be his sight of sinne; and where there is most sight of sinne, there will be most griefe for sinne, and this griefe is alwayes accompanied with this humiliation that I speake of; and where there is the greatest humiliation for sinne, there is the greatest doore of mercy opened; where there is most sence of sinne, there the heart is best fitted for grace, and in this case, the more tender of conscience, the better Christian.

Secondly, if you would be fit to bee humble, 2.consider another thing, which is the punishment of sinne, if you continue in sinne, you shall be damned, deprived of glory: you were once good, consider now, wherein your happinesse consists, consider that you have an immortall soule, and that you must be called to an account; the serious considerations of these things, will make you to bee p. 212humble: Nebuchadnezzar when he is brought to be like a beast, then he confesseth that the Lord is God, and humbles himselfe, even so should wee. Againe, doe but consider that all things are in the hands of God, and that every one of you in particular are; and that he is able presently to dispose of you, as he will. Againe, consider that God is alwayes every where, that hee sees all things, and that he will judge all men, and that a day of judgement, a day of departure to judgement is appointed unto all: consider also the severity of the Iudge, the sentence that hee will pronounce the punishment that he will inflict; the eternity of the time; I say, if men would but consider these things wishly, they would not goe on in sinne, as they doe: but the want of consideration of these things keepes men from Christ. For if the adulterer would but consider what the Scripture saith: that no adulterer shall be saved, or if the covetous man, or drunkard, &c. that wholly devotes themselves unto evill would but consider that in 1 Cor. 1 Cor. 6. 9.1 Cor 6:96. 9. that none of these should inherit the Kingdome of God, they would not goe on in sinne as they doe. Againe, if they did but consider that all sinne ends in paine, that every act sinne wounds the soule, it would surely make them humble, this is that which the Lord complaines of in Deut. 32. to 29. verse: O that my people were wise, that they Deut. 32. to 29. verse.Deut 32would but consider with themselves, viz. their sinnes, their afflictions, my love in their deliverances; that is, O that they would but looke backe p. 213unto the former account and see what they have done; for my love, it would cause them to be humble: Dolour is the reluctancy of the will, now the Will will not strive till there bee a change wrought, neither will a man be humbled truly, till there be a thorow change in the soule; therefore labour after holinesse, and get both a sence of holinesse, and a sence of sinne, and this will humble you.

The third meanes to get humiliation is application, you must apply both what you have received, 3. Meanes.and what you have paid together, and then cast up the account: first consider what you have received from God, and what you doe presently enioy; and then consider what have I paid, what have I done, how have I demeaned my selfe, what obedience have I yeilded, what thankes have I returned? Againe consider the excellency that is in grace, and then consider sinne, that it is evill by nature, that it is evill to me, that it brings forth evill effects, except you thus wisely apply it, it will not humble you, you will not feele sinne, or esteeme it as a burthen, because you will not see it out of its place. It will be as a heavy burthen at the foote, which though never so heavy, yet it is not felt, it will not hurt a man so long, as it lyeth there; even so sinne will not be a burthen unto the soule, till it be applyed unto the soule by the spirit, but when it is applyed, then it will bee like a burthen upon the backe, which a man will quickely be weary of, sinne will then clogge a regenerate p. 214soule, and humble him, and this wisedome wee may learne of the divell himselfe, when hee will bring a man unto despaire, hee will still hold out before a man his sinnes, and that with aggravation of them, that so he may come unto the sight of them: and then he will hold out the Iustice, and purity of God, that he will not let sinne goe unpunished, that he shall not be saved, that so a Christian may be out of measure dejected: and thus a Christian should doe if hee will bee humbled, let him still set sinne before him, and that not only in the generall, but also to apply it in particular unto the conscience; and especially, in cases of relapse, for as figures added to Ciphers doe make the totall the more, so relapse in sinne is a great sinne, and a particular notice of them, will cause great humiliation.

