Directions and Persuasions to a Sound Conversion, Direction 4

Directions and Persuasions to a Sound Conversion · Direction 4

p. 119DIRECT. IV. The fourth Direction which I shall give you, that the work of your Conversion may not miscary is this: See that the work of Humiliation be throughly done, and break not away from the Spirit of Contrition before he have done with you: and yet see that you mistake not the Nature, and the Ends of the work, and that you drive it not on further then God requireth you.

Here I shall first shew you the true Nature of Humiliation: and 2^o. the use and ends of it, and 3^o. the mistakes about it, that you must avoid, and 4^o. I shall press on the Substance of the Direction, and shew you the necessity of it.

I. There is a Preparatory Humiliation that goes before a saving change, which yet is not to be despised, because it is a drawing somewhat neerer unto God, though it be not a faithfull closure with him. This Preparatory Humiliation, which many have that perish, doth chiefly consist in these things following. 1^o It lieth most in the Fear of being damned: As it is most in the Passions, so most in this of Feare. 2^o. It consisteth also in some apprehension of the greatness of our sinnes, and the wrath of God, that p. 120hangs over our heads, and the danger that we are in of being damned for ever. 3^o. It consisteth also in some apprehensions of the folly, that we are guilty of in sinning, and of some Repentings that ever we did it, and some remorse of Conscience for it. 4^o. Hereto may be joyned some Passions of Sorrow, and this expressed by groans and tears. 5^o. And all this may be accompanyed with Confessions of sinne to God and man, and Lamentations for our misery, and in some it preceedeth to desperation it self. 6^o. And lastly it may proceed to an indignation against our selves, and to the taking of a severe revenge on our selves, yea, more then God would have men take; as Judas did by self-destroying. This desparation, and self-execution are no parts of the Preparatory Humiliation; but the excess, and error of it, and the entrance upon Hell.

2. But there is also a Humiliation that is proper to the Converted, and which accompanieth Salvation; and this con…eineth in it, all that is in the former, and much more: Even as the Rational Soul conteineth the sensitive, and vegetative, and much more. And this Saving p. 121Humilation consisteth in these following particulars.

1. It beginneth in the Understanding; 2^o It is rooted in the Will; 3^o It worketh in the Affections; and 4^o. When there is opportunity it sheweth it self in outward expressions, and actions.

1. Humiliation in the Understanding, consisteth in a low esteem of our selves, and in a self-abasing, self-condemning Judgment on our selves. And that in these Particulars.

1^o. It consisteth in a deep, and solid apprehension, of the odiousness of our own sinnes habitual; and actual, and of our selves for our sinnes: and that because they are contrary to the blessed Nature and Law of God, and so contrary to our own perfection, and chief Good. 2^o. It consisteth also in a solid, and fixed apprehension, of our own ill-deserving, because of these sinnes: So that our Judgments do subscribe to the equity of the condemning sentence of the Law; and we Judge our selves unworthy of the smalest mercy … and worthy of Hell fire. 3^o. It consisteth in an apprehension of our undone, and miserable Condition in our selves: not only as we are the p. 122Heirs of Torment, but as we are void of the Image and Spirit of God, and have lost his favour, and are under his displeasure, and enmity by our sinne, and have forfeited our part in Everlasting Glory, and how unable we are to help our selves.

And 1^o. This is in such a measure, that we truly judge our sinne, and our selves for sinne, to be more odious then any thing else could have made us, and our misery by sinne in the foresaid particulars, to be greater then any outward Calamity in the flesh, and then any worldly loss could have procured us. And this we apprehend by a Practical Judgment, and not only by a bare uneffectual speculation. 2^o. And the spring of this is some Knowledge of God himself, whose Majesty is so Glorious, and whose Wisdom is so Infinite; who is so Good in himself, and unto us, and whose Holy Nature is contrary to sinne; and who hath an absolute Propriety in us, and Soveraignty over us. 3^o. And also it proceedeth from a Knowledge of the true state of mans felicity, which by sin he hath cast away, that it consisteth in the Pleasing and Glorifying, and Enjoying of God, in Loving, and Delighting p. 123in him, and Praising him for ever, and having a Nature Perfectedly Holy, and sitted hereunto. To see that sinne is contrary to this felicity, and hath deprived us of it, is one of the springs of true Humiliation. And 4^o It proceedeth also from a believing Knowledg of Christ Crucified, whom our sinnes did put to death, who hath declared in the most lively manner to the world by his Cross, and sufferings, what sinne is, and what it had done, and what a case we had brought our selves into. Thus much of saving Humiliation consisteth in the Understanding.

2^o. The Principal seat of this Humiliation is in the Will, and there it consisteth in these following Acts. 1^o. As we think basely of our selves, so the Will hath a fixed Displacency against our selves for our sinnes, and a kind of Loathing of our selves, for all our abominations: as you may read, Ezek. 36. 31. & 20. 43. & 6. 9. A humble sinner is allen out with himself, and as he is Evill, his heart is against himself.

2^o. There is also in the will a deepe Repenting that ever we sinned, and wronged God, and abused Grace…, and have p. 124brought our selves to this as we have done; so that the humbled Soul could wish that he had spent his daies in prison, in beggery, or in bodily misery, so that he had not spent them in sinne; and if it were to do againe, he would rather choose such a life of shame and calamity in the world, then a life of sinne, and would be glad of the exchange.

3^o. A humbled Soul is truly willing, to grieve for the sinnes which he hath committed, and to be as deeply sensible of them, and afflicted for them, as God would have him. Even when he cannot shed a tear, yet his will is to shed them. When he cannot feel any deep afflicting of his Soul for sinne, his hearty Desire is, that he might feel it. He doth an hundred times weep in Desire, when he doth it not in Act.

4^o. A humbled Soul is truly willing to Humble the flesh it self, by the use of those appointed means by which God would have him bring it in subjection: As by fasting, or abstinence, or mean attire, hard labour, and denying it unnecessary delights. It's a Doubt worth the Considering, whether any such Humbling act must be used, purposely in Revenge p. 125on our selves for sinne, To which I answer, that we may do nothing in such Revenge that God doth not allow, or that makes our body less fit for his service: for that were to be Revenged of God, and our Souls: But those Humbling means which are needfull to Tame the body, may well be used with this double intention: First and Chiefly, as a Means for our safety, and duty for the time to come; that the flesh may not prevail, and then Collaterally we should be the more content that the flesh is put to so much suffering, because it hath been, and still is so great an Enemy to God, and us, and the cause of all our sinne, and misery: And this is the Revenge that is warrantable in the Penitent, and some think is meant 2 Cor. 7. 11.

5^o. As the Humbled Soul hath base thoughts of himself, so he is willing that others should esteem, and think of him accordingly, even as a vile, unworthy sinner; so far as his disgrace may be no wrong to the Gospel, or to others, or dishonour to God. His Pride is so far taken down, that he can endure to be vilified, with some Consent: not approving of the sinne of any man that doth it p. 126maliciously, but consenting to the Judgment, and Rebukes of those that do it truly, and to the Judgment of God, even by them that do it maliciously. The Humbled Soul doth not stand defending, and unjustly extenuating his sinne, and excusing himself, and swelling against the Reprover: Whatever he may do in a temptation, if this temper were predominant, his Pride, and not Humility, must be predominant. But he judgeth himself, as much as others can justly judg him, and humbly confesseth, to be Base in mens eyes, till God shall think it meet to raise him, and recover his esteem.

And the Root of all this in the will is, 1^o. A Love to God, whom we have offended, 2^o. A hatred of sinne, that hath offended him, and that hath made us vile, and 3^o. A believing sense of the Love, and Sufferings of Christ, that in his flesh hath condemned sinne, (Rom. 8. 2, 3.) And thus you see what Humiliation is in the Will, which is the very Life and Soul of true Humiliation.

3^o. Humiliation also consisteth in the Affections: In an unfeigned sorrow for the sinne which we have committed, and the corruption that is in us; and a shame p. 127for these sinnes; and a holy feare of God whom we have offended, and of his Judgments which we have deserved; and a hatred of our sinnes, by which we have deserved them. But (as I must further shew you anon) it is not the Measure, but the sincerity of these Passions, by which you must make a Judgment of your state: And that will be hardly discerned by the Passions themselves, but only by so much of the Will, as is in them: and therefore the Will is the safest to Judg by.

