A saving sight of God.

IN this verse we have a description of true Gospell humiliation, (the most that Isaiah wrote was Gospell, he was an E­vangelicall Prophet) and in that des­cription there are these things.

First the occasion of this great humi­liation God hum­bleth his Ministers ere he send them. of the Prophet; and that was that God was now setting him forth in the Gospell, to preach the will of God to the People.

They can never doe any thing to purpose for God till they be undone, Woe is me I am undone (saith the Prophet) in this verse, and then in the verses fol­lowing God sends him to preach; So that the maine cause why you have not Ministers, according to God, that [Page 2] he doth not blesse their worke, according to your heart and desire, it is not for want of parts or under­standing, or for want of Parts or degrees, or the like: but the generall, the maine cause is, because they are not humbled, God hath not undone them.

Secondly, there is the humiliation it self, which consists,

First, of an Act of the Understanding, whereby the Prophet saw some thing more then he knew before, and cries out I am undone; he thought he was in a good condition before; but now he doth not meerly say I am undone, but woe is me, woe is me I am undone.

Thirdly, there is the Causes of it and the causes are twofold.

One is materiall (as you call it) that is sin, woe is me I am undone, Why? Because I am a man, saith the Septuagint. Indeed, a man as a man will be undone if Sin, a cause of humili­ation. he see the glory of God, if he were not a Sinner: But saith he, because I am a man of uncleane lips, and because I dwell among a People of uncleane lips. Because I see I have many sinns, and because I see them; now the least sin is exceeding sinfull, even to dwell among wicked people, a man cannot choose but be tainted with them: Therefore woe is me I am undone.

The other cause is in these words, I have seene the King the Lord of Hosts. For a man may have sin­enough and yet never be humbled or undone; as you know, wicked men now have, and men, and De­vils, The sight of God a humbling sight. for ever will have hereafter in Hell, and yet they will never be humbled, they will never be undone in this sence: but there was this thing to make it up, mine eyes have seene the King, the Lord of Hosts, as wee see in the verse before in the Vision, how he [Page 3] had seene the Lord. So now we come to these words.

From which words you are to observe two things. The first is this, that

It is the peculiar priviledge of the Saints and ever was, and ever will be, to see God, to see the King, the Lord of Hosts.

Secondly, that

I shall speak more particulerly of the latter, but we cannot well understand the latter, without we have a little understanding in the former. For if you would know how the sight of God humbleth men, you must understand a little what this sight, what this seeing of God is.

I shall speake briefly of the former Lesson which is this, that Doct. 1. The pecu­liar privi­ledge of the Saints, to see God.

Wee doe not now speak of the sight of God, that we call the beatificall Vision, that sight of God we shall have in Heaven: for every one of you know that wicked men shall never see God that way, But I say there is a sight of God in this world, that every A sight of God in this world. Saint in all Ages hath had, and no other Sonne or Daughter of man from the beginning to the end ever had, or shal have but those that are reall S ^ts. Concern­ing this sight, or seeing of God, we meane to speak, if [Page 4] God will, And that you may understand it, you must Men are said to see God. [...] 1, Corporeal­ly. know that there are divers sorts of sights of God: Men are said many wayes to see God. As

First, there is a corporeall sight, a bodilie sight of God, a seeing of God with bodilie eyes: and so the Scripture doth often speak negatively, that No man hath seene God at any time that way; no man hath seene his shape; that is no man in this world with bodilie eyes did ever see God, as though he were a body, or a corporeall substance. Indeed men have seen Jesus Christ who was God; and Christ Jesus saith, Joh. 6, 36. Yee have seene me and heard me, and yet you believe not in me. So that the Pharisees, the proud Pharisees that never were humbled saw Jesus Christ, that was God. But yet that is not the sight here spoken of, that peculiar sight which none but Saints have: For the former no man ever had; and the latter, wicked men have as well as good; that is, wicked men saw Christ bodily as well as good men.

Secondly, there is an other sight of God; that is, we 2. In works of creati­on or pro­vidence. may be said to see God in his works of creation, or pro­vidence; or rather to speak more properly, we see the things of God; as the Apostle saith, Rom. 1. they saw the invisible things of God, in the things that were made; that is, a naturall man may see a great power in that fin­ger which made the Moone, and great Wisdome in him that contrived the Sun, Moone, Stars, and all creatures from the beginning. Now I say this may be said to be a seeing, or a knowing of God: for in Rom. 1. as it is said in one place, they saw the invisible things of God; so afterwards it is said, they knew God, who, because they knew God, and glorified him not as God, God gave them up &c. There was some thing, some fashion that they [Page 5] did see God in the creation, in the creatures, but this sight of God is not that I meane to speak of, that glo­rious and blessed sight of which Christ speakes Math. 5. Blessed are the pure in heart: for they shall see God.

Thirdly, (besides the corporeall seeing, and the na­turall 3. By com­mon illu­mination. seeing) there is a sight of God by the illumina­tion of Gods spirit. I say, Gods spirit may raise a man up to see things, which no man naturally ever did, or could; yet it is not this sight. Now indeed, that more properly (as I said of the former) is to see the things of God: Only the former is a seeing of the things of God in the creature; and this is a seeing the things of God in the Gospel. So in Heb. 6. 6. where mention is made of Hypocrites, that fall away and are damned; it is said, they tasted of the heavenly gift, and were enlightened: for there is the very word. Com­pare that with 2 Pet. 2. 20. In the one, we read they were enlightned, and after fell off. In the other, wee read that by the knowledge of Christ, they were cleansed, and after fell, with the Dog to his Vomit. I say, there is a Gospell sight of God, that hath some resem­blance of this peculier priviledge, but is not it. Men may have a sight to know abundance of things, of the Kingdome of God; and so in a sort be said to know, and to see God, yet this is not the peculiar sight I am to speak of.

Fourthly, there is a sight of God, which is not peculiar 4. At the day of Judge­ment. to the Saints; and that is at the day of Judg­ment; there, wicked people shall see God. Only, they shall see him clothed with wrath, they shall see the Lord coming out to judgement against them; they shall see that Man, that they thought to be but a man, [Page 6] and no more, whom they crucified; they shall then see him, God, comming to judge the world; they shal see him whom they have pierced: And this is not that sight, that is the priviledge of Saints. It is not a cor­poreall sight, as the Jews had; nor it is not a common sight as the Heathens have by the creation, or as Hypo­crites have in the Gospell by illumination; or as Repro­bates shall have one day to their condemnation. It is none of these sights. But

Fiftly, and lastly, there is a seeing of God in the A peculiar Gospell sight only to Saints. Gospell, by the Spirit of God, which is peculiar only to the People of God. There was no Saint that ever was in the world, but had this sight, more or lesse. There were few Saints in the old Testament, but som­where or other it is mentioned, and said of them, that they saw God; either directly, or by consequence. As In the old Testament. for instance in the old Testament, in the beginning of it (though in a different manner) you read of divers men that are said to be walkers with God, As Noah Noah. Henoch. Abraham. walked with God, and Henoch walked with God, and Abra­ham walked with God. Now it is impossible, in a spi­rituall, right sence, that you can conceive of men to walk with God, hand in hand, but it must necessarily imply, that they did see God, how shall two walk toge­ther unlesse they be agreed? much lesse, unlesse they see one another; for a man will not walk with one which he sees not. Therefore it is said of Abraham, Joh. 8. 58. Abraham saw my day, and rejoyced.. He did not on­ly see the time, (for that is not all) but he saw the glo­ry of God in Jesus Christ, though he were not yet ma­nifested. Moses So Moses also had this sight, as we read, Heb. 11. 27. It is said, by faith he forsook Aegypt, not fearing the wrath of the King: for he endured, as seeing [Page 7] him who is invisible. Moses saw him, who is invisible: God is said to be invisible, two wayes; he is invisible in respect of any corporeall shape: And God is said to be invisible, in respect of all mankind, besides the Saints: he saw him who is invisible, he saw him whom never man saw, or shall see, but only those that are in Christ, as Moses was. Of Solomon it is said, Solomon. God appeared twice to him; God appeared often to Saul: therefore Saul thought it strange, when the Lord appeared not unto him; But God did not ap­peare to Saul in all his dayes, with such an appariti­on, Isaiah. and in that fashion as he did to Solomon. So Isaiah in the Text, he had a peculiar sight that made him cry out, Woe is me, I am undone: for mine eyes have seene the King, the Lord of Hosts. It was common in the old Testament; and in the new Testament, it is every where spoken of; you shall read of it more fully in the New Testament, than in the Old. In Isaiah 52. 8. it was prophesied concerning the new Testament; In the new Testament. Thy watchmen shall lift up their voyce; for they shall see eye to eye, when the Lord shall bring againe Zion. as the Apostle saith 2 Cor. 3. We all behold with open face. There was a kind of vaile, over the best of them in the old; though it were a peculiar thing to the S ^ts. Paul. then to see God, yet now in the new Testament (though the sight be the same,) yet it is a great deale clearer, and brighter, and nearer, and more glori­ous. As to give you a few instances; as that of Paul 2 Cor. 12. He was wrapped up into the third heaven, into Paradice, where he heard wonders that were not to be uttered. What were those glorious things that he saw, that he could not utter? Without controversie, the same that Stephen saw, Act. 7. The Heavens were o­pened, Stephen. [Page 8] and he saw Christ at the right hand of God, the glory of God in Jesus Christ. And least you should think it was a thing peculiar to Paul, or Stephen, it is a thing commonly spoken of in the new testament, of all the Saints; and when Christ on the Mount saith, And al the Saints, blessed are the pure in heart, for they shall see God Mat. 5. without holines none shall see God. Heb. 12. As if he should say, any man that is holy shall see God. In 1. Joh. 3. A man that lives in sin, hath not seene God. And he that loves not his Brother, hath not seene God. It is a common thing, it is, it hath been, and it shall be, the Saints, and all the Saints have a peculiar sight of God that the world knowes not of.

To open it a little further, (that hearing that there is such a glorious thing, you may look after it, and set your minds to consider it,) I shall indeavour it as far as I may, according to Scripture, because there is nothing but the light of the word, and Spirit that can discover this.

You will say, what is this sight? Or how is it? Or how shall we understand it? This sight of God which on­ly Saints have, is

I will lay before you these 4 or 5 propositions in generall, that you may have a little light of it out of the scriptures.

The first is this; that the sight of God, which the S [...] 1 Imperfect. have in this world, it is but imperfect, it is but in part it is not ful, & compleat, until they be in heaven. Not that I meane that they see some part of God in this world, and they shall see him all in the other world. No, a Saint seeth God wholly here; he sees all that is in God; he sees his love, he sees his power, he sees his strength, he sees his righteousnesse, he sees his mercy; he sees his all Attributes far otherwise then a carnall [Page 9] man can; and that with redundancie, with some thing more then a meere, or bare knowing of his Attributes, though he see and know every one of those, and every particle of those, otherwise then the world sees them; (so my meaning is,) yet he sees in part, that is, he knows not any of these things perfectly. Therefore saith the Apostle, 1 Cor. 13. 9. Wee know in part, but hereafter we shall know as we are known. Which words, (as I conceive) point not out principally Spirituall things, that we know the will of God in part here, but we shall know his will perfectly in Heaven, (though that be true;) for (it may be) it is not necessarie, that we should know the will of God so here: For then (it may be) we should have more glorious Principles. But the meaning is, here we know little of God; we know him in part; but he knows us wholly: But when we shall come to Heaven, we shall know God, as he kows us, therefore that brake the Apostles heart, and made him sigh Phil. 3. that he would have given all the world if he had had it, that he might appre­hend him, that comprehended him. As if he had said, God sees me clearly, and groundedly, all the thoughts of my heart, but I cannot apprehend God, as he doth me. Therefore, because this seeing of God is but in part in this World, because we see but little, it is oft in Scripture called, a not seeing. As in 1 Joh. 3. 1. Now we are the Sons of God, but it doth not yet appeare what we shall be: but when he shall appeare we shall see him as he is. As if he had said, that sight that we have of him now, it is scarce worth the calling a sight, So in 1 Pet. 1. VVhom having not seene, yet ye love. And in Rom. 8. If we did see, why doe we yet hope for it? for hope is of that which is not seene. There is no Saint that can love [Page 10] God, but he must see God: But the meaning of those phrases is, not that Saints see not God, but they see so little, in comparison of what they shall see after­wards, that it may well be called not seeing; they love God, though they have not gotten that perfect sight of God, that one day they shall have. Indeed they shall have a perfect sight, not only in respect of the degrees of seeing, but they shall have this addition also to it, that then they shall see God in Christ with their bodily eyes; as Job saith, I know that my redee­mer liveth, and that I shal see God in my flesh, And what Job. 19. 1 Cor. 15. that shall be, (when Christ shall deliver up the Kingdome to his Father) I know not. That is one proposition to help us to understand this glorious priviledge, our seeing of God in this world is but in part.

Secondly, that seeing him in part, whatsoever it is, 2 unspeak­able. it is an unspeakable sight; a sight that no man is able to utter. As Paul saith, he was taken up into the third Heaven, and heard words that could not be spoken; so doubtlesse the Saints see things that cannot be re­vealed; Therefore saith Paul, eye hath not seene, nor eare heard, nor hath it entred into the heart of man to con­ceive, those things that God hath laid up for them that love him. Now if they were speakable, demonstrable things, a man might give some notions in writing; he might see, or speak, or heare, or give some knowledge, he might consider of it: but the tongue, eare, and eye, and heart of man, is not able to comprehend the glo­rious priviledge, of the seeing the glory of God in Jesus Christ, it is unspeakable; Therefore as the A­postle speaks of the love of God, it passeth knowledge, not only of a carnall, worldly man, but of that man that hath it, it passeth his knowledge to comprehend it [Page 11] before God gives it, but if God doe but eclipse it a little, he cannot comprehend what it was when he had it, though it were but yesterday; and when he hath it, and hath most of it, he is not able to utter and ex­presse it. That is a second proposition concerning this glorious priviledge, it is imperfect, and it is un­utterable.

A third thing is this, that this glorious priviledge 3. Only in Christ. that the Saints have of seeing God, whatsoever that is, let it be more or lesse, it is only in the face of Je­sus Christ. For take any other sight of God; take the corporeall sight, the seeing of the man Christ, that the VVicked may doe as well as the Saints. Or take the sight of God in the creatures, in his providence, or the like; carnal men so see the things of God as the Saints doe, though not altogether so well; yet that is no pe­culiar thing. But this sight of God that I speake of, it is only in the face of Jesus Christ, as it is in 2 Cor. 4. 4. 6. In whom the God of this world, hath blinded the minds of them that believe not, least the light of the glori­ous Gospell of Christ, who is the image of God, should shine unto them. For God who commanded light to shine out of Christ the face of God. darknesse, hath shined in our hearts, to give us the light of the knowledge of God in the face of Jesus Christ. Jesus Christ is the face of God: and as we see nothing of a mans body, but by his Face, so we see nothing of God but in Jesus Christ: Therefore when Philip said to Christ, shew us the Father & it is sufficient; saith Christ he that hath seen me, hath seene the Father: that is, all in this glorious priviledge of seeing God, must be through the man Jesus Christ. Therefore that is the reason that the Saints heretofore, alwayes when they were at a losse, and could not see God, they still called [Page 12] for his face, O shew me thy face, that is, Lord shew thy self to me in thy face, which is Jesus Christ. Therefore if any man will see God, he need not goe up to Hea­ven, or descend downe into the Deep, but he must look for it in the face of Jesus Christ,

Fourthly, all this sight of God whatsoever it is, it is 4. It is by the word. by the word and by the spirit: For as one godly man saith, the face of Christ Jesus is as the looking-glasse wherein we see God; and the word of God is the look­ing glasse wherein we see Christ. Therefore in 2 Cor. 4. God hath sent us, to make known the glory of God in the face of Jesus Christ. And then saith he, we have this treasure in earthen vessels that the excellency of power might be of God, and not of us. He had said before that by the preaching of the Gospel, he had made known the glory of God, in the face of Christ. Now in this poore despicable thing; a man that hath a world of in­firmities and many weaknesses in him; yet in these poore earthen shels, (as the word is in the originall) God hath put this treasure. As we find in naturall things, Pearles are in the shels of little fishes, and the shell is worth nothing: So, though we be little worth, God hath made the preaching of the Gospell by us, the way to bestow these glorious priviledges. He will make known himself in Christ, the same that shall be for ever hereafter, which only the Saints enjoy; and this is by the word,

And it is by the Spirit, as it is in 2 Cor. 3. VVhere And by the Spirit. the spirit is, there is liberty; where it is not, there is a vaile over the heart, and minde that none can take a­away, but the spirit of God. Where the spirit is, there is li­liberty. What is that? When a man hath the Spirit he is freed from that Vaile; his eyes are opened; as he saith [Page 13] after, we that are S ^ts. we have no vaile, but we behold with pen face, the glory of God. Through the Gospel, we see Christ; and through Christ; the Father; the glory of the Lord: but how? By the spirit of the Lord; that is, the Spirit of the Lord uncovers the face, and annoints the eyes. Therefore the Spirit is called Oyntment; be­cause he annoints the eyes; and he is called Eye-salve, Revel. 3. he helps us to see. So thus you have a little, for it is an unspeakable thing, and therefore we can only speak a little, aloofe, afarr off, that you may know that there is such a thing; but it is God him­selfe that must bestow it on you and me.

I will add one more particular, because I find it in the Scripture, concerning this seeing of God. I finde it is spoken of 3 wayes, or (as it were) in 3 pathes.

First the Father of our Lord Jesus Christ when The Fa­ther shews us Christ. we were dead in sins, and when we saw nothing at all, the Father shews us Christ. Before we have any thing to doe with Christ actively, the Father hath many things to doe on us passively, as Christ saith Joh. 17. Father, all that were thine, thou gavest them to me. Before Christ comes the Father is making the match, and commending his Sonne to us, when we are meerly passive in it. For that is a generall rule, a man never acts, but by Jesus Christ; therefore let men talke what they will, God may doe what he will passively on me, but I am, not to acts at all till Jesus Christ come, but I say, passively, the Father was woing us to his Son, and no man (saith Christ) comes to me except the Father draw him; and those that have learned, and are taught of the Father come to me. Joh. 6. 45. That (I say) is one sight that a poore sinner hath, a sight of the Excellency of Jesus Christ. Now it may be if thou look back, and consider how God did deale with thee at the first, [Page 14] thou canst remember when many times Jesus Christ was presented to thee in his excellencie, sometimes more, sometimes lesse, and thou sawest him an excel­lent person, and wouldest have given a world for him; and didst account it a heaven, and happinesse to enjoy him. Now whence was this, but that the Father was willing to make the match between his Son, and thee, and shewed this excellency of him?

Secondly, I finde, on the other side, in Scripture, Christ shews us the Father that the Son Christ gives us to see the Father: for the Father is not seene all this while; thou seest not who shews thee that Excellency: thou seest Christ before, and wouldest give a world for him; but thou knowest not who opened the Window; it is the Father; and then Christ only shews the Father; that is, after thou art married to Christ, and Christ will shew thee thy Friends. When Christ hath married the Soule, he will shew it what riches is in him; what grace, righte­ousnes, and goodnesse: and saith Christ, I have a Fa­ther, and I am willing that you should be acquainted with him, and know him: so Christ leads us to the Father; that is that Christ speaks Joh. 14. Ye know me, and ye know the Father. And saith he, hast thou seene me, and not known the Father? he that hath seene me hath seene the Father: for wee see the Father through Christ, that is all the knowledge we have of the Father. for the Father is another person, just like Christ; he is invi­sible, no eye ever saw him but through Christ; that is, I see, what pitty, and love, and grace, and goodnesse is in Christ, and such is in the Father. There are no two things in all the creation of God, that are so like one another, as the Father is to Jesus Christ: so that as though I know one Egg, I may know another; & yet [Page 15] two Eggs are not comparable, or to be mentioned for likenesse, as the Father is to Christ. So that if a man have perfect understanding of Christ, he will have also of the Father.

Thirdly, both these, though the one be passive, and Both done by the Spi­rit. the other active; that now I must looke with mine owne eyes that Christ hath put in my head to see the Father: though the Father shewed Christ to me when I was blind, and dead; I say both are done by the Spirit of God, who is called sometimes the spirit of God, and sometimes the spirit of Christ; and Christ saith, the spirit shall take of my things, and shew them to you. So the Spirit from the one, and the other makes manifestations. So you have seene a little towards the opening of this glorious priviledge that the Saints have, of seeing God in this world. The man­ner how the Saints see God.

There are 4 or 5. things more which the Scrip­ture speaks of our seeing of God, and which the Saints finde by experience. I shall but briefly touch them.

I have told you that a Saint sees God but in part, 1 They see but a part. and yet a Saint sees but a part of God (as it were) at any time. He sees not God fully in any thing, and yet he sees but a part (as it were) of God almost at any time; that is, the Lord doth not discover al his glory to any Saint at once: but somtimes the Lord reveales to his child, and lets him see his glorious power, in such a way as no carnall man ever shall. Another while he, lets him see the glory of his Justice, and that, it may be ravisheth him for a time. Another while God sheds his love into his heart, and sets that before him, God might shew himselfe at once, he might shew himselfe fully if he pleased: but this is his manner, and dealing [Page 16] as we see in the Scriptures, and as the Saints finde generally in Experience. That is one thing.

Then secondly, in this sight of God, though the 2. What they see is ami­able. Lord shew but part of himselfe at once, sometimes it may be a greater part then at an other time; yet that part, be it what it will, and be it little or much, yet it is all amiable in the eye of a Saint, and operative in his soule; my meaning is this, you are not to conceive as though it were the glorious priviledge of a Saint, to see one side of God as it were, and not another: but that that is most terrible in God to wicked men, that is also I say amiable, and lovely in the eye of a Saint. As the power of God, the greatnesse of God, the Justice of God. Even these things that the wicked abhorre and hate, the Lord useth to reveale them to his Saints, in Excellent Glory. That is an other thing. 3. God shew­eth himself variously.

Then thirdly, God doth shew himselfe to his chil­dren by various manifestations. My meaning is this, God doth not alway shew himselfe in the same man­ner, and fashion to his child; God (as it were) comes in a new dresse, every day to the Soule of his Child, all the dayes of his life in this world, and for ought he knowes, for ever in the world to come. As it is un­speakable to say how God appeares to the soule of a Saint: so the manifestations are innumerable, the strange ways that God comes to the soule: he shews himself to day this way, to morrow after another, and the third day after another. The Lord manifests him­self variously. That is another thing

Then fourthly it is by various means also that God 4 By various meanes. comes in by. You must understand he comes alwayes [Page 17] through Jesus Christ: but then for other lower meanes, he chooseth what meanes he pleaseth; he comes in, somtimes by afflictions, and corrections; somtimes by common providence, sometimes in the word preached, sometimes in meditation, some­times in prayer; some times one way, sometimes another. The Lord can take any way, any crea­ture, any providence, any thing to convey him­selfe by, to the Soule of his Child, in a saving way. 5 It is not con­stant.

Then lastly, this sight of God which is the privi­ledge of the Saints, it is not constant, (for ought I know) to any Saint, no, not under the New Testament, much lesse, under the Old: but the Saints have their desertions in the new Testa­ment, God hides his face, though not as oft as he did in the old. Now let me desire you to lay up these things: because they will be necessary when we come to speak of the other doctrine. So much concerning the manner, how God reveales him­self to his children.

I shall now come to the Uses of this, and then way will be made for the other point, to shew how this sight of God doth truly, & kindly, and saving­ly humble us.

For the Use of this. First this shews the happy e­state Use. 1. The happy estate of a Saint in this world. of a Saint in this world, that he hath (as it were) a heaven upon earth, because he sees God. If thou wouldest consider seriously, that there is such a glorious priviledge as this; thou wouldest say, blessed is the man that hath it, and cursed and unhap­py is the man that hath it not; it is our Saviours word in the beginning of his Sermon Math. 5. [Page 18] Blessed are the pure in heart; for they shall see God. Now purity of heart is not the blessing properly, but the seeing of God. He that is pure in heart is a blessed man saith Christ, for he shall see God. So that if thou wilt believe Christ Jesus, If thou be a Saint, and see God, and canst say, the Lord hath re­vealed his glory to my soule in Jesus Christ; then oppose that to any miserie that can be in this world. Put any miserie that makes a man unhappy in this world, in the one scale, and that priviledge of seeing God in Christ in the other scale; and sure­ly thou wilt see that thou art a blessed, and happy man. As, suppose thou art a poore man, a plundred man, a persecuted man, or a sick man or woman; be it what it will, if thou canst see God in the face of Jesus Christ, if thou wilt believe Christ who is the truth thou art a blessed man, a blessed woman. Sup­pose a man were sick, and should never see health; suppose he were weake, and should never see strength, suppose he were poore, and should never see wealth; suppose he were banished, and should never see his Countrey, or his Friends. Nay, suppose a man were starke blind, and should never see the naturall Sun; yet if he have a pure heart, he shall see God, and if thou wilt believe Christ Jesus, thou art a blessed man or woman. All the blessednesse in this world put together; all that mankind ever en­joyed from the creation, is not worthy to be com­pared, with one glance of that sight that a Saint hath thousands of in his life, of the glory of God in Jesus Christ.

We are wont to say that there is this difference The beatifical vision in this life. and only this difference, betweene heaven, and [Page 19] earth, that glory differs from grace, but only in de­grees; that glory, and grace are the same, and that glory is the perfection of grace. That is very true, I deny it not: for we shall be clothed upon with glorie. But some conceive that the beatificall vision, that blessed sight is not in this world, we shall not have it till we come to Heaven, It is true, we shall not fully, and perfectly: but it is not true any other­wise, then as the part differs from the whole: For here, even in this world, a Saint in some measure hath it, he sees God as truly, and rightly as ever he shall hereafter in Heaven; therefore you may see what it is to be a Saint. If God should take a poor Drunkard, or Swearer, and but shew his Soule, (as it were) through his fingers, or through a gold ring, one glance of this sight, he would never be a Drunkard or Swearer, he would never be a Railer, and live as a Sott againe, all the dayes of his life, No, it is a glorious condition that a Saint is in.

Therefore meet God, and labour to know his glory in Christ. And for shame be not discoura­ged for every trifle in the world. When you heare that wicked men prosper, that they have wealth, and they see their children before their eyes, and their Bull gendereth, and their Cow calveth, as it is in Job, envy not their quality, one glance of this blessed sight is worth more then all that ever they had, or shall have; therefore pitty them. Nay, if thou wert in prison to night, and shouldest dye to morrow the most cruell death that ever was, yet if the face of God shine on thee, thou art a blessed man, it is a glorious condition; thou mayest say with David, My lot is fallen in a good ground, I [Page 20] have a goodly heritage. The Lord hath denyed me worldly things, wit, and wealth, and honour, and credit, but God hath been pleased to bestow this, the knowledge of the glory of God in the face of Christ. Therefore never look dejected or sad more; envie others no more; but pitty them, and weep for them, thou hast infinitly a greater treasure, as the A­postle saith, we have this treasure in earthen Vessels. What is that treasure? Nothing in the world, but the manifestation of God in Christ; therefore bring thy soule to the resolution of that Disciple, Lord shew us the Father, and we are satisfied: So say to God, Lord shew me thy glory in Jesus Christ, and I have enough, though I have not wealth, nor glo­ry, nor money, nor any thing, let the world have all, I have a good bargaine I will blesse, and praise thee world without end.

And if this be the priviledge, and blessednes of a S ^t. The miserie of wicked men. to see God. Then see also what a miserable condi­tion thou art in, that art a poore carnall man, that though it may be thou seest thy wealth increase, and thy Children playing in the streets, yet thou never sawest God, thou never hadst one glimpse of this glorious priviledge that I now speak of. Therefore as it is the chiefe thing in Heaven to see God; so doubtlesse it must be the chief thing in Hell to be throwne away from Gods presence, not to see God. Therefore in 2 Thess. 1. it is said that wicked people shall be punished from his pre­sence; that is the maine thing in Hell to be thrown from the presence of God, never to see his face more, so a carnall man hath a Hell upon Earth; thou that art not a new creature thou art in Hel as it [Page 21] were already: because the main thing to be had in this world, and in the world to come, thou dost wholly want. That is the first thing.

Secondly, if this be so, that there is such a glo­rious Use 2. The fight of God should humble Saints. prerogative of the Saints to see God; then this above al things in the world should most hum­ble thy soule for thy sins (as hereafter I shall shew more fully) this should move thee to mourne for thy sins. Why so? You all know it is not proper­ly, at least, not meerly the knowing of sin, and of the wrath, and curse that will melt the heart: that, of it self hardens the heart; but you know by your owne experience, that when you come to the veine, where those sweet teares of repentance lye, it is the seeing of the kindnesse of God, of the good­nesse of God, of the mercy of God; and then to think that I should be such a wretch, as to abuse his goodnes; to grieve, and provoke him that is my Father, and to crucifie him again, and again, that is my Saviour. Mercies, even common mercies Common mercies abu­sed humble a Saint. melt the heart; when a man considers, I was the other day sick, and God restored me; and that I should be such a wretch since! this grates upon the heart; as in 2 Sam. 12. 7, 8. Where God by the Prophet tels David of his sin; and as a motive to humble him, saith he, I made thee King of Israel, and Judah; and if that were too little, I gave thee wealth, I gave thee thy Masters house, and thy Ma­sters wives into thy bosome. I tooke thee when thou wert a little lad following the sheep, and I made thee King of Israel, and if this had been too little, I would have given thee more; but that thou shouldest play the villaine, that thou shouldest goe and take an [Page 22] honest mans wife, he that had but one sheep, and play the Beast, and doe folly in Israel; this was that that wounded the heart of Dauid, and thereupon he went and penned 7. penitentiall Psalmes, and goes, and cries, have mercy upon me O God accor­ding to the multitude of thy mercies. These mercies that are ordinary, when we walke unworthily they grate the heart.

But if a man can come, and say, God hath be­stowed Spirituall mercies abu­sed cause greatest hum­bling. that on me, that he hath not upon any reprobate; the knowing, or the enjoyment of the knowledge of his glory in the face of Jesus Christ, O, as it is a mercy unutterable, and invaluable, that the soule is not able to expresse it when it hath it: (Indeed the soule can say, it never found the crea­ture, but it left the Soule unsatisfied, or worse then it was: but saith the soule, if Gods face shine but a quarter of an houre, if it be but in a bush, or in a Garret, I am satisfied, I desire no more, if this might but continue. As a man prizeth this more then any thing in this world;) so if a man doe but consider, that I should be so base, as to anger that God that bestowed this, as I doe when I sin; and have knowledge enough to know it to be sin; when I look through the doore, and know it is a Thiefe, and might keep him out, yet that I should be so proud, and so vaine, and so idle; that I should let goe so many glorious opportunities in such, and such places, and times, O, this is that that troubles a Saint. Therefore we see in 1 King 11. When the Lord would humble Solomon the Son of Da­vid for his sins, and bring him to repentance. It is said there, he went not fully after the Lord, as Da­vid [Page 23] his Father did (the more too blame he) he built high places for Chemosh, and Molech; Solomon built Altars and offered sacrifice to Idols; and likewise he did it for all his strange wives; And the Lord was angrie with Solomon, because his heart was turned from the Lord God of Israel, which had appeared to him twice. which had appeared twice to him; there is the motive to aggravate it. The Lord was angry, not so much because he had so many sins, and had built so ma­ny Altars, but this was the aggravation, because the Lord had appeared twice to Solomon, so as he had ne­ver done to any other from the beginning of the world; the Lord appeared savingly, and spiritually to him, and yet he sinned against him.

