Doctrine of a Man in the Act of the New Birth, Treatise · Chapter 4

Doctrine of a Man in the Act of the New Birth · Treatise · Chapter 4

p. 16CHAP. IV.

SECT. 1. The ſubſtantial parts of Preparation on Mans part, or the diſpoſition of the Soul by Gods work.

NOw are we to obſerve the diſpoſition of the ſoul on mans part, which God works on the hearts of whom he draws. It is known in two works:

Contrition, whereby the ſoul is cut off from ſin.

Humiliation, whereby the ſoul is cut off from it ſelf.

For ſo it is, that either the ſoul ſeeth no need to depart from ſin, or elſe it thinks it can help it ſelf out of ſin; the firſt is called Security, when the ſoul being blinde, takes reſt, and ſeeing no need to be better, deſires it not therefore: Againſt this the Lord ſends Contrition, cauſing men thereby to know the miſery of ſin, and to ſee need of a change: The ſecond is Carnal Confidence, p. 17when a ſinner begins to ſeek ſuccor, and to ſcramble for his own comfort in his ſelf-ſufficiency; againſt this the Lord works Humiliation, cauſing the ſoul hereby to ſee the weakneſs and emptineſs of its Duties, and that there is enough in its beſt ſervices to condemn him for ever. Before we ſpeak of the works, it is not amiſs to begin with the lets.

The firſt is Security: When the ſoul is taken up with a ſecure courſe, and reſts it ſelf well apaid in his own practiſes, and therefore it never ſeeth any need of a change, nor ever goes out for a change: Now while a man lives thus, and bleſſeth himſelf in his ſin, it is impoſſible that ever he ſhould receive faith, or by the power of faith repair unto Chriſt: where faith comes, it ever works a change, Old things are done away, and then all things are become new; the Lord therefore to remove this let, he burthens the ſoul extremely, and ſays, You will live in drunkenneſs, in covetouſneſs; you will have your ſins, then take your ſins, and get you down to hell with them. At this voyce the Sinner begins to ſee where he is: Is this true? (ſaith he) then I am the moſt miſerable creature under heaven; therefore as they ſaid, Men and Acts 2. 37.Acts 2:37brethren, what ſhall we do? We have been thus and thus, but if we reſt here, it will be our ruine for ever, O what ſhall we do? So the ſoul comes to a reſtleſs diſlike of it ſelf, and ſaith, I muſt either be otherwiſe, or elſe I am but a damned man for ever.

2. When the ſoul is thus reſolved that it muſt of neceſſity change, when it ſeeth his wound and his ſin ready before him to condemn him, and it hath (as it were) a little peep-hole into hell; the ſoul in this diſtreſs ſends over to Prayer, and Hearing, and holy ſervices, and thinks by his wits and Duties, or ſome ſuch like matters, to ſuccor it ſelf; and it begins to ſay, My hearing and my prayer, will not theſe ſave me? Thus the ſoul in concluſion reſts on Duties: I will not ſay but theſe Duties are all good, honorable and comfortable, yet they are not Gods, but the Ordinances of God. It is the nature of a ſinful heart, to make the means, as meritorious to Salvation: A man that ſeeth his Drunkenneſs and his baſe contempt of God, O then he voweth and promiſeth to take up a new courſe, and he begins to approve himſelf in reformation of his ways, then he cryes, Now I will have no more drunkenneſs, now no more ſcoffing and ſcorning at thoſe that go to hear the Word: and then he thinks, What can I do p. 18more? to heaven I muſt go. All this is but a mans ſelf: Why ſo? Chriſt (who is the Subſtance of all) and the pith of a Promiſe is forgotten; a Chriſt in hearing, a Chriſt in praying is not regarded, and therefore the poor ſoul famiſheth with hunger. Miſtake not, I pray you, theſe Duties muſt be had and uſed, but ſtill a man muſt not ſtay here: Prayer ſaith, There is no Salvation in me; and the Sacraments and Faſting ſay, There is no Salvation in us: all theſe are ſubſervient helps, no abſolute cauſes of Salvation. A man will uſe his bucket, but he expects water from the well; theſe Means are the buckets, but all our comfort, and all our life and grace is onelyonly in Chriſt: if you ſay, your bucket ſhall help you, you may ſtarve for Chriſt, if you let it not down into the well for water: So though you boaſt of Praying, and Hearing, and Faſting, and of your Alms, and building of Hoſpitals, and of your good deeds, if none of theſe bring you to a Chriſt, or ſettle you on a Chriſt, you ſhall dye for Chriſt, though your works were as the works of an Angel. As it is with a graft therefore, firſt it muſt be cut off from the old ſtock; ſecondly, it muſt be pared, and made fit for implantation into another: ſo the ſoul by Contrition being cut off from ſin, then Humiliation pares it (pares away all a mans priviledges) and makes it fit for the ingraffing into Chriſt Jeſus. Thus much of the lets, and of the works of Contrition and Humiliation in general.

SECT. 2. A ſight of Sin.

BUt for a further diſcovery of theſe two neceſſary things, we ſhall now enter into particulars, and begin firſt with Contrition; which contains theſe ſteps:

A ſight of ſin.

Senſe of Divine wrath.

Sorrow for ſin.

The firſt ſtep is A ſight of ſin; and ſin muſt be ſeen

Clearly.

Convictingly.

Firſt, Clearly: It is not a general ſight, and confuſed ſight of p. 19Sin that will ſerve the turn; it is not enough to ſay, It is my infirmity, and I cannot amend it, we are all ſinners: no, this is the ground why we miſtake our evils, and reform not our ways; a man muſt ſearch narrowly, and prove his ways, as the Goldſmith doth his gold in the fire: I conſidered my ways, (ſaith David) Pſa. 119. 50.Ps 119:50and turned my feet unto thy teſtimonies; in the Original, I turned my ſins upſide down, he looked all over his ways. And this clear ſight of Sin appears in two particulars:

1. A man muſt ſee his Sin nakedly in its own proper colours, we muſt not look on Sin through the Mediums of profits, and pleaſures, and contentments of this world, for ſo we miſtake Sin: but the ſoul of a true Chriſtian that would ſee Sin clearly, he muſt ſtrip it of all content and quiet that ever the heart received in it; as the Adulterer muſt not look upon Sin in regard of the ſweetneſs of it, nor the Covetous man on his Sin in regard of the profit of it: you that are ſuch, the time will come when you muſt dye, and then conſider what good theſe ſinful courſes will do you: How will you judge of Sin then, when it ſhall leave a blot on your Souls, and a guilt on your Conſciences?