Againe, let man set before him sinnes against knowledge, or great sins; and this will be a meanes to humble you, for what is the sinne against the holy Ghost, but sinning against knowledge upon an obstinate will in despight of God and the Spirit: and that the sinne of knowledge is a great sinne appeares in Acts 17. 30. At the time of their ignorance Acts 17. 30.Acts 17:30God wincked; that is, so long as you wanted the meanes of knowledge, both of knowing mee and my Spirit, I little regarded it, I wincked at it, that is, I esteemed it not so great, but past it over; but now the cause is altered, since I came in my owne person, and preacht unto you: now I will not wincke at your sinne as before, I will not p. 215passe it over as I did before; but I will behold you in another manner. After the knowledge of sinne to fall into it, and then not to bee humbled, is to slight a sinne, and to slight a sinne after the committing of it, ismore dangerous then the sinne it selfe, wounds the soule more, provokes Gods wrath against a man the more; as a servant after a fault committed, when his Master tels him of it, if he shall then slight it, as not regarding it, the slighting of it, incenses his Master more against him, then the fault it selfe; therefore if you would be humbled, apply sinne unto the soule, and come from the generall, unto particular sinnes, especially fasten your hearts upon great sinnes: that rule in Logicke holds true, that generalls worke not, but particulars are prevalent: As I said before, when sinne lyeth like a burthen at the foote, it hurts not, but when it is laid upon the shoulders, then it hurteth: saving knowledge breakes the heart, and humbles the soule: on the contrary ignorance hardens more and more: this wee see in Ioh. 4. in the woman of Canaan, the reason wherefore she received not Christ, was, because she wanted Iohn 4.John 4knowledge, to know her owne estate; generall conference, and exhortations to receive Christ will not serve till Christ comes in particular unto her, and tels her in plaine words, that she is an harlot; untill then, shee little regarded him, then shee can bestirre her selfe, then shee can confesse, and bee humbled: and thus hee dealt with Paul in this place, Paul why persecutest thou mee, and thus hee p. 216Acts 9. 4.Acts 9:4dealt with Adam, what hast thou done, hast thou Gen. 3. 11.Gen 3:11eaten, &c? thus he dealt with Peter, Iohn 21. 15. &c. Lovest thou mee, feed, feed, feed, &c: the remembrance of particular sinnes wrought a generall Iohn 21. 15.John 21:15change in them, and mightily humbled them: therefore, if you would be humbled, apply particular failings, and exclude none, and God will not exclude thee: you know that which will take a great staine out of a garment, will surely take out a lesser: even so feare not, but if God hath given thee a heart to see some great sinne, and the assurance of the pardon of that sinne, hee will forgive thee all sinnes: thus much for the third meanes.

The fourth meanes, to get humiliation, is this, 4. Meanes.we must labour to bring things unto a propinquity, that is, let vsus looke upon sinne past, as present, and so neere at hand: for this is our folly, wee looke upon sinne, great way off, and that is the reason, that sinne is so little regarded of us, because we cannot, as we might, see how odious it is: the Philosopher saith, that things a great way off, are as if they were not, they doe not hurt us, and this is the cause why men are not humbled: experience proves this, you know death is the terriblest thing in the world, but yet because we looke upon it a farre off: therefore it is, that it doth not affright us now: to helpe you to bring things to a propinquity, that you may be humbled, you must observe these two rules.

First, I say, you must looke upon things that p. 2171.are past as present: consider that the sinne that is past is as great a sinne as ever it was, though it seeme afarre off, that is, committed long agoe: it is mans weakenesse to thinke otherwise of sinne; a malefactor that hath committed a foule fact a long while agoe, if his pardon be not sued out, hee may be condemned for that fact, though there hath beene a long time betweene the fact and the execution: so, what if thou hast not committed a sinne a great while, yet if thou sue not out thy pardon, God will iudge thee for that sinne, as presently committed: looke then upon sinne as present, and it will humble thee; this Iob did, I possessed the sinnes of my youth; that is, though they were a long time agoe committed, yet he lookt upon them as present; and this wrought humiliation in him: and thus it was with Dauid Psal. 51. My sinnes are euer before me: that is, they are all seene of me as fresh, Psal. 51.Ps 51though neuer so old, as if I had now presently committed them.

Secondly, you must looke upon things to come as present, bring things within the compasse of a 2.spirituall understanding, or else you will not bee humbled; look vponupon the wrath of God as present, looke upon death as present, looke upon the britlenesse of thy nature, that thou art in the hand of the potter: consider how soone the buble may be blowne out, looke upon salvation and damnation with an equall eye, consider your selues now as if you were to appeare and make up your accounts before God. Consider what you would doe if you p. 218should now goe into eternity, consider the presence of God amongst you, which one day you shall see in another manner. Doe as Saylors doe, when they see a storme a farre off, they prepare and esteeme ofit as present: Thus should eueryevery Christian doe, looke upon eueryevery thing as present; for what is the reason that sin is not auoided of many, that they sin and remaine as stones without sence, but because they doe not apprehend sinne and the punishment thereof as present; they looke not vponupon the wrath of God as present, nor on death and hell as present: Belshazzar, so long as he looked vponupon sinne a far off, it neuer mooued him, but when he saw the present hand writing, that humbled him: Things apprehended as present make a deepe impression in the heart, either of ioy if good, or of feare if euill, and therefore if men would but looke vponupon sinne, and the wrath of God, and death, and eternall life, as present, they would be humbled.