Now if God appeared to Solomon but twice, and his sin is aggravated by that; how great is my sin in the Gospel, where things are more clearly pre­sented, then ever they were in those times, and God hath appeared two hundred times, two thousand times to my soule: I have seene him one while in the Sacrament, I have seen him among the Saints, I have seene him in such a country, in such a conditi­on, in such a place, in such a medow, in such a wood, when I read his word, and called upon his name, and yet that I should be such a Villaine, that I should be thus proud, and thus froward, and love the world so much, and so easily provoke God, and lie so sottishly in it when I have done; it is one of the greatest motives in the World, to move a spirituall heart to be abased, and humbled for sins past.

And likewise to preserve it from sin for the time Sight of God a preservation from sinne. to come, I have set God (saith David) at my right [Page 24] hand that I might not sin against him; that is, I will keep God in my eye.

The Eye of God is a meanes to keep a man from sin: for who will sin in the eye of God? therefore saith God to Abraham, walk before me, and be perfect. The Servant may doe ill behind his Masters back, but walk before me, and then thou wilt be upright, therefore when men sin they are said to leave God: but saith David I have set God at my right hand, that I might not sinne against him, I will alway see God, as I see a man that walks at my right hand.

Thirdly, if there be such a sight of God to be Use; 3. Highly to prise the preaching of the Gospell. enjoyed in this world, and that by his word and Spirit; me thinks this might teach you highly to prize, and esteeme the preaching of the Gospell, the word of Christ. Truly, (beloved) if you doe not look on the Gospell with a spirituall consi­deration; to a carnall eye it is the poorest, and driest, and most beggarly thing in the world; for, there are none that have more weaknesses, then the dis­pensers of it. It is a thing that should fill men with admiration to consider what it is to have poore creatures to doe the work of God that have a world of weaknesses more then other men, who are more exact in their wayes as Lawyers, and Trades­men, &c. To a carnall eye the preaching of the Gospell is a dead, drousie thing; a man shall heare many things that he heard before, and be taught till he sleep, and be tyred out, unlesse he look on it with a spiritual eye. As the East-India Merchant when he sees such a shell he considers what is in it; there is a glorious Pearle in it, and for that he goes [Page 25] many a Mile. So doe you consider that the preaching of the Gospell by poore and weake meanes, it is that shell, that Cabinet, wherein these glorious treasures are found; therefore esteeme it, and prise it highly, look on it with reverence, look for the Pearle in it; prise it, and praise God for it.

It may be some of you, that are sleepy Why men see not the ex­cellency in the Gospel. creatures, may say, I cannot tell that there is any such thing in it; & others are so sottish to this day, that they no more know nor understand, what we have bin doing in the preaching of the word these 12. moneths, then a Post.

It is not because the treasure is not here, but you shal see the reason, 2 Cor. 4. 4. the reason why you see it not; is because, The God of this world hath blinded your eyes, that the light of the knowledge of the glory of God, should not shine upon your Soules. God shines upon one mans Soule, and not upon another, another sees nothing but a poor Preacher, full of weaknesses, & so he gos away, & remembers little or nothing, or it may be sleeps all the while. Be­loved for the Lord Jesus sake trifle not: It makes me tremble to consider seriously how those de­crees, that are infinite, and innumerable that were before the beginning of the world, are to be opened, when we preach the word; yonder man, and yon­der woman, we know not whether of them belong to God, or the Devill; but when we preach the decree is opened; there is a poor man, or a poore woman that belongs to life, it makes him a new creature; another is as very a Sot at the yeares end, as at the beginning; who would not tremble, when [Page 26] God threatens to seale up your condition by it! O! it is a glorious thing, the Gospell. Look to it you sottish people, that are like the Foole in the Pro­verbs, that tell him a tale, and when you have done he will aske, what is the matter; or as, a man asleep, that knows nothing what he hath been doing. For the Lords sake consider what we are doing, and what the Gospell is; and what it is to have one day of the Son of man; it is a very strange word in Luk. 17. 32. consider of it thou poore sottish crea­ture: When Christ was demanded of the Pharisees when the Kingdome of God should come, he an­swered them, The Kingdom of God commeth not with observation. Neither shall they say, lo here, or lo there, for behold the Kingdome of God is within you, or a­mong you; And he said unto his Disciples, the dayes will come when ye shall desire to see one of the dayes of the Sonne of man, and ye shall not see it. And yet he saith after, they shall see the day of the Son of man. We are to consider, the sonne of Man, the Lord Jesus Christ hath two sorts of dayes: He hath one 2 Sorts of dayes of the Sons of man. day that every wicked man shall see, when they shal be eating and drinking as in the dayes of Noah; When the Son of man shall come to judge according to my Gos­pel, as Paul preacheth; & according to the Gospel The day of judgement. that you have here preached; That is, one day of the Son of man. And thou that wilt not receive Christ, thou shalt have thy belly full of that day, it will be a terribble day, a day of blacknes and darknes when the earth shall reele as a drunkard, and the hea­vens shall be gathered together as a scrowle, and the world shall be on fire, and thou shalt be at thy wits end, it will be a terrible day: the Lord deliver thee from that day.

But the Son of Man hath another day, that is, The day of grace. the day of grace, the day wherein the Son of man in the preaching of the Gospell would bestow grace upon thy Soule. Why doth he call that the day of the Son of man more then the other? He delights more in it; he delights not in the death of a sinner. This is that sweet day that Jesus Christ delights in, to offer himself to thee, and to lay before thee, life and salvation by his death. These things were not written for them only, but for us also. Remember, the day will come when thou shalt desire to see one day of the son of Man, but shalt not see it. Thou wilt say, O that I had one such day, as we have now in this place; when the Preacher told me of seeing God, and Christ; O that I had but one day, but one motion in my heart, by the Spirit that I had then, and yet I sotted it out and did forget it; O that God would smile as he did then, but it shall not be. Therefore the Lord help you that you doe not trifle out your salvation, as abundance in this Na­tion, and in this Citty doe, between sottishnes and formalitie. Abundance of People heare the word, but here is abundance of formalitie; few men con­sider with whom they have to do, when they heare the word of God, and what the busines is, but in a trifling manner passe it by: Therefore consider what treasure there is in the Gospell; there are un­searchable treasures in the Gospell; but of all, this is the Jewell of all, the knowledge of the glory of God, in the face of Jesus Christ. I shall leave other things for the next opportunity.

SERMON 2.

YOu remember the Lesson that God taught us from these words the last day; that,

I did open this, as farre as I could dive into the scriptures unto you, and proved it, and made some Uses of it. There is somewhat yet remaines of it, which I shall indeavour briefly to goe through, and then we shall come to the next poynt, which is, that,

We have made 3. uses of the former point.

First, to shew the priviledge of the Saints, that they, and they only can see God.

Secondly, that the sight of God should humble the Saints for their sins.

Thirdly, it should teach us to prise the preaching of the word, whereby this glorious priviledge is discovered, and wherein this excellent treasure is contained.

There are two things that I shall endeavour this day, as the Lord shall help me in this great misterie, to make out to you.

The one is, seeing there is such a glorious privi­ledge to be had, and blessed is the man that hath it, as I told you; Blessed are the pure in heart, for they shall see God. Purity of heart is the qualification, and see­ing of God is the reward, the highest step of it. And seeing there is such a Curse to a man that sees not God, how shall we know whether ever we had this priviledge? whether God hath vouchsafed to us this peculiar sight of him? I have seene the King, the Lord of Hosts.

Then secondly, if I have it not, what course I shal take to attaine it? I shall speak of these two things only this day.

Concerning the former; I need not give you This peculiar fight of God knowne. signes, or marks, to know whether a Drunkard, or a Whoremonger, or a blind carnall creature, that knows nothing of the will of God; whether any of these see God.

But the busines comes to this: Seeing there is a Gospell enlightning, or illumination; seeing there is a kind of sight of God in Christ, that an Hypocrite [Page 31] hath, and yet it is not the glorious sight that the Saints have; the question wil be, how we shall know the one from the other? And then there will be a light whereby a sinner, a carnall man may know his estate; that will flow from the other: For, if wee discover the one, it will be easie by that light to dis­cover the other.

For your information in the former (according as I understand by considering of the Scripture, and seeking the Lord, and searching mine owne heart) I shall reduce all to these 3 heads: You may know it 3 wayes.

First, by your apprehensions of it.

Secondly, by the impressions that this hath upon you.

Thirdly, by the Expressions or Effects that it workes.

I shall endeavour to cleare these three things to you.

First, I say by your apprehensions. That is, by 1 By our appre­hension of God which are. the manner of your apprehending God in Christ. Because (that I may speake punctually in the lan­guage of the Scriptures) though another man may be said to see God, and to know God, yet he appre­hends not God, or Christ, or any thing that be­longs to either in that way and manner that an E­lect Saint doth.

Now there are these 3 things in the apprehensions of a Saint that sees God aright.

The first is this, these apprehensions of him, they 1 Cleare appre­hensions. are cleare apprehensions of him; the Hypocrites ap­prehensions, they are darke and doubtfull, they are mysty; I say the apprehensions of a Saint they are [Page 32] cleare. I doe not meane by cleare, that they are full: For, I told you before, as the Apostle saith, why doe What meant by it. we yet hope, if we seen that is, if wee did fully see. Nei­ther doe I meane by cleare, that they are alwayes constant, that we have them without any doubts, or darknesse, or mists: especially in the old Testament, the Saints were many times eclipsed, and God hid his face, and they were at a losse, they knew not where to see him; in the morning he was seene, and he was gone at night; and so for a little moment (as it is said) he would come, and then be gone againe, that is not the meaning. But when I say they are cleare, as it is, 2 Cor. 3. We all with open face, behold the glory of God. With open face; that is, we doe not see God, as a man sees through a handkerchiefe, or through a Sieve, or through a Skarfe, or a Cloud; but with open face; we see him clearly, our appre­hensions are cleare; that is, there is an assurance go­ing Assurance in the Saints ap­prehensions. along with your apprehensions, that doth certifie your Soules, and assure your soules, that it is God that you see, it is a sight of God. For as in naturall things, you know, that by the same light whereby I see the Sun, by the same light I know that I see him: So there is in the very manifestation of God to the soule, it carries a witnesse in it self, it is so cleare, that when I have it, though I never had it before, and I cannot demonstratively speak a word what it is, yet I know as it is Gods sight, so I know I see him. A Saint knows so surely, and certainly, as that there is not the least doubt to his soule of that sight. As in 1 Cor. 2. (which is worth observing) you shall find that there is a great mystery that Paul saith that a Saint sees, that a carnall, naturall man [Page 33] cannot perceive; there be the deep things of God; and one of them he saith is Christ Jesus: for the Phari­sees, the Princes of the world did not know him, they did not know, him and the Father to be one, as it is Joh. 14: Now in that misticall knowledge in that 1. Cor. 2. observe two things.

First, you shal see that there is a mistery in know­ing A misterie in the manner of the Saints knowledge. these things: Not in the knowing of the things for the matter, I told you they are not misticall in the matter; for they are nothing but the death of Christ, and the power of his resurrection, and the like, that he calls, the deepe things of God, that Christ dyed for us, &c. But the depth is in the manner of the knowing of them; they that are Hypocrites know them for the matter; they know Christ from top to toe, they see him dead and buried, and put in the Grave, and the like, but they doe not spiritually know them.

So also, the other mysterie of that spiritual know­ledge The Saints know that they know the things of God. is in the knowing that they did know: It is one thing to believe, and another thing to know that I doe believe; and it is one thing to know spirituall misteries, and another thing to know that I doe know them.

Now when the Apostle had done with the for­mer, he comes to the latter, and tels them that they had a light, whereby they knew the things that were free­ly given them of God: As he saith, no man knoweth the things of a man, but the spirit of a man that is in him. So I have the Spirit of God, that I know the things, and I know that I know them. So the mysterie of spirituall knowledg is to know heavenly things in a spirituall manner, and then to know that I know [Page 34] them. It is one thing to know spirituall things, and it is another to know that I know them. It is one thing for God to give heavenly things, and it is another to know that God hath given them. This is the meaing of it, when I say that the people of God have a sight of God, and it is a cleare sight; that is, it carries such a kind of evidence to the soule, that thou knowest assuredly, as thou knowest any thing in the world, that thou seest God in Jesus Christ.

Therefore it was a knowne case among them in the old Testament (and much more must it be in the new) it was so certaine, that if God were away but for a moment, they presently missed him, and they cryed, Thou hast hid thy face, and when wilt thou come againe? and over night he would be gone, and they were troubled, and they knew him as soone as he came, and they missed him when ever he went. Now when thou hast but a blind confused apprehensi­on of God, and it is but thinking, and hoping, and thou missest God, and thou knowest not what is be­come of him, nor thou lookest not after him, suspect thy apprehension of him, that it is not right: for if it be a right knowledge, it is as cleare as the Sun, though it be not fully cleare, yet it is so cleare, that thou knowest that thou hast God; and thou doest misse him if he be gone but for a time: That is one thing.

Secondly, these apprehensions, as they are cleare, 2 Precious ap­prehensions. so they are precious; they are sweet apprehensions to thy soule. Thou accountest one thought of God, one right apprehension of God, in Jesus Christ, worth a whole world; therefore we see in Psal. 137. [Page 35] 17. The Prophet David, (who was well ac­quainted with God; saith he, how precious also are the thoughts of thee O God! how great is the summe of them; if I account them they are more in number then the sands: when I awake, I am still with thee. They are many then; and that is a shame for us in the New Testament, that they had such apprehensions, and we should have so few. And how precious are they! saith he. As if he had said, I love my Wife well, and my Husband well, and I love to have things about me; and to have health after sicknes: But Lord, how precious are the thoughts of thee O God! how rich is one thought of God! What a rich man am I, when I have one thought of God: Now these apprehen­sions are precious in these 3 respects.

First, they are precious, because every one of those 1 They satisfie the Soule. thoughts fully satisfy the soule. Take any thing in this world, as it may be thou hast an estate, or thou hast such friends, or thou hast such comforts: Take any thing whatever thou canst, there is an emptines left still in some corner of the soule, it is not filled. A man may say when he is highest in the comforts of the world, I am not fully satisfied, there is some dis­quiet in my Spirit; there is somwhat, whatsoever it is, behind the back of that comfort that I look for. But when a man hath thoughts and apprehensions of God aright, they satisfie the soule, and fill it with such contentednesse, that a man can say, I have enough; and he can say with Peter, when he saw the glory of God. It is good to be here; though he had neither meat nor drink, but were upon a mountaine; only he saw the glory of God; and saith he, It is good to be here. Therefore we might see, in divers places that I could reckon in Scripture, as in Psal. 17. [Page 36] As for me, I will behold thy face in righteousnesse, (I will behold thee in Christ) and when I awake, I shall be satisfied with thine Image: I shall be satisfied saith he. So also in Psal. 63. 3, 4, 5. I shall be satisfied as with marrow and fatnesse, and that is a choice thing in this world, though it come farre short of this. And so Paul, Phil. 3. I account all Dung for the pre­cious and excellent knowledge of Christ: As if he had said, I would be satisfied with this, though I had not a penny in the world. Now it is not so with an Hy­pocrite (therefore examin your heart, and look up­on Apprehensi­ons of Hypo­crits satisfie not. it) an Hypocrite, when he is enlightned, he may have some sweetnes, and there is some pleasure; as when his gifts are enlarged; or when spiritual things especially when new notions come in his minde for ever the knowledge of new things is pleasant, both naturall, and spirituall: Yet notwithstanding an Hypocrite is not satisfied, with the sight of God in Christ, he cannot say I desire no more; but he saith, I will be Rich for all this, I will cozen, and cheat for all this: Therefore I have alway observed, that the best of wicked men, those that we have rea­son to suspect, that they are not right, and they may have a great deale of joy, and such like; yet they are as greedy and griping after the world, and as proud and vain as others, and that is an argument that they are not satisfied. Another poore Chri­stian, though he make not such a blaze with gifts, and expressions, yet he sees God, now and then, and he can tread and trample upon the world, he can de­spise pleasures, and friends, and honours, and riches, and can look on them as crucified things, as Paul did, and can say, I remember, in such a Countrey, in such a [Page 37] Chamber, in such a place, where God shew'd himself to me, and I was satisfied; I saw every thing vanish before me, and I desired nothing but that, and I could desire to change, my wealth, and all for that, so that might be continued, and enlarged: That is one thing.

Secondly, they are precious, because he is not sa­tisfied. 2 There is a desire of more. This is no contradiction though it seeme to be one. My meaning is this, that wherever there is this apprehension of God, though it satisfie in respect of lust, and sin, and the world, and the Devill; yet it creates, and begets in the soule a greater thirst for more of that apprehension. Therefore we see clearely, Phil. 3. where Paul runs a race (as it were) after the knowledge of God in Christ: See what the Apostle saith. I account all as Dung, and Drosse, for the Excellency of the Knowledge of Jesus Christ my Lord, for whom I have suffered the losse of all things, and account them Dung; I have lost all, and I am not sorry for it: And why is all this? That I may know him, and the power of his resurrection. Now Paul was a Preacher, and did he not know Christ? there had been a blind Preacher. He was an Apostle, and Doctor of the Gentiles; and did he not know the resurrection? Yes, but the meaning is this, He for­gate that which was behind, as we see after; that is, all that apprehension he had of God in Christ, he for­gate it, in regard of the affection to desire more, he did not eye what he had: Therefore saith he, I say, not as though I apprehended; but I desire to apprehend him, by whom I am comprehended, to see the glory of God, that comprehends me in Jesus Christ. I speake not (saith he) as though I had attained; as if he had said, [Page 38] I know nothing in comparison of the insatiable de­sire I have to know more.

And that is the reason why Hypocrites are very loath to dye, when danger and death approacheth; Hypocrites loath to dye, Why? whereas a right Saint is wondrous desirous to dye; Why so? Saith the Apostle, That I may be with Christ. Phil. 1. Whereto compare that in Joh. 17. that I may see God, and have the same glory with Jesus Christ.

Therefore thou mayest trie thy selfe by this: if thou hast something that is like the apprehension of God (I speak not to dull creatures that are altoge­ther in the world, all the yeare long) but if God work on thee in his word, and there is some light come in, and some sweetnesse, yet if thou be glutted with this, and when thou commest home thou throwest God away, and thou lookest after thy lust, and after thy sin, thou never yet hadst a right appre­sion of God: For, if thou see God aright, thou wilt looke for more, and more, and for ought I know, thou wilt have more, and more, world with­out end.

Thirdly, and lastly; these apprehensions are preci­ous, 3 They are ac­companied with trans­cendent joy. because there is a transcendent super-excellent, ex­ceeding joy and delight, in the enjoyment of them, Abraham saw my day, and rejoyced, saith Christ: He did not see his day as an animate creature; but he saw the misterie of God that should be fulfilled in those dayes, that is the meaning; so Araham saw my day, and rejoyced. So there is a very pregnant word concerning this, in Isa. 35. The Desart shall re­joyce, and the VVildernes shall be glad. By the Wilder­nesse and Solitary place, is meant the barren Soule, the [Page 39] Wildernes of thy heart, where God will dwell. The VVildernes shall be glad, and the Desart shall re­joyce. O! that God would make it so to us. It shall blossome abundantly, and rejoyce with singing, The glo­ry Lebanon shal be given unto it, &c. Why is all this? They shall see the glory of the Lord, and the excellency of our God. This makes, the sad Soule rejoyce, and makes the barren heart, blossome as a Rose, when they see the glory of the Lord, and the Excellency of our God. Nay, it is such a joy, as he saith after, that, The Eyes of the blind shall be opened, and the Eares of the deafe shall be unstopped; then the lame Man shall leap, and the Tongue of the dumb shall sing. It is such joy as will make a dumb man sing; it will make a mellancholy, heavy, mopish creature, that naturally never smiled; God manifested in Christ, will make him sing, and the lame man to leap for joy; it is a transcendent, ex­ceeding high joy, and this joy, it will be the same joy Joy of Hea­ven, What? in Heaven, that we had on Earth. It is not Eating, and Drinking, and Marrying, and Buying, and Selling, that will be the joy in Heaven, but the great joy will be, the beholding the Glory of God in Christ; that will be the great Joy.

Therefore, thou mayst know by this; it may be thou hast a little joy: Thou rejoycest in the hear­ing of the Word; but is there not some other Joy that thou preferrest? Art thou not more glad when thou hast a good bargaine; or when thy affaires Psal. 137. goe on in the World? What is thy chiefe joy? As David saith; If I prefer not Hierusalem to my chief joy. If this apprehension worke in thee a joy, transcending all the joy in the world, and make all other joyes to vanish, it is a right apprehension. So you see these apprehensions are: [Page 40]

• First, cleare Apprehensions.
• Secondly, precious Apprehensions.

Thirdly, they are Perpetuall; they are lasting Ap­prehensions▪ 3 Perpetuall apprehensi­ons. By that, I doe not meane that they are lasting alwayes, but that they may be somtimes dimme and sometimes darke; but I meane they goe not utterly out; as it is said, Job 21. How oft is the Candle of the wicked put out? The Candle of the Hy­pocrite goeth out, it may be he hath a little appre­hension of God, and then it is out, it may be for half a yeare, and in time it infallibly goes quite and cleane out: Therefore in Heb. 6. the Hypocrite (for the Apostle lays down there the estate of Hy­pocrites) after they were enlightned, &c. they fell a­way. The light was gone, it only blazed a while, and there was an end of it: But it is not so with a Saint, though God may for a moment hide his face; yet as Mr. Calvin saith, that light that came first into the soule of a Saint, that that came first, it leaves such a sent, and a savour, that a man can never forget it; it is never quite out. He may forget that he hath done naturall things: We may forget what wee did twenty or thirty yeares agone; we may forget where we were, and may forget our Friends, &c. But when God reveales himselfe first to the Soule: If a man could live in this World a thousand yeares, the apprehension that he had of God at the first, it would be as fresh as ever it was; because it is an eternall thing, it is a thing that we shall have more, and more in Heaven, it is not crruptible; Triall of ap­prehensions. by their last­ing. and therefore it goes not out.

Now it may be thou hast been a Professor be­fore, [Page 41] and God hath stamped a great deale of joy on thee, and now it is gone, and thou art poor wretch, a poore drie creature; as drie as a Chipp, and a man can scarce see any thing in thee, to distinguish thee from a carnall man; trie thy self by this: These ap­prehensions if they be right, they are perpetuall, and constant in a sense; Therefore it is said, Joh. 14. 21. If you keep my Commandements (saith Christ) I will manifest my self to you,. Saith Judas, not Iscariot, Lord how is it that thou wilt manifest thy self unto us, and not unto the VVorld? Saith he, I, and my Father will come, and wil dwell with you, and abide with you. As for the world, God passeth by, as a wayfairing man that tar­ries but for a night, but I, and my Father, will come and dwel with you. Therefore in 1. Joh. 4. Seeing of God, & dwelling in God are Sinonomies, one, and the same thing; God dwelling in us, or we in God, or seeing of God, they are the same: Because, wheresoever God is seen rightly, and truly, it brings God by his Spirit to dwell in the Soule. That is one thing you may know it by, by your apprehensions.

Secondly, you may know it by the impressions 2 By the im­pressions these appre­hensions worke. that those apprehensions have upon your hearts; there will be a twofold impression upon thy soule, when thou dost see God aright.

First, as I told you before, when a Saint seeth 1 Suitable to that they see in God. God, you are to understand, that he seeth al in God with redundance; he sees his love, his goodnesse, his power, his faithfulnesse, his mercy, his justice. Now the same apprehension of these things, have such im­pressions upon thy heart, that thou mayest clearely discerne, if thy sight be right; that is, if every one of these doe worke upon thy heart, a proportio­nable [Page 42] fitnesse, or suitablenesse, to that that is in God. As for instance, when thou lookest on God, and thou seest his goodnes; there is a sweet impression of love: Thou seest the Justice, and Righteousnesse of God, it works an impression, not a blaze that goes out; but an habituall impression, of pleasing God, and of fearing God. And so when thou seest his faithfulnesse, it works an impression of trust; that thou wilt trust him though he kill thee: and so all that is in God will sinck into thy heart, and worke sui­table to that that is in God.

As to give you one instance (for as it will doe by one, so it will doe by all) In Heb. 11. 27. It is said, By faith Moses forsook Aegypt, not fearing the wrath of the King: For he endured, as seeing him who is invisible. Moses had a sight of him who is invisible: There­fore he forsook Aegypt, and feared not the wrath of the King. What is the meaning of that? The meaning of it, is this; he saw the King of Aegypt to be a great King, a powerfull King: But because he had seene God, who is invisible; that is, he had seene the Power of God, and the Greatnesse of God, and that put such an impression on him, that he did not feare Pharaoh. And God had promised to doe him good, and having seene the faithfulnesse of God, he forsooke Aegypt.

So it will be with thee, if thou see the Grace of God in Christ, there will be an impression of love upon thy Soule: If thou see the Greatnesse of God, there will be Reverence imprinted upon thy heart: or if thou see the Faithfulnesse of God, there will be an impression of Trust upon thy heart. But now if thou see God in Christ; and see his good­nesse [Page 43] and mercy, and grace, and there be no such im­pression; no love to God; no delight in God; no care to please him, or to attend upon him; thou hast not seene God aright.

Beloved, these impressions, you shall know them by these things; in three words, from any thing that is like the impressions of God upon you.

• First, they are reall.
• Secondly, they are through.
  Impressions of seeing God upon Saints are,
• Thirdly, they are universall.

First, they are reall: By reall, I meane this; they 1. Reall. are not idle speculations of God, as a bare seeing of God, and no more, but only a meere contemplation; but they are such reall impressions upon the heart, as that they can bare up the Soule in any outward reall miserie: As for instance, you know the mise­ries of the world are reall: When a man comes to Prison, there is reall trouble, and reall losse, and Miseries of this life reall. reall hunger, and he is a Reall man, that is the Keep­er of the Prison. Now an Hypocrite with all his speculations, when he comes to a reall night of mi­serie for God, all his knowledge of God proves a meere speculation, and vanisheth into Ayre, and there is no reality in it. Now the other which is a true Saint, let him be put into the worst condition, let it be Reall; put Bolts on his heeles; let there be VVounds, and Sores, and Hunger, and Thirst, that he feeles, & beholds with his eyes; yet he hath a thing in his Soule, that is as real as the things that he feeles: Therefore it is said, in 1. John. 1. where he speaks of Fellowship with God, and walking in the light, and [Page 44] seeing of God; saith he, Those things that wee have seene, and heard, and felt. He makes the apprehensi­on of God in Christ, as reall as things that are sub­ject to sense, as the things that we see, and heare, and smell, and feele.

Therefore see whether these impressions of God on thy soule be reall, or no? Doest thou finde when thou commest to reall miserie, that there is reall comfort to hold thee up; and not only ima­gination, and vaine Speculations: As you may ob­serve, many brave glorious Professors in the time of Peace, that out strip all their Brethren, and their ex­pressions Why many Professors shrinke in Trouble. are better then others, & they carry it glo­riously, and yet you shall have some poor creatures that can hardly speake to God in Prayer, and can hardly remember any thing of the VVord, and yet when they come to suffer, there is a reall thing that holds them up, though it may be it be but a poore little Boy, or a VVench, when you shall see those Brave glorious Professors, that because they have no Reality, they flee away, and turne to the World.

Therefore pray to the Lord that these impressi­ons may be reall: That as the miseries wee meet withall, are reall; so the impressions of his blessed Majesty may be be reall: Saith God to the Hypo­crites, Mal. 1. If I be a Father, where is my Ho­nour? If I be a Master, where is my feare? You talke that I am your Father, and your Master; but there is no deepe impression of it upon your Soules.

Secondly, as they are reall; So they are thorow, 2 They are thorow. they fall not upon the heart of a Saint, as they doe [Page 45] upon an Hypocrite. The apprehensions of God fall up­on an Hypocrite, just like a little shower of raine, upon the sandy ground; there is some little im­pression, but in two or three houres all is gone, it never soaks to the root of the grasse: An Hypocrite hath a root of bitternesse in his heart, and all the Dew of Heaven, never sinks so deep as to come to that root. Therefore as it is said, in 1. Joh. 3. A man that is borne of God cannot sinne, Why? Because the Seed of God abides in him; he hath a root in him: So on the other side, an Hypocrite, he can doe nothing to purpose, because there is a seed of sin in him, there is a root, there is a Coare at the heart, that the Dew of Heaven never toucheth: Therefore it is a signe that thou seest God aright, when the impressi­ons of it in thy Soule, goe through, and through, that they soak into thy very soule (as I may say) and fetch out thy inward lusts.

Thirdly, and lastly; (and there I shall leave at 3 They are uni­versall. this time) these impressions are universall: An Hy­pocrite, or a wicked man in time may have some im­pressions upon his soule, of some one thing of God, or some few things. As for instance, Judas had an impression upon his heart, and a sad one too, of the Justice of God, it made him goe and hang himselfe: And so Saul, and Pharaoh, and others; but that was but of one thing. But now a Saint, he hath impressions of all that is in God; that is, there is nothing in God, but he hath a heart to answer it, he hath (as it were, to speak with reverence) a Coppy of God written on his soule; he hath an impression of the love of God, as well as of the feare of God; of delight, and trust in God, and the like. This is the [Page 46] difference betweene a Saint of God and an Hypo­crite: Therefore in Exod. 34. When Moses was so desirous to see God; O Lord (saith he) let me see thy glory. God revealed his glory; and told him his name: The Lord God, the Lord, mercifull, gracious, long suffering, abundant in mercy, keeping mercy for thousands: Forgiving iniquity, transgression, and sin; and that wil not cleare the guilty; visiting the sins of the Fathers upon the Children. God tells him of visi­ting of wicked People; What was this to Moses? God would not tell him halfe his name, but all: Therefore he tells him, what he was to the Saints, The Lord, gracious, and mercifull, long suffering, abun­dant in goodnesse, and truth, keeping mercy for thou­sands. And then he tels him, what he would be to the wicked; he would have the impression of the whole name of God upon Moses. It is a signe thy apprehen­sions of God are true, though they be weake, and small; when they be reall, and thorow, and univer­sall. The third thing is;

The Expressions, or Effects of it: but that I must leave till another time.

SERMON 3.

YOu remember the Lesson (I doubt not) that we are upon; that,

I did open this, and proved it, and shewed you the last time, how by the Word of God, you might know whether ye have ever seene God in this manner; whether God have ever bestowed this glo­rious priviledge upon any of you: Three waye, I tooke to shew it to you.

The first, was by your apprehensions of God.

The second, was by the impressions that those apprehensions of God have upon you.

The third thing (which I am now to come to) is by the Expressions of them, or by their Effects. If [Page 48] you would know whether you have seene God a­right 3 By the ex­pressions of them, which are: or no: I say you may know it by the expressi­ons of it: How doth it set it selfe forth in thee? It works something upon thee; and that vents, and shewes it selfe some way in thy heart, and life: Therefore I finde in Scripture, especially in the E­pistles of John, where much is said of seeing God; he brings the Saints usually to know the sight of God by outward expressions: Because, though it be cleare (as I said) yet it is so small, that a S ^t. cannot alway see it, unlesse he consider the workings of it also upon his heart, and life, as well as his single ap­prehension: Therefore saith he in one place, by this, you shall know that you have seene God, if ye con­fesse Christ: And in another place, If yee love the Brethren, &c.