4^o. Humiliation also consisteth expressively in the outward actions, when opportunity is offered: And it is not true in the Heart, if it refuse to appeare without, when God requireth it, in your ordinary course. The outward acts of Humiliation are these: 1^o. A voluntary Confession of sinne to God, and to men, when God requireth it, and that is, when it is necessary to his Honour, to the healing of them that we have endangered, and satisfying the offended: At least in the hearing of men, in such cases as these to Confess them openly to God; An unhumbled Soul will refuse this for the shame: but the Humble will p. 128freely take shame to themselves, and warne their brethren, and justifie God, and give him the Glory. 1. Joh. 1. 9. If we confess our sinnes, he is faithfull and just to forgive us: Read, Mark 3. 6. Levit. 5. 5. & 16. 21, & 26. 40. Num. 5. 6, 7. Jam 5. 16. Confess your faults one to another, and pray one for another, that yee may be healed. Prov. 28. 13. He that hideth his sinnes, shall not prosper: but who so confesseth, and forsaketh them, shall have mercy▪ Not that any man is to confess his secret sinnes to others, except in case that he cannot otherwise find relief: Nor that a man is to publish those offences of his owne, by which he may further dishonour God, and hinder the Gospel: But when the sinne is open already, and specially when the offence of others, the hardening of the wicked, the satisfaction of the Church concerning our Repentance, do require our Confession, and open Lamentation, the Humble Soul both must, and will submit to it: But the rotten hearted, unhumbled Hypocrite will Confess but in these cases: 1^o. When the secrecy of the Confession, or the smalness of the fault, or the Customariness of such Confessing, p. 129doth make it to be a matter of no great disgrace: 2^o. Or when it is so open, that it is in vain to attempt to hide it, and his Confession will do nothing to increase the disgrace. 3^o. Or when Conscience is awakened, or they see they must die, or are forced by some terrible Judgment of God; In all these cases the wicked may Confess. And so Judas will Confess, I have sinned in b…traying the innocent blood: And Pharaoh will Confess, I and my people have sinned. And a Thief on the Gallows will Confess: and the vilest wretches on their death bed will Confess: But we have more death-bed Confessions, then voluntary Confessions before the Church. Nay so far hath Pride and Hypocrisie prevailed, and the ancient discipline of the Church been neglected, that I think in most Countries in England, there are many more that make Confessions on the Gallows, then personally in the Congregation.

2^o. Humiliation must be also expressed, by all those external means, and signes which God by Scripture, or Nature calleth us to. As by tears, and groans, so far as we can seasonably procure them. And by Fasting, and p. 130laying by our worldly pomp and bravery, and using meane, (though decent) attire: and by condescending to men of the lower sort, and stooping to the meanest: By humble Language, and Carriage: and by forgiving others, on this account, that we are sensible of the greatness of our Debts to God. And thus I have briefly shewed you the true Nature of Humiliation, that you may know what it is that I am perswading you to, and which you must submit your hearts unto.

II. When I have told you the Use and Ends of Humiliation, you will see more of the Reason of it's Necessity to your selves. And first, it is one Use of Humiliation, to help on the Mortification of the flesh, or Carnal self, and to annihilate it as it is the Idol of the Soul. The nature of mans sinfull, and miserable estate is, that he is fallen from God, to Himself; and liveth now to Himself, studying, and loving, and pleasing Himself, his Natural self, above God. And a sinner will let go many outward sinnes, and be driven from the out-works, before p. 131he will let go Carnal self, and be driven from the Castle and strength of sinne. There is no part of Mortification so Necessary, and so Hard as Self-denial: Indeed this doth virtually comprehend all the rest, and if this be done, all's done. If it were but his Friend, his Superfluities, his House, his Lands, perhaps a Carnal heart might part with it: But to part with his life, his All, his Self, this is a hard saying to him, and enough to make him go away sorrowfull, as Luke 18. 22, 23, 24. And therefore here appeareth the Necessity of Humiliation: This layeth all the Load on Self, and breaketh the heart of the old man, and maketh a man loath himself, that formerly doted on himself. It layeth this Tower of Babel in the dust, and maketh us abhorre our selves in dust and ashes: It setteth the house on fire about our eares, which we both Trusted and Delighted in. And makes us not only see, but feel, that it's time for us to be gone. Pride is the Master Vice in the unsanctified: and it's the part of Humiliation to cast it down. Self-seeking is the busines of their Lives; till Humiliation help to turn the streame: And then if you did but see their p. 132thoughts, you should see them think most vilely of themselves: And if you do but over-heare their Prayers, or Complaints, you shall hear them still cry out upon themselves, and beg help against themselves, as their greatest Enemies.

2. The next Use of Humiliation (and implyed in this) is, to Mortifie those sinnes, which Carnal self doth live upon, and is maintained by; and to stop all the avenues, or passages of it's provision. Sinne is sweet and dear, to all that are unsanctified: But Humiliation makes it bitter and base. As the Indians cured the Spanish Captaine of his Thirst after Gold, by pouring melted God down his throat; or as Children are perswaded from playing with a Bee-hive, when they are once or twice stung by them; or from playing with snappish dogs, when they are bitten by them. So God will teach his Children to know what it is to play with sinne, when they have smarted by it. They will know a nettle from a harmless herbe, when they feel the sting: we are so apt to live by sense, that God seeth it needfull, that our Faith have something of sense to helpe it. When the Conscience doth accuse, and the heart is smarting, p. 133and groaning in pain, and we feel that no shifting, or striving will deliver us, then we begin to be wiser then before, and to know what sinne is, and what it will do for us. When that which was our delight, is become our burden, and a burden too heavy for us to bear, it cureth our delighting in it. When David was watering his couch with his tears, and made them his drink, his sinne was not the same thing to him, as it was in the committing. Humiliation washeth away the painting of this harlot, and sheweth her in her deformity. It unmasketh sinne, which had got the vizard of Virtue, or of a small matter, or harmless thing. It unmasketh Satan, who was transformed into a Friend, or an Angel of light, and sheweth him, as we say, with his cloven feet and horns. How hard is it to cure a worldling of the love of money? But when God hath laid such a load of it on his Conscience, that makes him groan, and cry for help, he hath then enough of it: When he feels those words in Jam. 5. 1, 2, 3, 4. And he begins to weep, and howl for the Miseries that are comming on him, and he feels the stink of his corrupted Riches, p. 134and the Canker of his Gold and Silver do begin to eat his flesh as fire, and his Idol is but a witness against him, then he is better able to judge of it, then he was before. The wanton thinks he hath a happy life, when the harlots lips do drop as the honey-combe: But when he perceiveth her end is bitter as wormwood, and sharp as a two-edged sword, and that her feet go down to death, and her steps take hold on Hell, and he lyeth in sorrow complaining of his folly, Prov 5. 3, 4, 5, 11, 12. he is then of a more rectified judgment then he was. Manasseh humbled in irons, is not the same as he was upon the Throne: Though Grace did more to it then his fetters, yet were they some way serviceable to that end, Humiliation openeth the doore of the heart, and telleth you what sinne is to the quick; and letteth in the words of life, which passed no further then the care or braine. It is a tireing work to talk to dead men, that have lost their feeling; especially when it is an affective▪ and practicall doctrine, which we must deliver to them, which is lost if it be not felt and practised: Till Humiliation comes, we speak to dead men, or at least p. 135to men that are fast asleep. How many Sermons have I heard that one would think, should have turned mens hearts within them, and made them cry out against their sinnes, with sorrow and shame in the face of the Congregation, and never meddle with them more: When yet the hearers have scarce been moved by them, but gone away as they came, as if they knew not what the Preacher said; because their hearts were all the while asleep within them. But a Humbled Soul, is an awakened Soul: It will regard what is said to it: especially when they perceive that it cometh from the Lord, and concerneth their Salvation. It is a great encouragment to us, to speak to a man that hath eares, and life, and feeling; that will meet the word with an appetite, and take it with some relish, and let down the food that is put into their mouths. The will is the chiefest fort of sinne. If we can there get in upon it, we may do something: But if it keep the heart, and we can get no neerer it then the eare or braine, there will no good be done. Now Humiliation openeth us a passage to the heart, that we may assault s…nne in it's strength. When I tell p. 136you of the abominable nature of sinne, that caused the death of Christ, and causeth Hell, and tell you that it is better to runne into the fire, then to commit the least sinne wilfully; though it be such as the world makes nothing of, another man may hear all this, and superficially believe it, and say it is true: but it is the humbled Soul that feeleth what I say. What a stir have we with a drunkard, or worldling, or any other sensuall sinner, in perswading him to cast away his sinnes with detestation: and all to little purpose: sometime he will, and sometime he must needs be tasting them again; and thus he stands dallying▪ because the word hath not mastered his heart. But when God comes in upon the Soul as with a …empest, and throweth open the doores, and as it were thundereth, and lighteneth in the Conscience, and layeth hold upon the sinner, and shaketh him all in pieces by his terrours, and asketh him, Is sinning good for thee? Is a fleshly careless life so good? Thou wretched worm. Thou foolish piece of clay. Darest thou thus abuse me to my face? Dost thou not know that I look on? Is this the work that I made thee for, and that I feed and preserve p. 137thee, and continue thee alive for? Away with thy sinne, without any more adoe, or I'le have thy Soul away, and deliver thee to the tormentors. This wakeneth him out of his dalliance, and delaies; and makes him see, that God is in good earnest with him, and therefore he must be so with God. If a Physician have a patient that is addicted to his appetite, who hath the Gout, or S…one, or other disease, and he forbid him wine, or strong drink, or such meats as he desireth; as long as he feeles himself at ease, he will be venturing on them, and will not be curbed by the words of the Physion: But when the fit is on him, and he feels the torment, then he will be ruled: Pain will teach him more effectually then words could do. When he feeleth what is hurtfull to him; and feeleth that it alway makes him sick, it will restraine him more then hearing of it could do. So when Humiliation doth break your hearts and make you feel that you are sick of sinne, and filleth your Soul with smart, and sorrow, then you will be the more willing that God should destroy it in you. When it lyeth so heavy on you, that you are unable to look up, and p. 138makes you go to God with groanes and teares, and cry, O Lord be mercifull to me a sinner: When you are faine to go to Ministers for ease to your Consciences, and fill their eares with accusations of your selves, and open even your odious shamefull sinnes, then you will be content to let them go. Now there is no talking to you of Mortification, and the resolute rejecting of your sinnes: The Precepts of the Gospel are too strict for you to submit to. But a broken heart would change your mindes. The healthfull Plow-man saith, Give me that which I love: these Physicians would bring us all to their Rules, that they may get money by us: I never mean to follow their directions? But when sickness is upon him, and he hath tryed all his own skil in vaine, and paine giveth him no rest, then send for the Physician: and then he will do any thing, and take any thing whatever he will give him; so that he may but he eased, and recovered. So when your hearts are whole, and unhumbled, these Preachers, and Scriptures are too strict for you: You must have that which you love: self-conceited precise Ministers must have leave to talk; but you will never p. 139believe that God is of their mind, or will damn men for taking that which they have a mind of. O but when these sinnes are as swords in your hearts, and you begin to feele what Ministers told you of, then you will be of another mind: Away then with this sinne: There's nothing so odious, so hurtfull, so intollerable. O that you could be rid of it, what ever it cost you! Then he will be your best Friend, that can tell you how to kill it, and be free from it; and he that would draw you to it, would be as Satan himself to you; Matth. 16. 22, 23. Gal. 1. 8, 9. Humiliation diggeth so deep, that it undermineth sinne, and the fortress of the Devil; and when the foundation is rooted up, it will soone be over throwne. When the Murderers of Christ were pricked to the heart, they'l then cry out for counsell to the Apostles. Acts 2. 37. When a murderer of the Saints is stricken blindfold to the earth, and the Spirit withall doth humble his Soul, he will then cry out, Lord what would'st thou have me to do? Acts 9. 6. When a cruel Jaylour that scourged the Servants of Christ, is by an Earth-quake brought to a heart-quake, he will then cry out, What p. 140shall I do to be saved? Acts 16. 30.