The fifth meanes to get humiliation is this, you must labour to remooue these excuses, by which 5. Meanes.men labour to keepe off this blow of the Gospell, they are loth to be hit, and therfore they labour to shelter and hide themselues, because they would not see themselues in such a case as they are in, lest they should be humbled, which, on the contrary, if they would but let the Gospel hauehave his full force at their consciences, it wold worke this effect to humble them: But, I say, it is a hard matter to perswade men to see sinnes as present, and a hard matter to perswade men to bee humble, and consequently, p. 219a difficult thing it is, to make them to beare this blow of the Gospell, and to perswade them, that humiliation is a necessary condition to salvation, and the right receiving of Christ: therefore you must labour to remoove the excuses that men make for themselves, before they will bee humbled; which excuses, or rather deceits, are these following.

1. The first pretence is this, We do good as well 1. Deceit. Object.as the best, we ballance our sinnes, we heare, we receive, we give almes, we pray; in a word, wee doe all things that Christians ought to doe: therefore we are truly humbled, what need wee more to humble our selves.

To this I answer, Well, what if you doe pray, Answ.what if you doe give almes, and heare the word, and receive the Sacrament: though these actions simply in themselves are good, yet they may bee nothing worth unto thee, unlesse thy heart bee right: yea unlesse thine heart be right, these actions, as they are thine, and proceed from thee, will be found sinnes before God, and so in stead of a blessing may bring a curse upon thee: viz. because thou usest holy things in an unholy maner to a wrong end. For if thy heart be bad, that is, estranged from God, through infidelitie and unbeleefe, whatsoever thy heart meets withall, it makes it unrighteous, and so puts the tincture of poyson upon it, because it is not Gods end, that thou aymest at, in the doing of these, but thy owne end: Now it is not only the action, but the end of the p. 220action that makes it acceptable and dischargeth a Christian in the performance of it. Wee know Silver will not goe currant, though it bee never so good, except the Kings stampe be upon it: now the end of the action puts the stampe on the action, and makes it goe currant with God for a holy action: therefore you that brag of your actions looke unto the end of your actions; for unlesse the end bee good, the actions are but as counterfeit coyne, that every man will refuse, that knowes it: and you your selves will be esteemed of God, but as cooseners are of men, worthy to be put to death: though the same actions in another are acceptable to God, because the sinne is taken away that poisons them. So that as a poisonsome stocke turnes the sweet drops of dew that falles upon it unto poyson, which yet causeth other trees to bee fruitfull; such are unregenerate men, continuing in their old sinne without repentance. Those things that are good in themselves being performed by them, are turned into poyson unto them, though being performed by a holy man, they are as a sweet odor that makes him more acceptable unto God: besides, if you doe but examine, you shall find that it is not so much you that doe them but some noble quality in you: it is either some naturall parts of learning or policy, or else some naturall disposition to be kind and loving and meeke, &c. nature without sanctifying, or renewing grace will bring forth such fruit: many things you know for a time will hold sent, that rather hurt then doe p. 221good: so these actions that are performed without the spirit, though they may carry a sent, and smell well, yet they hurt the soule, because they make you to rest onelyonly in the outward action: but if you would doe good, and have your actions acceptable unto God, then labour to get regenerate hearts, because otherwise you will not please God. Iehu, performed a good action, but yet he is branded for it; if the end be not good, the action is not good to you: and therefore let no man rest in the outward action, but remember what the Lord accounts of the actions of wicked men. He that killeth Isaiah 66. 3.Isa 66:3an Oxe is as if hee slue a man, he that sacrificeth a lambe, as if he cut off a dogges head, he that offereth an oblation, as if he offered swines blood, he that burneth Incence, as if he blessed an Idoll, &c. There was nothing so contrary and odious unto God in his worship under the law, as these were by which he sets forth the actions of wicked men; therefore let not this excuse hinder you from being humble, because you doe good.

Secondly, the second deceit or pretence is this, 2. Deceit. Object.they say they have as good meanings as the best whatsoeuer they may speake; and they have as good harts as the best, whatsoeuer they doe: and therefore they are humble enough, that is, they neede no more humiliation.