Now there are these foure or five cleare things in Scripture, that demonstrate a man to be one that hath seene God. The first is this:

If thou hast seene God, certainly the Lord hath purified thy heart; the Lord hath given thee a pure 1 Purity of heart. heart: For, saith Christ, in his first Sermon, Blessed are the pure in heart: For they shall see God. And in Heb. 12. Without holinesse, it is impossible to see God; Matthew 5. that is a cleare generall rule: And therefore I say, thou mayest then read, if thou, or I, be a Man, or a Woman, to whom God hath not given a pure heart; if God have not purified thy heart, cer­tainly, as yet thou hast not seene God: For, if any man saith he, hath seene God, or that he walke in the light, and yet live in sin, he is a Lyar, and there is no truth in him at all; you are to give no cre­dit to him at all; al his apprehensions, are but fancies.

Now, the question will be; what is the purifying of the heart? Or how may I know that?

BELOVED, according to the language of the What meant by a pure heart. Scripture,: I find that by a pure heart, is meant two things.

First, by a pure heart is not ordinarily meant as 1 The consci­ence purified from guilt of sinne. you take it, for the killing of sinne in the soule; I say not ordinarily: But the chiefe meaning of the purifying of the heart is to have the conscience (for the heart is taken for the conscience, to have the conscience) purified, and washed from the guilt of sinne: Therefore in Act. 15. say the Apostles, and Elders, Why should we doe thus, and thus with them, Seeing their hearts, are purified by faith, as well as ours? That is, seeing they believe in Jesus Christ, and thereby have peace of conscience setled in their hearts.

To cleare, and open this a little to you: There Conscience purified, What? are three expressions that the holy Ghost useth in Heb. 10. that open this, Heb. 10. 2. A pure heart in this sence is a man that hath no conscience of sinne; that is the Scripture language; one that hath no conscience of sinne: Not as it is commonly in your sence, one that makes no conscience of sinning, one that continues in sinne: But one that hath no conscience of sinne: That is, one whose conscience is not stained with the guilt of sinne, but by the bloud of Christ, there is a perfect peace setled within him; Peace and joy in believing: For, that it is to have conscience of sinne, when alway upon the least infirmitie, there is guilt heaped upon the consci­ence of a man: Now this is an impure heart, an im­pure conscience. And to the pure every thing is pure, [Page 50] but to the impure, every thing is defiled: That is, when a man hath an impure conscience, that is not washed effectually by the bloud of Christ, through the power of the holy Ghost; then his meat, and his drinke, and his bed, and his recreations, every thing defiles him; every lawfull thing defiles him, as well as unlawfull. Now then thou mayst reason thus; if I have seene God, I have a pure heart? What is that? I have no more conscience of sinne: That is, I finde an exceeding great power of the Spirit, that makes my conscience cleane, that not­withstanding my frailties, there is no guilt ly­ing, or soaking in my Conscence. That is one thing.

The second expression, there you shall see, after­wards verse 10. that they are said to be sanctified; sanctification in this place, is not meant, as you usu­ally take sanctification; that is, for mortification, and vivification (as we say) the killing of sin, and the quickning of grace, though that may be called sanctification too: But sanctification in this place is in the same sense, as I said before, when the consci­ence is washed and cleansed from the guilt of sin, as it is interpreted in the third expression in verse 2 [...]. Let us draw neare with a true heart, in the full assu­rance of faith, having our hearts sprinkled; that is, our consciences sprinkled; having our hearts sprinkled from an evill conscience, and our bodies washed with pure water: An evill Conscience, is an unbelieving Conscience; for, evill in the New Testament is or­dinarily taken for unbeliefe. Take heed (saith the Apostle) least there be in any of you, an evill heart of unbeliefe, to draw back from the living God: That [Page 51] evill conscience Judas had, and Saul had; For, sin did lye on their consciences, and was not washed: Now saith he, Let us draw neare with full assurance: Full assurance is opposed to an evill Conscience, and that cannot be, if you take sanctification in that sense, that you use to take it. Now that is one thing; wherever God manifests himselfe, and re­veals his glory in his Son to the Soule, he gives that man a pure heart, a good conscience; he washeth that mans conscience, by the bloud of his Son; that is, his Spirit applies the vertue of the bloud of his Sonne to our Soules, and Consciences, to make them pure and peaceable.

2ly, a pure heart (for there are but two ways in 2 Aheart clean­sed from the power of sin. generall, that it is taken in Scripture, a pure heart) is a heart cleansed also from the power of sinne; that is a pure heart: And indeed, both are compre­hended here in one word; because wheresoever the one is, the other is also: For, it is impossible for a man to have his Conscience made truly peace­able by the bloud of Christ, but it will be made pure, and holy also: Therefore in that place, in Heb. 12. VVithout holinesse, it is impossible to see God. I suppose it is meant of Personall holinesse, of Re­formation, and amendment of life, and not of the imputed holinesse of Christ, and the washing of the conscience, as I said before.

But you will say, if it be so, then no man can see Object. God, till he go to Heaven; for, no man is free from sinne in this World. There are many Answers that godly men give to this Objection, that I can­not stand on.

It is ture, there is sinne, and corruption left in the Answ. [Page 52] Saints, yet they are said to be a pure People, People Saints pure notwithstand­ing the re­mainder of corruptions 1 They grow purer every day. Simile. of a pure language; to have pure hearts; Why? Be­cause they are growing every day purer, and purer; that is the reason they are purified. As a godly man compares them to a Well; when you throw dirt or any thing into a standing poole, it makes it fouler, and fouler; but throw it into a Well, and it workes it out, it bubbles, and is never quiet till all be out: So the Saints have pure hearts, because, how­ever foule things are working and stirring in them, yet they are still stirring against them, and get ground of them; though they be not pure, that is, quite free from sinne, yet they are purer every day then other.

Then some say, and they say truly, that a man 2 The streame of the heart is pure. hath a pure heart, though there be corruption there, when the streame of the heart, the very streame of the heart is pure, and holy: Some conceive, and those godly men (as I told you before) that there is a coare in the heart of a godly man, that is pure, and holy without sinne: Which godly men take to be, that that is meant by Spirit, so frequently in Scripture; saith the Apostle, I serve God in my Spirit, Rom. 1. And, I pray God to preserve your soule, and body, and spirit. 1 Thess. 5. And that Spirit they take to be the quintessence of the soule; somthing more inward then the Soule: There is somthing in a pure heart that opposeth sinne, and opposeth temptation; there is some non ultra in the heart of a godly man: Sinne gets the advantage over his eyes, and over his hand, and over his tongue; but there is a baracado in his heart that it can goe no farther.

As you see betweene two Women, chiding, and striving who shall have the last word, and one re­plyes, and the other replyes, and at last one hath the last word: So there is somthing in the heart of a godly man, that will have the last word, As in a naturall man, sinne hath the last word; saith an Hypocrite, I have a mind to over reach my Neigh­bour in such a bargaine; thou wert not best to doe it, saith enlightned conscience, thou hearest the Preacher, and hearest the Scripture say the con­trary: But I am resolved to doe it, saith the Hypo­crite; then I will trouble thee, saith the conscience. Now, there is no sinne that a Saint doth fall into, but there is a coare in him that goes beyond: As you see in an Onion, you may pull off one scale, and then another, and another; and at last you may come to the coare, and can goe no farther: Such a thing there is in a Saint, this is that that is called the spi­rit; the streame, and quintessence of the Soule is holy: and though there be corruption there, yet there is something that is pure, and holy, and that coare, will eat out the rest in time: As to give you but one instance more, (looke upon your hearts as I speak and see how they agree with it) take any corruption that a Saint falls into throughout the yeare; there are many chidings, and brawlings, betweene grace and corruption; I will have my will sayth corrup­tion, I will be vaine, and fine, and finer, then my Neighbours; saith grace, I will not have it so; But I will, saith corruption, I will have my will; but if you doe, saith grace, you shall mourne bitterly when you have done; grace is at the heeles of it, and grace overtakes it some way or other: And in case he fall [Page 54] into the sin, grace calls over him, and cries out of the heart, and when he hath done the sinne, grace mournes; it followes it, oppsing, till it be done, and when it is done, grace weeps over it.

It is not so with a wicked man, that hath an en­lightned Difference between Saints and Hypocrites. conscience; he may have a word or two, and if that be not heard, then farewel; and then the Devill works effectually; that is the difference be­tween sin working in a Saint, and in a wicked man: The Devill works effectually in a wicked man; that is, he finisheth his work; the Devill finisheth his worke in a Sinner, but he doth not in a Saint: The Devill never works in a Saint, but grace overthrows it one way or other, either before it be done, or it overthrowes it when it is done: The Devill sifted poore Peter, and foiled him at the first, but after­wards he wept it out; there is much in this: This is enough to discover an impure heart; if you be a Drunkard, or a VVhoremonger, or a Backslider, or a worldly Professor, thou art a man that hath never seene God, for thou hast an impure heart.

There is one thing briefly, that I desire you to thinke on. 2 It changeth them to the same image.

Againe, whosoever hath seene God, a second ex­pression of it is this; he is translated into the same image with God, to that which he seeth; As you have it, 2 Cor. 3. ult. Saith the Apostle, All we with open face (that is) al the Saints, we behold as in a glasse the glory of the Lord, and are changed into the same image, from glory to glory, even as by the Spirit of the Lord. We behold the glory of the Lord, and are changed into the same image, from glory to glory; I was going to tell you the last time, how the sight [Page 55] of God hath a twofold impression upon us. I forgot the last, and it will not be unseasonable to mind you of it now.

The first was, I told you, it works in us a dispo­sition snitable to what we see in God, if God be great, it makes me little; if he be just, it makes me feare; if he be faithfull, it makes me trust; if he be good, it makes me love him; and the like.

Now the Second is this;

Whatsoever a Saint sees in God, it works some resemblance in him of what he sees, not a proportio­nablenesse; for greatnesse in God, and feare in me, that suits; God is great and I feare him. But here I say, it works a resemblance in a kinde: As when I see the greatnesse of God, it works and raiseth my Spirit to a holy greatnesse; if I see holinesse in God, it makes me holy; there is nothing in God that is seene, but it works a Resemblance, except it be humility, of which I shall shew the reason after. All the Attributes in God, become graces in you; goodnesse in God, makes you good; but your good­nesse, is a grace; and his, is an Attribute: But only I say humilitie, the glory of God makes me humble; the glory of God makes me not proud, and high, but low, and humble: But every other thing in God makes me frame my heart, and life, just like God. Creatures, re­semblances of spirituall things.

And there is no wonder in this, we see in the Creatures (for the Creatures are a resemblance of spirituall things:) The Creatures are so cast by God, as that they might be fit resemblances, and ex­pressions of spiritual things in his word. Jacobs sheep only by the working of fancie, by looking upon the [Page 56] rods it made them conceive: If fancy work so, as that looking upon any thing, it could make such an im­pression; much more faith looking upon such a glo­rious object as God, that hath such fulnesse in him, shall make the soule like that it sees. Therefore in Joh. 1. 14. Saith the Apostle, We have seene his glory, as the glory of the only begotten sonne of God, full of grace, and truth, and of his fulnesse, we all receive grace for grace. VVe saw his glory, and of that full­nesse of glory, we receive grace for grace, as the VVax receives letter for letter from the Seale; or as the child receives lymb for lymb from the Parent; so we receive grace for grace from Christ: There is never a grace that we see in Christ, but the seeing it with a spirituall eye, works and creates such a grace in our Soules.

Therefore I pray consider of this, whether you Triall of a right sight of God. have had such a sight of God, that when you see this, it hath framed your soules according to God, that you are like him: If you say, you see God, and it is only a drie speculation, that leaves you proud, and carnall, and malicious, and high minded, and froward, and the like, without working on you, what you see in God, you may justly suspect it not to be right.

A third expression, I find in 1 Joh. 4. 12. Who­soever 3 A right sight of God works love to our Brethren. hath seene God, loves his Brother. No man hath seene God at any time, if we love one another, God dwelleth in us, and his love is perfected in us. I told you before, that to see God, and to dwell in God, are taken for one another: As he saith after, verse 15. VVhosoever shall confesse, that Jesus is the Sonne of God, God dwelleth in him, and he in God: and [Page 57] verse 16. He that dwelleth in love, dwelleth in God, and God in him: No man hath seen God at any time, but he that loveth his brother, God dwelleth in him. What is that? That is; he hath seen God: For, as I said they are all one, dwelling in God, and seeing of God.

Therefore looke to that, whether God have wrought in you, a heart Spiritually and purely to How Saints should be loved. love the Saints, as Saints; not to love them, that they may love me; or to love them, because they have a great deale of credit, that they may report well of me, or to love them carnally; but whether I frame my heart to love the Saints, as Saints, as elect persons, chosen of God, and Members of Christ, and as he beares the image of Christ on his soule: if I love not my Brother, surely I have never seene God; therefore it is said, 1 Joh. 2. 11. He that hateh his Brother is in darknesse, he walketh in darknesse, and knoweth not whether he goeth. What darknesse? Compare it with the first chap. verse 6, 7. that darknesse is opposite to Fellowship in light with God, and Christ: If a man love not his Bro­ther, let him be a wise man, let him be a Scholler, let him repeat Sermons, &c. he is in darknesse, and goes he knowes not whether; for a man goes he knows not whether, that hath not seene God, he goes in darknesse, and must wander for ever more: Looke a little on your hearts, and aske the question concer­ning your conversation, whether you love the peo­ple of God or no, That is the third thing.

Then fourthly (which depends upon this) who­soever 4 Fellowship with the Saints. hath seene God rightly; as he loves the Saints, so he hath Gospell fellowship with the Saints; I say, he hath Fellowship with the Saints, 1 Joh. 1. 7. [Page 59] For there is a discourse concerning this seeing of God, Truly saith John verse 3. Our fellowship is with the Father, and with his Son Jesus Christ, and these things we write unto you, that your joy may be full. But if we say we have Fellowship with him, and walk in dark­nesse, we lye, and doe not the truth: If we say we have fellowship with him, and walke in sinne; But if wee walke in the light, as he is in the light, we have fellow­ship one with another, and the bloud of Jesus Christ his Whence the Fellowship of Saints is. Son, cleanseth us from all sinne. Understand me, I meane not here by fellowship, and I suppose it is not meant here, fellowship of neighbourhood, or fellowship of the family, or fellowship of the same City; no, nor being of the same outward visible Church, I thinke that is not meant, though that be not con­trary. But, VVe have fellowship one with another. What is that? That is when I have seene God, and have had fellowship with God, and his sonne Jesus Christ, I have a spirituall fellowship with all that have seene God with me; that is, the ground of the fellowship and communion I have with others, is in that they have seene God as well as I; and the im­pression of God is cleare on their spirits, and mani­fested in their lives.

Therefore for People to have fellowship with Fellowship on wrong grounds. others in this, or that respect, because they jump with them in this, or that opinion, or in this or that way; this is not the Fellowship spoken of by John and by Paul, Philip. 1. 4, 5. But this Fellowship is a higher thing; the spiritual communion, we have one with another, upon spirituall grounds, because of the Spirit of God dwelling in us. Therefore ex­amine your selves by this; Have you any fellowship [Page 58] with the Saints? Is not the Fellowship of divers of you (why should I aske the question, I know it is so) with Drunkards, and Malignants, those that raile against godlinesse, those that blaspheme God, and his People, this is the Fellowship of many. And it may be others of you have fellowship with Pro­fessors, but it is carnall; that is, it is grounded on carnall respects, it is not, because they have seene God, and you have seene him also, and therefore you have Fellowship together. That is another thing.

A fifth thing I find, that I will but touch; That whosoever hath seene God, they are very desirous 5 Desire to bring others to the light. to bring all others into the same light that they have seene: O! how oft doth Paul upon every oc­casion, concerning his vision, how oft doth he re­peat it at large in the acts of the Apostles, how he had seene God! And so here John, when he had seene the glory of God, he writes to them, he deli­vers the message to them, and he would bring them also to the light, to walke in the light as he did. Beloved, a man that hath seene God once truly, he looks upon all the world, as People walk­ing in Hell, in a hell of darknesse; the course of mankind in this world, is but as a Hell to him: Therefore to see People walke in such grosse dark­nesse, and God having broken in a little Window into his soule, he cannot choose but bring others to the light.

Therefore I never believed, nor doe believe, Christians should be rea­dy to teach o­thers. when People among us (it may be they are godly, I leave them to the Lord) that professe they see a great deale of light, and they see God more then o­thers; [Page 60] and yet for the expression of it, we see they withdraw and goe aside, and they thinke it not fit to teach carnall men; it may be they will teach one another, three or foure, or five; Not as though I blamed teaching, let us teach one another any how, so we may edifie one another in the Lord publickly, or privately; but when there is a spirit in People, that they will not communicate the light as much as they can, that other poor sinners may see it, I suspect that light, that it is not from God; for who­soever sees the Light rightly, he will doe his utmost Endeavour to bring others into the Light. 6 It enableth to suffering, as in

But lastly, I find, that whosoever hath seene God truly, that sight of God will make him able to goe through any hardship, any suffering, any affliction whatsoever, in the service of God. As in Heb. 11. 27. Moses forsooke Aegypt, and regarded not the wrath Moses of the King: but endured, saith the text. Why did he? Did he not know what the wrath of the King was? No doubt, but he saw what a Tyrant he was, and he saw much cruelty, living in the House, but he endured, as seeing him who is invisible; he saw God, and so he was able to goe through all. And so Stephen, that blessed man, that was full of the Stephen. holy Ghost Acts 7: When he had preached unto them, saith the text, they were cut to their hearts and gnashed on him with their teeth, and he being full of the holy Ghost, looked stedfastly to Heaven, and saw the glory of God, and Jesus Christ, standing on the right hand of God. When they gnashed their teeth, he looked up to heaven, & saw God, and Christ at his right hand. It may be there was somthing that was extraordina­ry, [Page 61] but it is a worke that is ordinary. Behold (saith he) I see the Heavens opened, and the Sonne of man standing on the right hand of God. Then they cryed out, and stopped their eares, and stoned him; and he called on God, and said, Lord Jesus receive my spirit, and kneeled downe, and cried, Lord lay not this sinne to their charge. See how Stephen was calling on God, and praying for his enemies, and giving up his Spirit to God, when they were gnashing with their teeth, and stoning him as if they had been mad, yet he goes through it quietly.

Whatsoever pretences men have, this is the Why some Professors avoid suffe­ing. reason why many Professors are so wise, that they will never suffer persecution, let the world turne which way it will, they will not want distinctions to waue persecution; the truth is they wave it, be­cause they have not seene God, if they had, they would carry themselves innocently, and prudently, and then let what would come.

Thus briefly, I have shewed you, how you may know whether you have seene God aright, or no.

Now lastly, in a few words, because you have partly heard it before, therefore I will be the briefer.

The Question will be, in case that any by Quest. what hath been spoken, doe see that he hath not seene God aright; How shall I come to at­taine it?

Beloved, when I speak to you of meanes, how Answ. The order how Saints come to see God. to come to any thing, you must understand one thing? we prescribe not meanes, as Phisitians do to a sick man, as Rew, or Camomite, or Orgaine, [Page 62] and the like, that are in his power, he can goe to a Neighbours, or to an Apothicaries shopp, and buy them: So when I speak of meanes, it is not in your power to have them, as a Ladder to get up, and see God by; but when I say the meanes, I lay downe the series, and order whereby God is ma­nifested to the Soule, though all bee his free grace.

Now that order, or Series you have in Scripture. If thou want this sight of God, thou must first be 1 To be con­vinced that all meanes in the world will not make known God. Simile. convinced, that all the meanes in the World will not make known God to thee, unlesse he manifest himselfe. That is one thing: As the Sun when it is under a cloud, all the Candles, and Torches in the world cannot discover it, till it come out it selfe, and then you may see it, if it hide it selfe you cannot. So saith Christ, Joh. [...]4. I, and my Fa­ther will manifest our selves to him. As if he had said, it is our prerogative, we do it when, and where we please, all the world cannot help to it, when we doe it not; therefore say, Lord, it is thy priviledge, I have not eyes to see thee; it is not all that I can doe, and that all the World can doe, I cannot reach thee, Lord manifest thy selfe to me. That is the first thing.

A second thing that I finde in this series, or or­der 2 A man must be borne againe. that God takes to manifest himselfe is, that he usually begets men againe, or causeth them to be borne againe, before they can see him: These Phrases are oft joyned in Scripture, of being borne again, and seeing of God, Joh. 3. Verily, verily, ex­cept a man be borne from above, he cannot see the Kingdome of God: And in the Kingdome of God, [Page 63] God, and Christ is the chiefe thing; without this thou can'st not see it. So in Joh. 6. 45. It is written, they shall all be taught of God, every man therefore that hath heard, and learned of the Father commeth to me. Not that any man hath seene the Fa­ther (except, or) save he that is of God, he hath seene the Father. To be of God, and to be borne of God are promiscuous in the Epistle of John, somtimes a man is said to be of God, and somtimes to be borne of God. No man hath seen God, but he that is of God, or that is born of God; compare that with 1 John 3. VVhosoever committeth sin, he hath not seen God, nor known him, little children, let no man deceive you, who­soever is borne of God, committeth not sin: Therefore whosoever seeth God must needs be born of God.

What is that to be borne of God?

Briefly (for I cannot now open it at large) to To be borne of God, what. be borne of God is, when there are other pronciples put in you by the Spirit of God that are not in flesh and bloud. When there is a new creature put in you. That is, when there is a heavenly wise­dome, and knowledge, heavenly faculties, heavenly principles; when there is a new creature in the soule of a man, by which he sees, and knowes, and appre­hends, and loves, and doth things utterly beyond flesh and bloud. Therefore to be borne of God, and to be borne of flesh and bloud are contrary one to another.

Therefore if thou wilt see God, thou must not thinke to doe it, as to finde out a controversie in Divinity; or to to know a mystery in a Trade; it is not thy studie, and straining of thy witt, thou mayest doe that if thou wilt: But desire of God, [Page 64] to frame the new creature in thee; thou must not only have other things presented before these eyes, but thou must have another paire of eyes to see things, another understanding, other principles, a new creature framed in thy heart; that is the force of the argument of Christ to Nicodemus Joh. 3. Except a man be borne againe, he cannot see the Kingdome of God. As if he had said, I know thou art a great student, and thou takest paines to goe to Heaven; but I will deale plainly with thee, thou must be borne of God, thou must be a new creature, or else thou mayst study all thy life, thou mayst study thy heart out, and it will not doe; therefore beg of God to make thee a new crea­ture: He is the Sun of righteousnesse, that can shine where he pleaseth; the blessed Spirit is that wind that bloweth where it listeth: He must make thee a new creature, or else thou hast no faculty to behold him. For, if God should shine upon the old crea­ture, thou hast no more eyes to see him, then a blind man to behold the light.

Thirdly, in this order of seeing God, (which is 3 God must de­liver us from Satans King­dome. all of his free grace to doe this, I only shew you the author of it, it is none of it in thy power) get the Lord to deliver thee from the Kingdome of Sa­tan, or else thou canst never see him. The King­dome of the Devill, is a Kingdome of darknesse; so darke, that as long as a man lives in that King­dome, Satans King­dome dark­nesse. he is never like to see any thing of God. Therefore if thou wilt see God, or spirituall things, labour to come into that Kingdom where light shines. There are some Nations in the North, that they have halfe the yeare night, it is al­most [Page 65] a Kingdome of darknesse, a man though he have eyes, cannot see there: So the Devils King­dome, is a Kingdome of darknesse, and marke it, as farre as there is darknesse in any soule, so farre the Devils Kingdome is there. For, the Devill hath no bodily, outward Kingdome, of Lands, and estates, and revenues; but darknesse is his Kingdome, and so much darknesse, so much inheritance the Devill hath: That is the reason, that where there is none of the Gospell, the Devill hath a great Kingdome; he hath a great Kingdome in VVales, and in the north of England, and in Ireland, because there is a great deale of darknesse there: therefore doe thou desire the Lord to translate thee out of the King­dome of darknesse, to the Kingdome of his deare Sonne. See this in 2. Cor. 4. saith the Apostle, If our Gospell be hid, it is hid to them that are lost: He speaks of unfruitfull hearing of the word, there is no fault in the Gospell; but it is a signe that they are a People that must perish, that the Gospell can doe them no good, In whom the God of this world hath blinded the minds of them that believe not; least the light of the glorious Gospell of Christ, who is the image of God, should shine upon them.

How came it to passe that the Gospell that Paul preached, did the Soules of the People no more good? Paul saith, the fault was not in the Gospell, the Gospell was pleasing to God however: but the God of this world; that is, the Devill, the Devill of Why the De­vil is called the God of this world. Hell as you call him: God calls him, the God of this world; not because he is absolute, and may doe what he will: but he is under Gods power, and God gives him such a stroake, and power, as if he [Page 59] were a God in the world; he hath so many Sub­jects, and such pollicie, and spirits; The God of this world hath blinded the minds of them that believe not: that is, they were blind before, but he hath made them more blind.

O consider this! thou wert blind, before thou didst heare the Gospell: but when a man heares the Gospell, that Prince of darknesse; that is, the Devill, the God of the world, he blinds thy minde more, and more; he draws a new vaile over thy eyes, Why so? That the light of the glorious Gospell of Christ, who is the image of God should not shine on them. He drawes the Curtaine, that the Sun may not come on them; that the light of the knowledge of God in Christ may not come on them: Therefore consider what a Monarch the Devill is, and how great the Kingdom of the Devill is in thee. And if ever thou come to the light, desire God to tran­slate thee into the Kingdome of his deare sonne, that Kingdome is all light. As far as there is a cleare light in my Soule, so far Christ hath his Kingdome in me.

Then, if thou wilt see God, thou must labour 4 Purity of heart. to be pure in heart, as I told you: for, without ho­linesse no man shall see God, Let a prophane man use all the meanes in the world, as long as he is so, he shall never see God.

Lastly, thou must looke for the shining of this 5 glorious Sun, through the Word, and by the spi­rit. It must come through the VVord; and expect the Spirit to bring it, or else it will never shine upon thy Soule. This, in few words, is the series, or order, in which God manifests himselfe to his people.

I will now conclude only with this word, It may be thou wilt say, I hope I have seene God, and I remember the Lord did manifest himself to me; but truly it is but a little.

I will speake but a word to you that have seene Use Those that have seen God should walke holily. God. I beseech you walk like People that are be­fore God; Gods eye is upon you, and you have seene him; walke uprightly, walk not like the peo­ple of the world; for ye are lyars if you doe: if you say that you have seene God, and walke in darknesse, and walke in sinne, you are lyars, and there is no truth in you. O! walke holily; and labour more, and more to see God, as Paul did; he forgate that which was behind, and would see more of God; more of his glory: that is the meaning of that word in Joh. 14. saith Christ to his Dis­ciples: for, he spake not to wicked People at that time. He that hath my Commandements, and keepeth them, loveth me, and he shall be loved of my Father, and I will love him, and manifest my selfe to him. Without doubt, God had manifested himselfe to these before, they were Saints before: but he meanes, I will manifest my selfe more, and more; but they must love him, and keepe his com­mandements. The meaning is not that you shall finde the Commandements of God, and the things of God, are as a bottome of Thred, that is all shufled together, that you can finde no end of it, you thinke to have an end, and yet you cannot, and you thinke to finde a place where to get all grace; whereas notwithstanding, if you had all the gifts in this world, you cannot keepe the Commandements: but the meaning is, you shall [Page 68] finde in the things of God, that God hath made one thing the condition of another, if you love God, you will keepe his Commandements, and if you keepe his Commandements you love God. I say, God hath made one thing the condition of another, to whet us on, if you keep my Commandements, you love me, and if you love me, I will manifest my selfe to you.

So I know by experience, though all be by free grace, yet the People of God, by making one thing the condition of another, it hath made their Journey, that they have not been weary. Though Heaven be the reward of all, yet God hath made little baits for us. The great reward is, He that holds out to the end shall be saved: but that is a great way off, and we are weake, and cannot see a farre off; therefore God hath made little baits, and little rewards; He that loves me, I will manifest my selfe to him. A weake Saint may doe that: so that is the meaning, though God doth all by his free grace, yet God doth use meanes to get us on. There­fore that God may manifest himselfe more, and more to thee; labour to keepe his commandements; labour to be more holy this weeke, then the last: Add to faith, virtue; to virtue, patience; to patience, temperance, &c. God teacheth us, as we teach our Children, one letter after another, add such a grace, and such a grace, If these things be in you, and abound, ye shall not be barren, and unfruitfull: but shall be able to see a farre off. What a farre off? Things that are farre off, are hardly seene; and of all things, the glory of God in Christ, is the hardest.

Now if you add one grace to another, by the [Page 69] assistance of God, and endeavouring to keepe his Commandements, and to walke in your callings, as you are Husband, or VVife, or Master, or Servant, or Tradesman, &c. if you endeavour to do that which is pleasing in Gods eye, God will reveale himselfe more and more clearly and fully to your soules.

SERMON 4.

TWo lessons I observed from these words.

The first was, that

Secondly, that

Concerning the first, I opened it, and proved it to you, and have already made severall uses of it. The last use was, to examine your selves, whether God have bestowed this priviledge upon you, or no. And that I shewed you is to be known.

By your apprehensions of it.

By the impressions it hath on you.

By the expressions of it, as it shewes it selfe in your lives.

I have but two words of uses farther of that Doctrine, and so I shall proceed to the other.

First, you may learne hence the reason of that great difference of temper, and life that is between 1 Reason of the difference be­tweene godly and wicked. godly men, and wicked men. Godly men, and wicked men use often to wonder one at another, as if they were Monsters; Godly men doe won­der at the lives of carnall men, and at their temper, how they can laugh, and be merry, when they are ready to drop into Hell; and that they are merry, and joyfull, when they know they are in the hands of the Devill. And wicked men usually wonder at the Saints, to see them sad, and weep, and mourne, and the like.

Beloved, the main thing, that makes the diffe­rence betweene their temper, and life, it is this: Wicked men live on earth­ly things. the one lives wholly upon base earthly things, as credit, and preferment, and wealth, and the like; and the other wholly lives upon the face of God, upon the seeing of God. Give a carnall man credit enough, and honour enough; commend him high­ly, give him money, and meanes, and trading, and A Saint lives by seeing Gods face. wealth, and there he lives; then he hath a good life, then he is as a Fish in the water. Now the o­ther that sees the face of God in Jesus Christ, though you put him in a cold Prison, in iron chains, yet he is alive: Then give him honour, and riches, and credit, he cares not a straw for them, if Gods face be hid: Therefore saith David, Psal. 4. There be many that will say, who will shew us any good? That is, worldly men will aske, who will shew us a good bargaine? what course shall we take to encrease our trade? what course shall we take to be happy, [Page 73] and rich, & the like? Saith David, Lord, I wil none of this, I am of another temper, my whole desire is, that thy blessed face may shine for ever on me.

This is the reason why carnall men wonder at the Saints, and that the Saints in a sort wonder at them. Nay, this is the reason why there is such a great difference betweene a Saint and himselfe; Why Saints differ from themselves sometimes. not only between him, and wicked men, but between him and himself. A Saint, O! how full of joy is he one day, when (it may be) his house is bare enough, and his clothes are bare enough, and he is full of re­proach, yet he is full of joy, and sweetnesse, and com­fort. Another time, it may be it is better with him in the world without, yet he is full of heavinesse, and sadnesse, and sorrow, and sighing: the reason is, the one day the Lord shines, upon his soule, but now the Lord hides himselfe; now when the Lord shines upon him, he is full of joy; but when the Lord hides himselfe he is full of trouble, as David saith. This is one word for your information.