And here comes in the usefulness of Afflictions; even because they are so great advantages to Humiliation. Men will be brought to some Reason by extreamities. When they lie a dying, a man may talk to them, and they will not so proudly fly in his face, nor make a scorne of the word of the Lord, as in their prosperity they did. God will be more regarded when he pleadeth with them, with the rod in his hand: stripes are the best Logick, and Rhetorick for a fool. When sinne hath captivated their Reason to their flesh, the Arguments to convince them must be such, as the flesh is capable of perceiving. We may long tell a beast of dangers, and discommodities, before we can perswade him from that which he loves. Sensuality doth brutifie men in too great a measure: And so far as they are brutish, it is not the clearest Reasons that will prevaile: And if God did not maintaine in corrupted man, some remnants of free Reason, we migh preach to beasts as hopefully as to men. But Afflictions tend to weaken the Enemy that doth captivate them; as prosperity by accident tends to strengthen him. The p. 141flesh understandeth the language of the rod, better then the language of Reason, or of the Word of God.

And as the sensible part of our Humiliation promoteth Mortification, so the rational and voluntary Humiliation, which is proper to the Sanctified, is a principal part of Mortification it self. And thus you may see that it's necessary that we be throughly humbled, that sin may be throughly killed in us.

3. Another use of Humiliation is, to fit the Soul for a meet entertainment of further Grace, and that both for the honour of Christ and Grace, and for our own welfare.

1. In respect of Christ, it is equal, that he should dwell in such Souls only as are fit to entertaine him. Neither his person, nor his business, are such as can suit with the unhumbled heart. Till Humiliation make a sinner feel, his sinne, and misery, it is not possible that Christ, as Christ, should be heartily welcome to him, or received in that sort as his honour doth expect. Who cares for the Physician that feels no sickness, and feares not death? He may pass by the doores of such a man, and he will not call him in: p. 142But when paine and feares of death are on him, …e will send, and seek, and bid him welcome. Will any man fly to Christ for succour, that feeleth not his wants, and danger: Will they lay hold on him, as the only refuge of their Souls, and cleave to him as their only hope, that feele no great need of him? Will they lie at his feet, and beg for mercy, that feel themselves well enough without him? When men do but hear of sinne, and misery, and superficially believe it, they may coldly look after Christ, and Grace; and feel the worth of the later, in such a manner as they feel the weight of the former. But never is Christ valued and sought after as Christ, till sorrow have taught us how to value him: Nor is he entertained in the necessary honour of a Redeemer, till Humiliation throw open all the doores: No man can seek him with his whole heart, that seeks him not with a broken heart.

And it's certain that Christ will come on no lower terms into the Soul. Though he come to do us good, yet he will have the honour of doing it: Though he come to he…l us, and not for any need he hath of us, yet he will have the welcome that's p. 143due to a Physician. He comes to save us, but he will be honoured in our Salvation. He inviteth all to the Marriage supper, and even compelleth them to come in: but he expecteth that they bring a wedding garment, and come not in a garbe that shall dishonour his house. Though his Grace be free, yet he will not expose it to contempt, but will have the fullness and freeness of it glorified. Though he came not to Redeem himself but us, yet he came to be glorified in the work of our Redemption. He hath no Grace so free, as to save them that will not esteem it, and give him thanks for it. And therefore though Faith is enough to accept the gift, yet must it be a thankfull faith, that will magnifie the giver, and a humble faith that will feele the work of it, and an obediential faith that will answer the ends of it. And therefore that faith which is the Condition of our Justification, is fitted as well to the honour of the Giver, as the commodity of the receiver. And as Reason telleth us that it should be so, so Christian ingenuity consenteth that it be so. The Soul that is truly united to Christ, and partaketh of his nature, doth think it's own Receiving greatest, where p. 144the honour of Christ is greatest: And it cannot take pleasure in the thoughts of such a kind of Grace, as should dishonour the Lord of Grace himself. As Christ is solicitous for the saving of the Soul, so that he makes the Soul solicitous of the right entertainment of him that saveth it. And therefore though his Blood, and not his Teaching or his Government was the Ranson of our Souls, yet he is resolved to Justifie none by his Blood, but on the Condition of that Faith, which is a hearty Consent to his Teaching and Dominion. It is not in the Application, or bestowing of Christ's benefits, as it was in the purchasing of them. When he came to Ransom us, he consented to be a sufferer, and gave his cheeks to the smiter, and submitted to reproach; he endured the Cross, despising the shame, and being reviled, he reviled not, but prayed for his persecutors: But when he comes by his saving Grace into the Soul, he will not there be entertained with contempt: For in the flesh he came on purpose to be humbled: but in the Spirit he comes to be exalted: In the flesh he came to condemn the sinne that reigned in our▪ flesh, p. 145(Rom. 8. 3.) and so was made sinne for us (that is, a Sacrifice for sinne) (2 Cor. 5. 21.) But in the Spirit he comes to conquer our flesh, and by the Law of his quickning Spirit, to free us from the Law of sinne and death: both that the Righteousness of the Law might be fullfilled in us, and also that there might be no Condemnation to us, who walk not after the flesh, but after the Spirit. Rom. 8. 1, 2, 4. The Kingdom of Christ was not worldly; for if it had been worldly, he would have sought to establish it by strength of armes, and fighting, which are worldly means, Joh. 18. 36. But his Kingdom is within us: It is a Spiritual Kingdom: and therefore though in the world he was used with contempt, as a fool, and as a Sinner, and a man of sorrows; yet within us he will be used with honour, and reverence, as a King and absolute Lord. It was the houre of the executioner, and the power of darkness, when he was in his suffering: but it is the houre of his triumph, and marriage, and the prevailing Power of the Heavenly Light, when he cometh by Saving Grace into the Soul. On the Cross he was as a sinner, and stood in p. 146our place, and bore what was our due, and not his owne. But in the Soul he is the Conquerour of sinne, and cometh to take possession of his own, and doth the work that belongeth to him in his dignity; and therefore he will there be acknowledged, and honoured. On the Cross he was pulling down the Kingdom of Satan, and setting up his own, but in the preparatory purchase: But in the Soul he doth both by immediate execution. On the Cross sinne and Satan had their full blow at him: But when he entred the Soul, he hath his blow at them, and ceaseth not till he have destroyed them. In purchasing he expended his own: But in Converting he takes possession of that which he purchased. In a word; he came into the world in flesh for his undertaken Humiliation: but he comes into the Soul, by his Spirit, for his deserved exaltation: And therefore though he endured to be spit upon in the fl…sh, he will not endure to be sleighted in the Soul: And as in the world he was scorned with the Title of a King, and crowned with thorns, and clothed in such Kingly robes, as might make him the fitter object for their reproach: So when p. 147his Spirit entereth into the Soul, he will be there inthroned in our most reverent, subjective, and deepest esteeme, and crowned with our highest Love, and Thankfullnes, and bowed to with the tenders of Obedience, and our praise. The Cross shall there be the portion of his enemies, and the Crown and Scepter shall be his: and as all were preferred before him on Earth, even Barrabas himself; so all things shall be put under him in the Sanctified Soul, and he shall be preferred before all.