To this I answer briefely, you lye; for if your Answ.actions be naught, your heart is worse, and if your speeches bee rotten, your meaning is farre worse then either thy action or thy speech: if your p. 222speeches bee rotten and smell of hell, and yet say that you meane better, or that your meaning is better then you outwardly expresse, it is false: for we say, that if wee see sparkes of fire come out of the chimney, we conclude that the fire within is farre greater; so if thy speeches and actions be bad, thy meaning is worse, there is a greater fire within: actions are but the fruits of the heart, or branches that proceed from it. Now in a naturall plant wee say, that if the fruit bee bitter, the root is much more bitter, because the cause is alwaies greater then the effect: euen so, if thou hast naughty speeches and actions, if there be bitternesse in them, thy meaning hath much more bitternesse in it, because it is the root from which these spring; therefore let not your good meaning keepe you from being humble.

Thirdly, the third pretence is this, they say, it is 3. Deceit. Object.their nature to bee thus and thus; they hauehave a naturall inclination vntounto some particular sinne, and therefore they thinke that God will bee mercifull unto them in that thing, and they neede not to be humbled.

To this I answer, that this pretence of yours aggravates Answ.your sinne the more, for the more inclination that there is in your nature unto any particular sinne, the greater is the sinne; for inclination with consent, is more odious unto God then a violent lust not consented unto, which may sometimes breake out in a regenerate man without full consent: the more inclination, the more cause of p. 223humiliation; this did David, hee adds unto his sins his inclination to sinne, to aggrauate them the more, and to humble him the more, as if the inclination gaue a greater strok upon his conscience, then the action it selfe, as in Psal. 51. I was borne in iniquity, and in sinne did my mother conceiue me, that Psal. 51. 5.Ps 51:5is, that which makes my sin the more heynous and offensiue unto God, is this, because it proceeds from a naturall inclination of my corrupt nature, it was borne with him, and it grew up with him, and this was that that troubled him, and thus it is with every regenerate man.

Secondly, to this I answer, that when a man hath Answ.any inclination unto any sinne, there is not such an inclination, but it is or may bee restrayned by the minde; but if the mind giuegive consent, then like woade it adds unto the colour, and makes the sin the more inexcusable, because there is no reluctancie in the will against it, but yeelds it strength unto the inclination: therefore if you doe thus, you add transgression unto the sinne; take heede of plucking away your strength, in resisting your naturall inclinations; for know, that it is one thing to be beset with sinne, and another thing to consent unto it: therefore let your inclination of nature be, as it is, a cause to humble you, and not to keepe you from humiliation.

The fourth deceit or pretence is from their conditions, which keepe them from beeing humble, 4. Deceit. Object.especially in the younger sort, who thinke themselues in such condition that they hauehave a kinde of p. 224priviledge and neede not to bee humble, therefore the wise man Eccl. 11. well knowing the folly of youth, and what a vaine thing it will bee to reclaime Eccles. 11. 9.Eccl 11:9them from their sinnes, saith; Reioyce, O young man in thy youth, as if hee should say; for you young men it will bee a vaine thing for mee to speake unto you, you will not forgoe your pleasures and your lusts and bee humbled; therefore for your parts reioyce, that is, take your fill, goe on in that course that you will not bee reclaymed from, But yet remember that for all these things you must come to iudgement: that is, you shall bee called to an account for all your vaine and sinfull pleasures and humbled for them, if not humble.

To this I answer, for any man to thinke that hee may have excuse for sinnes because hee is in Answ.such or such a condition except they bee sinnes of infirmity, hee is a foole, hee never knew for what end hee came into the world; (for example) Is thy condition greater then others? art thou richer or more honourable, or wise, or more beautifull or strong then others are? thou hast the greater cause to serve God, and bee humble, and that for these reasons.

First, because you hauehave more accounts to make up then others have; and againe, you hauehave more 1. Reason.wages then others have, and therefore you are more inexcusable, if you be negligent and carelesse: where much is given, there much shall be required: you are bound with greater bonds, and therefore p. 225your forfeits are much greater if you breake with God: if a Master giuegive great wages vntounto his servant, it will bee but a vaine excuse, a false reasoning, if hee should thence conclude, that therefore he may be more carelesse then others; nay rather he should conclude the contrary, that because my Master doth thus and thus for me, therefore I ought to be more careful and diligent then others: and if it be thus before men, how can you imagine that this will excuse you before God.

Secondly, you had more neede to bee humble, because your knowledge is, or should be the more: 2. Reason.and therfore in Ier. 5. 5. saith God, I will goe into Ier. 5. 5.Jer 5:5the house of the great men, for they know my name; that is, they have more time to get knowledge then others hauehave that are in meaner conditions; they hauehave not such meanes, such time, such opportunitie to get knowledge as you hauehave; they have many outward hinderances which you have not; but these have broken the yoke, wherefore a Lyon shall slay them, and that is, because they be ignorant I will not excuse them, I will take a strict account of them, because they ought to know me better then others that have not the like meanes; that are not freed from the distracting cares of the world as they were: therefore let all in high places labour to excell in grace, and abound above others in spirituall knowledge, and take an example from the Nobles of Berea; as they were more honorable then others in regard of place, so they were above others in regard of grace; they searcht p. 226the Scripture, they abounded in spirituall knowledge.