There is another word for exhortation, and so I conclude this lesson, the exhortation is this. All 1 Not to envy wicked mens prosperity. you that are Saints, and doe see the wicked prosper, and it may be you shall see it more and more hereafter, unlesse God worke wonders; you shall see the wicked posper, and Hypocrites prosper, and have more honour, and more wealth, and more pre­ferment, and the like. Beloved, my exhortation to you is, that you would no way envy them, but rather pitty them. Why so? Why? because this is all their Portion, and your Portion that God hath given you, is infinitly, incomparably beyond their Portion, your Portion, what is it? I remember [Page 74] as the Lord saith in Ezekiel, of the Levites, they had no portion or inheritance with the People, but saith he, I am their portion; and as it is said of Elkana con­cerning Hannah, he gave her a worthy portion; he loved her, though Peninnah bare him Children, he loved Hannah that was a worthy portion: So you have a portion, that theirs, holds no comparison with; that is, though you have nothing in the world else, yet you have portion enough, that Gods face shineth on you; that God in some mea­sure, many wayes, and many times, makes knowne himselfe to you in a speciall manner through Christ, therefore envy them not, but pitty them; you that have tasted this by your owne experience, I appeale to you, (because you will hardly believe, but that they are happy people) there are none of Saints sadnes in desertion. you that ever have seene God, but sometime or o­ther God hath hid his face; & it may be hath given these things of the world, at that time, he hath given you credit, much credit, and honour, and wealth, good meat, and brave cloathes, but he hath hid his face. I pray how merry were you in those dayes, in that weeke when God did so, when you had meat, and brave cloathes, and the like? you know you were weary of your lives for all these▪ then judge what is to be thought of a poor carnall man that hath no other all his life long. Only, this makes it a little more bitter to you, because they know no better, and you doe; they know no­thing but merryment, and drunkennesse, and eating, and drinking, and roaring: Judge you by that weeke, or fortnight that you were in desertion, and yet had the good things of the World, what [Page 75] the comfort of an Hypocrite, and a worldly man is all his life; envy them not. It is hard to learn this lesson, doe not say you are neglected, and despi­sed, and you can hardly live in the world, and every base Professor, and every Hypocrite he gets up. Let him goe, and say with David, the Lord hath be­stowed a faire portion on you, he comes once, or twice, or thrice a day in Jesus Christ to looke upon you: lay up these things. So I have done with that Lesson.

Now I come to the next doctrine.

You have heard in the former point, that a Saint hath a peculiar, speciall sight of God in this world.

Now the next Lesson is that, Doct. 2. The sight of God in Christ, the way to true humiliation

OR

VVoe is me, for I am undone; because mine eyes have seene the King, the Lord of Hosts.

Before I come to open this, I must lay down before hand for your understanding these three things.

First, that when I speak of Humiliation, because it hath many senses, and is taken variously, I doe not understand it as one act, for a fast day, or a day [Page 76] of humiliation as you call it, to hang downe the head like a Bulrush, or in a preparatorie way to make a man fit for Christ or the like; whether that be right or no, I speake not now. But I speak of that 1 What humi­liation, here meant. grace of humiliation; that is, that gracious hum­ble disposition of heart in a Saint, that in Scripture is so called, when men are said to be humble: it is a grace that is never away from a Saint; we should be cloathed with it as Peter saith: I am to speake of it in that sence; it is the gracious, lowly, spiri­tuall humble frame of heart that is in a Saint, and is in no wicked man, nor can be, as I shall shew afterwards.

Secondly, when I am speaking, that the sight of God in Christ humbleth the soule, you must not 2 Other meanes of humiliati­on excluded. mistake here, and thinke that I exclude other meanes, inferiour meanes: For I told you before, as God shews himselfe by any meanes, by any crea­ture, by any providence, or any way: So he may so shew himself that way, that he may humble you in that way. Therefore you must not say, that there­fore we speake against meanes, because I say the sight of God doth humble a Saint; for I exclude not other meanes.

Thirdly, and in a speciall manner take notice, 3 Sight of God doth humble occasionally. that this sight of God; the seeing God of as Saints doe see him, doth not properly humble the soule of a man, but occasionally as it were. It doth it not properly: because you know that in Heaven; when we shall be in Heaven, we doe not read that we shall then be humbled. We shall then be in a state of glory every way, and yet we shall see God there more then ever we did before. But (belo­ved) [Page 77] the sight of God humbleth us here occasionally; that is, by reason of the frailtie, and corruption that is upon us. Just as the Law made Paul to sinne more, Rom. 7. Sinn taking occasion by the Law: So I say, because we are fraile and weake, and vile, and sinfull, every apprehension of a glorious, and great and powerfull God abaseth, and humbleth us, as in Luke 5. 8. when Peter saw a little of God in Christ, working a myracle (for I told you God many wayes, by any meanes can reveale himself to the soule of a Saint) saith he, Lord depart from me, I am a sinfull man. Peters heart was taken downe, and he was amazed to see the glory of God, and why so? because he considered he was a sinfull man; that threw him downe, and humbled him. Now these three things being laid downe before­hand.

I shall briefly in a word prove this lesson, Job 42. 5, 6. when Job had seen God, it humbled him. I have heard of thee by the hearing of the eare, but now mine eye seeth thee; wherefore I abhorre my selfe, and repent in dust and ashes. So likewise Peter, Luke 22. 61, 62. Peter having a glance of Christ, Christ, looked on him; and he seeing his Master looke on him, he went out, and wept bitterly. Paul having seene the Lord, he was stricken downe from his Horse, and cried Lord, what wilt thou have me to doe? though God manifested himselfe variously; and their humiliation is variously exprest, and set forth in Scripture; yet it is but one, and the same thing; so it holds true, that this sight of God doth truly humble the soule.

I shall in the next place shew you two things.

First, I shall give you some reasons to prove that it is so.

And secondly, shew you somewhat, why it is so.

Concerning the first, I shall give you but these two or three reasons.

First of all, I finde clearly in Scripture, that God Reas. 1. All graces wrought by seeing of God. works all graces in the soules of his Saints, by be­holding him; I say, I find clearly in Scripture that every grace that is wrought in the heart of a Saint, is wrought by beholding God in Christ; and if eve­ry other grace be wrought thus; why not this? As for instance.

First, for holines, take it in a general sence 2 Cor. 3. Holinesse. ult. VVe all with open face, behold as in a glosse the glory of the Lord in Jesus Christ. We behold the glo­ry of God as in a glasse, and are changed into the same image; that is, we are made like unto Jesus Christ, holy, as he is holy, we are changed from glory, to glory; that is, by beholding the glory of God in Jesus Christ, we are made holy.

And then you shall see for patience, that comes into the soule, by beholding God in Christ; as Patience. you shall have it, Heb. 11. 27. It is said that Mo­ses, he endured, and feared not the wrath of the King; he endured, as seeing him who is invisible.

How did Moses endure all the threatnings of Pharaoh?

The Lord revealed himselfe to his Soule, and by the grace of God, the Lord wrought him to a patiently bearing of all his threatnings. So Stephen in Act. 7. He saw Jesus Christ sit at the right hand of glory, and then he did quietly fall on his knees, [Page 79] to pray for his enemies, when they were stoning him to death.

So also for faith; how wil you have faith see in Heb. Faith. 12. 2. Looking to Jesus the author, and sinisher of our faith. We have not faith of our selves; neither can we make a faith of our selves, but by beholding of Christ; the Lord works faith in our hearts to receive Wisdome. him. So, also I might shew, of wisdom, and of strength, as you may see Isa. 45. 23, 24. an observable place, Strength. Christ would have them to looke upon him, Looke to me and be saved, surely shall one say, in the Lord have I righteousnes, and strength. Christ bids them looke to him, and then they shall crie out, they have strength.

Nay, in Joh. 1. 12. you shall see that all graces are put together, VVe beheld his glory, as the glory of the only begotten Sonne of God, and out of his fullnesse, we all receive grace for grace. By beholding the glory of God in Jesus Christ, we receive grace for grace, that Jesus Christ hath, we have it, as they say, the Paper receives the print from the Presse. Now, beloved, if this be the ordinary way in Scripture to beget all other graces in the soule, then why not the way to humble the soule before God?

Only with this difference, which is worth your Difference in the working of humiliation, and other graces. observing, that every other grace is wrought in the soule, by a kinde of assimilation; but this is wrought in a contrary way. I mean thus, by behold­ing the strength of God in Jesus Christ, my soule is made strong: by beholding the wisedome of God in Christ, I am made wise; by beholding the holinesse of God in Jesus Christ, I am made holy. But now of this humiliation, it is not so; by beholding the [Page 90] holinesse, and power, or strength, or any thing else in God, humiliation does not rise by assimulation, by making me like, but every thing in God dasheth a man, and makes him nothing in his owne eyes. Thus the sight of God works it.

Besides, I finde in Scripture, that every thing that is in God (if I may so speake) is of a humbling Reas. 2 All that is in God, is of a humbling na­ture. nature, I find, that God manifesting any attribute of his, at any time, to any of his children, it doth humble them; as for instance, let the Lord shew his greatnesse (in a spirituall way I meane) as he 1 Gods great­nesse. did to David Psal. 8. when he saw the greatnesse of God, that the Sun and Moone were the workes of Gods fingers, then David cries out; VVhat is man Lord, that thou doest respect him? It made poore Da­vid to be as nothing. So also, his goodnesse, his love, 2 Gods good­nesse. as that in Samuell; when David daunced before the Arke; he cries, I will be yet more vile, Why so? Be­cause God hath chosen me, (saith he to Michel) ra­ther then thy Fathers House. He saw the goodnesse of God, therefore he would be more humble, and more vile: And so I might shew of all the rest, There is nothing in God, if it be discovered to a poore creature that is a sinner, but it dasheth and abaseth, and humbleth him; I will not speake of the Scriptures that positively, and punctually prove it; for I spake something of them before to you.

But if you aske, how can that be, that the Quest. looking upon God should make one humble? how can the beholding of God worke such a grace in the heart.

Beloved, I have told you a little how it doth Answ. [Page 91] it; and I can tell you no more, and if this will not serve; if you cannot see clearly how this can be, I must referre you to the works of God in the crea­ture, and there you shall see some resemblance of Secret works in grace and nature. it, if you can tell me how Labans sheep conceived spotted Lambs, by beholding the peeled rods; or if you can tell me, how the men were healed of their wounds, by looking on the brazen Serpent; then I will tell you how a man by seeing of God in a spe­ciall manner in Christ is humbled.

We see in nature many such strange mysteries, that we cannot unfold. As they say, the Basiliske with her eye, will kill a man at a distance: and as we see here in our owne home, an onion will make a man weep at a distance.

Wee can give something that wee call reason, but there are a world of things in the creature, as the ebbing, and flowing of the Sea, and the like, that we cannot give a reason of. And if it be so in the creature; why should it not in this, that a poore sinner beholding God in Christ, by faith spiritual­ly should receive grace for grace from him? And if we be posed in knowing the particular reason of the strange operations of God in the work of crea­tion; we might wel cease our disputes, how God hum­bles the soule, even by beholding him; when God beholds the soule, or the soule beholds God.

But the last thing I shall open is this, why the Quest. Lord hath ordered it, that that shall be the way to humble our soules. Answ. Why the Lord will humble men b [...] the fight of him.

We cannot goe far in asking such questions as these: Why God will work it thus: but yet I will give you these two reasons instead of all.

The first is this, that I find that it is a generall rule with God towards all creatures: marke it; all good is in God; every good, and perfect gift comes from him; and I find that it is a generall rule, God will have all to looke to him in giving. that when God gives any thing to Man or Beast, or Bird, to soule or body, he will make them looke up to him that is the giver. As in Psal. 145. 15. The eyes of all (saith David) wait on thee, and thou givest them meat in due season; thou openest thy hand, and satisfi­est the desire of every living thing. That is, the mea­ning is, that all the creatures, though you know not how it is, yet, God makes the Birds and Beasts in the Wildernesse, he makes them to eye, and to looke after him.

Another thing is this, the Lord will doe this as God will draw our hearts to him by a fight of him. Christ said in another sence, that he might draw mens minds and hearts to him: just as we use to do, when we have a mind to bring our children to love us, we will have some fine thing to give them: we will give it, and the child must come to us; there is nothing in the childs comming, to make us give it: but because we will not only bestow the thing on the child for his good, but win his affections, and bring him to know us, and love us, and make a Leg, and to thanke us, and the like: so, the Lord will not give any thing to us, but we must come and looke to him, that we may not so much love the thing, as fall in love with that blessed hand that gives. Therefore, our life is hid with Christ in God, Why so? that our affections may be above where Christ is, Collos. 3. 2. So the Lord will not bestow any thing upon us, but he will have our eye upon him, that we may love, and delight in him that [Page 93] bestowes all upon us. So much briefly for the opening of it.

Now I shal conclude at this time with a word, or two of use, & leave the rest for another opportunity.

The Use for the present is this, that you may clearely learne hence, that sinners, and carnall men, men that are not borne againe, or are not new Use. 1. Unregenerate men cannot be truly hum­bled. creatures; they cannot be truly humbled; they can have no true humiliation: because as it is evidently proved in the doctrine before, they have no true sight of God: therefore they cannot be truly hum­bled: they may keep Fasts, and come to church, and heare Sermons, and do a great many things, but they cannot be truly humbled. They may have di­vers things like humiliation, but it is not true Gos­pell Yet he may 1 See his sins. saving humiliation.

As for instance, a wicked carnall man, he may see his sins; and he may be convinced of them, in a naturallway; just for all the world, as a man by the Statutes of England, if he have broken any of them if he read the Statutes, by the strength of reason, he may say I have brok the Statute. And so he may, by reading the book of God, God saith that whormon­gers, drunkards, and coveteous shal not enter into the Kingdome of God; and he may say, but I am such a one; he may doe this in a naturall way; alas this is farre enough from humiliation.

Nay farther, the Lord may put wrath in the 2 He may be terrefied. Law, he may put wrath in judgements, and afflictions, and he may be terrified, and wofully troubled be­cause of sinne, and yet not be humbled: So the Devils in Hell, though they have enough of that, yet they are not humbled. So Judas, and Cain, and Saul, they were troubled in this manner, and yet [Page 94] this was not the saving grace, that the Saints have, and that the Saints only have.

Nay farther, he may have many acts of humilia­tion, 3 He may doe acts of humi­liation. or as it were, that that is like it; he may ex­presse humiliation, he may hang downe his head as a bulrush for a day; he may keepe monethly Fasts as constantly as any; and be sorrowfull, and heavy, and yet he hath not true humiliation. But as the Prophet saith of the Hypocrites, they hang downe their heads for a day as a bulrush, but the Lord ab­hors them, and their Service. But the likest thing that I know to true humiliation, is that that wicked men shall have at the day judgement: Then I finde that there will be somwhat like it; I find then that the wicked man his mouth shall be stopped; he shall be so farre humbled, that he shall have no argument to plead for himselfe, he shall have no cloake for his sinne: then the pride of wicked men will be pulled downe in a great measure, in a sort not­withstanding it is not true humiliation: for, even then, and for ever in Hell, the wicked will be grumb­ling against God; and a man is not said to be hum­bled truly, till he submit to God in any thing: Therefore it is said in Mat. 22. in hell, there shall be weeping, and wailing, and gnashing of teeth. There is gnashing of teeth, for vexation, and an­guish. There is no true humiliation, or shall be in Hell world without end. Nor there is no carnall man upon earth that is truly humbled.

Therfore to conclude, do not wonder; I say, cease Not to won­der that the wicked grow worse. wondring; (for indeed, a man cannot choose but wonder) but endeavour to cease wondring, when you see carnall men, and Hypocrites, notwithstand­ing [Page 95] all those meanes, wherein you see God comes clearly in the eyes of them, yet notwithstanding they grow worse and worse, prowder & prowder, and more hardened, and more coveteous, and more carnall: wonder not at it, because in all these, though you see God, and are bettered, and more humbled: as now in the carriage of things in these times; every honest heart makes a holy use of it, and God will discover himself to many of his peo­ple through that, they shal be better for it. But won­der not at worldly people that they are worse; they never had a sight of God: wonder not that sinners, and wicked men under the meanes of grace, are no­thing better, as I feare there are many in this, and in other congregations, that notwithstanding all the meanes of grace, notwithstanding all the teach­ing and preaching, and beseeching, and exhorting; yet they sometimes in secret can laugh, and jeere at re­ligion, and persecute those that embrace it. A man would wonder at this, how men should be so sottish, as to learne nothing; how men should be so prophane under such meanes, and ministerie, and amend nothing: I say, a man would wonder; but only that it comes from this, God hath not shewed himselfe to them: if they had but one sight of God, as thou that art a Saint hast, it were a won­derfull Carnall men see not God in Ordinan­ces. thing indeed: but it is because the Lord never revealed himselfe to them: they only see a poore weake creature, weaker then themselves; and they heare the Word read in the Bible, or they read a Chapter, but there is not one jot of the sight of God in it. So the other Nor in mer­cies. day, we had abundance of Victories; and strange­ly [Page 96] God came into the hearts of his Saints by it; how gloriously did the Lord appeare in them? and ravish their soules, that their hearts are yet nearer to God, and they walke more humbly, and closely, and thankfully. But we see the gang of the world, Magistrates, and Ministers, and all carnal people are more proud, and wicked, and carnall, and ready to beat their Fellow Servants; they are worse, and worse, and no wonder, because God hath not discovered himself in these mercies, they will not learne.

And then for corrections; a man would think that Nor in cor­rections. God did deale with us more palpably then he did with Aegypt; they had ten plagues, we had twen­ty or thirty, God hath punished us, and then God stops his hand; and then we break out into mis­cheif, and cruelty and oppression. And then God turnes the scale another way, and then we begin to amend a little. The other day the Lord did begin very fairly; the Lord turned the Scales divers wayes, you know how it was with Scotland, and with the King. One would thinke that there were no Magistrate, nor Minister, nor no man that hath the name of a Professor, but he would learne some­what by all this; yet how many are bettered? no­thing in the World. Wonder not; because God hath never shewed himselfe in mercy, in any ordi­nance, in any correction, or affliction, or judgement to any carnall man.

I conclude with this word, carnall, wicked men, wicked men shall one day be humbled. are never humbled in this world, that is certaine, unlesse the Lord change them, and reveale himself to them: but there is no wicked man in the world, but he shall have a Humiliation, such as it will be. [Page 97] There will be a day when the worst man in the world, shall in some part be humbled: you shall read in Luke 2 [...]. how men shall be at their wits ends, for feare of what shall come upon them. And in Revel. 6- when the Lord Jesus shall come to judgement, they shall runne to the Rocks, and to the Caves, and to the Mountains to hide them from the pre­sence of God; their pride shall be pulled downe, there shall be a kinde of Humiliation, but no true humiliation, but even in hell, they shall be there grumbling against God for evermore.

Be pleased to learn from these few broken words, that it is the will, and way of God, that you get your soules humbled, which is the thing that I, and you principally (it may be) want, you see it is by see­ing of God in Jesus Christ: therfore labour to see him, and study this blessed skill of seeing him; and though we know not how it is, yet you shall finde that that grace, and every other grace, will come more, and more into your Soules.

SERMON 5.

THe last lesson or doctrine that we were upon from these words was this, that

First, I shewed you, that,

That was necessary to make way for this; that every such peculiar sight, is the meanes, or way to true Gospell humiliation.

I proved it, and gave you the Reasons, and made some short Use of it.

The next Use that I shall open to you, which is Ʋse 2. Tryall if we have seen God a [...]ight. the maine, shall be to shew you a way how you may know whether ever you have thus seene God, it is an ordinary phrase in John his Epistles, such a man hath not seene God, He that hates his Brother, hath not seene God. And the seeing of God, even in this world, is the glorious priviledge that the Saints have. Men usually say that the Saints have every thing here, that they shall have in Heaven, but only the beatificall vision; but truly they have here the beatificall vision; they doe see God as tru­ly, though not so fully, as they shall in Heaven. Therefore you may know whether you be of those that have this great priviledge, that you have seen God; if you have, you are truly humbled; that will follow: for, the right sight of God makes a man By our humi­liation. cry out, VVoe is me for I am undone.

Now the question will be, whether this grace be wrought in our hearts, in yours, and mine; whe­ther we be rightly humbled.

And that you may know by two ways, in generall.

The one by your carriage towards God. True humilia­tion may be knowne.

The other by your carriage to your Brethren.

You may know it by your carriage to God in these five things.

First, in respect of Gods justifying grace.

Secondly, in respect of his truths that are made By our car­riage to God. knowne to you.

Thirdly, in respect of his commandements, that are laid upon you.

Fourthly, in respect of his corrections.

Fifthly, In respect of his mercies.

Now to open these to you. I say that every Saint that is truly humbled. By humiliation I told [Page 101] you, I meane not a preparatorie humiliation, as some In our Justifi­cation. of our Divines say; or an after humiliation: but the grace of humiliation that is alway in every Saint, and that grows more and more as other graces; as meek­nesse, and joy, and love, and goodnesse, and the like; now to know whether you be thus humbled.

The first question will be, whether ever God hath brought thee to submit, to the righteousnesse of 1. By submit­ting to the righteousnes of Christ. Christ, for justification?

That is the first, and the chiefest thing, as it is in Rom. 10. 3. They being ignorant of Gods righteous­nes, and going about to establish their own righteousnes, they have not submitted to the righteousnesse of God. Now whether hath the Lord ever brought thee to a full despaire, of ever being justified in the sight of God, or of getting any favor from him, or of sal­vation by any good that is in thee, or hath been done by thee; or any hope that thou shalt have any good or doe any good. I say that if thou be truly humbled, thou art brought to that. And I say, this is the first, and chiefest thing. Because that a man is more prone to his own righteousnesse (such as it is) then to his sin, & a man sticks closer to his owne righteous­nes then to his sin, for it is an easier thing to bring twenty men from their sins, then one man from his righteousnesse. Why man is naturally prone to cleave to his owne righte­ousnesse. Simile.

The ground is this: because it is that liquor, that was first put into us; the liquor that is put into a vessell first, that sticks longer, and hath a deeper im­pression, and keeps the tast longer, if it be Vine­gar, or VVine, or any thing that is put in a new barrell.

Now God made us first righteous; afterwards we sought out many inventions, after we fell: there­fore [Page 102] it is more naturall to us, to be righteous in some fashion, with some fashioned righteousnesse such as it is, then to be sinfull. And a man sticks closer to his righteousnesse, and is more troubled with it, and more endangered by it a thousand fold, then by his sinns. For truly, sinne is nothing but a feaverish distemper in a man, he is many times Sin what. drawn to drunkennesse, and to whoredome: but take a carnall man, when he is best his owne man, he ap­prooves righteousnesse better then sinne: so that we may see, it is righteousnesse he aimes at, and he will commend a Preacher that would have him leave sinne, rather then one that will help him on in it: so that its a principle more rooted in mans heart to be righteous, then to be sinfull: but it is not the righteousnesse of Christ, remember that; it is but that a man would get up; he would repaire that shattered, and torne righteousnesse, that once was in him by Adam, that a man is more prone to: though by sinne, by a feaverish distemper, he is oft carried from that; but none are so farre carried, but he followes it in some measure, and in a great measure.

Now the question is, whether the Lord hath wholly brought thee from that righteousnesse to sub­mit To be con­tent with the righteousnes of another. wholly to the righteousnesse of another. That is the first expression, whereby I shall demonstrate it; Whether a man be brought wholly from his owne righteousnesse, to submit wholly to the righteousnesse of another; that is, to the righteousnesse of Jesus Christ now in Heaven. If thou art come to this, then thou art an humbled man. For, it is a great point of humilitie for at man to stoop to another; ro be [Page 103] beholding to another for a thing, when he thinks that he hath one that is good of his owne: Now for me to leave my owne righteousnesse, and to goe and seeke a righteousnesse only in Jesus Christ, and to walke in that all the dayes of my life, and to live upon that righteousnesse, this shews that a man hath a humble heart; let the world say what it will, here is the maine point of humiliation in this world. It is not whining, and crying, and howling, wicked men, and proud men may doe this, and be roaring, and damning themselves, and the like, the Devill may doe so, that hath no true hu­miliation.

But here is true humiliation, for a man to deny his owne righteousnesse, and to embrace humbly the righteousnesse that is in Jesus Christ; I say to be con­tent wholly, and fully with it.

That as one godlie man saith, God at the first put a great stock of righteousnesse in Adams hand to Simile. trade with; he made him a righteous man, and when Adam fell, God tooke away his stock, and God said he should never trade, and set up shop more. God had a way indeed to doe him good, but he should never set up shop againe. We would set up shop, and trade as Adam did: there is no man in the world though his righteousnesse be never so little, but he would rather goe with that portion, of a righteousnesse of his owne, then submit to the glori­ous righteousnesse of the Lord Jesus.

Therefore I say, this is it, whether the Lord hath brought thy Spirit to be humble, that thou art con­tent to be a foole while thou livest, and to let Christ be wisedome in thee; that thou wouldest be a [Page 104] poore infirme fraile creature, and let Christ Jesus be thy righteousnesse; that thou art content to walke in raggs, and let Christ be thy riches. This is one thing.

In that place, Rom. 10. 3. It was the pride of the Jews that kept them from salvation by the righ­teousnesse of the Gospell; they would not submit to the righteousnesse of God; they were a proud people. So that is it that keeps many a soule that hears the word; it is that that keepes you weake, What it is that keepes men in in­ward trouble. and full of woe, and sorrow all your dayes. You thinke it is the want of this grace, and the want of that grace, and other things; but it is nothing but your owne stubborne heart, that you will not submit to the righteousnesse of Christ: You would have this grace, and that grace; that is, you would fill up every corner of your owne shop, and you would a­mend your owne trading, but you would not shut up shop, and be journey-men (as I may speake with reverence) to Jesus Christ. That is one thing.

Then againe, the second particular I have to de­monstrate; 2. To take the righteousnes of Christ on his bare word. that whether you be humbled or no, is this, whether the Lord have brought you to be content to take the righteousnesse of Jesus Christ upon his owne bare, and naked word? Whether now you can say, there is Jesus Christ, full of righ­teousnesse for me, and my own righteousnesse is full of raggs.

What evidence have you for it?

Here is a word, Jesus Christ is come to dye for sinners, I find nothing in me, but here is a bare word; and hereupon I am content to take his righ­teousnesse, [Page 105] and throw away mine owne.

I doe not say, but that a good Christian may Christians may make use of signes. make good use of signes, and marks, even in earthly things; Christians see the love of God by tempo­rall, outward things: for God useth what Pipes he pleaseth to convey his love.

But the question is in matter of believing, whe­ther I should not throw away my owne righteous­nesse, and wholly believe in Jesus Christs righte­ousnesse, before I see any grace; or any signe?

A humble heart can doe it, and is content that marks should come after he believes; after I be­lieve God will sanctifie me, and worke grace, and then I shall see his love more. But the first bargain betweene God, and me, is his bare word: there­fore that Rom. 10. is glorious, and cleare, and comfortable. The Apostle lays downe the diffe­rence betweene salvation by the Law, and by faith; saith he, the Righteousnesse of the Law, speaketh on this wise. The man that doth these things, shall live by them: but the righteousnesse which is of Faith, speaketh on this wise; say not in thy heart, who shall ascend into Heaven, or who shall descend into the Deepe; but he that believeth shall be saved. Marke it, this is the straine, and streame, and language of the Gospell; that is, salvation by Jesus Christ; and whosoever be­lieveth on that salvation, shall not be ashamed; he shall be sure of it.

But how shall we come to believe, and to be sure of this salvation? Say not in thy heart, who shall goe up to heaven, or who shall descend into the deep: but what saith it? the word is nigh thee; that is God hath given a word, and he will give a spirit of faith [Page 106] with it; and there are but two words to the bar­gaine, there is the spirit in thee, and the word with­out thee: and this is the righteousnesse of God; the righteousnesse of faith saith so. Say not who shall goe up to heaven, or downe to the earth: For, the eyes of a fool are scattered about the world. And when men come to believe in Christ, they aske, who shall ascend into Heaven? how shall I come to know that I am a Saint, and that I am predestinated? The Lord would have us believe the word, that Christ Jesus came to save sinners, of whom I am chiefe. Here is a word, if the heart now could apply this by the spirit of faith. That is another thing, I would have you thinke on.

Your ordinary Professors most of them, they Why ordina­ry professors want assu­rance. have not assurance of salvation, why? They can­not believe. Why so? because they finde so many corruptions in them, and they finde so many graces wanting, and they have ill memories, and hard hearts, and if it were not for these things, they could be­lieve. What is the meaning of it? It is as if they should say, I will never trust God in the righteous­nesse of the Gospell, upon his bare word.

God will have us trust him, ere he will trust us; we must take God upon his word, God wil bring e­very child of his to this, to take his salvation upon a bare word, and he will blesse his name for it; I have but one soule, and if I had a thousand, I would venture them all upon his word, and say there my soule lyes, sinck, or swim, or goe to heaven, or hell, here is the word, that Christ came to save sinners, of whom I am chiefe. Now, if there be pride in the heart, it will not come, and rest on a bare word. The [Page 107] Lord make you understand these things that they may not be lost.

Thirdly, a humble heart, will be content not on­ly 3. With a gene­rall word. with a bare word, but with the least word, and the most generall word.

A proud heart will not be content unlesse he hath a perticular word. For my part, I may mistake, but I will tell you my opinion; that those men (how Christ dyed not for all. ever otherwise they be godly, some of them) that doe hold that Christ did dye for all men, and that he came to save Judas, as well as Peter.

If Christ came to save all, and yet many shall goe to Hell, how come they to be saved?

It is a proud thought in the heart that would teach God how to speake, and how to make promises, and we poore wretched, damnable creatures, must shew him what language he shall speake in: where­as now, a humble heart will take the least, and most generall word, and thanke God: as we see in the woman of Canaan, Christ gives her never a word a great while, but frownes; and then he gives her a terrible word, and bids her goe, he calls her Dogg; why, that was something; a Dogg hath some pri­viledge; he hath the crums that fall from the Table, he looks for outward mercies; and therefore in that he calls me Dogg, I have so much of that word that I will follow him for the crums. Saith Christ to her, O Woman, great is thy faith, be it unto thee as thou wilt. So Benhadads servants, when they came with Halters about their necks: saith the King, Is my brother Benhadad alive? that was a comfortable word, they harpt upon, and catcht at that; Thy brother Benhadad is alive: So, we come with Ropes [Page 108] about our necks, poore damned creatures, and God comes in infinite wisedome, and makes promises, and a humble heart will take them, and blesse God for any promise, be it never so generall, and not stand so nicely, as proud people doe. This shews a humble heart; therefore examine if this be so with thee.

Fourthlie, a humble heart in matter of justificati­on, it appeares by this; that as it is content to have a righteousnesse in another. 4. To renounce our owne righteousnes.

And secondly, to hold it upon a bare word. If God give more, he will take it, if not, he will hold it upon his bare word.

And thirdly, he will take the most generall word.

So fourthly, he will wholly renounce, and throw away his owne righteousnesse, and as Paul did, call it du [...]g, and dogs meat, So I may be found (saith he) in Jesus Christ. Now a proud heare, would have Jesus Christ only to s [...]der his owne righteousnesse, and Jesus Christs together; he would have Christ only to make up a little, what is lacking in him; to make out what is wanting.

There are many men that goe a great way in the pofession of religion; but being pretty honest, civil men before, they will never be brought to renounce their owne righteousnesse. Now Jesus Christ will never mend the heart by patching it, but either he will make it wholly new, or the Devill shall have all; he will have the heart to have his righteousnesse whol­ly, or none at all: now a man must throw away all, there must be nothing kept, as in the practise of Saul, there must be no buts: for men to say but we [Page 109] have some good things; and it is great pitty to throw away all, What, all my prayers, and all my humiliations, and all my fastings? all good for no­thing, to make dung, and dogs meat? I, Paul speaks as if his righteousnesse, had been a chaine, and a burthen.