This is the end of Humiliation, to make ready the heart for a fuller entertainment of the Lord that bought it: and to prepare the way before him, and fit the Soul to be the Temple of his Spirit. A humbled Soul would never have put him off with excuses from Oxen, and Farms, and Wives; As Luke 14. and Matth. 22. But the unhumbled will make light of him.

And 2. As Christ himself will be honourably recieved, or not at all, so must the Mercies, and Graces which he offereth: He will not apply his blood, and righteousness to them that care not for it: He will not pardon such a masse of p. 148iniquity, and remove such mountaines as lie upon the Soul; for them that feel not the Necessity of such a Mercy. He will not take men from the power of the Devil, and the drudgery of sinne, and the suburbs of Hell, and make them his Members, and the Sonnes of God, and the Heirs of Heaven, that have not learn't the value of these benefits, but set more by their very sinne, and misery, and the trifles of the world. Christ doth not despise his Blood, his Spirit, his Covenant, his Pardon, nor his Heavenly Inheritance: and therefore he will give them to none that do despise them, till he teacheth them better to know their worth. Do you think it would stand with the Wisdom of Christ, to give such unspeakable blessings as these, to men that have not hearts to value them? Why, it is more to give a man Justification, and Adoption, then to give him all this visible world; the Sunne, the Moone, the Firmament, and the Earth. And should these be given to one that cares not for them. Why by this meanes God should miss of his ends: He should not have the Love, the Honour, or the thanks, that he intended by his gift. p. 149It is necessary therefore that the Soul be throughly humbled, that pardon may be received as pardon, and Grace as Grace, and not set light by.

And 2. as this is necessary for the honour both of Christ and Grace, so also it is necessary for our own benefit and consolation. The Mercy cannot indeed be ours, if Humiliation do no make us capable of it. These Cordials must be taken into an empty Stomack, and not be drownd in …legm, and filth. A man on the Gallows will be glad of a pardon: but a stander by that thinks he is innocent, would not regard it, but take it for an accusation. There is no great sweetness in the name of a Redeemer, to an unhumbled Soul. It sets not by the Spirit: the Gospel is no Gospel to it, the tidings of Salvation are not so glad, to such a one, as the tidings of riches, or worldly delights would be. As it is the preparation of the Stomack that maketh our meat sweet to us; and the coursest fare is pleasanter to the sound, then sweetmeats to the sick: so if we were not emptied of our selves, and vile, and lost in our own apprehensions, and if Contrition did not quicken our appetites, the p. 150Lord himself, and all the miracles of his Saving Grace, would be but as a thing of nought in our eyes; and we should be but weary to heare or think of them, But O what an inestimable Treasure is Christ to the Humbled Soul. What life is in his promises? What sweetness in every passage of his grace; and what a feast in his unmeasurable Love?

4. Another Use of Humiliation, implyed in the former, is, that it is necessary to bring men to yield to the terms of the Covenant of Grace: Nature holds fast it's fleshly pleasures, and lives by feeling & upon present things, and knows not how to live upon invisibles, by a life of Faith. And this is the life that all must live, that will live in Christ: And therefore he calleth them to the forsaking of all, the crucifying the world and flesh, the denying of themselves, if they will be his Disciples. But O how loath is nature to part with all, and make a full resignation unto Christ: but fain it would make sure of present things, for fear le…t the promises of Heaven should but deceive them; and then they would have Heaven at last as a reserve. And on these terms it is that Hypocrites are Religions, and p. 151thus it is that they deceive their Souls. But when the heart is truly broken, it will then stand no longer on such terms with Christ, but yield up all. It will then no longer Condition with him, but stand to his Conditions, and thankfully accept them. Any thing will then serve, with Christ, and Grace, and the hopes of Glory.

5. Another Use of Humiliation is, to fit us for the Retaining and Improving of Grace, when we have received it. The Proverb is, Lightly come, lightly go. If God should give the pardon of sinne, to the unhumbled, how soon would it be cast away? And how easily would such be hearkning to temptation, and returning to their vomit. The burn't Child, we say dreads the fire. When sinne hath kill'd you once, and broken your hearts, you will think the worse of it while you live. And when a temptation comes, you will think of your former smart: Is not this it that cost me so many groans, and laid me in the dust, and had almost damned me? and shall I go to it again? Was I so hardly recovered, by a Miracle of Mercy? And shall I runne again into the misery that I was saved from? Had I p. 152not sorrow, and fear, and care enough, but I must go back again for more, and renew my trouble? Thus the remembrance of your sorrows, will be a continuall preservative to you. And a contrite spirit that is emptied of it self, and is taught the worth of Christ and mercy, will not only hold them fast, but will know how to use them, in thankfullness to God, and benefit to himself.

6. Another Use of Humiliation is, to fit the Soul for it's approach to God himself, from whom it had revolted. As it beseems not any creature, to approach the God of Heaven, but in Reverentiall humility: so it beseems not any sinner to approach him, but in Contrite Humility: Who can come out of such wickedness and misery, and not bring along the sense of it on his heart? It beseemeth not a Prodigal to meet his Father as confidently and boldly, as if he had never departed from him: but to say, Father I have sinned against Heaven, and before thee, and am no more worthy to be called thy sonne, Luke 15. 18. It is not ingenious for a guilty Soul, or one that is snatcht as a brand out of the fire, to look towards God with a brazen face, p. 153but with shame and sorrow, to hang down the head, and smite upon the brest, and say, O Lord be mercifull to me a sinner. For God resisteth the proud, but giveth Grace to the humble: 1 Pet. 5. 5. Jam. 4. 6. Though the Lord be high, yet he hath regard unto the lowly: but the proud he knoweth afar off. Psal. 138. 6. For thus saith the High and Holy one, that inhabiteth Eternity, whose Name is Holy; and I dwell in the High and Holy Place, with him also that is of a contrite, and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Isa. 57. 15. To this man will I look, even to him that is poore, and of a contrite spirit, and that trembles at my Word. Isa 66. 2. The Lord is nigh to them that are of a broken h…art, and saveth such as be of a contrite spirit. Psal. 34. 18. The Sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not dispise. Psal. 51. 17. There is no turning to God, unless we loath our selves for all our abominations, Ezek. 16. 63.