2. A man muſt look on Sin in the venom of it; and that you may do partly, if you compare it with other things, and partly, if you look at it in regard of it ſelf. 1. Compare Sin with thoſe things that are moſt fearful and horrible; as ſuppoſe any ſoul here preſent were to behold the damned in Hell, if the Lord ſhould give any one of you a little peep-hole into Hell, that you ſaw the horror of the damned, then propound this to your heart, What are thoſe pains which the damned endure, and your heart will ſhake and quake at it; yet the leaſt Sin that ever you did commit, is a greater evil (in its own nature) then the greateſt pains of the damned in Hell. 2. Look at Sin ſimply as it is in it ſelf, what is it, but a profeſt oppoſing of God himſelf? A ſinful creature joyns ſide with the Devil, and comes in battel Array againſt the Lord, and flies in the face of the Lord God of Hoſts. I pray you in cold blood conſider this, and ſay, Good Lord, what a ſinful wretch am I? that a poor damned wretch of the earth, ſhould ſtand in defiance againſt God! that I ſhould ſubmit my ſelf to the Devil, and oppoſe the Lord God of Hoſts!

p. 20Secondly, Convictingly, that Sin may be ſo to us, as it is in it ſelf; and that diſcovers it ſelf in theſe two particulars:

1. When we have a particular apprehenſion in our own perſon, that whatſoever Sin is in general, we confeſs it the ſame in our own ſouls: It is the curſed diſtemper of our hearts, howſoever we hold the Truth in general, yet when we come to our own Sins, to deny the particulars. The Adulterer confeſſeth the danger and filthineſs of that Sin in groſs, but he will not apply it to himſelf: The Rule therefore is, Arreſt thy ſoul (whoſoever thou art) of thoſe ſins particularly whereof thou ſtandeſt guilty; To this purpoſe, ſay, Is Murther, and Pride, and Drunkenneſs, and Ʋncleanneſs ſuch horrible ſins? O Lord, it was my Heart that was proud, and vain; it was my Tongue that did ſpeak filthily, and blaſphemouſly; my Hand that wrought wickedneſs; my Eye that was wanton, and my Heart that was unclean and filthy; Lord, here they are: Thus bring thy Heart before God.

2. When the ſoul ſits down with the audience of Truth, and ſeeks no ſhift to oppoſe Truth revealed: when the Lord comes to make racks in the hearts of ſuch as he means to do good to, the Text ſaith, He will reprove the world of ſin; that is, He will Iohn 16. 8.John 16:8convince the world of wickedneſs: he will ſet the ſoul in ſuch a ſtand, that it ſhall have nothing to ſay for it ſelf, he cannot ſhift it off. The Miniſter ſaith, God hates ſuch and ſuch a ſinner; And the Lord hates me too (ſaith the ſoul) for I am guilty of that ſin. Thus many time, when a ſinner comes into the Congregation (if the Lord pleaſe to work on him) the minde is illightned, and the Miniſter meets with his corruptions, as if he were in his boſom, and he anſwers all his cavils, and takes away all his objections: with that the ſoul begins to be in a maze, and ſaith, If this be ſo (as it is for ought I know) and if all be true that the Miniſter ſaith, then the Lord be merciful unto my ſoul, I am the moſt miſerable ſinner that ever was born.

You that know not your ſins, that you may ſee them Convictingly, Ʋſe of Advice.get you home to the Law, and look into the glaſs thereof, and then bundle up all your ſins thus: So many ſins againſt God himſelf in the firſt Commandment, againſt his Worſhip in the ſecond, againſt his Name in the third, againſt his Sabbath in the fourth: Nay, all our Thoughts, Words and Actions, all of them have been ſins, able to ſink our ſouls to the bottom of p. 21Hell. And ſecondly, that you may ſee them clearly, conſider of their effect, both in their Doom, and in the Execution: OnelyOnly to inſtance in their Doom; Me thinks I ſee the Lord of heaven and earth, and the Attributes of God appearing before him, The Mercy of God, the Goodneſs of God, and the Wiſdom of God, the Power of God, the Patience and Long-ſuffering of God, and they come all to a ſinner, an hypocrite, or to a carnal profeſſor, and ſay, Mercy hath relieved you, Goodneſs hath ſuccored you, Wiſdom hath inſtructed you, Power hath defended you, Patience hath born with you, Long-ſuffering hath indured you; now all theſe comfortable Attributes will bid you adieu, and ſay, Farewel damned ſouls, you muſt go hence to Hell, to have your fellowſhip with damned ghoſts: Mercy ſhall never more relieve you, Goodneſs ſhall never more ſuccor you, Wiſdom ſhall no more inſtruct you, Power ſhall never more defend you, Patience ſhall never more bear with you, Long-ſuffering ſhall never more indure you: and then ſhall you to endleſs, eaſeleſs and remedileſs torments, where you will ever remember your ſins, and ſay, My Covetouſneſs and Pride was the cauſe of this, I may thank my ſins for this. Think of theſe things (I beſeech you) ſeriouſly, and ſee your ſins here, to prevent this ſight hereafter.

SECT. 3. Senſe of Divine Wrath.