Lastly, a humble heart, a humble man, or woman 5. Notwithstan­ding our sins, and want of preparation. will do all this, and he will doe it, let his sinfulnesse be never so great, or let his preparations be never so little.

There is a great deale of pride in mens hearts, they will not receive grace, and salvation of God, because of the greatnesse of their sins. There is no man that talks of the greatnesse of his sinns, with a spirit of unbeliefe, but it proceeds from pride. When a man talks of his great sinns, and there­fore he is afraid to believe; that is from pride: for the greater a mans sins are, the sooner he would believe, if he had a humble heart. Depart from me Lord (saith Peter) for I am a sinfull man. He had more need to have said come to me Lord, for I am a sinfull man.

And then if his preparations be never so little. Men thinke that they could believe, if they were qualified, and had such preparations. It is as if they should say, I will get so much, and then I should be but a little beholding to Christ, halfe the worke is done. There must be no stay for want of prepa­ration, when the Lord calls; when the Lord offers Christ, well, that is one thing that you may trye your humiliation by; your carriage towards God, in respect of his justifying grace, or the righteous­nesse of Christ that justifies, or Gods righteousnes [Page 110] which is the object of justification; and that you see in those five things.

The second thing is this, you may trie if your 2 By our car­riage to God in his truths revealed. hearts be humbled; if you consider your carriage towards God, in respect of his will, or in respect of his truths, that he manifests to you, from time to time. For, here is the difference, a humble heart will submit to every truth of Christ, as farre as it is revealed. Therefore it is said, Rom. 8. 6. The car­nall minde is enmity against God, for, it is not subject to the law of God, nor can be. A carnall mind, is enmity against God; It is not only an enemy, but enmity it selfe. And he doth not only say it will not, but it cannot be subject to the Law, that is, to the will of God.

Beloved a proud heart, or a heart that is not Proud carnall men. humbled, it will not submit to the Truth of God: but, it will alway doe one of these three things.

The first is this; he is not willing to know all the 1. Are not wil­ling to know all the truths of God. truths of God: he is not willing to know them: for hee knowes if hee doe know them, hee must doe them. Hee thinkes it safer to bee ignorant of the truth, then obey the truth, and some have been ready to say, if I know the will of God I must doe it.

But here is the question, whether thou be wil­ling to know the will of God?

A man that is not truly humbled, alwayes when he heares spirituall truths, that come to rule him, he wisheth (as a godly man saith) that either the minister were dumb, or that he were deafe: for it is a burthen to him. He is like those People in Isay [Page 111] 30. 10. The rebellious People, that Isaiah was troubled with. This is a rebellious people, lying chil­dren, children that will not heare the Law of the Lord. Which say to the seers, see not; and to the Prophets prophesie not unto us right things, speak unto us smooth things; prophesie deceits. This was and is the lan­guage of the hearts of carnall Christians: they say to the seers see not. They wish that the Preachers could not finde out those truths that are so con­trarie to nature, and that crosse their corruptions, & they wish that Preachers would take other texts and handle other Doctrines that were more pleas­ing, and smooth, as Job sayth, Job 21. They prosper and their children dance, and there is the timbrell and the harpe; and they say to God, depart from us: for we desire not the knowledge of thy wayes. We are not enemies to it, we doe not fight against it; we allow Preachers to be there, but truely we desire not the knowledge of thy wayes, this is the language of a proud heart.

Now is there in you such a heart, that though Saints willing to know all Gods truths. you know that you shall be saved, and goe to Heae­ven (as an honest man once said) yet have you a desire to know every truth, though you suffer never so much persecution for it? There is a humble heart. It is so, and it will be so, as we see in that blessed man Eli 1 Sam. 3. 17. you know what a blessed humble man he was; and when there was a Vision that Samuell saw, that was for his ruine, and the ruin of his House; and the Lord had called Samuell, and shewed him the Vision, Eli calls him and said, VVhat is the thing the Lord hath said; I pray thee hide it not from me. Samuell was not wil­ling [Page 112] to tell him, being but a child; he knew by his countenance it was not good tydings, yet saith he, I pray thee hide not from me, what God hath told thee; God doe so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee. O Blessed man; he was willing to know it, though it were a sore message, that the Lord would take a­way the Preisthood, and he should breake his neck; and his Sons should be slaine in the Warrs. So Cor­nelius Act. 10. 33. When Peter came to preach, Wee are here all in the presence of God, to heare all things, that shall be commanded us of God. We are not here, that we may please our owne humours, and suit our owne lusts; but to heare all, let it be rough, or smooth; with us, or against us, we are here, to heare all that the Lord will say. Canst thou say so, when thou commest before the Lord, and hearest the Word, I am here to heare all the Lord will say? Beloved I wish it were so; but I seare that of all the People in England, there are many in this Cittie that, it may be, are good People abundance of them, and yet we are willing to learne nothing in the world but what we like; and we crumble the bread of our salvation, as children doe their bread and butter, who eate one bit themselves, and throw the rest to the dogs. So many proud carnall sprits take a part of the word, and they say that was a good note of Master such a ones, and such a ones, and (so you call mens words) and that was a good doctrine, and pick out this, and that, and goe, and tell it. I never saw, nor I thinke never any under the Cope of Heaven, such spirits, that doe so basly mince the Word of God, and crumble it; and take [Page 113] one piece, and throw two away. Therefore looke to that; an honest heart will heare all that the Lord will say, and be glad too; that is one thing.

A second thing is this; a proud carnall heart 2. A proud heart makes cavils against the truth. that is not truly humbled, it will appeare by this, that if he cannot choose but know the truths of God; as many times he cannot but he must know it, if he live under the word, God will make some men know it, whether they will or no: then the next worke of a proud heart will be, to raise up cavils against the word, and to make Pleas against the truth of God, and arguments as much as may be when it comes in unto him. Just (as one man saith) as we doe with a common enemy: it we can, we will keep him out of the country, and it is safest to doe so: So, he will keepe out the truth if he can: but if the truth come, and he begin to see it, and sees that it is the will of God; then his next course is to levy forces, to raise armes, and thinks to put it out, he thinks to put out the light that God hath put into his soule 2 [...]m. 3. 8. Men of corrupt minds, men of rotten minds, that like Jannes, and Jambres resist the truth. There is no mention of Jannes and [...]ambres in the Old Testament, but it is generally thought by learned men, that the mean­ing is this. When Moses came to Pharaoh at any time, to speake of the things of God, and of the will of God, and that the People of Israell must goe free, and he did worke miracles, and that light came to Pharaoh to convince him, presently he sent for Jannes and Jambres, that were Southsayers, and made them help him, & get arguments against Moses, and they would argue like Moses, to keep [Page 114] out the truth: So carnall People, when light comes into the soule, and they cannot resist it; this is their ordinary course to goe to their carnall neigh­bours like themselves, or to a carnall Priest, or Mi­nister if they have any, and get as many arguments, as they can, and then they will say, the other was a Phancie, it is not right, it will not hold; and so never leave till they get it out of their coasts, as the Ga­darens dealt with Christ.

Thirdly, and lastly; if he cannot doe this, if he 3. A proud heart will shift off Gods truths. cannot beat it out by violence; he will endeavour to escape the edge of the toole by some shift; he will use his wits, and goe to pollicy, and see if by any shift he can escape the power of the truth. If he cannot beat it off, he will labour to escape the power, and the edge of it. As a man that is in debt, that is under an execution, or an outlarie; if he can, he will keep far enough from the Sergeants, and if they come, he will shut his doore, and keepe them off; or if they come to take him, he will throw them off. But if they say, if you stirre, we will knock you down, or kill you: then he will say; why I meane to pay, and such a man knows it, and he will give them faire words, that so he may avoid the power, and authority of the Law from comming upon him: So carnall men desire to be ignorant of those truths; that all their life time are contra­ry to them: and if truths come in upon them, they consult with all their carnall Neighbours, and friends to get it out: and if all will not doe, then they goe to their shifts.

As for instance, suppose a truth should come upon one of your soules, that thou that art a drun­kard, [Page 115] or a whoremonger, &c. unlesse thou be borne againe, thou shalt never enter into heaven, and this truth hath seized on thee, and God hath set it on thy soule, that a man cannot get it out; and then he goes to his shifts, he saith it is true, I must be borne againe, or else I shall be damned: but saith he, I hope I was borne againe in baptisme; and I hope that was a washing away of my sins. And so put it on another; it may be this truth comes into his soule, that every man that lives in any knowne sinne shall be cast out of the Kingdome of God, and of Christ. 1 Cor. 6. Know ye not that neither Drunkards nor Swearers, nor revilers, nor extortio­uers, shall inherit the Kingdome of God, and of Christ. Suppose God set this truth home to thy soule. It is true saith the man; but I hope God hath given me repentance for it, and all is well. He hopes God hath given him repentance, and he goes on in sinne; then God comes, and tells him, that if he had repented, he would leave his sinns, and amend his course, then saith he, I hope I shall repent here­after, I shall repent sometime, or other, though I do not now.

If God tell him againe, the day of salvation will be past, and the doore will be shut, and repentance will come too late: then he shifts it off, and saith, I hope I doe repent with all my heart, and with all my soule.

But if God say, if you did repent, then you would leave all your sins. He will say, good Lord, is there any man in the world without sinne? and so it is endlesse the shifts, and tricks, and quillets whereby a man, when he is Arrested by the [Page 116] truth all his life, would avoyd the edge, and power of the truth.

Now let us come to our owne soules, you, and I, and see how it is with us, in respect of all the blessed truths of God that are in this booke.

Are you willing, and desirous to know them, though they bring persecution? And when a truth hath come, that hath been crosse to you, have you not taken Armes against it, or contended with it; as the Scripture speaks of those that obey not the truth, but strive against it. It is not said, those that contend with their Neighbours, but those that con­tend with the truth.

And so, have you not used shifts?

What a world of endlesse shifts have men a­gainst plaine truthes?

There is no Drunkard, nor Swearer, but he knows that if he live in that sinne, he shall be damned; and he cannot deny but that he is a Drunkard, or a Swearer, or it may be a Whoremonger, and yet you may talke with him two, or three houres, and he will goe from this to that, and he hopes this, and that, and you shall never have him let the edge of truth come to him.

Thirdly, and lastly, and so I have done. I have shewed you how you may know you are humbled, by your carriage, and deportment of your soules in respect of Gods justifying grace.

And secondly, how to consider of your constant temper, and carriage of your soules to the truths of God, to the will of God revealed to you, 3. By our car­riage to Gods commands.

Now thirdly, consider the carriage of your souls, in respect of the injunctions, or commands of [Page 117] God that are layd upon you; the nature and pro­perty of a heart truly humbled by seeing of God in Jesus Christ is this: to be willing to obey God in any thing that God layes upon him, just as we see it was with Paul, Acts 9. When he was humbled by seeing of God, he cryes out, saith he, Lord what wilt thou have me to doe? As if he had sayd, I could have indented with thee formerly, whether I should doe this, or that; and I would doe what I please, and when I pleased; but now Lord, What wilt thou have me to doe? Whatsoever it is, it shall be all one, only shew me what it is, and I will obey it. And then he bids him goe, and have his eyes open­ed; and then he must Preach, and then he must be Persecuted, and then he must goe into a Ship, and be carried a Prisoner a great way by sea; and there Souldiers were like to kill him; and then the ship must be split, and yet Paul was content. Lord what wilt thou have me to doe? he followed God in every thing; so in Luke 3. 10. 11. When John Baptist did come and teach the will of God; the people they cried, What shall we doe? and the Publicans, VVhat shall we doe? and the Souldiers, and what shall we doe? This is the disposition of a heart that is humbled, he desires to know what the will, and what the command of God is, and he yeilds obedi­ence to it.

Now on the other side, it is not so with carnall Proud hearts disobey Gods commands. proud people; they are like those in Psal. 12. 4. Our tongues are our owne we ought to speake, what Lord shall controll us? We will speake what we list, and doe what we please; we will goe our owne wayes, and doe that which is right in our owne eyes. As [Page 118] they say in Jer. 2, 31. We are Lords, and we will come no more unto thee; We are Lords, and we will goe our owne wayes. Beloved: every carnall man in the World though he think there is a God; yet he thinks he was borne, and brought into the World to doe his owne will, and to please himselfe: therefore as far as the will of God suits to that, he will doe it: but otherwise that is the maine streame of his life to doe his owne will. Now as I told you in the former, so in this, there are three tempers in the heart of a carnall man, concerning Gods commands, that are contrary to the temper, and posture of a gratious heart that is truely hum­bled.

The first thing that we finde in the word, and by 1. A proud heart soone weary of Gods commands. experience, is. That when the Lord lays a command upon a man that is not truely humbled, it may be he doth not resist presently, but he will be soon wea­rie, and tyred, and that is a base thing, he will be jaded under it; It may be at the first he will not fight against it, as some do, but he wil soon be jaded, he will soon be tired. There is many a man, and many a woman, that have taken pleasure in the will of God, and in the commands of God in former time, and have gloryed, and rejoyced in it: but now they begin to be wearie, and to be jaded like ty­red horses, they are past their best, they have no heart to it. I feare it is so with too many of you. Like the people in Mal. 1. 13. The Lord bids them to offer sacrifice, and they say, Behold what a wearinesse it is, and they snuffed at it, and they brought that which was torne; and lame, and sick. So you need not wonder that God hath a quarrell with [Page 119] you when you say, what a wearinesse is it to serve him; what a wearinesse, and tedious thing it is to hear the Preacher thus all day long: and to be praying, and hearing all the week; what an endlesse thing it is to begin again to morrow, and next day, and every day: and you snuffe at it, and you are ready to loath it. This is the disposition of a heart that God hath not truely humbled, that hath never seen the face of God in Jesus Christ. Looke in Rom. 1. The people that God layd those spirituall judgements upon, to give them up to all unclean­nesse, to commit filthinesse man with man; what was the reason of all this? One was, because when they knew God, they did not glorifie him as God: they had some knowledge, but they did not improve it. Another was, they did resist the truth, they did levie forces against it: and they liked not to retaine the knowledge of God. They had a little knowledge of God, and that galled them, because their practice was contrary, therefore they liked not to retaine that knowledge; they had no liking to keep that little knowledge of God; they wished as Calvin sayth, every wicked man in the World wisheth that he were wholly Ignorant of God, for his knowledge doth but onely imhitter him, and trou­ble him in his way. That is the first thing.

Secondly, He is not onely wearie of it, and if he 2. He layes vio­lent hands on Gods com­mands. can he will be rid of it so: but he will lay violent hands upon the commands of God. There is a ter­rible word in Rom. 1. 18. The wrath of God is re­vealed from Heaven, against those that hold the truth in unrighteousnesse. The word in the Greek is, those that Imprison the truth: There was truth [Page 120] came to them, and they held it till they were wea­rie, till they were tyred, and jaded: but then they locked it up, and would not suffer it to break forth in their lives, but lived as if there were no light at all in them. There is some kind of light in them, but it is in Prison, you cannot see it, and you would think there were none at all, like those peo­ple in [...] Sam. 8. 19. When God had said they should have no King but him: but say they, we will have a King, and so they goe violently, and despe­rately against the command of God. Thus is it with a carnall proud heart.

Thirdly, and lastly, it may be some men will 3. Proud hearts obey Gods commands, but upon their owne tearmes. not doe so with the commands of God, but they will obey them, but it shall be onely upon their owne termes; they were as good doe nothing.

As for instance, he will obey, first by sits, and 1. When they please. when he is at leasure. As it may be, you have seen a proud servant that will worke well sometimes; but he is so sturdie that he will doe nothing but what he pleaseth: and if the humour take him he will goe to the Shop, or else it may be he will Walk at his pleasure two or three dayes together; you can­not build on it. So carnall unhumbled hearts, when they are in the humour they will obey the commands of God; but it is but for a fit. Now a right Chris­tian, is holy alway, according to the grace God hath given him, he is alway ready to obey the commands of God.

Secondly, a proud unhumbled heart, as he will o­bey 2. What they please. but at sometimes; so he will obey but in some things; he will pick and choose in the commande­ments and service of God, what he pleaseth. That [Page 121] is the manner of proud Servants, they will worke sometimes, but if a man bid them doe one thing, they will doe another, a man were as good be with­out them. Such a Servant will be wiser in his owne eyes then his Master. It may be he will doe his Masters work, and his Master cannot say but that he is a diligent servant, but he will doe but what he lists, and he will doe it but in his owne way; and if his Master bid him doe one thing he will doe ano­ther. So it is with a carnall man, when God bids him doe any thing, he will doe somewhat, and let his Neighbours doe the rest if they will. But now an honest heart, whatsoever God commands, without re­spect to this or that, be it what it will be, if the Lord command it, he will endeavour to obey him.

Thirdly, and lastly, as they will obey God at 3. When God gives them rewards. their owne leasure, and obey him in those things that they please: so they will doe it if God follow them with a reward. As for instance. You may observe many a proud hearted man, Minister, or others, as long as God hath given them credit e­nough, and riches enough, they will doe the worke of God bravely: but take away that, and they will doe nothing at all. Therefore if God will let credit, and riches goe alwayes with Religion, he shal have Servants enough, and proud ones too. But now a humble Christian he values the love of God, more then the things themselves; and let these things come or goe, his eye is upon God, and his love is such to God, and he sees that God loves him so, that he will endeavour to obey God in all things, whether he be rewarded or no. Now these be the dispositions of carnall unhumbled hearts; [Page 122] you may examine your owne hearts by these three things. By your carriage towards God in respect of his justifying grace; By your carriage towards God in respect of his truths revealed to you; And be your carriage towards God in respect of his injunctions, and commands that he layes on you. If you examine, and finde that your hearts are not humbled, you know what to doe, desire God to shew himselfe more, and as you see him more, so you will be humbled more; for the right seeing of God in Jesus Christ is the true and ready way to humi­liation.

SERMON 6.

YOu remember the last doctrine which we had from these words, which we have somthing more to say to, was this, that

The principall meanes to saving Gospell humi­liation, is to have a saving, supernaturall sight of God in Jesus Christ. Mine Eyes have seen the King, the Lord of Hosts: Therefore woe is me I am undone.

This I opened to you as farre as God revealed it to me; and we had some uses, and lessons thence for our soules.

The last use of all was of tryall, as we call it, [Page 124] that you may hence see, and know whether ever you have seen God aright, to wit by your humilia­tion. If you have seen God aright then you have cried out with Isaiah, Woe is me I am undone; and as Job, I have seene the Lord, therefore I abhor my selfe; in dust and ashes.

Now the question was, how shall I know whe­ther I be truly humbled or no?

I told you, you might know it in generall, two wayes.

First by your carriage and deportment towards God.

Secondly by your carriage towards men.

Concerning your carriage towards God, I have spoken of three things.

First your carriage towards God in respect of his righteousnesse, or of your justification.

Secondly, to examine your carriage towards God, in respect of his truths that he hath reveal­ed.

Thirdly, (and there I left:) your carriage to­wards God in respect of the commands he layes upon you.

Now to goe forward a little. The Fourth 4. A humble heart knowne by its carriage to God in af­fliction. thing is this, that you shall know how farre God hath humbled you, and bestowed this Gospell grace upon you; by your carriage to God when he corrects you: by your carriage under Gods corrections, and your afflictions, whatsoever they are. For I shall not name them; every one can best put his finger upon his owne face, whether they be on soule, or bodie, whatsoever they are. I say thou mayest know whether thy soule be a hum­bled [Page 125] soule by thy carriage in such times as these are. It hath been a common rule among the godly that as a man is in afflictions, so he is indeed. Truely that rule hath much truth in it, though it be not alwayes true: for a man may loose himselfe some­times in afflictions more then in another conditi­on. As Jonah, he was a godly man, yet very unlike himselfe when God corrected him, and had taken away his Gourd: but ordinarily, such as the man is, so he will be in affliction. The Lord in the Pro­phet Ezekiel compares affliction to a boyling, seething pot, you know if you put meat into a pot, and though it be not so cleane washed, if you put no fire under it, the water will be cleare: but if you put fire under, then you shall see the scum and Afflictions as fire. filth come up. Afflictions are called Gods fire, because usually the scum and the dross that is in us which otherwise lies hid, is then seen: and afflicti­ons are called trialls; they trie what is in us. And truely of all corruptions there is none, there is no froth in the soule of man that will appeare sooner, or more in afflictions, then the pride of his soule, the loftinesse of his soule. This was the reason why Satan would have God to give him leave to Why Satan desired to tempt Job. tempt Job: because I know sayth he, that Job is a devout man, but he Serves not God for nought. I warrant you if you put him in the fire of affliction you shall see a great deale of drosse in Job; he will storme, and rage, and fume, you would quickly see the pride of his heart. Saith God thou shalt have him, doe what thou wilt with him, trie him if he be so: and doubtlesse though it be said a good while, In all this Job sinned not, yet Job sinned before [Page 126] the end: and there is a great deale of Jobs pride to be seen from the beginning of the Book to the end. Well then I say in afflictions thou mayest know thy owne, and I mine. Therefore let us not speake of things we know not, but speake of our owne afflictions, the afflictions and corrections that thou art wont to fall into, and that are thine, whether it be sicknesse, or weaknesse, or a bad Hus­band, or a wanton Wife, or an ill Neighbour, thou knowest them best; now by thy carriage under those, thou shalt finde how far God hath bestowed on thee this grace of humiliation.

But you will say, how shall I know that, whe­ther Quest. my heart be humbled by my carriage in my af­flictions?

I will give you ten instances of the carriage of Answ. Ten instances of the car­riage of a humble heart in afflictions. 1. A humble heart seeth God in the affliction. a humble heart in any affliction that shall be laid up­on him. as,

First of all, if thy heart be humbled, whatsoever thy affliction is, or whatsoever is the Instrument that afflicts thee, thou wilt presently and clearly see God in it. That is one thing; thou wilt see that instrument whatsoever he is, in the hand of God: a proud heart doth usually looke upon the creature, he looks upon the man, upon the trouble­some Neighbour, upon the gracelesse Child, upon the unreasonable Husband, &c. but a humble heart presently sees God. As in Isa. [...]0. We see those that corrected the Saints there, the King of As­siria, he is said to be the Axe in Gods hand; he is said to be the rod, and the staffe, and the Axe, An Axe cannot cut without some hew with it, and a staffe cannot beat without some hold it; and a rod [Page 127] cannot whip unlesse some take it in their hand. A humble heart, let the affliction be what it will, and the Instrument be what it will; it sees all as a rod, or as a staffe that is a little heavier, or as an Axe that is heavier, and sorer then that; but all in the hand of God. I will give you a common knowne instance, 2 Sam. 16. 5. There was a man whose name was Shimei he comes against David and casts stones at him, and Shimei cursed David, and said come out, come out thou bloudy man of Beliall. Tuvir Belial, Thou son of Belial. The proper descripti­on of a wicked man, a man that doth not grow in goodnesse: it is ordinarily read, thou son of Be­liall. This man cursed David in Vers. 9. Then said Abishai the son of Zerviah unto the King, why should this dead dog curse my Lord the King? Let me goe over I pray thee, and take off his head. He beeing of a proud spirit, calls him dog; and did not see God or­dering the tongue of Shimei. But what saith Da­vid? What have I to doe with you ye sons of Zerviah? so let him curse, because the Lord hath said unto him curse David, who shall then say wherefore hast thou done so? It had been an easie thing for a King to take off the head of a single man that cursed him: but he reasoned with himselfe and saw that the Lord had commanded Shimei to curse David, and there­fore saith he, why should I meddle with him? Shi­mei calls him bloudy man, because he had taken the Kingdome, and succeeded Saul: but David calls to minde the bloud of Uriah, that the other thought not of; It is true thought he, I tooke a­way the life of Uriah, that thou mindst not, and God hath sent yonder man to call my sin to re­membrance [Page 128] therefore you sons of Zerviah I will not meddle with you, nor doe you meddle with him, let him alone. So if thou be a humbled man, whatsoever the Instrument be, if the spirit of God hath humbled thy heart, presently thou wilt looke upon God, God hath made yonder Neighbour vex me; and when thou commest home perhaps thy Husband raves, and railes, God hath stirred up the passion of my Husband, and made him doe thus a­gainst me.

This is one thing that I finde frequent in the Scriptures, to be an act, or an expression of a hum­ble heart in the time of afflictions. Nay I find car­nall, and Heathenish people have strange expressi­ons, 2 Kings 17. 26. The people of Israel were carried captive, and there came lions and devour­ed the people of Assiria, that came to dwell there, and the people goe home and say, The God of the Land hath sent Lions among us, because we know not the manner of the God of the Land; how many of us that are called Christians, when things fall out, we fall foule with the Instrument, with the rod, or the Axe, or the staffe, this, or that man, did this, or that; when the very Heathen could say, the God of the Land hath sent Lions, much more should a Christian, whose heart God hath humbled. That is one instance.

A Second thing is this, you shall discerne, and 2. He hath high thoughts of God. see a humble heart in afflictions, by the high and re­verend; and pretious thoughts, that he hath then of God. A humble heart hath glorious thoughts of God in the lowest condition. As for instance, he sees there glorious things in God, in his affliction, [Page 129] that makes him thinke reverently, and honourably, and dearely, (as David sayth,) of him.

First, he sees the justice of God; the equallnesse Of his justice. of Gods dealing with his soule, or with his body, let the Lord doe with him what he will, he will not say as the people of Israel proverbially said. Ezek. 18. The wayes of the Lord are not equall. A proud heart will say so; it will think so at least: for the Scripture speaks the language of mens hearts. The heart of a proud man thinks that God deales unjustly, and unequally, that he layes so great an affliction on him, and then another affliction upon that; that first takes away one mercy, and then another; first one Child, and then another, and then a third; the heart, out of pride, thinkes God deales unjustly; but if the heart were rightly humbled, it would see that all that God doth, is very just, and equall. I, not onely (observe it) just according to Law, for so a man may doe by legall humiliation, that Ahab, and Judas had. Judas saw that it was just with God to destroy him; and so did Ahab, and Saul, and Pharoah: it is not onely According to the Gospel. so, but according to the Gospell, there he sees that the wayes of God are very equall, and that it is a righteous thing with God to afflict him, I meane thus, a man I say under the Gospell that sees him­selfe the son of God, and that God is his Father, and that he is united to Christ, and that his soule is justifyed perfectly by the bloud of Jesus Christ; yet when God shall lay some sore affliction upon him. A man would thinke now, how can God justly doe this? As some proud or inconsiderate peo­ple say: Will God be paid twice? hath he not [Page 130] beene paid in his son? Now a humble heart will say, though God be satisfyed, and the Law be full­filled, and he is my Father; yet I am such a graceles wretched son, such a provoking son, I doe so often vex, and slight, and neglect my Father, that even according to the law of love: and according to the blessed Gospell, it is equall that God should deale so with me.

Nay he can say at all times that God layes on me (according to the Gospell it selfe) lesse then I deserve, as they said, Lament. 3. 22. It is the Lords mercie that we are not consumed. Indeed it is an af­fliction that I am whipped, but it is a great deale of mercy that I am not utterly destroyed; Looke to thy heart in this thing, when afflictions come up­on thee, canst thou justifie God, and say his wayes are equall, and just, and right, as they say in Nehem. 9. 33. Howbeit thou art just and right in all this. In all what? you shall see in the Verse before, Lord let it not seeme little before thee, the trouble that hath come upon us, &c. And it was not little, for they suffered sore, and long, and yet notwithstanding all that, thou art righteous, and just in all this, that we have suffered. That is one thing.

Another thing that he hath reverend thoughts 2. Of his Love. of God for, it is his love, a humble heart wil be able to see a sun through a cloud; he will be able to see the heart of a Father, and the love of a Father, when he frownes most, or shakes his rod most over him, God cannot shake his rod so much over a Saint that is a humbled Saint, but he will be able to espie some Smiles of love: Therefore I say he hath honourable thoughts of God, Why? Because he [Page 131] thinks though this be so, yet it is just, and equall. It is true sayth he, I am a son, but of my conscience God hath not such another son, on the face of the Earth: I vex him more in one week, then all the other doe in a yeare: therefore for all this, I see him move his eies, and yearne his heart for my good; so that still he hath honourable thoughts of God.

Now a proud heart, such a one as Judas, may say it is just: but here he comes short, he cannot say it is love.

Thirdly and lastly, he hath honourable, and pre­tious, 3. Of his wise­dome. and reverend thoughts of God: because in his affliction he discerns the infinite wisdome of God. Truly Beloved, there are but two great wise­domes that are great indeed, that are before the eye of a Christian in this World: that is, the wise­dome Two wise­domes great in the eyes of Saints. that is hid in the Gospell, that the Angells de­sire to prie into: and the wisedome of God, in his carriage to his Saints in affliction. Now when things seem crosse and thwart; when a proud heart sayth, I am undone, I am broken, and spoyled; I shall never set up again, I shall never eat my bread chearfully againe; a humble heart can say, though I know not what God will doe, yet he hath a wise designe in it; it is love, whatsoever it is, and it is wisedome too. Therefore the Lord doth with us in afflictions, as he did with Peter, when he wash­ed his feet, saith Peter, what doest thou meane? What I meane thou shalt know hereafter. So a poore Saint when God strikes him; he takes a­way, it may be two or three of his Children: thinks he, Lord, what doest thou meane? Sayth [Page 132] God, thou shalt know hereafter, I have a wise de­signe thou shalt see it, but now I must keepe it from thee, thou shalt not know it. And truly or­dinarily when the affliction is over, God comes and takes his childe a side, and opens the designe to him, and tells him thou didst wonder at me ma­ny times, and hadst hard thoughts of me for a great while when it was under ground; come now, I will read thee a lesson, I will tell thee the story; and so takes him by the hand, and sayth, doest not thou remember before I tooke thee in hand, what a froward creature thou wert? what a proud creature thou wert? thou mightest have been damned, if I had not taken thee in hand; and I gave thee first such a gentle affliction, and then added another. God shews him the whole plot, and then he sayth, Lord pardon all my hard thoughts of thee; glorious God, I see now that all was love, and wisedome. And God so inures his people to shew them the designe when the afflicti­on is over, that most Saints, though they under­stand, and see nothing of God in their affliction, yet they know it is a glorious designe of wisdome that God hath upon them: therefore they will not censure God, because they see it not; it is but their owne ignorance that they doe not compre­hend it. As if you should see a Plow-man, or a countrie man come to a Mathematician, that were at his Globe, and his compasses, and were drawing lines from one to another; the Coun­trie man knowes nothing of this: but he would not therefore say the other is a foole, and doth he knoweth not what. He would rather say, I war­rant [Page 133] you he is a Scholler, and hath had good breed­ing: but allas what simple people are we in the Countrie, we know not what belongs to the Globe, and compasses. So a Christian when he is in af­fliction, he doth not say, God doth he knows not what, and he plagueth me: but sayth he, God hath wisdome, and love, in all this; only I am a simple poore creature that know not this. So now there are two things I would have you to observe. First if you have humbled hearts, you will see God in the affliction. And then you will have reverent and high thoughts of God, in respect of his justice and his love, and wisdome towards you.