The nearer we approach him, the more we must abhor our selves in dust, and ashes, Job 42. 6. He will not embrace p. 154a sinner in his dung; but will first wash and clense him, Isa. 1. 16. Conversion must make us humble, and as little Children, that are teachable, and look not after great matters in the world, or else there is no entering the Kingdom of God, Matth. 18. 3, 4. And thus you see the Uses, and Necessity of Humiliation.

III. By what hath been already said, you may perceive what Mistakes are carefully to be avoided, about your Humiliation, and with what caution it must be sought.

1. One Error that you must take heed of, is, That you take not Humiliation for an indifferent thing, or for such an appurtenance of Faith, as may be spared: Think not an unhumbled Soul while such can be Sanctified. Some carnal hearts conceive, that it is only more haynous sinners, that must be contrite and broken hearted; and that this is not necessary to them that have been brought up civilly, or religiously from their youth. But it is as possible to be saved without Faith, as without Repentance, and that p. 155special Humiliation, which I described to you before. It's part of your Sanctification.

2. Another mistake to be carefully avoided, is, The placeing of your Humiliation, either only, or principally, in the Passionate part, or in the outward expression of those Passions. I mean, either in pinching grief, and sorrow of heart, or else in tears. But you must remember that the Life of it is, as was said before, in the Judgment and the Will. It is not the measure of Passionate sorrow and anguish, that will best shew the measure of your sincere Humiliation: much less is it your teares, or outward expressions. But it is your low esteem of your selves, and contentedness to be vile in the eyes of others: And your displacency with your selves, and willingness to mourn, and weep for sinne as much as God would have you: with the rest of the acts of the Judgment and Will before described.

Two great dangers are here before you to be avoided. First, some there be that have terrible pangs of sorrow, and are ready to teare their own haire, yea or make away themselves as Judas, in the horror of their Consciences: and these p. 156may seem to have true Humiliation, and yet have none. And some can weep abundantly at a Sermon, or in Prayer, or in mentioning their sinne to others: and therefore think that they are truly humbled: and yet it may be nothing so. For if at the same time their hearts are in love with sinne, or had rather keep it then let it go, or have not an habitual hatred to it, and a predominant superlative Love to God, their Humiliation is no saving work. That which is in the Passions, and teares may be even forced against your wills: And it signifieth scarce so much as a common Grace, where you are not willing of it. Many a one can weep through a passionate, womanish, tender nature; and yet not only remain unhumbled, but be Proud in a very high degree. How many such do we ordinarily see; especially women, that can weep more at a duty or conference, then some that are truly broken hearted could do in all their lives: and yet be so far from being vile in their own eyes, and willing to be so in the eyes of others, that they will hate, and reproach, and raile at tho…e that charge them with the faults, which they seemed to lament; or at least, that p. 157charge them with disgracefull sinnes: and they will excuse and mince their sinnes, and make a small matter of them, and love none so well, as those that have the highest thoughts of them. So that Pride doth ordinarily reign in their hearts, and break out in their words, and lives, and make them hate the faithfullest reproachers, and live in contention with any that dishonour them for all the tears that come from their eyes. Judge not therefore by passions, or tears alone, but by the Judgment, and the Will, as is aforesaid.

2. Another sort there are, much better and happier than the former, that yet to their great trouble are mistaken in this point: And that is, they that think they have no true Humiliation, because they find not such pangs of sorrow, and freedom of tears, as others have: when as, their hearts are contrite, even when they cannot weep a tear. Tell me but this: Are you vile in your own eyes, because you are guilty of sinne, and that against the Lord, whom you chiefly love? Do you loath your sinnes, because of your abominations, and could you heartily wish, that you had been suffering when p. 158you were sinning; and if it were to do again, would you chuse to suffer rather then to sinne? Have you a desire to grieve, when you cannot passionately grieve, and a desire to weep when you cannot weep? Can you quietly beare it, when you are vilified by others, because you know your selves to be so vile? And are you thankfull to a plain Reprover, though he tell you of the most disgracefull sinne? Do you think meanly of your own sayings and doings, and think better of others, where there is any ground, then of your selves? Do you justifie Gods afflictions, and mens true rebukes, and think your selves unworthy of the Communion of the Saints, or to see their faces; and unworthy to live on the face of the Earth? Yea would you justifie God, if he should condemn you? This is the state of a humbled Soul. Find but this, and you need not doubt of Gods acceptance, though you were unable to shed a tear. There's more Humiliation in a base esteem of our selves, then in a thousand tears: And more in a will, or desire to weep for sinne, then in tears, that come through force of terror, or moisture of the brain, or passionate tenderness p. 159of Nature. If the Will be right, you need not fear. It is he that most hateth sinne, and is hardliest drawn to it, that is trulyest humbled for it. He that will lament it to day, and commit it to morrow, is far less humbled and penitent, then he that would not be drawn to it with the hopes of all the pleasures of the world, nor commit it, if it were to save his life.

3. To avoid this, some runne into the contrary mistake, and think that sorrow and teares are unnecessary, and that they may Repent as well without them, as with them; and they lay all in some dull uneffectual wishes; and so they think, the Heart is changed. But certainly God made not the Affections in vain. It cannot be that any man can have a Sanctified Will, but his Affections will hold some correspondence with it, and be commanded by it. Though we cannot mourn in that Measure as we desire, yet some sorrow there will be wherever the Heart is truly changed. And appretiativè this sorrow will be the greatest. No man can heartily believe, that sinne is the greatest evil to his Soul, and not be grieved for it. And indeed our Liveliest Affections p. 160should be exercised about these weightiest things. It's a shame to see a man mourn for a friend, and whine under a Cross that toucheth but the flesh, and yet be so insensible of the plague of sinne, and the anger of the Lord, and to laugh and …est with such mountains on his Soul. Though grief, and tears be not the heart, or principal part of our Humiliation, yet are they to be lookt after as our duty; yea sorrow in some measure, is of absolute necessity: and the want of tears is no good signe in them that have tears, for other things. Indeed the sense of our folly and unkindness should be so great, that it should even turn our hearts into sorrow, and melt them in our brests, and draw forth streams of tears from our eyes: and if we cannot bring our selves to this; we must yet lament the hardness of our hearts, and not excuse it.

4. In the next place, you are hence informed, how to answer that Question, Whether it be possible for a man to be humbled, and repent too much. That part of Humiliation, which consisteth in the acts of the Uuderstanding and the Will, cannot be too much as to the Intention of the p. 161Act; And if it be too much as to the Objective extent, then as it is misguided, so it changeth its Nature, and ceaseth to be the thing that it was before. A man may think worse of himself then he is, by thinking falsly of himself, as that he is guilty of the sinne which he is not guilty of: But this is not the same thing with true Humiliation. But to have too clear an apprehension of the evil of his sinne, and his own vileness; this he need not feare. And in the will it is more cleare: No man can be too willing to be rid of sinne, in Gods time and way; nor be too much averse from it, as it is against the Lord. But then the other part of Humiliation, which consisteth in the depth of sorrow, or in tears, may possibly be too much. Though I know very few that are guilty of it, or need to feare it; because the common case of the world, is to be stupid, and hard-hearted; and most of the Godly are lamentably insensible. But yet some few there are, that have need of this advise, that they strive not for too great a measure of grief. Let your hearts be against sinne as much as is possible: But yet let there be some limits in your grief and tears. And this p. 162counsel is necessary to these sorts of people. 1. To Melancholly people, that are in danger of being distracted, and made unreasonable, and useless by overmuch sorrow. Their thoughts will be fixing, and musing, and sad, and dark, and full of fears, and either make things worse then they are, or else be deeplyer affected with them then their heads can beare. 2. And this is the Case of some weak spirited women, that are not Melancholly; but yet by natural weakness of their brains, and strength of their passions, are unable to endure those serious deep affecting apprehensions, which others may desire; but the depth of their sensibilitie, and greatness of their passion, doth presently endanger the crazing of their brains, and quickly cast them into Melancholly, or worse.

And this is a very heavy affliction where it comes, both to the persons themselves, and those about them. To be deprived of the Use of Reason, is one of the greatest corporall calamities in this life. And it is matter of offence, and dishonour to the Gospel, in the eyes of the ungodly, that understand not the p. 163Case. When they see any languish in unmeasurable sorrow, or fall into distraction, it is a grievous temptation to them, to fly from Religion, and avoid godly sorrow, and all serious thoughts of heavenly things: And it occasioneth the foolish scorners to say, that Religion makes men ma…; and that this Humiliation, and Conversion which we call them to, is the way to bring them out, of their wits. So that by reason of the grief of the godly, and the hardening of the ungodly, the Case is so sad, that it requireth our greatest care to avoid it.