THe ſinner by this time having his eyes ſo far opened, that he beholds his Sins; he begins then to conſider, That God hath him in chaſe: And this ſenſe of Divine Wrath diſcovers it ſelf in theſe two particulars:

1. It works a fear of ſome evil to come.

2. It poſſeſſeth the ſoul with a feeling of this evil.

Firſt, the ſoul conſiders, That the puniſhment which God hath threatned ſhall be executed on him ſooner or later: he cryes therefore, What if God ſhould damn me? God may do it: And what if God ſhould execute his vengeance upon me? Thus the ſoul fears, that the evil diſcovered will fall upon him: This is the reaſon of thoſe phraſes of Scripture, We have not received p. 22Rom. 8. 15.Rom 8:15the spirit of bondage to fear again; the Spirit ſhews our bondage, and thence comes this fear: Again, God hath not given us the spirit 1 Tim. 1. 17.1 Tim 1:17of fear; that is, the ſpirit of bondage that works fear. It is with a ſoul in this fear, as it was with Belſhazzar, when he commanded the Cups to be brought out of the Houſe of the Lord; An hand-writing came againſt him on the wall, and when he ſaw it, his thoughts troubled him, and his face began Dan 5. 6.Dan 5:6to gather paleneſs, and his knees knocked againſt one another; as if he ſhould ſay, Surely there is ſome ſtrange evil appointed for me; and with that his heart began to tremble and ſhake: juſt ſo it is with this fear, he that runs ryot in the way of wickedneſs, and thinks to deſpiſe Gods Spirit, and to hate the Lord Almighty, and to reſiſt the work of his Grace: now it may be there comes this fear and hand-writing againſt him, and then he cryes, Theſe are my ſins, and theſe are the Plagues and Judgements threatned againſt them, and therefore why may not I be damned? why may not I be plagued?

Secondly, the Lord purſues the ſoul, and diſcharges that evil upon him which was formerly feared; and now his Conſcience is all on a flame, and he ſaith to himſelf, O I have ſinned, and offended a juſt God, and therefore I muſt be damned, and to Hell I muſt go: Now the ſoul ſhakes, and is driven beyond it ſelf, and would utterly faint, but that the Lord upholds it with one hand, as he beats it down with the other; he thinks every thing is againſt him, he thinks the fire burns to conſume him, and that the ayr will poyſon him, and that Hell-mouth gapes under him, and that Gods wrath hangs over him, and if now the Lord ſhould but take away his life, that he ſhould tumble down headlong into the bottomleſs Hell: Should any man, or Miniſter, perſwade the ſoul in this caſe to go to Heaven for Mercy, it replies in this maner, Shall I repair to God? O that's my trouble! Is not he that great God, whoſe Juſtice, and Mercy, and Patience I have abuſed? And is not he the great God of Heaven and Earth, that hath been incenſed againſt me? Oh, with what a face can I appear before him, and with what heart can I look for any mercy from him? I have wronged his Juſtice, and can his Juſtice pardon me? I have abuſed his Mercy, and can his Mercy pity me? What, ſuch a wretch as I am? If I had never enjoyed the means of mercy, I might have had ſome plea for my ſelf, but Oh, I have refuſed p. 23that mercy, and have trampled the Blood of Chriſt under my feet, and can I look for any mercy? No, no, I ſee the wrath of the Lord incenſed againſt me, and that's all I look for.

SECT. 4. Sorrow for Sin.

THe next ſtep is Sorrow for Sin; concerning which, are two queſtions: 1. Whether it be a work of ſaving grace? 2. Whether God work it in all alike?

To the firſt, I anſwer, There is a double Sorrow, one in Preparation, the other in Sanctification: They differ thus; Sorrow in Preparation, is when the word of God leaves an impreſſion upon the heart of a man, ſo that the heart of it ſelf is as it were a Patient, and onelyonly bears the blow of the Spirit; and hence come all thoſe phraſes of Scripture, as wounded, pierced, pricked, in the paſſive voyce: So that this Sorrow is rather a Sorrow wrought on me, then any work coming from any Spiritual ability in me: But Sorrow in Sanctification flows from a Spiritual principle of Grace, and from that power which the heart hath formerly received from Gods Spirit; ſo that in this a man is a free worker: Now both theſe are ſaving Sorrows, but they differ marvellouſly; many think, that every ſaving work, is a ſanctifying work, which is falſe, Thoſe whom he calleth (ſaith the Rom 8. 30.Rom 8:30Apoſtle) them he alſo juſtifies, and whom he juſtifies, he glorifies: You may obſerve, That Glorification in this place implyes Sanctification here, and glory hereafter; now before Glorification, you ſee there is Juſtification and Vocation, and both theſe are ſaving.

To the ſecond, I anſwer, Howſoever this work is the ſame in all for ſubſtance, yet in a different maner it is wrought in moſt: Two men are pricked, the one with a pin, the other with a ſpear; two men are cut, the one with a pen-knife, the other with a ſword: ſo the Lord deals kindely and gently with one ſoul, and roughly with another: There is the melting of a thing, and the breaking of it with hammers; ſo there is a difference in perſons: for inſtance, if the perſon be a ſcandalous liver, and an oppoſer of God and his Grace: Secondly, if a man have p. 24harbored a filthy heart, and continues long in Sin. Thirdly, if a man have been confident in a formal civil courſe. Fourthly, if God purpoſe by ſome man to do ſome extraordinary great work: In all theſe four caſes he lays an heavy blow on the heart, the Lord will bruiſe them, and rend the kall of their hearts, and make them ſeek to a faithful Miniſter for direction, and to a poor Chriſtian for counſel, whom before they deſpiſed. But if the ſoul be trained up among godly Parents, and live under a ſoulſaving Miniſtery, the Lord may reform this man, and cut him off from his corruptions kindely, and break his heart ſecretly, in the apprehenſion of his Sins, and yet the world never ſee it. In both theſe we have an example in Lydia and the Jaylor: Lydia was a ſinful woman, and God opened her eyes, and melted her heart kindely, and brought her to a taſte of his goodneſs here, and glory hereafter: But the Jaylor was an outragious, rebellious wretch, for when the Apoſtles were committed to priſon, he laid them up in ſtocks, and whipped them ſore; now there was much work to bring this man home: when the Apoſtles were ſinging Pſalms, there came an Earthquake, which made the priſon doors flie open, and the priſoners fetters to fall off, but yet the Jaylors heart would not ſhake: at laſt the Lord did ſhake his heart too, and he came trembling, and was ready to lay violent hands upon himſelf, becauſe he thought the priſoners had been fled; but the Apoſtles cryed to him, Do thy ſelf no Acts 16. 30.Acts 16:30harm, for we are all here: with that he fell down before them, and ſaid, Men and brethren, what ſhall I do to be ſaved? For Concluſion, give me a Chriſtian that God doth pleaſe to work upon in this extraordinary maner, and to break his heart ſoundly, and to throw him down to purpoſe, though it coſt him full dear, this man walks ordinarily with more care and conſcience, and hath more comfort coming to himſelf, and gives more glory unto God.