In the third place, a soule that is humbled (I meane all this while, as far as it is humbled) it 3. A humble soule quietly submits in af­fliction. doth quyetly, and silently submit unto the Lord in all his afflictions; that the Lord may doe with him what he will, and truly he hath reason enough and it cannot be otherwise; if he see God in the Instruments, and see such thoughts of justice, and love, and wisdome in God, he cannot but quyetly submit; this will follow. As you know in 1 Sam. 3. When God told Ely that he was comming to cut off his house▪ and his Priesthood, and his Sonnes. Sayth he, It is the Lord, let him doe what semeeth good in his eyes. It is the Lord, I will not suffer my heart to grumble, but it is the Lord, and I will sub­mit. A man would have thought he had not of­fended, he did chide his Sonnes, and told them, Ye doe not well; but he should have corrected them: they were wicked men, and because he was too Indulgent to them, God sent him word that he would cut them off, both him, and his Sonnes, yet [Page 134] saith he, It is the Lord, let him doe what seemeth good in his eyes.

Nay, let a man be never so stout otherwise in The stoutest heart hum­bled, will sub­mit to God. his naturall constitution, let him be of never so strong, and sturdie a spirit; yet i [...] he have this grace, if he have the spirit of humiliation, he shall not­withstanding submit like a Lambe when the Lord laies his hand on him. I will give you one place to prove this, Isa. 29. 1. 2. Woe to Ariel, to Ariel the City where David dwelt, let them kill, sacrifice, yet I wil distresse Ariel. What is that? That is, the Lion of God. God calls Jerusalem the Lion, and the Lion of God, you know the Lion is a stout creature. It is said of Saul and his Servants that they had hearts like Lions hearts. And the Lion of God, that adds somthing to it, yet when the Lord coms upon this Lion of God; Thou shalt (sayth the Lord) be brought downe: mark that expression in Vers 4. Thy speech shall be low to the dust, and thy voyce as one that hath a familiar spirit, and thy speech shall whisper out of the dust. Though thou be like a Lion that roares, thou shalt goe and whisper in the dust, and thy voyce shall be as one that hath a familiar spi­rit. Thou shalt peepe or chirp, as it is in the Origi­nall. The Lord will make a Lion, to chirp, and make a Lyon lye low in the dust, and whisper. And if you compare Lam. 3. 28. There is an expres­sion that doth a little more cleare it. It is good for a man to beare the yoak in his youth. He shall sit alone, and keep silence, because he hath borne it; he shall put his mouth in the dust if there may be hope. When it is a man that is humbled, he will put his mouth in the dust, he will submit, and lie downe if there may [Page 135] be hope; though he know not whether there be or no, this is plentifull in Scripture in every place; the people of God, though they were afflicted never so soare, and did abide it never so long, yea those that had humble hearts they used to submit patiently, and quietly to it. I held my peace and was dumb, because it was thy doing, sayth David. Psal. 39.

Trie your hearts by these things, how you are in afflictions: doe you see God in the Instru­ments? What kind of thoughts have you of God? (for as the mind is, so is the man) have you high, reverent, pretious, thoughts of God? And doe you submit? can you stoop, and quench the boylings of your hearts, and the stirringe of your spirits? Can you say as Eli did. It is the Lord, let him doe as he will. He hath taken one child, let him take the rest if he please; he hath taken one of my Familie, let him take more if he will. He hath taken away some of my Trading, let him take all if he will. This is the frame of heart, of a humble man.

In the Fourth place, a humble soule that is sav­ingly 4. A humble heart envies not the pros­perity of o­thers. humbled in his afflictions (for of such I speak all this while) in the greatest afflictions that befall him, he doth not use to envie the prosperity of others: that frame of a humble heart I find in Jam. 4. 5. Pride, and envie, are as it were Syno­nomies, they seem as it were the same thing. The Scripture saith not in vaine, the spirit that is in us lusteth after envy. But he giveth more grace; where­fore he saith, God resisteth the proud, but giveth grace unto the humble, He makes pride, and envie one, and the same. And indeed so it is, you shall never see them severed, you shall never see a proud heart, [Page 136] but it is envious. Now one that is humbled is not so, as you shall see, Psal. 37. David indeed was tempted to it, but the Lord delivered him from it. And in Psal, 73. He speaks of the prosperity of the ungodly, they flourished in the World; and increased in riches, and sayth he, Verily I have cleansed my heart in vaine: for all the day long I am plagued, and whipped, and chastned every morning. It is a strange thing sayth he, see how yonder wicked man flourisheth, and prospers; and for my part I am as sure to be whipped every morning, as I am of my break-fast (as they say) But if I should say so (sayth he) I should offend against the Genera­tion of thy Children. I thought so, till I went into the Sanctuary of God; and then he understood their end, and his owne folly: indeed it was Da­vids weaknesse: and it was that which his heart was not throughly humbled for, as it should. Therefore you see proud people in the Prophesie of Malachi. Chap. 3. He more plainly describes them, Vers. 13. Your words have been stout against me, sayth the Lord. They had stout words, and stouter hearts: for alway the heart is worse then the words. You have said it is in vaine to serve God, and what profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of hosts. Mark, what doe we get by walking mournfully, and by obeying the Commandements of God? And now we call the proud happy, yea they that Worke wickednesse are set up, yea they that tempt God are e­ven delivered. Here is the temper of proud spirits, and hearts of wicked men, they are all for Hon­our, and wealth; what profit shall we have by hum­bling [Page 137] our soules, and keeping Gods Ordinances. O! these were stout words, and stout hearts, and spir­its, to envy the prosperity of other people while they were corrected. And in Job 2 [...]. You shall read that Job did almost fall in that poynt also; but it was because he was not throughly humbled, as in the end he was: for then he abhorred him­selfe.

The Fift thing is this, that a soul that is truely 5. Humble hearts repent not of recei­ving Christ. humbled in his afflictions, as he doth not envie the prosperity of others the while; so he doth not re­pent of his bargaine that he hath made in receiv­ing of Jesus Christ: though all his afflictions, and miseries it may be fall on him for his sake, or the most of them; he never repents that he hath been so holy, but that he is not more holy.

A proud heart repents of what it hath done for God. O, saith a proud heart, If I had not heard Puritans, and followed their Sermons, and gone their wayes, and lived in their Conventicles, I had not been noted, and hated, and afflicted. It is a proud heart that repents of any jot of good it hath done for God, or that repents of his receiving of Christ for any affliction, or misery that may befall him, it is a signe of a base heart.

There is a blessed expression, Psal, 44. 9. Of David and the people of God, I have oft thought of the great sufferings of the Saints there spoken of, Thou hast cast us off, and put us to shame, and goest not forth with our Armies. Thou makest us to turne back from the Enemy: and those that hate us, spoyle for themselves. Thou hast given us like Sheepe appointed for meat: and hast scattered us among the Heathen. [Page 138] Thou sellest thy people for nought, and doest not increase thy wealth by their price. A strange thing, thou sellest them, and takest no money for them. Thou makest us a reproach to our Neighbours, a scorne and derision to them that are round about us, &c. Here is as it were an inventorie of all the troubles of the Church; and wherefore doth he speake all this? you shall see after. For all this is come upon us, yet have we not forgotten thee, neyther have we dealt falsely in thy Co­venant. Our heart is not turned back neyther have our steps declined from thy way. Though thou hast sore broken us in the place of Dragons, yet we have not stretched forth our hands to a strange God. He rec­kons up all these troubles, and yet sayth he, not­withstanding all this, though God have brought all these miseries upon us, yet We have not been false in the Covenant, nor stretched out our hands to a strange God; we doe not repent that we have re­ceived thee, and are married to thee, and have cho­sen thee for our God.

I remember the practice of a godly Minister many yeares agoe, who speaking of the manner how God useth to bring in sinners to Christ; (though there were a great deale of curiositie in those dayes, more (if I may speak with reverence to the worthy men that then lived) then should have been) as if a man should go about to describe the forming of a child in the wombe, which it were better leave to God, then studie too much how it is framed. But I remember his expressi­on; sayth he, God takes a sinner the first time, and shewes him his miserie, and shuts him up that he sees no way of deliverance at all: and then af­ter [Page 139] a little while he opens a little crevice that he may see deliverance, and Salvation but he gives him not the least occasion of hope that he shall have deliverance: but in the meane while what doth the sinner? He leaves his sins as fast as he can, and turnes them off, and throwes them away. He sees Salvation, and he sayth, yonder is Salva­tion, but I have no reason to hope to have it: but whether I have it or no, I will never goe back to sin. I am resolved whether Christ will give me pardon, and Salvation or not, I will not take sin any more. I applie it to this; when afflictions and miseries come in stormes on a poore soule, shower after shower, that there is no end; the soule sayth. I know not how I shall be delivered from these troubles, here is death, and misery, and sicknesse upon me, and I know not what the issue will be, but be the end what it will, by the helpe of God I will not goe back to sin, I will not repent that I have received Christ, but will keepe close to the Lord. This is the meaning of that phrase, Mat. 13. Where Christ saith when the sun is up upon the corne it scorcheth it, that is, when there is Persecution; (for every Persecution is an affliction, though every affliction be not a Persecuti­on; now when the sun of Persecution is up) men are offended. What is the meaning of that? Men repent of their bargaine, they begin to be sor­rie, that ever they were Professors of Religion. Therefore the Lord Christ would have a man cast up the cost. For when a man enters into Religion, it is as if he were to fight a Field, there will be losse, and trouble, and danger, there will be tribulation, [Page 140] and hot Persecution; consider if thou be able to goe through it: thou must have the shell as well as the kernell, it is a decree of Heaven. Therefore consider before hand that thou mayest not repent when troubles come. There may be base times, worse then yet, if worse may be; and if when tribulations come thou shalt repent that thou hast gone so farr in Religion, and that thou hast been acquainted with the Saints, and that thou hast been so oft in their companie, thou hast (to speake the least, and the best of thee) an unhumbled heart.

Sixtly, a Saint that hath a humbled heart, you 6. He is more carefull to carry himselfe aright, then to be delive­red. may know it by his carriage in afflictions by this, he is more carefull by far of his right carriage in it, then of deliverance out of it. That is alway in a humble heart, he studies more how to behave himselfe like a Saint under the rod, then how to get away, and be delivered from it. You may read in Acts 4. There was very hot persecution, and great affliction upon the Saints; and yet there they are blessing God notwithstanding all their Persecution, to see the Scripture fullfilled; that which was spoken in Psal. 2. The Kings of the Earth stand up, and the Rulers take counsell together, against the Lord, and against his anoynted; they re­joyced to see that fullfilled, as if they had said, they killed Christ the other day, and now they Persecute us. Now what would you, and I have asked had we been in their condition? O that God would deliver us, that he would shew us an Iland where we might never be troubled more; many of us would have done this out of weak­nesse; [Page 141] but what doe they doe? Vers. 29. And now Lord behold their threatnings. And what then? They doe not say Lord deliver us from their threatnings, But grant unto thy servants that with all boldnesse they may speak thy word; By stretching forth thine hand to heale: and that signes, and won­ders may be done, by the name of the holy child Jesus. Lord say they, thou hearest their threatnings, and we feare that our base hearts will be fearfull, and so we shall be loath to Preach the Gospell of Christ, and to doe signes and wonders as thou hast com­manded, therefore good Lord give us bold­nesse. This is the carriage of an honest holy heart.

So you have it of Paul ordinarily in Phil. 1. 13. There he was in bonds. And in Vers. 19. He doth implicitly desire the Prayers of the People for him: VVhat to doe? For I know (sayth he) that this shall turne to my Salvation through your prayers, and the supply of the spirit of Jesus Christ: according to my earnest expectation, and my hope, that in nothing I shall be ashamed, but that with all hold­nesse, as alwayes, so now also, Christ shall be magnified in my body, whether it be by life or by death. I doe not pray you Phillippians that you would pray that God would bind the hands of Nero that he may not put me to death; or that he would open the Prison gates to let me out; but I pray that in no­thing I may be ashamed, but that with all boldnesse, as alway, so now, Christ may be magnified in my body. I care not whether it be by life or by death, so God may be glorified, that if I live I may doe good there, and if I die I may die as a Saint, and a [Page 140] [...] [Page 141] [...] [Page 142] Christian. So in Ephes. 6. 18. I beseech you sayth he, give your selves much to prayer above all things; and pray for me; VVhat to doe? That utterance may be given me that I may open my mouth boldly to make knowne the Mysteries of the Gospell: for which I am an Ambassador in bonds, that therein I may speak boldly as I ought to speak, He was in bonds, and he desires them not once to pray that God would break his bonds; O, but pray that I may open my mouth boldly. I find feare comes upon me many times; feare of Cesar, and feare of the Sword, and feare of putting me to death: therefore Pray that I may open my mouth boldly. This is the carriage of a heart that is truly humbled.

Another, a Seaventh thing is this, a humble 7. A humble heart more carefull of benefit then comfort in afflictions. heart he is alway more carefull to reape benefit from afflictions then to fetch comfort to himselfe in afflictions. A proud heart is altogether for comfort, he will doe any thing for comfort. As Saul, he will goe to the VVitch if need be for to fetch comfort. but he studies not how to pertake of Gods holinesse by his afflictions.

Eightly, (to draw to a conclusion) a humble 8. He neglects not Gods commands in afflictions. heart doth not remit one jot of his obedience to the commands of God notwithstanding all his af­flictions. Proud dogged spirits, I have oft observed it in my selfe, and others; there are some hearts that will not serve God, and take paines for him, otherwise then when the Lord dandleth them, and cockers them, and feeds them with white bread, and if he doe not they will give over their callings, and sit mopeing in their Closets: there are di­verse VVomen, and other Professors, that will sit [Page 143] mopeing in their Chambers a whole week toge­ther, and why? Because God hath laid such af­flictions upon their spirits, they will doe no­thing for God, all the businesse of their generall and particular callings must lie at six and seavens: they will doe nothing for God when his hand is on them. Now a humble heart as Job said in ano­ther case. Though he kill me yet will I trust in him. So sayth a humble heart, let him kill me yet I will obey him. I believe that he loves me, there is a designe of a great reach in it, there is the glory of God, and the wisdome of God, and the greatnesse of God in it. Let him doe his work, let him doe what he will, and by Gods helpe I will doe my work in my generall, and particular calling notwithstand­ing all the task that he layes on me, I will not abate any thing of the obedience I am to bring in.

Another thing is this, a humble heart alway 9. Hee sticks close to the Covenant in afflictions. sticks closer to the Covenant of God in affliction then otherwise: and the more the Lord will af­flict him, the more he will stir up his soul as Isaiah sayth, to lay hold upon the Covenant. As a loving child, the more you whipp him, the more he will endeavour in love to close with you, and cling to you, and catch the rod in a reverent manner, in a loving way; so a humble heart will get to God in affliction, and lay hold upon him. And this was the fault as Isay sayth of that people, Isa. 64. VVhen the Lord had layd his hand on them, and suffered others to be Lords over them. Sayth he, V. 7. There is none that calleth upon thy name, that stirreth up himselfe to take hold of thee: for thou hast [Page 144] hid thy face from us, and hast consumed us because of our iniquities. Here was a great affliction on them, they were consumed, and God had hid his face, yet there was none that did stir up himselfe to lay hold on God, out of the pride of their owne hearts. A proud heart alwayes goes from God in affliction. As we see Judas, he went not to God, but to the halter; and Caine, he went to the Land of Nod, when God was angrie he went to buyld Townes, he did not goe to God, and lay hold upon the Covenant: so Saul he goes to Endor, to the VVitch in stead of going to God, and laying better hold of the Covenant. So a proud heart departs from God, and growes further off, and looser from God, whereas alway in afflicti­ons a humble heart sticks closer to God and gets better hold of his blessed covenant.

Another thing is this, that in afflictions a hum­ble 10. A humble heart apt to pray in afflictions. heart desires in nothing to be troubled, but in every thing to make his requests knowne with thanksgiving, and that implies two things.

First, he doth not restrayne prayer, as Job [...] 1. To make re­quests. friends sayd to him, Thou art a wicked man: for thou restraynest prayer before God in thy afflictions. And indeed if they had sayd true of Job, he had been so, he had been proud at the least; proud peo­ple they will not call upon God ordinarily in af­flictions and troubles.

Secondly, it implies thankfullnesse, In Phil. 4. 2. To give thankes. Make your requests known with thankfullnesse. A humble heart will alwayes pray; and it will in the greatest affliction be praysing God; why so? Be­cause a humble heart in the greatest affliction can [Page] spie somthing to prayse God for, as well as to [...] for that he wants. Therefore sayth James, If any be afflicted let him pray. Sometimes a Saint is so afflicted that he can doe nothing else but pray, and he is never better fitted to pray then when he is most afflicted,

Then lastly, you shall discerne it by this, that 11. Hee is not weary of wai­ting on God. in his afflictions he will never be wearie of waiting upon the Lord till he have remooved it. It is the pride of our hearts that makes us that we doe not wait on the Lord, as the Prophet Habakkuk sayth, His heart that is lifted up is not right in him: but the just shall live by his faith. In 2 Kings 6. 33. This evill is from the Lord (sayth that wicked man) VVhat should I wait on the Lord any longer? A proud heart, God must come in at his time, and when he calls, or else he will stay no longer, but will be wearie. As a godly man sayth, what art thou that thou wilt not wait for God? VVhy doest thou take such state upon thee? Who shall waite, God or thou? Should the King waite upon the Subject, or the Subject upon the King, should the Master waite upon the Servant. or the Servant upon the Master? should the Judg wait on the Traytor, or the Traytor on the Judg? Such a one a humble heart sees himselfe to be, he is a Servant, and a Traytor if God should take him at the worst. Therefore he blesseth God that he may waite for mercie. O sayth he, there are many thousands in Hell that shall waite for ever, expecting more wrath, and more flames of fire, World without end; and may not I blesse God that I have a little mercy though I have many sorrowes, and that I may [Page] waite on the God of mercy for more mercies? I will waite upon the Lord.

Thus breifly I have poynted out the carriage of a soule that God hath humbled by a saving sight of himselfe in Jesus Christ, I say his carriage in af­flictions.

There is another word to shew you, his car­riage under the mercies of God, but I cannot speake of it now, without passing my owne strength and yours.

SERMON 7.

YOU remember the last doctrine that we had from these words, that

This I did open, and proove fully to you, out of the Scriptures. And so as God led us we went along. And came in the last place to ex­amine our selves: (for that we were upon) whe­ther the Lord had truely humbled us by discover­ing himselfe to us: For there is no soul that is tru­ly humbled, but he that hath seen God in Christ. I speak not, as I told you, of a day of humiliation, or of the dutie of humiliation, or of a preparatory humiliation, but of the Gospel- grace of humiliation, [Page 148] of that frame of heart that is, or ought to be in a Saint at all times. For the discovery of it, I told you, we should find much of it.

First, by our carriage towards God.

Secondly, by our carriage towards man.

Towards God; I told you first in respect of his righteousnesse. And indeed therein cheifly is discovered the pride of our hearts, or the humility of our hearts by our receiving, or not receiving the righteousnesse of God by faith.

Secondly, by our carriage to the truths of God, therein we may see how much of this grace God hath bestowed upon us.

Thirdly by the commands of God.

Fourthly, and lastly, by the corrections of God. And therein I shewed you what the posture of the heart of a Christian is, that is truly and savingly humbled by his carriage in afflictions. For if there be pride in the soule, usually affliction will bring it out. I shall not repeat any thing but goe on a little further to that which remaines.

There is one thing more, and but one thing 5. A humble hearts car­riage towards God for mer­cies. that I shall speake of in respect of our carriage towards God, wherein you shall discover how much God hath given you of this grace; and that is by your carriage towards God in the way of his mercies. Truly mercies, and afflictions are much like Summer, and winter; and sometimes our sicknesse will breake out in Winter that is conceal­ed in Summer, and sometimes it is discovered in Summer that is hid in Winter. So in some soules the evills of the heart will breake out in afflictions more then in mercies, and in some it is more dis­covered [Page 149] in a state of prosperitie, in a way of mer­cie then in the way of afflictions. As on the other side in some soules grace is more cleare, and shi­ning in afflictions then in prosperitie; and truely I think that in some soules grace will shine more in the way of mercy. And if God will come and have mercie upon poore England, my hope is, and it is my prayer, and request to God that we may discover more godlinesse, and more grace, then in all this time. We have discovered a great deale of pettishnesse, and frowardnesse, and pride, and am­bition, and covetousnesse, and cruelty, and rashnesse: but I hope (there being diverse Saints among us) that God will give us another frame of heart, if he have mercy on us, and turne away his wrath. But that by the by. But I was saying that the pride of the heart, and other corruptions also, are Corruptions discovered by Gods mercies. sometimes discovered in a way of mercie that are not discovered in a way of affliction. I will give you but one Scripture for it, in Hosea 7. 1. VVhen I would have healed Israel, then the iniquity of E­phraim was discovered, and the wickednesse of Sama­ria: for they commit falshood, &c. Ephraim and Is­rael are two names almost of the same thing: though Ephraim were but one tribe yet because it was a great tribe (as York is a great Countie in England) all Israell is often called by the name of Ephraim, Now when God would heale Ephraim, or Israell, then their iniquity appeared. So it is to be feared that if God come to heal England as he seemeth to smile on us sometimes, and according to that word in Acts 7. Where he sayth, I have seen, I have seen, the afflictions of my people in Aegypt. [Page 150] So I hope God hath seen, how the bread is done, and the provision is gone, and the people are ready to goe away themselves, by reason of their mi­series. I hope God hath seen, and will put an end to our miseries, and I much feare, that when mercie comes, and when peace comes, there will then be a discovery of rotten hearts then much more then in these times, yet in these times there are abundance of rotten hearts discovered that were not knowne before. The Lord comes near the quick of our profession in these times: there are abundance that have been professors that now jeere the Saints and dishonour God, and imbrace the VVorld: but in times of mercie there will be more: the sun makes the Traveller put off his cloake when the wind can­not. But to open it to you as I did the former: that which I shall doe shall be to discover to you what the carriage of a humble heart is, and what our carriage should be when God shewes mercie to us, when the Lord deales kindly with us in the way of his mercy. What is the posture of a hum­ble heart, then?

I answer, First of all, a humble heart he can be 1. A humble heart content to be denyed any mercy. content that the Lord should denie him any mer­cie, let it be never so deare or pretious to him; though he prize it high, and pray earnestly for it, and wayt long for it, yet if God come at last and say thou shalt not have it; he can be content pa­tiently, and meekly to take a denyall from God and goe away contented if it must be so.

Indeed there is a kind of earnestnesse that should be in us, and in a sence we should take no deniall from God, we should not be easily put off. [Page 151] As we see in Mat. 15. That Woman of Ca­naan when Christ put her off, shee comes again, and again, and again. But if God say, say no more, it shall not be so; rhen a man should quietly sub­mit himselfe to God: though like Hannah, he desire Children and pray earnestly and seek God againe, and againe, and seeme to be near towards it sometimes, but at last if God come, and say thou shalt never have a child, then sayth a proud heart Give me children, or I die. I will give you an instance or two of this, in 2 Sam 15. 25. David there was in a poore condition, he was pursued by his enemy, by Absalom his owne son; and David David. had the Arke, and Zadock the Preist. But sayth the King to Zadock carry back the Arke of God into the City, if I shall finde favour in the eyes of the Lord he will bring me again, and shew me both it, and his ha­bitation. But if he thus say, I have no delight in thee; behold here I am, let him doe to me as seemeth good unto him. As if he had said. I am in a miserable conditi­on; but I will not trouble thee, or indanger the Arke, if I have found favour in the eyes of God, he will bring me again to my house, and to his, but sayth he, if he thus say, I have no delight in him; Behold here I am let him doe to me as seemeth good in his eyes. God will bring me back to Jeru­salem, if I have found favour with him: but if God say, David, I have no delight in thee, thou shalt never see my house more. Loe here I am, let him doe as seemeth best to him. This is the posture of a humble soule that desireth this, and that, and the o­ther mercy, yet if God say, I have no delight in thee. I will doe none of these things; he can say, here I [Page 152] am doe as it seemeth good in thine eyes.

I will give you one instance more, in Deut. 3. 24. You have Moses there praying; and he de­sires a great request; and that earnestly of God. Moses. O Lord thou hast begun to shew thy seruant thy great­nesse, and thy mighty hand: for what God is there in Heaven, or in Earth, that can doe according to thy might: I pray thee, I pray thee Lord (see how familiar he is with him) Let me goe over, and see that good land that is beyond Jordan, and that goodly Mountaine, and Lebanon. Moses was going to­wards Canaan that was a type of the Kingdome of grace under the Gospell, and a type of Heaven, and they had travelled forty yeares in the VVilder­nesse. I pray thee (sayth he) let me goe over, and see that good land, and see Lebanon that goodly forrest. But sayth he, the Lord was wroth with me for your sakes, and would not heare me, and the Lord said unto me let it suffice thee, speak no more unto me of this mat­ter. Let it suffice, I will heare no more concern­ing this thing. Get thee up into the top of Pisgah. I will give thee leave to looke on it, but thou shalt not goe over. Now in the Chapter fol­lowing, Deut. 4. 21. Sayth he. The Lord was an­grie with me for your sakes. It was for their sakes, that God denyed him. And he sware that I should not goe over Jordan, and that I should not goe in unto that good land, which the Lord thy God hath given thee for an inheritance: but I must die in this Land. It is a broken speech, I must die: he doth not say it in passion; must I die? must I lead this people forty yeares, and when there is any good to be had, I must be cut off? he spake it not on that [Page 153] fashion; but sayth he I must not goe over, but you shall goe over, and possesse it. He submits to Gods will, and rejoyceth that they should goe over, though it was for their sakes that he was crossed. And he shewes them how they should carry them­selves there. A proud heart would have sayd, you may get you over if you will; and if it had not been for you I might have gone too, but I may thanke you, that I must stay and die here. But sayth he, God hath sayd I shall speake no more of that matter, it is my lot, I submit. So in all the mercies of God to thee, if thou canst quietly as Moses, and David, submit in silence when he denies thee any mercy, though it be never so deare, it is a signe thou hast a humble heart.

Truely some godly men are of opinion that a Saint can come to this to be content that God should deny him everlasting Salvation for his soul. I have read of one, and I have spoken with another, I have knowne two godly men in that posture, the one was so; and the other seemed to be so by his writing; that if after all the meanes used, he cannot come to beleive as others doe, that he can have no assurance, or hope of life from God; but that God almost in every Ordinance doth as much as tell him, thou shalt be damned, yet he can be content to goe to Hell it selfe. I have seen a glorious Saint, that hath said, that if God should tell him he should be damned, yet he could submit without murmuring. Such a thing may be, but I think it is not ordinary: neyther Grace cros­seth not prin­ciples of na­ture. doth God expect it because grace never crosseth the ground principles of nature; and of all, this [Page 154] is the cheife principle that the creature should desire its owne preservation. It is so in all crea­tures. Grace screws up, and makes nature spirituall, but grace goes not contrary to the mayne, and so­lid principles of pure nature. Now therefore I say, that a man by grace should be brought to wish his owne destruction, it is very harsh. For be­sides that it is contrary to the principle of nature, Ground of true submissi­on to God. it is contrary to the spirit of adoption; for what is it that makes me submit to God? It is because I have loving thoughts of him, and I conceive of his love to me, and the like: if I should looke up­on God as an enemie, I should love him no more then the Devill himselfe doth; it is ordinarily so. But what may be in one soul, or two, or a few, I know not. But that which I meane is in ordina­rie mercies, especially in temporall mercies, it is the frame of a humble heart to sit still, and be quyet if God denie the mercie. That is one thing.

Another thing is this, that as a humble heart 2. He is content that God should take a­way any mer­cy. will be content that God should denie him any mercie: So Secondly he is contented if it please God to take away any mercie that he hath. God shall pick and choose; and if he will take away all, yet he is contented, and quiet. It is just with a humble heart towards God, as you read of an honest hearted man in the Book of God that was humble towards David, you shall read of him in 2 Sam. 19. 24. It was one Mephibosheth, David had gi­ven Mephibosheth. him a great deale of land for his father Jo­nathans sake; and being a lame man; for his Nurse let him fall when he was a child; he had a [Page 155] wicked servant one Ziba, and when David came home, he sadled asses, and brought presents, and told David Mephibosheth would not come to 2 Sam. 16. 1. meet the King, which was a grosse lie, saith Da­vid, if he be so sturdie, take thou the land. At the last Mephibosheth finds a way to come to David, and David asked him why he did not come to 2 Sam. 19. 24. him, sayth he, My Lord O King, my servant decei­ved me: for he sadled an asse and went away, and hath slandered thy servant unto my Lord the King, &c. Sayth the King, Vers. 29. Thou, and Ziba divide the land, honest hearted Mephibosheth, once I gave him all: but now, the more was the pitty, he shall have one halfe, and thou the other; saith Mephi­bosheth, yea let him take all, for as much as my Lord the King is come again in peace unto his owne house. I care little for the land though I be a lame man, and cannot get any thing for my selfe: and Ziba though he were a wicked man, and deserved it not, yet sayth he, I am so taken with the Kings person, that he is come home, that let him take all. So a humble heart carries himselfe thus towards God, that when the Lord seems to be as it were in a holy chafe, and anger, that he takes away his mer­cies, he takes away a child, or a husband, or a mans estate, or the like; if thou have a humble heart, thou wilt not be in a rage, and say let him take all, in a desperate humour: but he sayth meekly, let him take this, or that, or all, if he will, so I may injoy him, and his love, I will blesse God.

I say when thou canst blesse God notwithstand­ing all be gone. This was Jobs condition, God tooke all from Job one after another in a little [Page 156] while; as we see in Job 1. Sayth Job notwith­standing God hath taken all from me, Naked came I out of my Mothers wombe, and the Lord gives, and the Lord takes, blessed be the name of the Lord. Or as it is in some old Greek coppies. As it pleaseth the Lord so commeth things to passe, blessed be the name of the Lord. He blessed the Lord that had taken a­way his children, and thrown downe his house, yet he could blesse him.

Now looke a little upon your hearts, how you finde your spirits when God hath denied you mer­cies; when God hath taken away mercies. As I could give you many instances, but to name one or two, it may be when thou wert a carnall man that thou wert a very honourable man in thy Coun­trie; thou wert the onely States-man, the man that did doe all the businesses but now since thou art Religious, thou art despised, and there are none that make use of thee; thy honour is gone. Thou wert accounted a wise man, but now thou art ac­counted a mope, and a sot. Thou wert once ac­counted a fine young man or woman, and now thy esteeme is gone, canst thou be content that God hath rubbed off these mercies, that one while he takes away thine honour, another while thy wealth, another while thy friends, and yet thou canst blesse the name of God: this a humble heart can doe.

Another thing, in respect of the mercies of 3. A humble heart will wait for mercies. God is this, that a humble heart can be content to wait upon the Lord though he stay never so long for the least mercie. Proud hearts unlesse you feed them in hast they will be gone. A proud heart will [Page 157] not waite on God, but a humble heart will stay Gods leasure till he give him what he pleaseth, and how he pleaseth. Hab. 2 3. The vision is for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold his soul which is lifted up is not upright in him, but the just shall live by his faith. The proud heart, and the just man li­ving by faith are put opposite one to the other: the just shall live by faith, that is, though he desire mercies, yet he shall be content to waite on God; but he that hath his soul lifted up he will be gone, he will not stay for God; just like that wicked King that you read of in the Book of God. This evill sayth he, comes of the Lord, what should I stay for him any longer? a wretched man. So an unhum­bled heart sayth, what should I stay for God any longer in this? and so he takes base courses to helpe himselfe, and will not waite upon God, and goe in Gods wayes.