Quest. But if it be so dangerous to sorrow, either too little, or too much, what shall a poor sinner do in such a streight? And how shall he know when to restrain his sorrows?

Answ. It is but very few in the world, that have cause to feare excess of this kind of sorrow. The common Case of men, is to be blockish, and worldly sorrow doth cast more into Melancholly, and distractions then godly sorrow: But for those few that are in danger of excess. I shall first tell you how to discern it, and then how to remedie it,

1. When your sorrow is greater then p. 164your brains can bear, without apparent danger of destraction, or a Melancholly disturbance and deminution of your Understanding, then it is certainly too much, and to be restrained. For if you overthrow your Reason, you will be a reproach to Religion, and you will be fit for nothing that's truly good, either to your own Edification, or the Service of God.

2. If you be in any grievous disease, which sorrow would increase, to the hazzard of your life, you have reason to restrain it: Though you may not forbear Repenting, or Carefullness of your Salvation, yet the Passion of grief you must moderate and abate.

3. When sorrow is so great as to discompose your mind, or enfeeble your body, so as to un-fit you for the service of God, and make you more unable to do good, or receive good, you have reason then to moderate and restrain it.

4. When the greatness of your sorrow, doth overmatch the necessary measure of your Love, or Joy, or Thanks, and keep out these, and takes up more of your spirit then its part, having no p. 165room for greater duties, then it is excessive and is to be restrained. There are some that will strive and struggle with their hearts, to wring out a few tears, and increase their sorrow, that yet make little Conscience of other affections, and will not strive half so much to increase their Faith, and Love, and Joy.

5. When your sorrow by the greatness of it, doth draw you into temptation, either to despair, or think hardly of God and his Service, or to undervalue his Grace, and the Satisfaction of Christ, as if it were too scant, and insufficient for you; you have then cause to moderate and restrain it.

6. When your sorrow is unseasonable, and will needs thrust in at those times, when you are called to Thankfullness, and Joy, you have then cause to moderate, and restrain it at that season. Not that we should wholly lay by sorrow in any day of Joy and Thanksgiving: unless we could lay by all our sinne in the duties of that day: Nor should we wholly lay by Spiritual comfort and delight, in daies of greatest Humiliation. For as our state is here mixt, of Grace and sinne, so must all our duties be mixt of p. 166Joy and Sorrow: It is only in Heaven where we must have unmixed Joyes, and only in Hell that there are unmixed sorrows; or at least, not in any state of Grace. But yet for all that, there are seasons now, when one of these must be more eminently exercised, and the other in a lower measure. As in times of Calamity, and after a fall, we are ca…led out so much to Humiliation, that Comfort should but moderate our sorrows, and the exercise of it be…veiled for that time; so in times of Special Mercies from the Lord, we may be called out to exercise our Thanks, and Praise, and Joy so eminently, that sorrow should but keep us humble, and be, as it were, serviceable to our Joies. When Grace and Mercy is most eminent, then Joy and Praise should be predominant (which is through the most of a Christians life, that walketh uprightly and carefully with God:) And when sinne and Judgments are most eminent, sorrow must be th…n predominant, as being a necessary means to solid Joy. And therefore ordinarily a sinner that is but in the, work of Conversion, and newly coming to God from a rebellious state, must entertain more p. 167sorrow, and let out himself more to groanes and tears then afterward, when he is brought to Reconciliation with God, and walketh in integrity.

Quest. But when is it that my sorrow is too short, and I should labour to increase it?

Answ. 1. When there is no apparent danger of the last-mentioned evils, that is, Of destroying your bodies, distracting your brains, discomomposing your minds, and drowning other Graces and duties, and the rest; then you have little cause to be afraid of an excess.

2. When you have not smart enough to cause you to value the Love of Christ, and highly prise his blood, and the effects of it, and hunger and thirst after him and his righteousness, and earnestly beg for the pardon of your sinne; you have cause to desire the more sorrow: If you feel no great need of Christ, but pass by him as lightly as the full stomack by his food, as if you could do well enough without him; you may be sure then you have need to be broken more. If you set not so much by the Love of God, that you would part with any thing in the world to enjoy it, and would think no p. 168terms too dear for Heaven: You have need to lie under the sence of your sinne and misery a little longer, and to beseech the Lord to save you from that heart of stone. When you can hear of the Love and sufferings of your Redeemer, without any warmth of Love to him again; and can read or hear the promises of Grace, and offers of Christ, and Eternall life, without any considerable Joy, or Thankfullness, it's time for you then to beg of God a tender heart.

3. When you make many pawses in the work of your Conversion, and are sometime in a good mind, and then again at a stand, as if you were yet unresolved whether to turn or no; When you stick at Christ terms of denying your selves, and crucifying the flesh, and forsaking all, for the hopes of Glory; and think these sayings somewhat hard, and are considering of the matter whether you should yield to them or not; or are secretly Reserving somewhat to your selves; this certainly shews, that you are not yet sufficiently humbled, or else you would never stand trifling thus with God. He must yet set your sinnes in order before you, and hold you a while p. 169over the fire of Hell, and ring your Consciences such a peal, as shall make you yield, and resolve your doubts, and …each you not to dally with your maker. If Pharaoh himself be off and on with God, and sometime he will let Israel goe, and then again he will not; God will follow him with plague after plague, till he make him yield, and glad to drive, or hasten them away. And even where he deals in waies of Grace, he maketh so much use of sorrows, as to make men yield the sooner to his terms, and glad to have Mercy on such terms, if they were harder.

4. When you are heartless and dull under the Ordinances of God, and Scripture hath little life or sweetness to you, and you are almost indifferent whether you call upon God in secret, or no; and whether you go to the Congregation, and heare the Word, and joyn in Gods Praises, and the Communion of the Saints, and you have no great relish in holy Conference, or any Ordinance, but do them almost meerly for custom, or to please your Consciences, and not for any great need you feel of them, or good you find by them; this shews for p. 170certain you want some more of the rod, and spurre; your hearts be not wakened and broken sufficiently, but God must take you in hand again.

5. When you can be mindless of God, and of the life to come, and forget both your sinne, and Saviours Blood, and let out your thoughts almost continually upon worldly vanities, or common things, as if you were over-grown the need of Christ; this shews that the stone is yet in your hearts, and that God must keep you to a harder dyet to mend your appetites, and make you feel you sinne, and misery, till it call off your thoughts from things that less concern you, and teach you to mind your Everlasting state. If you begin to forget your selves and him, …t's time for you to have a remembrancer.

6. When you begin to tast more sweetness in the creature, and be more tickled with applause and honour, and pleased more with a full estate, and more impatient with poverty, or wants, or wrongs from men, and crosses in the world; and when you are set upon a thriving course, and are eager to grow rich, and fall in love with money; when p. 171you drown your selves in worldly cares, and busines, and are combred about many things, through your own choice; this shews indeed that you are dangerously unhumbled; and if God have Mercy for you, he will bring you low, and make your riches gall and wormwood to you, and abate your appetite, and teach you to know that one thing is needfull; and so be more eager after the food that perisheth not, and hereafter to choose the better part, Luke 10. 41, 42. Joh. 6. 27.

7. When you can return to play with the occasions of sinne, or look upon it with a reconcileable mind, as if you had yet some mind on it, and could almost find in your heart to be doing with it again; when you begin to have a mind of your old company and courses, or begin to draw as neare it as you dare, and are gazing upon the bair, and tasting of the forbidden thing, and can scarce tell how to deny your fancies, your appetites, your senses their desires; this shews that you want some▪ wakening work: God must yet read you another lecture in the black book, and set you to spell those lines of blood which it p. 172seems you have forgotten; and kindle a little of that fire in your Consciences, which else you would runne into; till you feel and understand,, whether it be good playing with sinne, and the Wrath of God, and the Everlasting fire.