Is it ſo, that the ſoul of a man is thus pierced to the quick, and Ʋſe 1. of Inſtructionrun through by the wrath of the Almighty? then let this teach all how to carry themſelves towards ſuch as God hath thus dealt withal: Are they pierced men? O pity them! let our ſouls, O let the bowels of commiſeration and compaſſion be let out towards them! let us never ceaſe to do good to them, to the very uttermoſt of our powers! And to the performance of this, p. 25Reaſon and Religion, and pity (me-thinks) ſhould move us: Hear the cry, Oh (ſaith the poor ſoul) will theſe and theſe ſins never be pardoned? Will this proud heart never be humbled? Thus the ſoul ſighs and mourns, and ſays, O Lord, I ſee this ſin, and feel the burthen of it, and yet I have not an heart to be humbled for it, nor to be freed from it: O when will it once be? Did you but know this, it would make your hearts bleed to hear him: Oh! the ſword of the Almighty hath pierced through his heart, and he is breathing out his ſorrow, as though he were going down to hell, and he ſaith, If there be any mercy, any love, any fellowſhip of the Spirit, have mercy upon me a poor creature, that am under the burthen of the Almighty! O pray, and pity theſe wounds and vexations of Spirit, which no man findes nor feels, but he that hath been thus wounded. It is a ſign of a ſoul wholly devoted to deſtruction, that hath a deſperate diſdain againſt poor wounded creatures: Is it poſſible there ſhould harbor ſuch a Spirit in any man? if the Devil himſelf were incarnate, I cannot conceive what he could do worſe.

2. If ever thou wouldſt be comforted, and receive mercy from God, labor never to be quiet, till thou doſt bring thy heart Ʋſe 2. of Exhortation.to a right pitch of ſorrow; thou haſt a little ſlight ſorrow, but Oh! labor to have thy heart truly touched, that at laſt it may break in regard of thy many diſtempers; remember, the longer ſeed-time, the greater harveſt: Bleſſed are they that mourn, for Mat. 5. 4. Amos 6. 1.Matt 5:4Amos 6:1they ſhall be comforted; but wo to you that are at eaſe in Zion: Thou hadſt better now be wounded, then everlaſtingly tormented; and therefore if thou deſireſt to ſee Gods face with comfort, if thou wouldſt hear Chriſt ſay, Come, thou poor heavyhearted ſinner, I will eaſe thee, Labor to lay load on thy heart, with ſorrow for thy ſin; O what a comfort ſhall a poor broken heart finde in that day!

SECT. 5. The extent of this Sorrow.

HItherto of Contrition; the next work is Humiliation, which differs from the other, not in ſubſtance, but circumſtance: p. 26For Humiliation (as I take it) is onelyonly the extent of Sorrow for Sin, of which we have ſpoken; and it contains theſe two Duties:

1. Submiſſion,

2. Contentedneſs,

to be at the Lords diſpoſal.

The firſt part of Humiliation, is Submiſſion, which is wrought thus: The ſinner having now had a Sight of his Sins, and a Sorrow in ſome meaſure for Sin, he ſeeks far and wide, improves all means, and takes up all Duties, that (if it were poſſible) he might heal his wounded ſoul: Thus ſeeking, and ſeeking, but finding no ſuccor in what he hath or doth, he is forced at laſt (in his deſpairing condition) to make tryal of the Lord: It is true, for the preſent he apprehends God to be juſt, and to be incenſed againſt him, he hath no experience of Gods favor for the while no certainty how he ſhall ſpeed, if he go to the Lord; yet becauſe he ſees he cannot be worſe then he is, and that none can help him but God, if it would pleaſe him: therefore he falls at the footſtool of Mercy, and he lies grovelling at the gate of Grace, and ſubmits himſelf to the Lord, to do with him as pleaſeth himſelf, or as it ſeemeth good in his eyes.

This was the Ninevites caſe, when Jonah had denounced that heavy Judgement, and (as it were) thrown wilde fire about the ſtreets, ſaying, Within forty days Niniveh ſhall be deſtroyed: See what they reſolved upon, They faſted, and prayed, and put on Ionah 3. 9.Jonah 3:9ſackcloth and aſhes; who can tell (ſaid they) but God may turn, and repent him of his fierce wrath, that we periſh not? as if they had ſaid, We know not what God will do, but this we know, that we cannot oppoſe his Judgements, nor ſuccor our ſelves: Thus it is with a ſinner, when he ſeeth hell fire to flaſh in his face, and that he cannot ſuccor himſelf, then he ſaith, This I know, that all the means in the world cannot ſave me, yet who can tell, but the Lord may have mercy on me, and cure his tdiſtreſſed Conſcience, and heal all theſe wounds that ſin hath made in my ſoul? This is the lively picture of the ſoul in this caſe.

Or for a further light, this Subjection diſcovers it ſelf in four particulars:

Firſt, he ſeeth and confeſſeth that the Lord (for ought he knows) will proceed in Juſtice againſt him, and execute upon him thoſe Plagues that God hath threatned, and his Sins have deſerved; p. 27he ſeeth that Juſtice is not yet ſatisfied, and thoſe reckonings between God and him are not yet made up, and therefore he cannot apprehend, but that God will take vengeance on him: What elſe? when he hath done all he can, he is unprofitable ſtill; Juſtice remains unſatisfied, and ſaith, Thou haſt ſinned, and I am wronged, and therefore thou ſhalt dye.

Secondly, he conceives, that what God will do, that he will do, and he cannot avoid it; if the Lord will come, and require the glory of his Juſtice againſt him, there is no way to avoid it, nor to bear it: and this cruſheth the heart, and makes the ſoul to be beyond all ſhifts and evaſions, whereby it may ſeem to avoid the dint of the Lords blow.