It is a thing highly commended in the Saints throughout all the Scriptures, when they had a frame of heart to waite on God. As Abraham the father of the faithfull; we read of him in Acts 7. VVhen God brought him from his fathers house, and from his whole estate, and led him abroad from one place to another, and had brought him at the last to the Land of Canaan, where he had not one foot of land, and his posterity was not to possesse it of foure hundred yeares after, yet he blesseth God, and rayseth Altars notwithstand­ing God did all this. Examine your hearts by this.

Againe, as a humble heart can be content that 4. A humble heart content with the least mercies. God should denie him any mercy, and secondly, be content that God should take away any mercy; and thirdly, be content to waite upon God for mercies. So in the fourth place after all his waiting he can be content with the least pittance of mercie. A proud heart will not doe so; take a proud beggar and make him waite an houre or two, and then after give him but a farthing, and he will grumble that he should stay so long, and loose o­ther customers, others that might have releeved, and helped him: but a humble heart is content to waite long, and after all is content with a little. I will give you but one instance. Mat. 15. 26. There was a blessed woman that followed Christ for a mercie; Christ was silent a while, and said no­thing, and though shee cried out, yet he sayth no­thing. At last he calls her dog, sayth shee, am I a dog, I take it well, but the dogs (sayth shee) eat the crums that fall from their Masters table. What is the meaning of that? You know the dog stayes till his Master have dined; and when his Master hath dined he is content with a bone, or with the least crust that falls. The dog is not served pre­sently, as soone as his Master sits downe; but he stayes till all have dined, and if a bone or a bit fall, he is content with that. A humble heart is like a dog in that, he will stay his masters time; as that woman, shee could stay Jesus Christs leasure, and see him carve mercies upon other mens trenchers, and she have but a bone, or a crust, or a bit of bread when all was done, and yet be well con­tent.

The Fifth thing is this, that a humble heart in 5. He is thank­for a heart to receive mer­cies. respect of Gods mercies he will be content, and thankfull to God to give him a hand, and a heart, to receive mercies. That is a great measure of this grace of Gospell humiliation, when God gives a man a little mercie after all his waiting; he sees his owne weaknesse, though the Lord be rich in mercie, yet he cannot take it, though it be layd downe upon the naile, yet he cannot take it up, without God give him a heart. It is not so with the poore beggers of the World; if you give them money they have a purse to lay it up in; if you give them meat they have a budget to put it in: but the soul is not able to receive any mercie, I mean not any spirituall mercie; temporall mercies it may, but not spirituall, unlesse God give a hand, and a heart to receive it.

I have seen poore women in the Mountaines of VVales (and I have oft thought of it) they have been so poor that when they have come to a house to beg a little whey or butter-milke, they have been fain to beg the loane of a pot, or a dish to put it in. So we, when we come to beg mercie of God; we must desire the Lord when we have done our best, to give us eyes to see it, and a heart to lay it up, and a hand to receive it: for the naturall man re­ceives not the things of God. And beleiving is cal­led receiving; and it is the gift of God to beleive. We cannot believe, that is, we cannot receive the least mercie of God, unlesse he give us hands, and hearts. This is the disposition of a humble heart; when I pray for mercie of God, I see God is full of mercie, and Christ is a Fountaine full of grace; [Page 160] but I have not eyes to behold it; I have not a hand to receive it. We cannot carrie one graine of grace home, unlesse God give us spirituall buckets. As that woman said, John 4. Here is water, but where is the bucket to draw? So God may say, thou wantest grace, but where is thy bucket? sayth the humble soul, Lord I have none, thou must both give the water, and lend the bucket to carry it home.

And then Sixtly, a humble heart is discovered by this, that when the Lord shall give him any 6. He is content that God give lawes how to use his mer­cies. mercie, he will be content that God shall give him as many laws as he will to use these mercies, a humble heart will doe so. A proud begger if you give him a couple of shillings and say be sure you buy you some cloaths with this, or get some good thing for your wife, and children; he will be ready to say you need not tell me how I shall use it, I know what to doe with it. Now give a humble begger foure or five shillings, and say carrie one to your wife, and with two shillings buy you a paire of shooes, and doe this, and this: he will be content to doe all you tell him, make as many lawes as you will, if you give him any thing. It is just so with the soul of a humbled Christian, when the Lord gives a mercy to a proud heart, he is ready to say I know what to doe with it well enough; but when he gives any thing to a humble Saint, he is content that the Lord should teach him. And thence it is that when the Lord offers mer­cie, and Salvation, and offers Christ to a proud heart, he is content to take the mercie, but he would goe on in his sins still: but hold sayth Christ, now thou receivest Salvation, and grace, thou must not [Page 161] live in thy old wayes, thou must shake off thy old companie, and be a new man. No, the proud heart will have none of all those, he would take the mercie, but he will goe on in his owne way. But a humble man is as Abraham, we see he stayed long for a child, and then God gave him a son; and when he had his son Isaac, God gave him a law for Isaac. Abraham sayth he, there is a son, and a great mercie, and all Nations shall be blessed in him: but thou must take thy son, and carry him to such a place, and with thine owne hands up­on such a hill, thou must cut his throat: and some of the old Rabbins say, that he was to take a pole, and to stir his bowells in the fire; and according as the Lord, so Abraham handled his mercie. Thus it is with an humble heart.

But lastly, and so I shall conclude; a humble heart towards God in the way of his mercie, is New mercies added, add to his thankful­nesse. discovered by this, that every addition of mercie that God bestowes upon him, obligeth his heart more, and more, to a holy thankfullnesse and obe­dience. And truely (as I have sayd) we oft break our communion with God by our unthankfull­nesse, and our unthankfulnesse ariseth from the pride of our hearts. A proud heart thinks that Proud hearts unthankfull. he hath alwayes too little; therefore he is pray­ing for more, but he forgets to pray with thanks­giving, to make his requests known with thanksgi­ving. Now let a humble heart be in never so much distresse, and misery, the man can see abundance of cause to prayse God; if he have but water that the beasts drink, and if he have but strength to dig, he can say, Lord I owne this as a mercie, and what­soever [Page 162] is on this side Hell is mercie. So in Rom. 12. 1. I beseech you by the mercies of God, that you give up your selves, a living, and holy, and acceptable sacri­fice to God. He would have the mercies of God to bring them to obedience, to give up themselves to obey God. So in Rom. 2. Sayth he, Doest thou des­pise his riches, and goodnesse, and forbearance, and long suffering; not knowing that the goodnesse of God should lead thee to repentance. The goodnesse of God, and the patience of God, and the mercie of God; should lead all humble hearts to a holy thankfull­nesse, and obedience, and so it doth. And the more the Lord doth multiplie mercies upon him, the more obedient, and thankfull he is.

Now in all this that I have said, I would desire you to examine your soules, and if you find that in any of these, or in any of the rest that I am yet to speake of, you are faultie, and come short; yet I would not have you conclude, therefore I am not the humbled soul that the Minister spake off, there is none of this grace in me: for though it be not so with thee in every poynt, though thou come short of perfect humiliation that should be in thee, it followes not that therefore there is none at all. The end why I put these things before you, is not so much to trie your selves, as that you might labour with the Lord to bring up your hearts to these things. And I have the rather chosen to speake of this at this time, because me thinks the Lord is preparing to come towards us in a way of mercie; and that I would have you to think of, and pray for, that the Lord may still come in a way of mercie, that he may turne from [Page 163] the evill he hath intended, or else he may easily bring us againe to the red sea if we provoke him as we have done. But so much for this time.

SERMON 8.

I Hope you are not wearie of this subject though I have been somthing long upon it; you may remember the last doc­trine was, that

It is the principall meanes to humble the heart of any man whether he be a Saint, or a sinner. I have spoken much to you concerning that sight. At the last we came to this, to examyne whether we have seen God or no. John puts much stresse upon that word, If any man love not his brother, he hath not seen God. I say if you have seen God in Christ, as Moses had seen him; and as all the Saints see him with open face, it will appeare by this, [Page 166] it will make your hearts humble, it will worke a holy frame of humiliation. No proud man hath ever seen God; no man hath ever seen God, but his heart was thorowly humbled. But that begat a­nother question. How shall I know whether I have an humble heart or no?

I told you, you might know it.

First by the carriage of your souls towards God.

• In poynt of justification.
• In regard of his commands.
• In regard of his truths.
• In regard of his corrections.
• In regard of his mercies. And this last was the thing I did endeavour to open to you the last day.

Secondly, you may know whether your hearts 2. True humilia­tion known by our car­riage towards men. be truly humbled by your carriage towards men. When ever men are converted to God there the hearts of the children are turned to their fathers.

Now among men, there are two sorts in gene­rall, They are eyther

• Sinners. or,
• Saints.

I shall leave to speake of our carriage towards Saints for the last: because it will require a little more time; and because I shall speake but a few words of this, of the carriage of a humble heart towards sinners, and that I shall endeavour to shew you at this time. Therefore breifly, whoso­ever hath this humble frame of heart, his carriage towards sinners is according to the rule that we 1. To sinners, with meek­nesse. read of, Titus 3. 2. To speake evill of no man, to be gentle, shewing all meeknesse unto all men. His [Page 167] carriage I say is meek. and affable, and courteous, and gentle, towards all men.

Indeed, there is no heart in the World so proud (you shall observe it) but it hath in it some meek­nesse, and especially to some men. The proudest Tyrants in the World have had some favourites that they did fawne on, and in some sort might be termed meek men: but the Apostle sayth that we must shew all meeknesse, and that unto all men: to all sorts of men, to whoremongers, to drunkards, to those that deprive us of our goods, and of our good name, which is hard to doe: but I will give you a Scripture that will open it. Collos. 1. 9. I pray for you, sayth Paul that you may be filled with the knowledg of his will, in all wisdome and spirituall understanding, &c. If the Lord hath revealed him­selfe, that thou hast had a saving sight of him, then the Lord humbleth thy heart. How will that ap­peare? By thy carriage to all men, there will be all meeknesse to all men. It will appeare by thy affabilitie, for meeknesse and humblenesse have the same name in the Originall. Moses was a humble man, and Moses was a very meeke man. VVhere ever there is a humble heart, it is a meeke heart; there will be meeknesse shewed even to sinners. That you may see this, I will give you but one solid instance instead of many. You know that of all proud men there were none that had the name so much as the Pharisees, therefore they are called the proud Pharisees. And of all that have Christs meek­nesse to sin­ners. been humbled, there was not such a patterne of humilitie as our Lord Jesus Christ. Now you shall see how the pride of the Pharisees was expressed, [Page 168] and how the humilitie of our Saviour is set forth by his carriage to sinners. As he sayth, Mat. 11. 28. Come, and learne of me: for I am meeke and lowly of heart. It is because of the pride of our hearts that we are not meeke: you shall see this meeknesse of Christ by paralell places, in Luke 7. 34. You shall finde there, that our Lord Christ was at a feast: when he sat at meat in a Pharises house, there comes in a woman, and shee was washing his feet, and wyping them with the haire of her head, as he sate at the table. The Pharisees fall a reasoning with themselves: Surely if he were a Prophet say they, he would have knowne what man­ner of woman this is; for shee is a sinner. VVe did hope he had been a Prophet, and a good man, but sure hee is no Prophet, for then hee would know what this woman is: for this woman is a Harlot, shee is a Whore; and if he were a Prophet, he would be as we are, he would have nothing to doe with her. Then Christ asks a question con­cerning a Creditor that had two Debtors, and there­by sets forth himselfe as a patterne of meeknesse in conversing with, and forgiving the greatest sin­ners; he was at a feast, and he doth not with vio­lence reproove the Pharisee and fall upon him, calling him hypocrite, &c. But secretly whips the Pharisee upon anothers back as it were. So in John 8. There they brought a woman that was taken in adulterie, and set her before him, and sayd, Master, this woman was taken in adulterie, in the very act, now Moses in the law commanded us that such should be stoned, but what sayest thou? Their end was to tempt Christ; but when they were thus [Page 169] accusing her, Christ stoopes downe, and writes in the sand. Not as if our blessed Lord were wont to be idle, but he had rather doe any thing then heare malicious people be condemning poore sin­ners. Well at last they make him heare; and then he makes them an answer. He that is without sin, let him cast the first stone at her. He was loath to heare, and when he did heare he was loath to con­demne her, though shee was taken in the act, and though he hated the sin, for this is not to plead for sin, though it be for sinners; He that is without sin, let him cast the first stone at her. Now see the Phari­sees in the next Chapter. There was a blind man whose eyes Christ had opened, and the Pharisees began to question the man, and he begins to set forth Christ, and his power, and sayth he, if this man were a sinner he could not have done this: For God heareth not sinners, and so they cast the man out as a great sinner. Beloved, people thinke it is their holinesse to be churlish, and au­stere, and bitter to poore sinners. But I say, it is the pride of their hearts, the loftinesse of their spir­its. If ever they had seen the face of God in Christ Jesus, their hearts would be meeke, they would shew all meeknesse, even to the worst of sinners. In Luke. [...]5. The beginning. You shall read that Christ was a companion to poore sinners, they came about him; he left the Pharisees at the o­ther Cautions in meeknesse to sinners. end of the table, and he speaks Parables in three long Chapters, to shew the necessitie of 1. Not to have communion with them in instituted worship. the care of poore sinners. I shall say no more of it. Examine, and try your selves by that. Only let me give you these cautions concerning that.

First of all, in your meeknesse, and courteous­nesse, and affablenesse to poore sinners, take heed least it draw you into companie, or communion with them in any instituted worship. Take that caveat, for though it be a glorious Gospell-truth, yet you must take a few caveats, I say, beware of communion with them in any instituted worship. Indeed you 1. Sinners may be conversed with in natu­rall things. may have communion with them in naturall things, you may in eating, and drinking, and buying, and selling, or else (as Christ saith) you must goe out of the World. And I speak it out of experience those ties and restrictions that you put upon your selves, to keepe you off, and to distinguish you from sin­ners, it doth but harden them. The Apostle calls it a develish thing to forbid meats, and drinks, and Marriage. So, for you to distinguish your selves from sinners by naturall things; to my knowledge, and experience, and woe, it doth but harden them. Therefore you may in naturall things converse, and be affable with them.

Secondly, you may be affable, and converse 2. In winning Ordinances. with them in winning Ordinances, that is, in Or­dinances appointed by Christ, to win sinners to be Saints, that is, the Preaching of the Gospell: an I deot came into the Church of Corinth among the Saints: and truely Beloved in my eye it is not commendable to sever sinners and Saints in this Ordinance, in hearing the word of God preached.

Thirdly, we may joyne with them in naturall 3. In naturall duties. duties, that is (as I have formerly told you my opinion) in praying, and singing, for singing is nothing else but praysing God, whether it be with a tune, or without a tune. These were written [Page 171] in the hearts of men at the first; and when a natu­rall man doth these things, he doth but his dutie; every man should call upon the name of God. Therefore when a naturall man joynes with me in prayer, I doe not sin: for it is a naturall thing: Prayer a na­turall duty. it is his dutie to pray; but if he pray without faith it is his sin. Therefore if you aske, shall a naturall man pray or not pray? I answer, if he pray, he sinneth, but if he pray not, he sinneth twice; he sinneth both in the matter and manner. But now in instituted worship, in things that are meerly so, if there be a mixture of Saints and sinners, it is defiling: for that Ordinance is not to win but to buyld up.

Secondly, you must not have unnecessarie con­versation 2. Unnecessary converse with sinners for­bidden. with them, I doe not teach you to delight in the company of sinners; for sinners will delight in sinners; as we say birds of a feather will be toge­ther: but we should shew our meeknesse to win them, and to edifie them. If I see one that is a drunkard, I will get within him to win him to Christ if I can. If I cannot I doe not say that you should leave the company of the Saints, and for­beare to come at them, and take pleasure in the o­ther: for David tells you how he was affected when he was forced to be in evill company. Psal. 120. 5. VVoe is me that I sojourne in Mesech, that I dwell in the Tents of Kedar. And so in the text. VVoe is me, I am undone, for I am a man of polluted lips, and I dwell in the midst of a people of polluted lips. There is a great greife and trouble in the heart of a Christian to be among sinners: but yet there is an abundance of joy, so far as he hath any hope [Page 172] to doe any good: but take heed of unnecessary con­versation notwithstanding.

Thirdly, take heed of too neare an union with 3. Too near u­nion with sin­ners forbid­den. sinners, you must keepe them at a distance: as in marriage that is a very neare union, for the Scrip­ture sayth They two are one flesh. Those that are Saints after they are called they must be carefull that they marrie in the Lord, they must have fellow­ship with those that are in the light, and not in darknesse. I may, and ought to love sinners, so as to doe them all the good I can; but not so as to make him, my husband, or her my wife. And so there ought to be a care in the choyce of servants.

Not that it is utterly unlawfull: there are but a Few things unlawfull. few things that are unlawfull, under the Gospell, though some there are. But I meane for servants, though it may be lawfull, yet it is very unnecessarie to have too near union with carnall men, especially in spirituall things: besides the unfaithfulnesse that may be found.

But especially take heed of having any thing to 4. Not to com­ply with sin­ners in sin. doe with them in any of the works of darknesse. If a sinner be excercised in a dutie that is naturall, I may goe a long with him, and joyne with him, or if it be as I said, in a winning Ordinance, but I must take heed of joyning with him in any thing that is sinful, as you have it set downe by the Apostle. 2 Cor. 6. 17. 18. VVherefore come out from among them, and be yee seperate sayth the Lord, and touch not the uncleane thing, and I will receive you, And I will be a father unto you, and yee shall be my sons and daugh­ters, sayth the Lord Almightie. That place is mista­ken by some who take it as if the Apostle meant [Page 173] that we should so come out from sinners as to have no manner of communion, or fellowship with them. We know the Apostle elsewhere teacheth us to shew all meeknesse to all men, as I told you before. And why doth he doe so? I shall speake a few words of that, and so have done for this time.

How is it possible that a Saint that is a New­testament Quest Saint that hath so much holinesse requi­red of him, that he should in any kind be a compa­nion of sinners, as the Scripture sayth our Saviour Christ was; whence is it that he should carrie himselfe thus, withall meeknesse towards them?

Truly there are these foure reasons for it, there Answ. Why Saints should bee meek to sin­ners. are foure lessons written in the heart of an humble Saint, that teach him to doe this.

First, when he looks upon another that is a sinner, he considereth that he hath been worse then 1. A Saint con­siders what he once was. he, whosoever he is. Thinks he, whosoever he is that is yonder, that is a wretched man, that even the boyes in the streets are ready to shout at, and throw stones at, yet I have been worse then he. Be­loved, it is a strange thing that Paul should say that he was blamelesse for holinesse such as it was, and yet that he should say after, I am the worst of sinners, the cheife of sinners.

Truly one cannot say I have been in every par­ticular act as bad, or worse then any other: but yet in some sence or other in some respect or other, any man may say he is the cheife of sinners: Paul sayd so in regard of his persecution of the Church: and though otherwise he was honest, and better then most other men, yet there he accounted himselfe [Page 174] the worst of sinners. That is one thing that makes a Saint to be mild, and affable in his carriage to sinners, because he hath been as bad, or worse then they.

And Secondly, in some respect a humble heart 2. He thinks himselfe as bad still. he thinks himselfe to be worse still. Truly, I will tell you a lesson that it may be is a mysterie to some of you. Take the most glorious Saints that are, and they will tell you that all the good that is in them, it is rather passive then active; that is, he will say, I am carried on by God meerly, and by his spirit; it is God that doth it, I know not how nor why. So that though God doth work much good in them, yet they see themselves passive, and not active, and they can say it is God that doth it, and not they. And therefore when they look upon themselves in some respects, they can put them­selves below even the worst of sinners, the vilest of sinners. And so we see Paul in that place 1 Tim. 1. I am the cheife of sinners sayth he, and yet to me was more mercie shewed then to all men, that I might be a patterne of Gods mercie to all men; therefore I have received more mercie, and more riches of grace then any man. And so a Saint may say I have had more mercies then that man; but I was passive in it, and if God did worke upon that man, but halfe that which he hath done on me, he would have been far better then I am.

Thirdly, he thinks though there be a difference, 3. He knowes God makes him to differ. yet it is god that hath made it, and not any thing in himselfe. 4. The worst sin­ner may come to be as good as he.

Fourthly, and lastly, he considereth that the vilest sinner may be in Gods good time better then [Page 175] he. Remember these foure rules that a humble heart hath to bring himselfe to be affable, and meeke in his carriage to poore sinners. And there­fore you shall see in Mat. 19. Compared with Mark. 10. VVhen the young man came to Christ that was rich, and Christ bids him goe sell all, and give to the poore; he would not doe it, but went away sorrowfull; the Disciples came to Christ crying out as it were, and insulting over him, and say they. Master we have left all and followed thee, what shall we have? As if they had sayd, we see that yonder man is not so good as we; he would not part with his riches, but we have left all; we have left our fathers, and our mothers, and our boates, and our fishing, and our nets, and all, and there­fore we hope we shall have a good reward. What sayth our Lord to them? Many that are last shall be first, and those that are first shall be last. What is the meaning of that? It is as if he had sayd, you should rather have reasoned thus, yonder is a man that is gone away for the present, yet he may be in the Kingdome of God before me for ought I know; he is now last, but he may be first. And indeed Beloved, I doubt not but that there is ma­ny a poore sinner that now follows the ale-house, and drinking, and swearing, and whoreing, that yet may be in Heaven before thee, and me.

The Apostle Peter wisheth Christians, to walke honestly before all men, to Let their light shine be­fore sinners that they may glorifie God in the day of their visitation. (Remember that word) what is the meaning of that? That they may glorifie God in the day of their visitation? Why thus; we should [Page 176] conceive of every sinner, that there is a day of vi­sitation appoynted by the Lord for him: not on­ly Day of visita­tion, what. the generall day of Gods mercies towards all sinners, but there is some speciall time when God will make at his heart: there is a time, there is one day of peculiar grace that God hath reserved al­most for every sinner, which is called the day of his visitation. Why now a poore humble hearted Saint thinks thus, yonder is a man is now jeering of the people of God, he is an enemie to all holinesse, and sayth he, yonder man his day of visitation is not yet come; but then he will blesse God in that day, and say, O blessed be the Lord that sent me such a friend, or such a neighbour, he would oft come to call upon me to goe to Sermons, and I did curse him when he intreated me to goe: I would stay at home, and drinke, and sweare: but now I re­member his prayers, and his instructions that I did then jeere at, but now they are precious to my soul. And therefore thinks a poore humbled Saint, why is it that I am better then the worst sinner? It is because God hath sent me the day of visitation be­fore him. When God shall send his day of visita­tion to him I have reason to think that he may be in the Kingdome of heaven before me, and there­fore let me be meeke and affable towards him. Beloved, that stir, and rigour, and ridgidnesse in Ridgidnesse to sinners ari­seth from pride. professors towards poore sinners it ariseth only from the pride of their hearts. Now I say if thou have seene God in Jesus Christ, thou shalt know it by thy humble carriage towards sinners.

There is but one thing more, and so I shall [Page 177] have done with this text and that is, how a heart that is rightly humbled by seeing of God in Jesus Christ doth carrie, and behave it selfe towards other Saints. But that I must leave to another opportunity.

SERMON 9.

THE last lesson that God taught us from these words, you know was this, that

The last Use we were upon was of examination to know whether the Lord hath given us this grace or no. For the clearing of that, I told you that we may know much of it by our carriage, and demeanour.

• First, towards God.
• Secondly, towards man.

Concerning our carriage towards God, I in­stanced in five perticulars, which I shall not now repeat.

Secondly, we may know it by our carriage to­wards men, which is the last thing, and so I shall finish what I have to say on these words. I began to speake of this the last time. I told you, that men are of two sorts: eyther Saints, or sinners, according to the Scripture language: not accord­ing to the cursed language of these times, that de­nominate men from every opinion, and call them Seekers, and Presbiterians, and Anabaptists, and Independents, I know not what cursed languages; but I say all men, are eyther Saints, or Sinners: thou art eyther a Saint, or a Sinner. Christ hath but two names for men here: and will have but two hands when he comes to judge, his right hand; and his left hand, and there are but two places af­ter judgement, Heaven, and Hell. So by our carriage towards Saints, and Sinners we may know whether we have this grace of humiliation or no. Of our carriage to sinners I spake somwhat the last time.

I shall now proceed to the last thing of all, that is, our carriage, and demeanour to the Saints, and therein, because we are now upon examination. I beseech you in a speciall manner to have an eye upon your hearts while I am speaking that God may make this as a lookinglasse to some proud souls that they may thereby see how it is with them. I shall therefore endeavour to open this to you as I did the former. Now I say thou mayest know if thy heart be humbled by the spirit of Christ in Quest. Answ. The carriage of a humble heart towards Saints. the Gospell by thy carriage towards the Saints.

You will say, how is that?

It will appeare these wayes.

First, if thou be rightly humbled, thou doest usually conceive thy selfe and thou art willing that 1. He thinks himselfe the least of Saints. all men should so conceive of thee, to be the least of Saints. I pray thee remember that. I say thou doest usually reflect upon thy selfe, and doest conceive of thy selfe, and art willing to be so con­ceived of, and accounted of by others, as the least of all Saints. I will give you but a Scripture, or two for it. 1 Cor. 15. Paul you know was a glori­ous Saint: and truly in many things (as far as we may have leave to judg,) more glorious then any of the Apostles yet sayth he, speaking of those that had seen our Lord; meaning the Apostles: He was seene of James, and of Cephas, &c. And last of all he was seen of me, as one borne out of due time: for I am the least of all the Apostles, and am not worthy to be called an Apostle. The Greek word signifies a child that is borne dead, or as it were into the World, before the time. We say somtimes of a child when it is borne there is the least child that ever was borne alive; but yet it was borne alive and in season: but an abortive is a child that is borne by miscarriage, that is borne dead, it is lesse then the least child, and lesse esteemed. Job sayth, O that I had been an abortive, that my mother had buried me in secret? Paul could not compare him­selfe to the least Saint; but as it were to an abor­tive, to a thing not worth the mentioning among the living, I am an abortive sayth he, not because of the time that I did come after them; though it be true that Paul was made an Apostle after the rest: but sayth he, I am the least of all Saints; this was the reason.

Take but one place more. Ephes. 3. 8. Unto me, who am lesse then the least of all Saints is this grace gi­ven, that I should preach among the Gentiles the un­searchable riches of Christ. To me that am lesse then the least. The meaning of it is, for in the Greek language, in which the Apostles wrote; they have six degrees of comparison; now in English, and in some other tongues there are but three, as we say, good, better, and best of all; we goe no fur­ther: a thing is little, and lesse, and least of all. But they double it again, and they say, little, and lesse, and least; and a thing lesse then the least, and more little, and lesse then the least of all. Paul chose to goe to the lowest pin▪ lesse then the least Saint. Minor minimo, lesse then the least. As if he had sayd, suppose we gather together all the tot­tered broken professors in the World, that walke dishonourably to God, the blind, and the lame, (as it were) that doe least resemble him: yet let them be but Saints, though the blindest, and loosest, and foolishest, and giddiest professors, put them all in a company, and put me in the middest, and I am lesse then the least of them. Canst thou say so, and thinke so, when thou walkest in the street, or▪ when thou art in the congregation of Saints, I am lesse then the least? The Apostle Paul could say so. That now is one thing, that is this Gos­pell grace, Gospell humilitie to think so.

Not but that man (understand me) may con­ceive, 1. Though God have bestow­ed more mer­cy on him. that there is more grace shewed to him, then to all the World besides. I meane in a passive way; God hath conferred more mereie, and I have had more mercie from God, more patience, and long [Page 183] suffering, God hath borne more with me, and suf­fered longer, then with any Saint that I know. This is not contrary to the grace of humiliation: for this Paul that said he was the least of Saints, in 2 Tim. 1. 16. He sayth that he had received more mercy then any other, and that he was made a pat­terne to all that should beleive, not of any good in him; but of grace, and mercie bestowed on him from God.

Nay, a man may goe further, and yet be a hum­ble 2. And may doe more service for God. hearted Christian. He may say, as I have re­ceived more favours from God then others, so God hath carried me on to doe more then many others, I am lesse then the least of them sayth Paul, yet I laboured more abundantly then they all. That was no pride in him, I am lesse then the least, yet I Preached the Gospell from Jerusalem to Illiri­cum; but not I, but the grace of God. That is the goodnesse of God that carries us on, if any man be carried on to a good worke, and God blesseth it, let him looke on it when he hath done, and he will say he was passive in it, and was carried on by grace. Now take those two cautions, and then a humble hearted Saint will say, put me into the re­giment of broken professors, and I am lesse then the least, and the raggedest of them.

But you will say, how can that be that a Saint A humble Saint judgeth himselfe the least. should be taught in the communion of Saints, should so conceive of himselfe, it seemes impos­sible?

I answer, there are many wayes, I shall only 1. In regard of the great meanes hee hath had. name a few.

First, a humble Saint may generally conceive [Page 184] so of himselfe in respect of the greatnesse of the meanes he hath had. It may be he hath lived in a glorious familie that he hath lived under a glori­ous Gospell ministerie, and so he may thinke Chora­zin, and Bethsaida, better then he: he hath been planted in the Vineyard, and if others had had the Gospell, and the meanes that he hath had, they would have been better.

And others it may be, may think thus in re­spect 2. In regard of the time. of the time; it may be they are old profes­sors, and have but little grace, and according to the rate, and time they have had, they see they have little, or nothing: for professors of a yeare or two old have more grace, and more knowledge of Christ, then they have in seaventeen, it may be in twenti­seaven yeares.

So, another, in respect of the motions of Gods 3. Motions of Gods spirit. spirit: he may think with himselfe. the spirit of God hath striven more with me then with others. I have seen other people runn mad that have not committed one of my sins, and God hath cast them off, and I have greived the spirit, and vexed him a thousand times over, and yet the blessed spirit hath come into my heart againe, and resto­red all againe.

Others are carried with this consideration; be­cause 4. Seeing more good and lesse evill in o­thers. for all other S ^ts they see more good in them, and but little ill; but in themselves they see a World of ill and little good: for humble hearted Saints, studie their owne evills, and other mens good. Sayth a humble Saint. I know yonder man, he hath more grace, and holinesse in his heart then is in mine owne. I have a world of pride, and froward­nesse. [Page 185] It may be I have seen him once or twice an­grie, and to love the World too well, but he did not continue so: but mine owne heart loves the World every day too well, and I am often sinfully angrie. With these, and the like considerations the Lord leads his people that are humbled by his spirit, and by the sight of God in Christ, to think them­selves the least of all Saints.

If you say, I, but I canot be brought to think Ob. They that think they know more then others. that I am the least in knowledge: it may be in holi­nesse and grace, I am the least, but I know more then they and am able to teach, and instruct others.

For that, take these two or three words.

First, I tell you, when people conceive that 1. They know nothing. they know more then others, ordinarily they know nothing. The Scripture sayth. If any man think that be knoweth any thing, he knoweth nothing.—And it may be thy knowledge is nothing else but darknesse: there is a knowledge called ignorance, and a light called darknesse.

Secondly, it may be thou mayest know more in 2. They have not more sa­ving know­ledge. divinitie, there is a kind of knowledge of godli­nesse that thou mayest have, but in the pure, saving knowledge of Christ, if thou be a humble man, thou canst not think that thou knowest more then ano­ther that is a Christian. I may thinke I know more in the common rode; but in saving know­ledge, and light revealed by the spirit out of the Scriptures: I cannot but thinke I am least.