Thidly, consider that as your wages are more, and your talents are more, and your accounts are 3. Reason.more, so likewise your iudgements shall bee more, if you be an example either of euill to others, or evill to your selfe: I say the greater you are in place, the greater should be your care, because the greater is your sinne: Inferiors depend upon superiors; consider I pray, if you bee eminent in place, what a good example from you will doe unto others that are under you; and on the contrary, what evill will follow from being carlesse and prophane: they will marke you for an example to euill: therefore you see that the greater conditions that you are in, the more cause you hauehave to be humble.

The sixt meanes to get humiliation is this, you must be earnest with God to get the spirit; for this 6. Meanes.makes the law effectuall: the flesh profiteth nothing, Ioh. 6. 3.John 6:3it is the spirit that quickneth; the law and the letter of the law will not worke grace in you no more then the flesh will, except the spirit goe with it: It is the spirit that alwaies enlighteneth the minde and workes a change in the whole man, and puts new habits on the faculties, and objects sit for those habits: and here now appeares the difference betweene the Law and the Gospell; nothing will make a man truely humble without the spirit. If the Lord should speake unto you this day as he spake heere to Paul, yet if the spirit did not shine into your hearts, it would not bee effectuall to p. 227humble you: it is not the word, but the spirit in the word that is able to change you, and make you new creatures, I say, if Eliah should preach unto you, or one in the spirit of Eliah, hee would never humble you; except the spirit accompany it, it will be but like the shaking of the earth unto the Iayler, Acts 16. but it must bee the spirit that changes your hearts: but when the spirit comes and gives but a glimps of that light in the soule, then hee can cry to Paul, Sirs, what shall wee doe to bee saued? Felix at the preaching of Iudgement can tremble, but it is the spirit that opened Lydias hart to beleeue; I say, if you had Paul, and Eliah, and Iohn Baptist that came in the spirit of Eliah, yet it were nothing worth if you get not the spirit: therefore be ye earnest with God to get the spirit, and never rest till you finde him in your soule: and remember that there was a time when the Angel stirred the water at the Poole of Bethesda, that they that first stepped in were healed of what disease soeuer they had: So there is a time when the Lord turnes, and when the spirit mooues the heart to good: let vsus make vse of this opportunity, and strike while the Iron is hott, and grinde while the the windes blow, and watch eueryevery opportunitie because the spirit will come and mooue the heart, as the Angel did the water, that so wee may first steppe in and bee healed: therefore if you would get humiliation, bee earnest for the spirit; and you may hauehave him for asking, p. 228it is Christs promise to give him, if you want him, it is because you doe not aske him; aske therefore Luke. 11. 13.Luke 11:13that you may have him, and be humbled.

The 7^th meanes is this, that as we must get the spirit, so we must adde the word: it is true that the spirit is the only meanes to make us humble, it is 7. Meanes.the efficient meanes, without which nothing will humble us, it is as true also of the word: because the spirit makes the word, as the instrumentall meanes to humble us, and therefore if you would be humble, you must joyne with the Spirit the Word, and that you may have the word effectually to humble you, you must doe these things.

First, you must labour to get the saving knowledge of the word, because it is the meanes to humble you, that is, the Word with the Spirit inlightens 1.the soule: for as a man that is in the darke, cannot see any thing till hee have a candle, so he that is ignorant of the Word, he is in darknesse and cannot see his sinnes in such a manner, as to humble him: or as a man cannot see the motes that are in the house, till the Sunne shine into the house, though they were in the house before; so hee that hath not the saving knowledge of the Word in his heart, cannot see the severall windings and twinings, and corners, & corruptions of his heart, till by the Spirit he come unto the saving knowledge of the Word. Ahab saw not the chariots and Horsemen of Israel which Micha saw, because he was Ignorant of the Word; and therefore the Lord saith, Ierem. 31. 34. they shall know mee from p. 229Ier. 31. 34.Jer 31:34the greatest unto the least, they thinke they do know me, but indeede they doe not, but then they shall know me; that is, when I hauehave giuen them my spirit, and by the spirit they hauehave attained unto the true knowledge of the word, then they shall know me; they knew me before, and they knew sinne before, but now they shall know sinne by the word in another manner then they did: so Paul, Rom. 7. Rom. 7. 7.Rom 7:7saith, I knew sinne by the law, that is, I knew sinne before, but now I know sinne by the word in another manner then I did; I saw it, but not with that hew as I did, before the law had made mee to see things in another colour then afore: Labour, as to get the spirit so to get the sauing knowledge of the word: The Apostle saith 1 Cor. 2. 10. that the spirit 1. Cor. 2. 10.1 Cor 2:10searcheth the deepe things of God; now these things are showne unto us by the word, they are plainely discouered unto the soule in another manner then before: Knowledge workes a deepe impression unto the soule of a Christian, and searcheth into the corruptions of the heart, into the diuers lusts of the flesh, findes them poysonable and hence is humbled, for where there is the greatest knowledge, there is the greatest light, and where there is the greatest light, there is most filth seene; and where there is most corruption seene, there is greatest cause of humiliation; therefore that the word may humble you, labour to abound in knowledge.