Thirdly, he caſts away his weapons, and falls down before the Lord, and reſigns himſelf into the ſoveraign power and command of God. Thus David, when the Lord caſt him out of his Kingdom, he ſaid to Zadock, Carry back the Ark of God into the City, if I ſhall finde favor in the eyes of the Lord, he 2 Sam. 15. 25, 26.2 Sam 15:252 Sam 15:26will bring me back again, and ſhew me both it and his Habitation: But if he thus ſay to me, I have no delight in thee; behold, here I am, let him do with me as ſeemeth good in his eyes. This is the frame of a poor ſoul; when a poor ſinner will ſtand upon his priviledges, the Lord ſaith, Bear my Juſtice, and defend thy ſelf by all thou haſt or canſt do: and the ſoul anſwereth, I am thy Servant, Lord, do what is good in thine eyes, I cannot ſuccor my ſelf.

Fourthly, the ſoul freely acknowledgeth, That it is in Gods power to do with him, and diſpoſe of him as he will; and therefore he lies and licks the duſt, and cryes, Mercy, mercy, Lord: he thinks not to purchaſe Mercy at the Lords hands, but onelyonly ſaith, It is in Gods good pleaſure to do with him as he will, onelyonly he looks for favor, and cryes, Mercy, Lord, mercy to this poor diſtreſſed ſoul of mine: O (replies the Lord) doſt thou need mercy? Cannot thy Hearing, and Praying, and Faſting, carry thee to heaven without hazard? Gird up now thy loyns, and make thy ferventeſt Prayers, and let them meet my Juſtice, and ſee if they can bear my Wrath, or purchaſe any Mercy: No, no (ſaith the ſinner) I know it by lamentable experience, that all my prayers and performances will never procure peace to my ſoul. nor give my ſatisfaction to thy Juſtice, I onelyonly pray for Mercy, and I deſire p. 28onelyonly to hear ſome News of Mercy, to relieve this miſerable wretched ſoul of mine; it is onelyonly Mercy that muſt help me, O Mercy (if it be poſſible) to this poor diſtreſſed ſoul of mine▪ Me thinks the picture of thoſe poor famiſhed Lepers, may …itly reſemble this poor ſinner, when the Famine was great in Samaria; There were four leprous men ſate in the gate of the City, and they ſaid, Why ſit we here until we dye? if we enter into the 2 King. 7. 3, 42 Kgs 7:32 Kgs 7:4City, the famine is there, and if we ſit here, we dye alſo; now therefore let us fall into the hands of our enemies, and if they ſave us alive, we ſhall live, and if they kill us, we ſhall but dye: They had but one means to ſuccor themſelves withal, and that was to go into the Camp of the enemies, and there, as it hapned, they were relieved. Thus is the lively picture of a poor ſinner in this deſpairing condition, when he ſeeth the wrath of God purſuing him, and that the Lord hath beſet him on every ſide; at laſt he reſolves thus with himſelf, If I go and reſt on my priviledges, there is nothing but emptineſs; and if I reſt in my natural condition, I periſh there alſo: let me therefore fall into the hands of the Lord of Hoſts. I confeſs he hath been provoked by me, and for ought I ſee he is mine enemy; I am now a damned man, and if the Lord caſt me out of his preſence, I can be but damned. And then he comes to the Lord, and he falls down before the footſtool of a conſuming God, and ſaith, as Job did, What ſhall I ſay unto thee, O thou Preſerver of men? I have no reaſon to plead for my ſelf, and I have no power to ſuccor my ſelf, my accuſations are my beſt excuſe, all the priviledges in the world cannot juſtific me, and all my Duties cannot ſave me; if there be any mercy left, O ſuccor a poor diſtreſſed ſinner in the very gall of bitterneſs. This is the behavior of the ſoul in this work of Subjection.

The ſecond part of Humiliation, is, Contentedneſs to be at the Lords dispoſal; and this point is of an higher pitch then the former: For example, Take a debtor who hath uſed all means to avoid the creditor, in the end he ſeeth he cannot avoid the Suit, and to bear it he is not able, therefore the onelyonly way is to come in, and to yield himſelf into his creditors hands; but ſuppoſe the creditor ſhould exact the utmoſt, and throw him into priſon, to be content now to undergo the hardeſt dealing, it is an hard matter, and a further degree. So when the ſoul hath p. 29offered himſelf, and he ſeeth that Gods Writs are out againſt him, and he is not able (whenſoever the Judgement comes) to avoid it, nor to bear it, therefore he ſubmits himſelf, and ſaith, Lord, whether ſhall I go? thy anger is heavy and unavoidable; nay, whatſoever God requires, the ſoul lays his hand on his mouth, and goes away contented, and well ſatisfied, and hath nothing at all to ſay againſt the Lord. This is the nature of Contentedneſs.

Or for a further light, this Contentedneſs diſcovers it ſelf in theſe three following particulars:

Firſt, the Soul reflects on Gods Mercy, which though he begg'd when he ſubmitted, yet now he ſeeth ſo much corruption and unworthineſs in himſelf, that he acknowledgeth himſelf unfit for Mercy: O Mercy, mercy Lord! What (ſaith the Lord) I had thought your own Duties would have purchaſed mercy: O no (ſaith the Soul) it is onelyonly Mercy that muſt relieve, and ſuccor me; but ſuch is my vileneſs, that I am not fit for the leaſt mercy and favor; and ſuch is the wickedneſs of this wretched heart of mine, that whatſoever are the greateſt plagues, I am worthy of them all, though never ſo inſupportable: All the Judgements that God hath threatned, and prepared for the Devil and his Angels, they are all due to my wretched ſoul. O (ſaith the Soul) had the Devils the like hopes, and means, and patience that I have enjoyed, for ought I know they would have been better then I am: It is that which ſhames the Soul in all his ſorrows, and makes him ſay, Had they the like Mercy? O thoſe ſweet Comforts, and thoſe precious Promiſes that I have had! How many heavy journeys hath the Lord Jeſus made to me? How often hath he knock'd at my heart, and ſaid, Come to me, ye rebellious children; turn ye, turn ye, why will ye dye? O that Mercy that hath followed me from my houſe to my walk, and from thence to my cloſet; here Mercy hath conferred with me, and there Mercy hath wooed me; yea, in my night-thoughts when I awaked, Mercy kneeled down before me, and beſought me to renounce my bad courſes, yet I refuſed Mercy, and would needs have mine own will; had the Devil but ſuch hopes, and ſuch offers of Mercy, they that tremble now for want of Mercy, they would (for ought I know) have given entertainment to it; and what, do I ſeek for Mercy? ſhall I talk of Mercy? What, I Mercy? the leaſt of Gods Mercies are p. 30too good for me, and the heavieſt of Gods Plagues are too little for me; I ſuppoſe (for ſo is my opinion) that God cannot do more againſt me then I have juſtly deſerved, but be ſure, God will not lay more upon me then I am juſtly worthy of: Nay, ſure it is, the Soul cannot bear nor ſuffer ſo much as he hath deſerved, if God ſhould proceed in rigor with him; therefore it reaſons thus: I onelyonly for one ſin deſerve eternal condemnation, for the wages of all ſin is death, being committed againſt Divine Juſtice, and againſt an Infinite Majeſty; and then what do all theſe my ſins deſerve, committed and continued in, againſt all checks of Conſcience, and Corrections, and the light of Gods Word? Hell is too good, and ten thouſand hells too little to torment ſuch a wretch as I am: What, I mercy? I am aſhamed to expect it; With what heart (I pray you) can I beg this Mercy, which I have trodden under my feet? The Lord hath often wooed me, and when his wounds were bleeding, and his ſide gored, and his hideous cryes coming into mine ears, My God, my God, why haſt thou forſaken me? then, even then this Chriſt have I ſlighted, and made nothing of his Blood; and can this blood of Chriſt do me now any ſervice? Indeed I crave grace, but how do I think to receive any? All the Pillars of the Church can teſtifie, how often Grace and Mercy have been offered and offered, but I have ever refuſed; How then can I beg any grace? O this ſtubbornneſs and villany, and this wretchedneſs of mine! What, I mercy? it is more then I can expect, I am not worthy of any; Oh no, I am onelyonly worthy to be caſt out for ever.

Secondly, the Soul reflects on Juſtice, and now it acknowledgeth the Equity of Gods dealings, be they never ſo harſh; he confeſſeth that he is as clay in the hands of the Potter, and the Lord may deal with him as he will: yea, the Soul is driven to an amazement at the Lords patience, and that he hath been pleaſed to reprieve him ſo long, that God hath not caſt him out of his preſence, and ſent him down to hell long ago: It is the frame of the Spirit which the poor lamenting Church had, It is the Lords mercy that we are not confounded, becauſe his compaſſions Lam. 3. 22.Lam 3:22fail not. When the Lord hath humbled the heart of a Drunkard or Adulterer, he begins thus to think with himſelf, The Lord ſaw all the evils I committed; and what then? O then the Soul admires that ever Gods Juſtice was able to bear with ſuch a monſter, p. 31and that God did not confound him in his drunkenneſs or burning luſts, and caſt him down into hell. Oh (ſaith he) it is becauſe his mercies fail not, that my life and all have not failed long ago. Hence it is that the Soul will not maintain any kinde of murmuring, or heart-riſing againſt the Lords dealings; or if Nature and Corruption will be ſtriving ſometimes, and ſay, Why are not my prayers anſwered? I know ſuch a ſoul humbled, and I ſee ſuch a foul comforted, and why not I as well as he? then the Soul ſtifles, and cruſheth, and choaks theſe wretched diſtempers, and doth alſo abaſe it ſelf before the Lord, ſaying, What if God will not hear my prayers? What if God will not pacifie my Conſcience, doth the Lord do me any wrong? Vile Hell-hound that I am, I have my ſin and my ſhame; Wrath is my portion, and Hell is my place, thither may I go when I will, it is mercy that God thus deals with me. And now the Soul clears God in his Juſtice, and ſaith, It is juſt with God that all the prayers which comes from this filthy heart of mine, ſhould be abhorred, and that all my labors in holy Duties ſhould never be bleſſed; It is I that have ſinned againſt checks of Conſcience, againſt Knowledge, againſt Heaven, and therefore it is juſt that I ſhould carry this horror of heart with me to the Grave; it is I that have abuſed Mercy, and therefore it is juſt that I ſhould go with a tormenting Conſcience down into hell: And O that (if I be in hell) I might have a spirit to glorifie and juſtifie thy Name there; and ſay, Now I am come down to hell amongst you damned creatures, but the Lord is righteous and bleſſed for ever in all his doings and dealings, and I am juſtly condemned.

Thirdly, hence the Soul comes to be quiet and frameable under the heavy hand of God in that helpleſs condition wherein he is, it takes the blow, and lies under the burthen, and goes away quietly and patiently: O this is an heart worth gold! O (ſaith he) it is fit that God ſhould glorifie himſelf, though I be damned for ever, for I deſerve the worſt: Whatſoever I have, it is the reward of my own works, and the end of my own ways: if I be damned, I may thank my pride, and my ſtubbornneſs, and my peeviſhneſs of spirit: What, ſhall I repine againſt the Lord, becauſe his wrath and his displeaſure lies heavy upon me? Oh no! let me repine againſt my ſin, the cauſe of all; let me grudge againſt my baſe heart that hath nouriſhed theſe Adders in my boſom, but let p. 32me bleſs the Lord, and not ſpeak one word againſt him. Thus David, I held my tongue (ſaith he) and ſpake nothing, becauſe Pſal 39. 9.Ps 39:9thou Lord haſt done it: So the Soul, when the Sentence of condemnation is even ſeizing upon him, and God ſeems to caſt him out of his favor, then he cryes, I confeſs God is juſt, and therefore I bleſs his Name, and yield unto him; but ſin, ſin is the worker of all this miſery on me. Jeremiah pleading the caſe of the Church, now going to Captivity, Wo is me for my hurt (ſaith Ier. 10. 19.Jer 10:19he) my wound is grievous; but I ſaid, Truly this is my grief, and I muſt bear it. Such is the frame of an heart truly humbled, it is content to take all to it ſelf, and ſo to be quiet, ſaying, This is my wound, and I muſt bear it; this is my ſorrow, and I will ſuffer it. Thus you ſee what is the behavior of the Soul in this Contentedneſs to be at the Lords diſpoſal.

Object. But ſome may object, Muſt the ſoul, or ought the ſoul to be thus content to be left in this damnable condition?