8. When you begin to be indifferent as to your Communion with God, and think not much whether he accept you, and manifest his love to you or not, but can huddle up your prayers, and look no more after them, or what becomes of them, and use Ordinances and seldom enquire of the success: When you can spare the Spiritual Consolations of the Saints; and fetch little of your comfort from Christ, or Heaven; but from your friends, and health, and prosperity, and accomodations; and perhaps can be as merry in carnal company, when you say and do as they, as if you were considering of the Love of Christ: this shews that the threatnings went not deep enough. Sorrow hath yet another part to play: You must be taught better to know your home, and to take more pleasure in your father, and your husband, and your brethren, and your Inheritance, then in strangers, or enemies to God and you.

p. 1739. When you begin to grow wanton with Ordinances, or other Mercies, and in stead of thankfull receiving them, and feeding on them, you pick quarrells with them, and nothing will please you: either the Minister is too weak; or he is too curious, or too formall; you must have it this way or that way; either you must have more of a form, or no form; in this gesture, or that order, and something or other is still amiss: this shews that you want humbling, and that you are fitter for the rod, then for meat. If God do but open you a doore into your hearts, and shew you the monsters and emptyness that is there, you will then see, that the fault lay somewhere else then in the Minister, or the Ordinances: If it were in them, it was more in you. The cause of your loathing, and quarrelling with the Word, was the fullness of your own stomack; and God must give you a vomit, or purge, that shall make your hearts ake before it hath done working, and then your appetits will be mended, and your wantonness will cease; and that will be sweet to you which before you sleighted.

10. When you begin to be leavened p. 174with Pride, and think highly of your selves, and have good conceits of your own parts and performances, and would be noted, and taken for some-body among the godly, and you cannot endure to be overlookt, or past by: when you think mea…ly of other mens parts, and dutys, in comparison of yours, and think your selves as wise as your Teachers, and begin to hear them as Judas magisterial spirit, and think you could do as well as this your selves; when you are finding fault with that which should nourish you, and in every Sermon you are most noting the defects, and think that this you could have mended; when you itch to be Teachers your selves, and think your selves fitter to preach then to learn, to rule then to be ruled, to answer then to ask for resolution; when you think so well of your selves, that the Church is not pure or good enough for your company, though Christ disowneth it not, and they force you not to sinne; when you grow censorious; and aggravate the faulte of others, and extenuate their graces, and can see a mote in another's eye, but will discern none of their Graces, if they be not as p. 175high as mountains, and none can pass for Godly with you, but those of the most eminent magnitude; when you are itching after novelties in Religion, and setting your wisdom against the present, or ancient Church; and affecting singularity because you will be of no common way; when you cannot heare this Minister, nor that Minister, though the Ministers of Christ; and you are harping upon that, Come out from among them, and be yee separate; as if Christ had called you to come out of the Church, when he called you to come out of the company of Infidels: All this cries aloud for further Humiliation: You have a tympanie that must be prickt, to let out the wind that puffs you up: If you be not for perdition, and to be forsaken, and given over to your selves, you must be fecht over again and humbled with a witness. When God hath turned your inside outward, and shewed you that you are poor, and miserable, and blind, and naked, and that you are empty Nothings, who thought so well of your selves; he will then make you stoop to those that you despised, and think your selves unworthy of the Communion of those that p. 176before you thought unworthy of your selves. He will make you think your selves unworthy to hear those Ministers that you turned your back upon; and he will take down your Teaching, talking vaine, and make you glad again to be learners: In a word, he will by Conversion make you as little Children, or you shall never enter into the Kingdom of Heaven.

And this spiritual Pride is a most lamentable disease, and the issue usually is exceeding sad. For with many, 'tis the fore-runner of damnable Apostacy, and God gives them once to their own conceits, and the wisdom which they so esteem, till it have led them to perdition. And those that are cured, are many of them cured by the saddest way of any men in the world. For it is usual with God to let them alone, till they have runne themselves into some abominable errour, or fallen into some shamefull scandalous sinne, till they are made a hissing and by-word among men; that shame and confusion may bring them to their wits, and they may learn to know what it was that they were Proud of, and see that they were but silly worms.

p. 177And thus I have shewed you, when you must seek after deeper Humiliation, and may conclude that you are not humbled enough: Yea and when a greater measure, is of some Necessity to your Souls.

Quest. Well, but yet you have not told …is what course a poor Sinner should take in such a strait, when he knows not whether his Humiliation, as to the Affectionare part, be too little or too much?

Answ. 1. You may partly discern your selves by what is said, whether you have need of more or less Humiliation, if you can but try your hearts by these signes. 2. But yet I would advise, and earnestly perswade you, in Cases of difficulty, to betake your selves to some able faithfull Minister for resolution. If you feel sorrow seize so deep upon your spirits, that it distempereth you, or threatneth your understanding, or your health, especially if your are either passionate women, or Melancholly persons; stay not then any longer, left delay do that which cannot easily be undon, but go and open your case, and crave advice. This is a principal Use of Pastors, that you should have them at hand, to advise p. 178with in the diseases and dangers of your Souls, as you do with Physicians, in the diseases and dangers of the body. Lay by all sinfull bashfullness, and trust not your selves any longer with your own skill, but go to them that God hath set in Office over you for such uses as these, and tell them your Case: This is Gods way; and he will bless his own Ordinance: Melancholly, and Passionate distempered persons, are not fit judges of their own condition. In this Case you must distrust your own understanding, and be not selfconceited, and stick not obstinately to every fancy that comes into your heads, but in the sense of your weakness rely upon the guidance of your faithfull Overseers; till your distempers are overcome, and you are made more capable of discerning for your selves.

5. You are further here to be informed, that it is not for it selfe that sorrow and tears are so desireable; but as they are expressions of a gracious temper of the will, and as they help on to the Ends that Humiliation is appointed to. And therefore you may hence learn in what p. 179sort you must seek after it. 1. You must not place the chief part of your Religion in it, as if it were a life of meer sorrow, that we are called to by the Gospel. But you must make it a servant to your Faith, and Love, and Joy in the Holy Ghost, and other Graces. As the use of the needle is but to make way for the thred, and then it is the thred and not the needle that makes the seam: So much of our sorrow is but to prepare for Faith and Love, and these are they that close the Soul with Christ. It is therefore a sore mistake of some, that are very apprehensive of their want of sorrow, but little of their want of Faith, or Love: and that pray and strive to break their hearts, or weep for sinne, but not much for those higher Graces, which it tendeth to. One must be done, and not the other left undone.

2. As tears are the Expressions of the heart, so those are the most kindly and sincere, which voluntarlly flow from the inward feeling of the evill that we lament. If you could weep never so much, meerly because you think that tears are in themselves necessary, and had not within, the hatred of sinne, and sense p. 180of its vile and killing nature; this were not true Humiliation at all. And if the Heart be humbled before the Lord, it is not the want of tears that will cause him to despise it. Some are so backward to weep by Nature, that they cannot weep for any outward thing, no not for the loss of the dearest friend, when yet they would have done ten times more to redeem his life, then some that have tears at will. Groans are as sure Expressions of sorrow as tears, with such as these. And the hearty rejecting and detestation of sinne, is yet a better Evidence then either. But where men have naturally a weeping disposition, which they can manifest about Crosses in the world, and yet cannot shed a tear for sinne, there the Case is the most suspicious.

3. The principal Cause why you must strive for deeper sorrow, is, that you may obtaine the Ends of that sorrow; that sinne may be more odious to you, and more effectually mortified: that self may be taken down, and Christ may be valued, and desired, and exalted, and that you may be fitted for a Holy Communion with God for the time to come, and saved from Pride, and kept in watchfullness.

p. 1816. From this that was last said you have a Rule by which you may certainly discern, what measure of Humiliation it is that must be had. It mst go so deep as to undermine our Pride, and so far the heart must needs be broken, as is necessary to break the heart of sinne, and carnal self. If this be not done ther's nothing done, though you weep out your eyes. You must be brought so low, that the blood of Christ, and the favour of God, may be more precious in your eyes then all the world, and in your very hearts prefered before it: And then you may be sure that your Humiliation is sincere, whether you have teares or none.

7. From hence also you may see, that you must take heed of ascribing to your own Humiliation, any part of the office and honour of Christ: Think not that you can satisfie the Justice of the Law, or merit any thing of God by the worth of your sorrows, though you should weep even tears of blood. It is not true Humiliation if it consist not in the sense and acknowledgment of your unworthyness, p. 182and desert of condemnation, and if it do not lead you to look out for pardon and life from Christ, as being lost and wholly insufficient for your selves. And therefore it would be a plain contradiction, if true Humiliation should be taken as Satisfaction, or Merit, or trusted on instead of Christ.