Secondly, as you must know the word, so you must receiue the word as the word of God; if you will hauehave the word to humble you, you must receive p. 230it as Gods Word and from God; for if it doe come unto you, and be not received of you as the Word of God, but as the word of man, it will neither enlighten you nor humble you: this is the difference betweene the word that is received, as from God; and the Word, that is received as from men: if you receive it as from God, it will worke effectually in you, it will make you to renounce the world, it will worke feare and humiliation in you; but if it come as the word of man, it will be slighted by you, it will take no solide roote in you, it will wither and bring forth no fruite in you: and therefore the Apostle rejoyces in the Thessalonians 2. Thessalonians 2. vers. 18. that they received the Word of God from him, not as the word of 2 Thes. 2. 18.2 Thess 2:18man, but as it was indeed the Word of God; and therefore it was, that it wrought those gracious effects in them as it did, so that no Church was so commended of Paul, no Church so eminent in grace, as this Church of the Thessalonians was. And so Adam in the garden when hee heard the voyce of God, then he feared; because when the Word comes as from God, then it comes with a force upon the conscience, then it humbles and casts downe a sinner, in Micha 5. vers. 4. the Spirit saith, And hee shall stand and feed in the strength of the Lord, Micah. 5. 4.Mic 5:4and in the Majestie of the name of God, that is, hee shall speake so as if God spake himselfe, and with such a Majestie, that hee shall convince p. 231the conscience, this was spoken of Christ, and Christ did fulfill the prophecie; and therefore the Iewes confesse, that no man spake as this man spake; and in another place, it is said that Hee spake as one having Authoritie, Matthew 7. vers. 28. 29. Now no man speakes with Matth. 28. 30.Matt 28:30authoritie, whether hee bee an Embassadour or Constable or any other officer, but onelyonly when hee speakes in the name of the King, and uses his name, then hee comes with authoritie, his words take effect: so doth the Word, when it comes and is received by us as from God, then it workes upon us. Let us now examine our selves how wee have received the Word, whether it hath come unto us with authoritie or no; if it hath, then wee shall bee humbled by it, but if otherwayes, it will not humble us.

Thirdly, if you would have the Word effectuall, 3.to humble you, you must apply it, bring it home unto the conscience; otherwise it will not humble you, as the preciousest medecine will not heale till it bee applyed unto the sore, so the Word will not heale the brachs and bruises of the soule, till it be applyed unto the conscience, for howsoever wee account of it, or though it bee in its owne nature, a two edged sword, yet except you strike, it will not hurt, except you apply it, it will not heale the soule, by cutting of sinne and corruption from the heart: therefore this is your worke to apply it, p. 232when wee hauehave done our parts in preaching the Word, if you will receiue benefit by the Word in making it your owne, so as it may bee vntounto you the power of God vntounto your saluation, then apply it, and so doing it will make you humble, and receiue Christ: now that you may attaine unto this, and that the Word by application may be effectuall to humble you, obserue thesethree Rules which I will lay downe for your helpe herein.