Anſ. For anſwer, This Contentedneſs implyes two things: Firſt, a carnal ſecurity, and a regardleſneſs of a mans eſtate, and and this is a moſt curſed ſin. Secondly, a calmneſs of Soul, not murmuring againſt the Lords diſpenſation towards him; and this Contentedneſs is ever accompanyed with the Sight of a mans ſin, and Suing for Mercy: It ever improves all means and helps that may bring him nearer to God; but if Mercy ſhall deny it, the Soul is ſatisfied, and reſts well apaid. And this, Contentedneſs (oppoſed againſt quarrelling with the Almighty) every humbled Soul doth attain to, although in every one it is not ſo plainly ſeen. To give it in a Compariſon: A Thief taken for Robbery, on whom the Sentence of Death hath paſſed, he ſhould not neglect the means to get a Pardon; and yet if he cannot procure it, he muſt not murmure againſt the Judge for condemning him to death, becauſe he hath done nothing but Law: So we ſhould not be careleſs in uſing all means for our good, but ſtill ſeek to God for Mercy: yet thus we muſt be, and thus we ought to be contented with whatſoever Mercy ſhall deny, becauſe we are not worthy of any favor. The Soul in a depth of Humiliation, it firſt ſtoops to the condition that the Lord will appoint, he dares not fly away from God, nor repine againſt the Lord, but he lies down meekly. 2. As he is content with the hardeſt meaſure, ſo he is content with the longeſt time, he will ſtay for mercy p. 33be it never ſo long: I will wait upon the Lord (ſaith Iſaiah) that hath hid his face from Jacob; and I will look for him: ſo the humbled ſinner, Although the Lord hide his face, and turn away his loving countenance from me, yet I will look towards Heaven, ſo long as I have an eye to ſee, and a hand to lift up; the Lord may take his own time, it is maners for me to wait: nay, the poor broken heart reſolves thus, If I lie and lick, the duſt all my days, and cry for mercy all my life long, if my laſt words might be Mercy, mercy, it were well I might get mercy at my laſt gaſp. Thirdly, as he is content to ſtay the longeſt time, ſo is he content with the leaſt pittance of mercy; Let my condition be never ſo hard (ſaith the ſoul) do Lord what thou wilt for me, let the fire of thy wrath conſume me here, onelyonly recover me hereafter; if I finde mercy at the laſt I am content, and whatſoever thou giveſt I bleſs thy name for it; he quarrels not, ſaying, Why are not my graces increaſed, and why am I not thus and thus comforted? No, he looks for mercy, and if he have but a crum of mercy he is comforted and quieted for ever: And now (you may ſuppoſe) the heart is brought very low.

Hence we collect, 1. That they which have the greateſt parts, Ʋſe 1. of Inſtruction.and gifts, and ability, and honor, are (for the moſt part) hardly brought home to the Lord Jeſus Chriſt; they that are moſt hardly humbled, are moſt hardly converted: what is Humiliation, but the emptying of the ſoul from whatſoever makes it ſwell? the heart muſt not joy in any thing, nor reſt upon any thing, but onelyonly yield to the Lord, to be at his diſpoſing and carving: now theſe parts, and gifts, and abilities, and means, are great props and pillars for the heart of a carnal man to reſt upon, and to quiet it ſelf withal; whence the Apoſtle, Not many wiſe men after 1 Cor. 1. 26.1 Cor 1:26the fleſh, not many mighty men, not many noble men are called: Indeed (bleſſed be God) ſome are, but not many, few (that have ſo much of themſelves) are brought to renounce themſelves; and no wonder for a rich man to become poor, and a noble man to be abaſed, and a wife man to be nothing in himſelf, this will coſt hot water; and yet this muſt be in all that belong to the Lord: not that God will take away all theſe outward things and parts, but that they muſt looſen their affection from theſe, if they will have Chriſt.

2. That an humble heart makes all a mans life quiet, and p. 34marvellouſly ſweetneth whatſoever eſtate he is in; indeed ſometimes he may be toſſed and troubled, yet he is not diſtracted, becauſe he is contented; as it is with a Ship on the Sea, when the billows begin to roar, and the waves are violent, if the Anchor be faſtened deep, it ſtays the Ship: ſo this work of Humiliation is the Anchor of the ſoul, and the deeper it is faſtened, the more quiet is the heart: when Job in time of his extremity gave way to his proud heart, he quarrell'd with the Almighty, his friends, and all; but when the Lord had humbled him, then, Behold, I am vile, and baſe; once have I spoken, yea twice, but now no more.Iob 40. 4.Job 40:4

And this Humiliation quiets a man both in

Fierceſt Temptations.

Heavieſt Oppoſitions.

1. In fierceſt Temptations; when Satan begins to beſiege the heart of a poor ſinner, and lays battery againſt him, ſee how the humbled heart runs him out of breath at his own weapons: Doſt thou think (ſays Satan) to get mercy from the Lord, when thy own conſcience dogs thee? nay, go to the place where thou liveſt, & to the chamber where thou lieſt, and conſider thy fearful abominations, ſure God will not reſpect the prayers of any ſuch vile ſinners. True (ſaith the poor ſoul) I have often denyed the Lord when he called upon me, and therefore he may juſtly deny me all the prayers I make; yet thus he hath commanded, that ſeek to him for mercy I muſt, and if the Lord will caſt me away, and reject my prayers, I am contented therewith; What then Satan? What then, ſaith the Devil? I thought this would have made thee to diſpair; but this is not all, for God will give thee over, and leave thee to thy ſelf, to thy luſts and corruptions, and thy latter end ſhall be worſe then thy beginning; thou mayeſt call and cry, and when thou haſt done be overthrown; God will leave thee to thy ſelf, and ſuffer thy corruptions to prevail againſt thee, and thou ſhalt fall fearfully, to the wounding of thy conſcience, to the grieving of Gods people, to the ſcandal of the Goſpel, to the reproach of thy own perſon. To this anſwers the humbled ſoul, If the Lord will give me up to my baſe luſts, which I have given my ſelf ſo much liberty in, and if the Lord will leave me to my ſins, becauſe I have left his gracious commands; and if I ſhall fall one day, and be diſgraced and diſhonored, yet let the Lord be honored, and let not God loſe the praiſe of his p. 35Power and Juſtice, and I am contented therewith; what then Satan? What then, ſaith the Devil? I ſure thought now thou wouldſt have deſpaired; but this is not all, for when God hath left thee to thy ſins, then will he break out in vengeance againſt thee, and make thee an example of his heavy vengeance to all ages to come; and therefore it is beſt for thee to prevent this untimely Judgement by ſome untimely death. To this replies the Soul, Whatſoever God can do or will do, I know not, yet ſo great are my ſins, that he cannot, or (at least) will not do ſo much againſt me as I have juſtly deſerved: Come what will come, I am contented ſtill to be at the Lords dispoſal; what then Satan? and thus he runs Satan out of breath.