IV. Having thus far opened the Nature and Reasons of true Humiliation, I conclude with that advice which I principally here intended: Refuse not to be throughly and deeply humbled. Be not weary of the humbling workings of the Spirit. Grief is an unwelcome guest to Nature: but Grace can see Reason to bid it welcome. Grace is ingenious, and cannot look back on so great unkindness, with unwillingness to mourne over it, Zech. 12. 10. There is somewhat of God in godly sorrow, and therefore the Soul consenteth to it, and seeketh for it, and calls it in: Yea and is grieved that it can grieve no more. Not that sorrow as sorrow is desireable; but as a necessary Consequent of our grievous sinning, and a necessary Antecedent of our further p. 183recovery: As we may submit to Death it self, with a cheerful willingness, because it is sanctified to be the passage into Glory, how dreadfull soever it be to Nature in it self: so much more may we submit to Humiliation and brokenness of heart, with a holy willingness, because it is sanctified to be the entrance into the state of Grace. Consider for your satisfaction of these following things.

1. The main brunt of your sorrows will be but in the beginning: and when once you are setled in a holy course, you will finde more Peace and comfort, then ever you could have had in any other way. I know if you will be medling with sinne again, it will in its measure breed sorrow again: But a godly life, is a life of Uprightness; & Conversion is a departing from sinne, and consequently a departing from the Cause of sorrows. And can you not bear such a sorrow for a little while?

2. Consider but whence you are coming? Is it not out of a state of wrath? And where you have been all this while? Was it not in the power of Satan? And and what you have been doing all your lives? Hath it not been the drudgery of sinne, and the offending of your Lord, p. 184and the destroying of your selves? And is it meet, is it reasonable, is it ingenious, for you to come out of such a Case, without lamentation that you staid in it so long?

3. Consider also, that it is Necessary to your own recovery and Salvation. Do you think to take so dangerous a surfeit, and then to be cured without a Vomit? You will endure for the health of your bodies, the bitterest pills, and loathsomest potions, the shortest dyet, and the letting out of your blood: for you know that your life lieth on it, and there is no remedy. And should you not endure for the saving of your Souls, the bitterest sorrows, the keenest rebuks, the freest Confessions, and the most plentifull tears? Sinne will not down at easier rates: Self will not be conquered else: The heart of it will not be broken, till your hearts be broken. We know your sorrows Merit nothing, and make not God amends for your sinnes; nor is it for want of sufficiency in the blood of Christ that we require them. But it is part of the fruit of his Blood upon your Souls. If his Blood do not melt and break your hearts, you have no part in him. It becomes you to p. 185mourn over him whom you have pierced, Zech. 12. 10. And this fruit of his Blood is a preparative to more. You may as well think of being saved without Faith, as without Repentance, and Humiliation.

4. Consider so much as is bitter in it, is of your own preparation: You may thank your selves for it. Who was it that brought you to this Necessity of sorrow? Have you been all your life time surfeiting of the creature, and causing your own disease, and now will you grudg at the trouble of a cure? Whom have you to blame, and find fault with but your selves: was it not you that sinned? was it not you that laid in the fuel of sorrows, and sowed the feeds of this bitter fruit, and cherished the Cause of trouble in your selves? God did not do this: It was you your selves. He doth but undo that which you have been doing. Grudg not therefore at your Physician, if you must be purged, and let blood, and dieted strictly, but thank your selves for it that have made it so necessary.

5. Consider also that you have a wise and tender Physician, that hath known what sorrow and grief is himself; for he p. 186was made for you a man of sorrows, Isa. 53. 3. And therefore can pitty those that be in sorrow. He delighteth not in your trouble, and grief; but in your Cure and after-consolations. And therefore you may be sure that he will deal gently and moderately with you: and lay no more on you then is necessary for your good: Nor give you any bitterer a cup, then your disease doth require. When he sheweth his greatest liking of the contrite; it is that he may Revive their hearts; and he professeth withall, that he will not contend for ever, nor be alwaies wrath, lest the Spirit should fail before him, and the Souls which he hath made, Isa. 57. 15. 16. He calls to him the weary and heavy laden, that he may give them ease, Matth. 11. 28. He was sent to heale the broken hearted, to preach deliverance to the Captives, and recoveing of sight to the blind, and to set at liberty them that are bruised, Luke 4. 18. When he hath broken your hearts he will as tenderly bind them up, and as safely heal them as you can reasonably desire. Even his Ministers that labour to break your hearts, and bring you low, even to the dust, have no p. 187worse meaning in it then to bring you to Christ, and life, and comfort: And though they are glad to see the weeping eyes of their hearers, and to heare their free Confessions and Lamentations, yet this is not because they take pleasure in your trouble, but because they foresee the saving fruits of it, and know it to be necessary to your Everlasting Peace. You may read what their thoughts are in the words of Paul, 2 Cor. 7. 9, 10, 11. Now I rejoyce, not that ye were made sorry, but that ye sorrowed to Repentance: for ye were made sorry after a godly manner, that ye might receive dammage by us in nothing. For godly sorrow worketh Repentance to Salvation, not to be Repented of; but the sorrow of the world worketh death. For behold this self-same thing that ye sorrowed after a godly sort, what carefullness it wrought in you; yea what clearing of your selves; yea what indignation; yea what fears; yea what vehement desire; yea what zeal; yea what revenge; &c. Indeed neither Christ, nor his Ministers have that fond and foolish love to you, and pitty of you, as you have to your selves: They be not so tender of you, as p. 188to save you from the sorrow which is needfull to the saving of you from Hell. But they would not put you to any more then needs: nor have you tast a drop of the vinegar and gall, or shed one teare, but what shall tend to your comfort and Salvation.

6. Consider what sorrows they be that these sorrows do prevent, and what those suffer in Hell, that avoid this godly sorrow on earth. O Sirs, your Repentance-sorrows are joyes to those: Yours have Hope; but theirs are quickned with desperation: Yours are small, and but a drop to their Ocean: Yours are Curing; but theirs are Tormenting: Yours are a Fathers Rod: but theirs are the Rack and Gallows: Yours are mixt with love; but theirs are unmixed, over-whelming them with confusion: Yours are short; but theirs are endless. And had you rather sorrow as they do, then as the godly do? Had you rather howl with Devils and rebels, then weep with Saints and Children? Had you rather be broken in Hell by Torments, then on earth by Grace? Is it not an unreasonable thing of you, to make such a stir at the sorrow that must save you, when p. 189you remember what it would save you from, and what all must suffer that are not Humbled here by Grace. O it is another kind of sorrow that others are now enduring. Grudg not at the pricking of a vein, when so many thousands are everlastingly bleeding at the heart.

7. Consider, The more you are rightly Humbled, the sweeter will Christ and all his Mercies be to you ever after while you live. One tast of the healing Love of Christ, will make you bless those sorrows that prepared for it. The same Christ is not equally esteemed even by all that he will save: And had you not rather be emptied yet more of your selves, that you may be fuller of Christ hereafter? When you do but feel his arms embracing you, and perceive him in that posture as the prodigal's Father was, Luke 15. 20. You will thank that sorrow that fitted you for his armes.

8. If you be throughly humbled, you will walk the more safely all your daies, if other things correspond. It will make you hate the sinne you smarted by, and fly the occasions of that which cost you once so dear.

9. The sinne of Pride, is one of the p. 190most mortal damning sins, in the world; and that which thousands of professors do miscarry by. And Humiliation is most directly contrary to this: and therefore must needs be an amiable and necessary thing. It's worth all the sorrow that a hundred men endure here, to be saved from this dangerous sinne of Pride.

10. A through Humiliation is usually a signe of the greater Exaltation, to come after. For those that humble themselves shall be exalted; and those that exalt themselves shall be brought low, Luke 14. 11. Humble your selves therefore under the mighty hand of God, and he shall lift you up, 1 Pet. 5. 5. The higher you mean to build, the deeper you will dig to lay the foundation. Your Consolations are like to be greater, as your sorrows have been greater. You may be free from those doubts that follow others all their daies, lest they were never truly humbled. You need not be still questioning, or pulling up your foundations, as if you were to begin again. It is a sign that you are intended to greater employments (if other things concurre.) Paul must be laid exceeding low in his Conversion, that he might be the fitter as a p. 191chosen Vessel, to bear Christs Name among the Gentiles.

Lay all this now together Sirs, and consider what cause you have to cherish the Humbling works of Grace, and not to quench them. When your hearts begin to be afflicted for sinne, go not among foolish and merry Companions, to drink or laugh it away: drive it not out of your minds, as unkindly, as if it came to do you hurt: But get alone, and consider of the matter, and on your knees in secret, beseech the Lord to follow it home, and break your hearts, and make you meet for his healing consolations, and not to leave you in this red sea, but to bring you through, and put the Songs of praise into your mouths.