The first Rule is this, As you must get knowledge 1. Rule.before you will bee humble, so now in the first place, you must not deferre or put it off; when God doth giuegive you a sight of sinne, it will be your wisedome to apply the medicine presently whilest the wound is greene, the Word will have a greater power of working then, then it will have afterwards: if it in this case be deferred, it will gather corruption, it will put you to more paine and charge; it is good therefore not to deferre humiliation, or put off the working of the Spirit in this case; but if the Spirit giuegive thee a sight of sinne, presently apply it vntounto the Soule, and that so much the rather, because the labour will bee lesse, the paine lesse, and the danger lesse. When a bone is out of ioynt, it is good setting it whilest it is hot, no man will deferre it; in such a case the defering of it will be with much more griefe: so when the heart is put out of louelove with sinne, if you then presently apply the Word unto it, it will humble and change you, but if you defer, it will be a hard and difficult thing to bring the heart unto repentance: p. 233to bring it unto a good frame and soft disposition: Againe therefore consider this, and make good use of the opportunity: the Apostle gives the reason why it is so hard to bring the heart unto a fit temper againe, Heb. 3. 13. Take heed, saith he, that you be not hardned through the deceitfulnes of Heb. 3. 13.Heb 3:13sinne: there is a deceit in every sinne, which if you looke not unto it, will beguile you; if you doe not put out the sparke, it will be a harder thing for you to put out the flame, to stoppe the passage of sinne; but you will be like unto those, Rom. 2. 5. that have hearts that cannot repent, hearts past Rom. 2. 5.Rom 2:5grace; therefore take heed of quenching the spirit, and this we doe when wee put off repentance, and humiliation, when we are by the spirit brought unto a sight of our sinnes.

The second rule is this, as in the first place, we must not put off the worke of the spirit, so in the 2. Rule.second place, we must not make too much haste out of it: you must not thinke that a little humiliation will serve the turne, a little sorrow, a few teares, or a few sighes; but you must continue in it, and it must remaine in you: the contrary unto this, is that sorrow which the Lord reproves in the people of Israel, Isaiah, 8. 6. Is this the fast that I have chosen that men should hang downe their heads like a bulrush Isaiah 58. 6.Isa 58:6for a day: they were affected with sinne, and it wrought some effect in them, but it did not continue, it was but a for a time, it lasted not, and therefore it was that the Lord hated it: you must let sorrow breed in our hearts, you must let it stil continue p. 234with you, or else it will not humble you: the nature of the bulrush is, for a time to hang downe the head, when it is over-prest with water, but when it is dry, then it lifts up it selfe againe; so there are many, that for a time will hang downe their heads, and seeme to have this true sorrow, but it is but when some judgement is upon them, then they can humble themselves, and cry and weepe: but when it is removed, that is, when they are freed from the judgement, they are lifted up, their humiliation is gone, now that you may have this humiliation, to continue with you, you must doe as the Apostle exhorts you, Iames 4. 8. you must purge your hearts: that is, you must purge hypocrisie away that deceives you in the matter of humiliation, and if you aske how you shall keepe your hearts humble, hee tels you how, Let, saith he, your joy be turned into mourning: that is, keepe a taste of sinne, and the displeasure of God in your hearts, and this will humble you; therefore you must continue in sorrow: this was that which was commanded the people of Israel, Levit. 16. 29. You shall humble your selves, and doe no worke at all: Levit. 16. 29.Lev 16:29they must separate themselves from all such workes on that day, which may bee a meanes to keepe them from humiliation: for the object, being holden long on the faculty, it will at last humble us; for our nature is like the fire if matter be not upplyed unto it, it will goe out, so if we keepe not a sence of sinne, humiliation, and sorrow in our heart, it will dye. Therefore you must take p. 235paines with your hearts, and set sinne still before you, Davids sinne was ever before him, and Paul was ever humble in remembring his sinnes: therefore let this humiliation and godly sorrow bee in you, not like a land flood, but like a spring; this sorrow must still be running and springing and flowing or else you will not remaine humble: I confesse, it is true that they that have received the spirit, have not the spirit of bondage to feare, that is, to sorrow hopelesse, but yet they have received such a spirit that keepes them still in awe, that keepes them still in this sorrow, that keepes them still in feare; but yet the evill that is in the sorrow and feare is taken away, because of a mixture of spirituall joy, hope, and confidence, that they have wrought in them by the spirit.

The third is this, you must proportion your 3. Rule.humiliation according unto your sinnes; if your sinnes have beene great sinnes, then your humiliation must be a deepe humiliation: this wee see in Manasses, as his sinne was exceeding great, so his humiliation was exceeding great: it wrought in him a great measure of humiliation, and so Peters sinne was great, and his humiliation was great, for as the sinne is greater or lesser, so the humiliation should be greater or lesser, because the greater the sinnes are, the greater shall bee the judgement for them: and therefore when you can passe over your sinnes, as little sinnes, it is a signe that you are not humbled, for if you were, you would then otherwise conceive of sinne: now where there is great p. 236sinnes forgiven, there will be great love, as the woman in the Gospell, she loved much: that is, she had many sinnes forgiven her, therefore shee exprest much humiliation and love unto Christ. Againe, let every man labour to feele their sinnes the more, that they may love Christ the more; for that which the affections are most affected with, that the understanding apprehends most, and then the bent of the will followes, and a man may, if he will, come unto this to see sinne in himselfe, in such a manner as to humble him, and make him to love God the more. As a man that hath a desire to see the Prince in a multitude, hee will ever fasten his eye unto him: so if a man would but fasten his understanding and minde upon sinne, he would at last see it to humble him, and this did David in the sinne of Vriah he brought his sinne unto this, that it was ever before him, no sinne humbled him as this did: And thus much for the meanes of getting humiliation.