The want of this Humiliation many times brings a man to deſperate ſtands, and ſometimes to untimely deaths: Alas, why will you not bear the wrath of the Lord? it is true indeed, your ſins are great, and the wrath of God is heavy, yet God will do you good by it, and therefore be quiet. In time of war, when the great Canons fly off, the onelyonly way to avoid them, is to lie down in a furrow, and ſo the bullets fly over: So in all Temptations of Satan, lie low, and be contented to be at Gods dispoſing, and all theſe fiery Temptations ſhall not be able to hurt you.

2. In heavieſt oppoſitions: when Satan is gone, then come Troubles and Oppoſitions of the world, in all which Humiliation will quiet the Soul. A man is ſometimes Sea-ſick, not becauſe of the Tempeſt, but becauſe of his full ſtomack, and therefore when he hath emptied his ſtomack he is well again: So it is with his Humiliation of heart, if the heart were emptied truly, though a man were in a ſea of oppoſitions, if he have no more trouble in his ſtomack, and in his proud heart, then in the oppoſitions of the world, he might be very well quieted. Caſt diſgrace upon the humble heart cauſleſly, and he cures it thus, He thinks worſe of himſelf then any man elſe can do, and if they would make him vile and loathſom, he is more vile in his own eyes then they can make him: O that I could bring your hearts to be in love with this bleſſed grace of God!

Is there any Soul here that hath been vexed with the Temptations of Satan, oppoſitions of men, or with his own diſtempers? and would he now arm and fence himſelf, that nothing ſhould p. 36diſquiet him, or trouble him, but in all, to be above all, and to rejoyce in all? O then be humbled, and then be above all the Devils in hell: Certainly they ſhall not ſo diſquiet you, as to cauſe you to be miſled, or uncomforted, if you would but be humbled.

What remains then? Be exhorted (as you deſire mercy and favor at Gods hands) to this Humiliation. And for Motives, Ʋſe 2. of Exhortation.conſider the good things that God hath promiſed, and which he will beſtow upon all that are truly humbled: I ſhall reduce all to theſe three following Benefits:

Firſt, by Humiliation we are made capable of all thoſe treaſures 1 Motive.of Wiſdom, Grace and Mercy that are in Chriſt.

Secondly, Humiliation gives a man the comfort of all that 2 Motive.good in Chriſt: Many have a right to Chriſt, and are dear to God, yet they want much ſweet refreſhing, becauſe they want this Humiliation in ſome meaſure. To be truly humbled, is the next way to be truly comforted: The Lord will look to him that Iſa 62. 8.Isa 62:8hath an humble contrite heart, and trembles at his word: The Lord will not onelyonly know him (he knows the wicked too in a general maner) but he will give him ſuch a gracious look, as ſhall make his heart dance in his breaſt. Thou poor humbled Soul, the Lord will give thee a glimpſe of his favor, when thou art tired in thy trouble; when thou lookest up to heaven, the Lord will look down upon thee, and will refreſh thee with Mercy; God hath prepared a ſweet morfel for his childe, he will revive the humble: O be humbled then, every one of you, and the Lord Jeſus, who comes with healing under his wings, will comfort you, and you ſhall ſee the Salvation of our God.

Thirdly, Humiliation uſhers glory. Whoſoever humbles himſelf as a little childe; ſhall be greateſt in the kingdom of heaven; 3 Motive. Matth. 18 4.Matt 18:4He ſhall be in the higheſt degree of grace here, and of glory hereafter: for as thy Humiliation, ſo ſhall be thy Faith, and Sanctification, and Obedience, and Glory.

And now (me-thinks) your hearts begin to ſtir, and ſay, Hath the Lord engaged himſelf to this? O then (Lord) make me humble. Now the Lord make me, and thee, and all of us humble, that we may have this mercy. See how Everlaſting happineſs and bleſſedneſs looks and waits for every humbled Soul; Come (ſaith Happineſs) thou that haſt been vile, and baſe, and mean in p. 37thy own eyes; Come, and be greateſt in the Kingdom of heaven. Brethren, though I cannot prevail with your hearts, yet let Happineſs, that kneels down, and prays you to take mercy; let that (I ſay) prevail with you: If any man be ſo regardleſs of his own good, I have ſomething to ſay to him, that may make his heart ſhake within him. But Oh!—Who would not have the Lord Jeſus to dwell with him? who would not have the Lord Chriſt, by the glory of his Grace, to honor and refreſh him? Me thinks your hearts ſhould yearn for it, and ſay, O Lord break my heart, and humble me, that Mercy may be my portion for ever; nay, me thinks every man ſhould ſay as St. Paul did, I would to God that not onelyonly I, but all my children and ſervants were not onelyonly thus as I am, but alſo (if it were Gods will) much more humbled, that they might be much more comforted and refreſhed. Then might you ſay with comfort on your deaths-bed, Though I go away, and leave wife and children behinde me, poor and mean in the world, yet I leave Chriſt with them: when you are gone, this will be better for them, then all the beaten gold or honors in the world. What can I ſay? but ſince the Lord offers ſo kindely, now Kiſs Pſal. 2. 12.Ps 2:12the Son, be humble, yield to all Gods Commands, take home all Truths, and be at Gods diſpoſing: Let all the evil that is threatned, and all the good that is offered prevail with your hearts, or if means cannot, yet the Lord prevail with you; the Lord empty you, that Chriſt may fill you; the Lord humble you, that you may enjoy happineſs and peace, and be lifted up to the higheſt pinacle of Glory, there to raign for ever and ever.