Is it so that humiliation is so necessary a condition on our parts, though as I said before, it is not simply Vse.necessary on Gods part, neither a simple grace because there is no promise that follows it, but the promise is made without exception of persons, or conditions generally unto all, Whosoever will, let him come and take of the water of life freely, that is, without any antecedent condition (faith excepted): yet as I said, except we be humble, we will not come in and receive Christ, and without Christ, there is no meanes to bee saved, and this p. 237we will not doe till we be humble, therefore it behoves you to examine your selves, whether you have this condition in you or no: and now, that I may make you willing to examine your selves (for except you be willing you will not) consider these three things to moove you hereunto.

The first motive is this, consider that all that 1. Motive.you doe till you bee humble is lost labour; you heare in vaine, you reade in vaine, you receive in vaine, you pray in vaine, you give almes in vaine, till you be truly humbled. Psal. 51. 17. the sacrifices Psal. 51. 17.Ps 51:17of God are a broken and contrite heart, all the prayers that a man makes, all the almes that hee gives, all the holy duties that he doth performe, if they doe not proceed from a truely humbled soule, they are unsavory things, and that for these reasons.

I. Reason. The first reason is this, because a broken heart, is the altar on which we must offer; 2. Reason.whatsoever we offer up to God, they are not such as God accepts of, if they be not offered up upon this altar, for the sacrifices of God are a broken heart, a truly humbled soule: for as in the time of the Law, the Priest was to offer up sacrifices for the people in all humilitie, so Christ in the Gospell on the Crosse with a broken and a contrite spirit, offered a sacrifice for all his children, and makes them acceptable unto God, yet except the heart be humble, he will not accept of a sinner.

II. Reason. The second reason is added in Isaiah 66. 2. hee will dwell in a broken and a contrite spirit, p. 238I. Reason. Isaiah 66. 2.Isa 66:2a humble soule is a fit habitation for the spirit, now the spirit dwels in the heart as the sunne in a house, by communicating his grace unto the soule; where he will come into, and where the spirit will dwell, there he doth certainly love, and no sooner doth he dwell in the heart, but he will fill the heart full of holinesse; and on the contrary, he will not come neere a proud heart: therefore if ever you would have the spirit to dwell in you, you must get humble hearts.

III. Reason. The third reason is, because except a man have a broken heart, he will not be constant 3. Reason.with Christ, he will serve him but by halves and fits, and not constantly, now and then, as passion rules him; but when a man is truly humbled, hee will keepe close unto Christ: now a man that is unstable, God doth not esteeme of as a friend, he doth not esteem him as a friend that is unstable, because he knowes not how to depend upon him, hee stands now with him, but whether he will when he shall need, whether he will hold close to him or no he knowes not, and therefore the Apostle saith, that the unstable heart shall receive nothing of God, Iames 1. 7, 8. God will not accept Iames 1. 7. 8.Jas 1:7Jas 1:8of any thing that he doth, thus you see all is lost labour, till you be humbled, men are unwilling to loose their labour in any thing, but much more in this, if they had hearts to beleeve it.

The second motive is this, because whatsoever profession a man makes in religion, it is nothing 2. Motive.worth, till a man be humble, for what is the reason, p. 239that men doe not hold out in their profession but fall away and loose their first love, but because they were not throughly humbled: for pride of heart smothereth that forme of seeming grace at last, that the corruption and hollow heartednesse that was in them is made apparent unto all: now that your profession is nothing worth, without humiliation, till you be humble is cleere by these reasons.

The first reason is this, except you bee truely humbled, you wil wither: you will not hold out 1. Reason.in your profession, this was the quality of the first ground, the plow had not gone deepe enough: they were not throughly humbled, there was seed sowne, an open profession of Christ, but it lasted not, the house was builded, but the foundation was not deepe enough, that which should have kept the house from falling, was wanting, and that made it to fall; so it is with men, because they want this humiliation: therefore their profession and they doe not continue, but part willingly, one from another: they will doe somethings, but not all things, and they will forgoe somethings, but not all things: and therefore our Saviour saith, Luke 14. He that will not for sake all for my sake, is not worthy of mee: he is not worth the saving that prizes not mee above all things whatsoever, and a man will not prize Christ, nor forsake all things for Christ, till he be humbled.