Thirdly, thou mayest know more by way of 3. They have not more knowledg for the manner. expression; beeing a Scholler thou mayest be a­ble to expresse thy selfe better: and thou mayest know more matters, more subjects, and discourse of [Page 186] many things, that another Saint (it may be) cannot, but for the manner of knowing what thou know­est, thou canst not conceit, but that the least Saint knowes more then thee, if thou be a humbled Saint. I may know more in the rode of divinitie, and more matters, and subjects in godlinesse: but for the manner of knowing it, the poorest Saint in the World if he were able to expresse hemselfe, he may know more of God in Christ then I. This is one way whereby you may know whether you be rightly humbled by your carriage to the Saints, if you look on your selves as the very least of Saints.

Secondly, if at any time your hearts in any 2. By condiscen­ding to the weakest Saint. consideration, think your selves above others, yet notwithstanding if your hearts be humbled you will then be willing and will easily condiscend to the weakest Saints. Sometimes a humble heart may be lifted up to thinke he is something more then his brethren: but then even with a haire you may pull him downe to the lowest forme, with the least, and lowest of Saints. This you have Rom. 12. Mind not high things, but condescend to them of low estate. A humble heart can rank himselfe with the meanest sort of Christians. Proud hearts (e­specially in this Cittie) tread poore Saints under feet, you have many that are only for disputing professors, if he can hold an argument bravely and sophistically, or be a controversiall Christian, that can discourse upon this, or that controversie; such your spirits are carried after. But a poore Saint that can hardly pray in his familie: or speake a little broken fragments of godlinesse, you despise [Page 187] him. But a humble heart knows how to suite to the poorest Saint, let him be weak in any thing, he can be weak also. As the Apostle sayth, 2 Cor. 11. 9. Who is weak, and I am not weak? who is offended and I burne not. If any one be weake I will come downe and be weak with him, if any be offended, I burne, that is, I suit my selfe to all men that I may win some, as he speaks of sinners: so it is with Saints, when they can be weake with the weake, and ignorant with the ignorant, and suite themselves with the meanest. So you have two words.

The Third is this breifly (observe it) that a 3. He is jealous of those truths he knowes. humble heart, you shall see it by his carriage to­wards his brethren, towards Saints by this, that out of the high, and honourable opinion that he hath of all other Saints, he alway hath a kind of jealousie, even of those truths which he is most as­sured of, I say meerly out of the very honour, and esteeme, and respect that he hath of all Saints, he sees them all over, and above him, and from thence even those truths that he is most assured off, he is jealous of.

O, the pride, and the wretchednesse of some that are ready to say, what doe I care what all the World thinks; all the World now, or they that were before; and it may be it is but a conceit of yesterday, or it may be it is a truth: but it argueth a vile, proud heart. Shall I say what doe I care what others think? why should I be perswaded that I am so sainted, that I should not care what the Generation of the Saints that are otherwise minded say. There are many things in our preach­ing that we may have full assurance of: but there may be full assurance of understanding concern­ing [Page 188] truths, that a man may preach with boldnesse, and suffer, and die for it with fearlesnesse, and yet there may be a kind of jealousie in the soul con­cerning it, when the Generation of the Saints that he looks on as above him, are of another mind. This is a mysterie, and a riddle that is only knowne to humble men. Acts 2 [...]. 9. Say they, let us not be too violent against Paul, Who knoweth but that an Angel hath revealed this to him. So a humble heart thinks, this is the will of God, and I dare die for it: but this is the time of pouring out of the spirit; and such men as are above me, they are of another mind, and how doe I know, but God may be in it? So there is a holy suspicion, (that yet hinders not full assurance) that riseth meerly out of reverence, and respect of all the Saints that he sees, and thinks are above him.

Therefore we have proud spirits; a devillsh spirit of pride among us, when a man shall conceit that he only is in the right, and slight others. We have every good gift from above; and I must not be angrie with yonder man, because he doth not beleive as I say: for he hath received of God what he hath. But when a man shall say, this thing I think to be so, and all the rest of the World are Schismaticks, and factious people, it is an argument of a devillish spirit; of a proud spirit at the best.

Fourthly, from this (for they depend one up­on another) you may know a humble heart in his demeanour to the Saints; he is very meek, 4. He is meek to Saints of ano­ther mind. and patient: and long-suffering towards other Saints that are otherwise minded; and hence it is from his humilitie that hee is meeke, and patient. For he thinks eyther be is in the truth. [Page 189] or I, he thinks one thing, and I another, if he be in the truth, and I be not, God will reveale it in due time to me: and if I be in the truth, and he be not, God will reveale it to him in due time. Therefore he sayth that is a golden rule. Rom. 14. 5. Let every man be perswaded in his owne mind, whatsoever is not of faith is sin. Therefore he will not doe as many men doe in our times; if men differ a tittle from them, they crie out, we shall have the Com­mon-wealth, and the Kingdome undone, and such, and such are Hereticks, and schismaticks, and one will have them [...]shed, and another will have them imprisoned, and there must be fire, and fagot, and it may be some of Gods people may be carried with the rous of blaspheming creatures that raile at the people of God, who have various dispen­sations, various graces, in a various measure, and manner. But these are not humble persons: for I never heard a humble Saint use that language. And I dare say, it is for want of grace, eyther men have no grace at all, or else it is because they have not this grace of humility in their soules.

Fiftly, the demeanour of a humble heart toward 5. He yeelds to the reproofe, or instruction of others. the Saints will appeare also in this, (marke it) a humble heart he dares not resist, or slight reproofe or instruction from the meanest Saint: because he sees him above him that is the reason, you know the Scripture is full of it; how David was a man after Gods owne heart, therefore he had a humble, and good heart: when Ahigal, a woman, comes to give him instruction that he should not shed innocent bloud, blessed be the Lord (sayth he) and blessed be thy councel, it is good councel. And [Page 190] Job sayth, If I have not hearkened to my maid servant it were a wickednesse to be punished by the Judg; he would hearken to her, if shee reprooved him, and admonished him, and instructed him in any thing How was Apollo, an eloquent man taken and in­structed by a crafts-man, and his Wife? and the wife did teach him for ought I know as much, if not more then her husband; the holy-Ghost puts her first; he learned the Gospell of God, and Christ from them. David did learne from his enemies, he did take a reproofe from one of the worst of his enemies. And sayth Paul, Rom. 2. 12. When I come we shall be edified by our mutuall faith. Paul thought they would doe him good; and he would endeavour to helpe them.

Take a humble heart, let him be never so excel­lent in grace, and let him come to the least, and the meanest of the people of God, he thinks there is somthing in yonder Saint, though he speake not three words of godlinesse, yet there is something in him if I could draw it out that is able to doe me good. God hath [...]de us as the members of the bo­dy that we should depend one upon another. God hath made the little toe not only for it selfe, but for the whole body; and the best member is behold­ing to it. Therefore if it be a poore Saint, though he be never so poore, and meane; yet a humble heart sees there is some treasure of God in that soul for me if I can get it: though he be weake, and the thing be a common thing, yet if I have a humble heart I shall learne somewhat: and if he come, and reproove him, thinks he, I am the least of Saints, and this man is above me, therefore he [Page 191] dares not storme.

Not like many people among us, that set them­selves, and their hearts above most of the Saints: whereupon they goe on to others, and tell them, there is such a man he will not heare me. Why? Because his heart is set above most Saints, and a­bove the word of God too; if we should tell Ar­chippus that he should looke to his ministry. If a poore Saint should goe to a brave Minister as he rides in his Coach, and bid him take heed of the love of money, and of the love of the World, and that he be not proud, how would he disdaine him? whereas we should be more humble then any other, and readier to receive reproofe, or instruction from the meanest Saint then any other. The Lord make us so; and doe you pray to God that we may be so.

Sixtly, you shall know the humilitie of his heart 6. He underva­lues not grace in o­thers, though it be with mixture. in his demeanour to the Saints by this, that not­withstanding alll mixtures whatsoever, in the gra­ces of the Saints, yet he dares not undervalue the grace of God in them. I say notwithstanding all the mixtures: for we are Gods wheat; but there is a great deale of chaff in us; there is a strange mixture in the Saints of flesh and spirit, that is one. Then there are other mixtures; want of breeding: it may be coursnesse, it may be roughnesse of car­riage, it may be, an untoward naturall disposition, it may be, want of naturall parts, as some say. Now a humble heart, though there be any of these mixtures with it, yet he will prize the grace, yea e­ven for these mixtures sake.

Now to proud hearts, bring a clownish man, [Page 192] though he be full of grace; alas he is not for their company; they know not what to doe with him, he cannot tell stories as they can: he is not a com­panion for them: but take an humble heart and let it be a Barbarian, or Scithian (and they are strange people) let it be bond, or free, be he what he will be, so he see Jesus Christ in his soul, he is company for him.

Beloved, the very gifts, and graces of God are variously dispensed to us, and they have various operations. As the dispensations are various to us, so their works are various from us; but let the dispensations and operations be what they will if it be a humble heart that sees Christ in the soul he can rejoyce in him.

Seaventhly, (in a word) you shall know a hum­ble 7. He is readier to learn then to teach. heart in his carriage towards the Saints by this, He is swift to hear, and slow to speake, as James sayth, Chap. 1. 19. You will say, what is that? Why is that the marke of a humble heart? The meaning is, he is alway more ready to learne then to teach. The humblest heart is alway more apt to receive then to doe: it is more apt to heare then to speake, to learne then to teach others. Now a proud heart will be alway teaching, and talking, take a proud man, or woman, and whatsoever company they are in, they look on themselves as teachers of that com­pany: all must stand still (as Job sayth) to heare their wisedome, and they must fasten something up­on them that they would have them learne. But wherever a humble heart comes in company he thinks first of receiving; he thinks this people are more fit to teach me, and to doe me good [Page 193] then I can to them; at least we will doe one ano­ther good mutually, as Paul sayth: it is the manner of some people you shall never add to them; they will talke all if they be in company, they will feed themselves with their owne speeches; you shall ne­ver fasten any thing upon them: it is the weaknesse of some women to be over forward in talking and it is the wickednesse also, or pride of heart in o­thers who else would be more willing to heare then to speake, and to learne then to talke out their opportunities.

Eightly, you shall know a humble heart by his 8. He is not dis­couraged by seeing greater grace in o­thers. demeanour to other Saints in this: he is not discouraged in grace, by the sight of greater grace in others; and he is not discouraged in his endea­vours to doe good, though all round about him be enabled to doe more good.

He is not discouraged in grace by the sight of greater grace in others. Indeed he is humbled that others are more watchfull, and tender and live more to God: but yet he is not discouraged. There are some (but it is the pride of their hearts) when they looke one others that are greater in grace; (they are as a weake sight that looks on the sun, then they can see nothing) there is nothing but mopeing, and louring, whereas they should goe sweetly, and humble themselves: such a one hath more grace, but it may be I have had as much time, and as ma­ny stirrings up of the people of God, and yet what a poore, low creature am I?

Againe, he is not discouraged from endeavou­ring to doe good in any place though others can, and doe more good then he. I have seen some that [Page 194] have gone for brave Christians heretofore, that a man when he had seen them, would have thought he had seen an Angel of Heaven, they were such glorious Saints: yet they have been struck in the head when they have come to doe good among people that they thought were more able then they. Though it were their humilitie to be more apt to heare then to speake: yet when I am called to doe good and doe not doe it, because others are more able then I, that is priae of heart, because I think if I set up my little candle among so many great ones that shine brighter mine would not be seen. Therefore in Galla. 6. one of the works of the flesh is emulation: that is, a kind of contend­ing with others about good things: when another brother doth good, and I strive and cannot doe so much as he, therfore I am discouraged, and will doe none at all, that is emulation. Emulation is taken in a good sence sometimes, to do good before ano­ther, but not to be discouraged because another can doe more good.

A Ninth thing is, there is a constant sweetnesse 9. There is a sweetnesse in his heart to all Saints. in the soul towards all the Saints, where there is a humble heart. I cannot expresse this sweetnesse but a little by the contrary. 2 Cor. 12. 20. sayth the Apostle, I am afraid when I come among you, I shall find this, and this: among the rest he names swel­lings. Now a swelling, a boile, or a plague sore, where a swelling, or any tumour is, there is con­tinuall aches, and stitches, and prickings, and uneasi­nesse, and the partie cannot sleep, or wag, or stir, but is ankward, and unquiet in his body. So it is in the soul where there is pride, there is swellings it is [Page 195] puffed up, and blowne as a bladder. And where there are swellings in the heart, so much swelling, so much uneasinesse, and unquyet. The Lord hum­ble thee, and me for it, there are in our hearts stitch­es, and aches many times, towards this, and that Saint, I am unquyet, I find fault with this, and that and the other man I wrangle with him; and I think the fault is in him, but the swelling is in mine owne heart, for we finde by experience, if the Lord prick that bladder, and let downe that swel­ling the heart will be sweet as a nut, and looke on all Saints with joy. Whereas take a proud profes­sor, put him into what assemblie of Saints you will, he is alway jangling, and wrangling; there is a swelling, and plague sore, and prickings in the heart, in Ephes. 4. It is called bitternesse. The Apo­stle may allude to a feaver, when people are in a feaver there is a bitternesse on the tongue, the man can take nothing in while he is in that disposition he is angrie with every thing, his wife and his chil­dren cannot speake to him. VVhat is the reason? Not because his wife is not a loving wife, and his children good children; but there is a bitter hu­mour on his tongue, and the disease puts him into that aukardnesse. So where there is pride in the heart, there is bitternesse to the Saints: we are mooved with this Saint, and displeased with that, and fall out with the other, and we are well no where, we like no way in Gods Kingdome, but the reason is, there is a bitternesse on thy tongue and there is a swelling in thee. Therefore a humble heart hath the gallantest life of any man in the World, it is full of sweetnesse, there is no bitternesse, nor swel­ling [Page 196] but it is alway filled with love, and joy when he sees the least Saint, notwithstanding all his owne graces.

In the Tenth place, as he is not easily offended 10. He is carefull not to offend other Saints. with others (for I might speake much of that) so he is carefull of avoyding the least offence to o­thers. Indeed a humble heart, you cannot easily provoke him. A hand that is full of swellings if you touch it you provoke it, and make it burne; or else if it be whole you cannot easily chafe and distemper it. And he is very carefull also of avoyding just offence to others; and therefore he doth these two things.

First, he will if need be, abate much of his light 1 In abating of his own light. in his practice, for offence sake. There is a lesson for these times. It may be some doe thus, but not the Generalitie of these times. Pray Evodi­ach, and beseech Syntiche that they be of the same mind in the Lord. A humble heart will abate of his light, and knowledge. Paul knew many things that he did not preach nor practise. We have men that say, this is my light, let all the World say as they will, this is my light, and I must contend for the faith. O this is contending for corruption, when there is not respect to all the Saints, and a doing of our utmost to avoid offence.

And Secondly, when he must practice any thing 2. He is sorry that he must do that which offends them. that offends them, there is a kind of sorrow at his heart, unspeakable sorrow that he must doe any thing that shall give them offence. I mean the doing of good things; and his conscience fore­eth him to it: but he is sorry for it, that he must doe them.

A proud heart is glad, and joyfull of any new nik, or notion whereby he may provoke the Saints: I know diverse such, that live upon found conceits, as Taylors invent new fashions, and though they provoke the generalitie of other Saints, yet it must out every weeke or fortnight: it is not so with a humble heart, he will see two steps before he will tread one (as we say in VVales) and when he sees it, and must goe a step that crosseth the light, and spirit of the Saints, it makes his heart ake, though he must obey God.

The Eleaventh is this, a humble heart in his de­meanour 11. He is gentle to other Saints in their infirmi­ties. to the Saints is very gentle towards the Saints in their Infirmities, and falls. Gall. 5. 1. If any one be fallen by infirmitie, ye that are spiritual restore such a one with the spirit of meeknesse. He should be like a Phisitian, or Chirurgeon that gently sets a bone, Considering thy selfe. When a man is rough to another he doth not consider him­selfe what he hath been, and what he may be; how God may leave him, or her to that corruption that he sees his brother or sister fall into: it proceeds from a proud heart, if a professor fall, men are rea­dy to say, I expected no other, I thought he was an Hypocrite, and so farewell he. No, thou shouldst goe to him, and with pitty, and love labour to heale him; it may be when you fall, you will fall lower, and worser then he. This is the nature of an hum­ble heart.

Another thing breiflly is this, he is heartily 12. He is glad to doe any ser­vice for the Saints. glad of any service he can doe for the Saints, he rejoyceth in any service he can doe for the least Saint; nay as he is glad to doe the service, so he [Page 198] earnestly desires that his service may be accepted of the Saints: he will blesse God if such a Saint will accept of such a service. There is the strangest word one of them in the Book of God (for ought I know) Rom. 15. 30. I have oft wondred at it. Now I beseech you brethren for the Lord Jesus sake, and for the love of the spirit, you would thinke there were some great businesse, that you strive together with me in prayer to God for me. Why, what was the matter? Paul did never more earnestly desire their prayers. That I may be delivered from them that doe not beleive in Judea, and that my service for Jerusalem may be accepted of the Saints. For Jesus Christs sake pray for me. VVhy? He was going to Jerusalem to carry money to the poore. A man would think that they should be beholding to him, that Paul a Preacher would come, and bring it himself: but I beseech you for Christs sake pray that the Saints may accept of my service. O, God give Parliament men, and great ones that they may be Willing to doe for the Saints, and to pray to God for the Saints acceptance. It is a great matter for the Saints to accept the service of the Saints.

The Thirteenth thing to know a humble heart 13. He rejoyceth at the growth of grace in others. by in his demeanour to the Saints is this, he re­joyceth much that grace grows in others though it doe not in himselfe, and he rejoyceth in the good that is done by others, though he can doe none himselfe. Paul. 2 Cor. 4. 13. I rejoyce that ye be honourable, though we be beggars. A humble heart rejoyceth, though he be the least of Saints, yet to see, such people grow, and to have full grace, and to thrive [Page 199] accordingly: a proud heart will murmur, and it is a signe of a cursed heart that doth not rejoyce in the good that is done by another, it is a cursed hel­lish disposition, in Numb. 11. We read how di­verse did Prophesie in the Campe, and they come to Moses, and desire him to forbid them, O say they, looke yonder, he is turned Preacher now. O, sayth Moses, I would that all Gods people did pro­phesie. Now there are such a generation of men among us, that will not indure that any good should be done but by themselves, and if a poore man goe out of my Parish to another place for the good of his soul, I must envie the man, be­cause he would get more good: and others that have been trades-men though they be men of parts and breeding in the Army, and elsewhere, yet if they have not the languages, though they teach the people gloriously, yet we must crie them downe as Aereticks: whereas if God will doe good by using such we should rejoyce, if I re­joyce not in the good that is done by another in this Congregation, or in the Armie, or any where, as much as if it were done by my selfe, I am a cursed, proud man. Let us think of that.

Another thing, which I spake of before, is, that 14. He can love though he be not loved. a humble heart, he can love, though he be not loved. As Paul sayth: Though the more I love you, the lesse [...] be loved of you. There is none but a humble heart that can love, when it is not loved.

Lastly, and so to make an end of this text, the 15. He measures not himselfe by himselfe. demeanour of a humble heart to the Saints it is seen in this, he dares not measure himself by him­self, nor compare himself with himself. You shall [Page 200] find that word. 2 Cor, 10. 12. VVe dare not make our selves of the number, or compare our selves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves are not wise. Man naturally is the best judge of himselfe; only every man hath a­bundance of self-love, whereby every man thinks in every poynt, better of himself then he is; and they think themselves the wisest people in the World, and that other people have no braines, and so measure themselves with themselves. Or rather thus, I have observed in proud hearted pro­fessors (to their ruyne, unlesse God work a myra­cle) that doe not approove their hearts to God, nor to the generality of the Saints, but measure them­selves by themselves: they are good because they think they are good, or else they will have two or three fawning flatterers by them that shall com­mend them, though all the VVorld condemne them yet if they approove them, and commend them, they care not. Thereupon I have knowne some that have lost all their reputation with all the Saints ex­cepting only two or three that would call black white, and white black. You shall have a great man when he hath done an action, he will goe to his Chaplaine and say, is not this well done? and it may be he will flatter him in it. We are all subject to this, it is not peculiar to one alone. We should make use of some friends when we have done an action that should be joynt judges in it, and if they entertaine it for good we should ac­count it so, or else not for a World, and if these condemne us we should hold our selves condemned: [Page 201] but beware of setting a few creatures like our selves to be judges: but to approve our selves before the Lord, and before the Generation of Saints. And so you have heard the demeanour of the Saints, that they are humble in their carriage towards God, and to­wards sinners, and towards Saints. And so much for this text.

SERMON I.

THE maine drift of the Apostle in this Epistle is to hold forth justification by faith, or by free grace without the works of the law. And in Chap. 7. The A­postle doth answer an objection. For they might say, what then shall we doe with the law if it cannot justifie us? There the Apostle tells us that though the law cannot justifie us, yet there are many blessed uses, both for sinners, and Saints to make of the law, of which I shall not now speake.

Now in this 8 ^th Chapter the Apostle drawes this conclusion from what he had said before. There is therefore (from what I have sayd) it is [Page 206] evident that there is no condemnation, there is no damnation, there is no danger of hell to them which are in Christ Jesus. Now he opens who those are, he sayth they are those Who walke not after the flesh, but after the spirit. And he gives a reason of it in Vers. 2. why there is no damnation to those peo­ple. For the law of the spirit of life in Christ Jesus, hath made us free from the law of sin and of death. Now he amplifies that in Vers. 3. For what the law could not doe in that it was weake through the flesh, God sending his owne son in the likenesse of sinfull flesh, and for sin, condemned sin in the flesh. As if he should have sayd: thus it comes about that we are now free from the law, and that there is no damnation to us, because sayth he, that God hath sent his son in the likenesse of sinfull flesh, like one of us, and he hath fulfilled the law of God, and condem­ned sin; therefore there is no sin to condemne us, nor no jot of the law that is not fullfilled: there­fore we are just, and righteous, and cleare. There is no condemnatiom to them that are in Christ Jesus: For God hath sent his son to condemne sin, &c.

Now in this fourth Verse it is more particular­ly expressed. That the righteousnes of the law might be fullfilled in us, who walke not after the flesh but after the spirit.

I shall not orderly goe over, to shew the Co­herence distinctly, as I might; but breifly as I can, come to those lessons that the Lord is to teach us.

There are in the words two things.

Here is a great priviledge as any can be, to have the righteousnesse of the law fullfilled in us.

And here are secondly the parties that have the benefit of this priviledge Those that walke not af­ter the flesh but after the spirit.

Concerning the priviledge, to understand the words a little. That the righteousnesse of the law might be fulfilled in us. That the law might be fully satisfyed in poynt of righteousnesse: that the law might have such a righteousnesse, which indeed the law requires, that it might have a full, and compleat righteousnesse in us. So that breifly these are the lessons which I shall open from hence, which I desire that our souls may feed upon.

First, that

Or that

Every man is bound to fulfill the law of God. That is one thing.

The second lesson will be this, that

And thirdly, that

I say first,

Or, Every man is bound to fulfill the law of God.

That is the first thing. The grounds of that are these, I shall but touch them.

First, because that God made man, man was his creature, and the Lord was his soveraigne: and Reas. 1. From Gods soveraignty. when God made all Creatures, you know hee made Lawes for them; hee made a Law for the Sunne, and Moone, and Starres, &c. and every thing goes according to the law that God determined for it. Now when God made man, (who was but his creature though he were a more excellent creature) he made a law for him, this blessed law of God which is in his booke here, the Covenant of works as it was sometimes called: therefore as all other creatures were bound to goe in their course, and keep their peculiar laws that God layd on them, so man also was bound to keepe the law of God that God made for him.

Another thing is this, that besides the sove­raigntie 2. From mans covenant with God. of God, that might impose a law upon him; there was secondly a compact between God, and man, and so there was a kind of bargaine: for God layd that law upon man, and Adam as a pub­like person he undertooke to keepe that law by a contract, or bargaine. If God (as it were) had had no right before to lay it on him, yet now man un­dertooke it, by way of bargaine to keep the law of God. Adam first did it, and might have done it: and afterwards the people of Israell professe to doe it. All these words we will doe; we will keepe [Page 209] them. That is another reason whereby it ap­peares that every man, and woman in the World is bound to fulfill the law of God.

Thirdly, another thing is this, if you consider 3. Nothing can exempt man from it. what there is that might free a man from keeping a law that is layd upon him, you shall see that there are none of those things that can help him in this. As

First of all, our laws many times are repealed; 1. It is not re­pealed. and that law that a man was bound to keepe a few yeares agoe, he is bound to protest against now, as the Service-booke, the common prayer, &c. There is that penaltie now for using it, as there was for not using it a few yeares since: now it is not so with the law of God. Heaven and Earth shall passe away, but one jot or tittle of the law shall not passe. That law is an eternall law, there is no repealing of it.

Then Secondly, you know Judges, and Law­givers 2. The Law-gi­ver cannot be bribed. among men, may be corrupted, and bribed, and may be brought to dispense with their owne laws, nay sometimes to goe against their owne laws: but God is a just God. and when his owne son, the son of his love did take upon him to be borne under the law, and to be a suretie for man, he endured the smart of the law, and was dealt with, as if he had been another.

Then there is no evasion, or escaping: among 3. There is no escaping. men there is. If a man breake the law, and goe in­to another Countrie, he is cleare, and free: but here is no escaping, one cannot goe away. VVhi­ther shall I goe from thy presence, sayth David, where Psal. 139. shall I hide my selfe from thee? A man can goe no where but the law of God will be on him. So that [Page 210] every man, and woman in the World are still bound to fulfill the whole law of God, or to get a righteousnesse, a perfect righteousnesse to satisfie the law of God.

Now there are but three wayes in the World 3. Wayes to ful­fill the law. to fulfill the law of God.

Eyther a man must doe it in his owne person, as 1. In a mans owne person. most men doe, (besides Papists) more or lesse; they will goe and doe their best, and doe the good, leave the evill, and performe duties; and they think by their doing to keepe the law.

Or else secondly, by suffering, that is, partly in 2. By suffering. this World; and afterwards in Hel: for that is the businesse of Hell, for Hell is nothing but the place where people are fulfilling the law of God. What doth Caine, and other wretches doing in hell? They are paying the debt, fulfilling the law of God to eternity by suffering, because they did not full­fill it by doing while they were here. That is the reason that they are in Hell for ever, because they can never pay the debt, therefore they must abide there for ever: for if it could be supposed that they could give a compleat righteousnesse that might satisfie the law they should stay in Prison no longer, they should be in Hell no more.

Then thirdly, there is another glorious way, 3. By Jesus Christ. that is, in Jesus Christ, Jesus Christ he hath kept the law, and perfectly fulfilled it, now a man by beleiving in Jesus Christ, and by being unyted to him, and married to him, that in his owne person hath fulfilled the law, being married to him, what­soever he hath, is yours, and whatsoever he hath done, it is as if it had been done by you, all shall be imputed to you, and so the law of God may be full­filled [Page 211] in you perfectly and you shall never goe to Hell, and have nothing to doe, or to suffer in that kind. This being premised breifly: the use of this may be twofold.

First, to shew you what a vaine, and foolish Ʋse. The vanity of those that goe about to keepe the law. thing it is for a man to goe about to keepe the law of God in his owne strength or in his owne person: for you to think to save your soules, or to fulfill the righteousnesse of the law by your owne doings: Beloved it is a great matter to bring poore sinners to be awakened, to see their sins, or to break off their course in sin. For there are many drunkards, and swearers, and jearers of Religion, and prophaners of the Lords day that sit as sots all the yeare and are never awakned: but generally when men are awaken­ed Sinners awa­kened labour to fullfill the law. out of their sins this is the resolution of all man kind, of every man, none excepted, unlesse God have mercy on him; he is ready to say, I see I am in a damnable way, and this course will bring me to hell, by the grace of God I will turne over a new leafe, and now I will heare Sermons, I was wont to jeare at them, and I will get me a practice of piety or some other good Book, and I will have prayers in my house, and I will be drunke no more, and sweare no more; I will be a new man, I will avoyd that which is evill, and doe that which is good. And marke it, this is more naturall to man then sin: it is more naturall to man to be righteous then to be sinfull: because he was righteous before he was sinfull. The liquor that is put first into a vessell, the vessell keeps the tast of that longer then of any that is put into it afterwards. Now God at first made man righteous, and man is more apt to [Page 212] fall to that kind of righteousnesse, then to any sin. And this is the great misery of people, every one in some fashion or other, this is his businesse he goes about to fulfill the law of God in his owne person: and there you shall have one praying, and another crying, and another keeping so many fasts, and dayes of humiliation upon humiliation: and the end of all is, if men had eyes to see it, his endeavour is to fulfill the law of God; he en­deavours to scrape, and to get up a righteousnesse to pay the law of God.

You cannot conceive, and comprehend how subject you, and I, are to this misery; and how this is in your very bones (as it were) and I feare truly it is the greatest part of your Religion, and the most of your profession is nothing but to en­deavour to get a righteousnesse to fulfill the law of God, though some doe it in a closer, siner way then others.

Now I beseech you consider this word, lay No man can fulfill the law by doing. downe this throughly in your hearts, that it is a vaine thing so to doe, and who would goe about a vaine thing, a thing that he shall never bring to perfection? For it is not every paltrie righteous­nesse that can fulfill the law of God. It is not ten thousand fastings that can fullfill the law of God; it is not praying in your familie three times a day that can fullfill the law. I speake not against these things in their right way, and course: but all will not doe in this respect; for if you faile but once, if you miss but one farthing you are gone, if you have but one bad thought in all your life you are lost. Therefore I would have you despaire of [Page 213] getting by your owne doing, and suffering, any righteousnesse to fulfill the law of God, never goe about it. No wise man will goe, and buyld a Castle in the ayre. It is reason, and argument enough in any naturall busnesse to make a man desist to tell him it is a vayne thing, it is a worke that will ne­ver come to perfection, therefore desist, and give over, and thinke of some other course. VVhy should we not prevaile in spirituall things, as well as in naturall? Let every man lay downe this for a certaine truth, for a certaine conclusion in his soul, that I were as good be a sinner, as a righteous man in my owne person in respect of fulfilling the law, I am sure I shall never doe it; but as a snow­ball, the more it is roled the bigger it growes: so the more you goe on, and indeavour to get a righteousnesse to fulfill the law, the further off you will be: for as I said if you faile but once you are guiltie of all. And as you cannot reach it by doe­ing, Nor by suffer­ing. so not by suffering: for what men have mist in doing they shall be suffering to all eternity in hell: but the law is so holy, and God is so glorious whose law you have broken that when you have suffered millions, yet the debt will be still unpaid. Therefore who would be so mad (as Paul calls the Gallathians mad Gallathians; VVho hath be­witched you?) It is a kind of madnesse for any man to attempt in his owne person, by doing, or suffer­ing to fulfill the righteousnesse of the law, or to justifie, and save his soul.

You will say, we grant it is true, and therefore Many seek to be justified by works besides Papists. the Papists are much to blame, that labour to be justified by their works. They are so, and so are [Page 214] many others much to blame besides them; and blessed is that man, or woman among you, whoso­ever it be, that doth not in some measure in his owne person endeavour to make up his owne righ­teousnesse. It is a thing that sticks nearer to you then you are aware of: though it may be at some­times you see Christ, and justification by him clear­ly, yet at other times you know how many pangs, and how may secret glances we have at our justi­cation by our owne works: take notice of the va­nity of this. That is one word.

Secondly, me thinks this should move you a­bove Ʋse. 2. It should move us to come to Christ, all things in the World if it were conside­red, and O that the Lord would be pleased yet to open your eyes while it is called to day: I say this should be one of the greatest motives in the World to come to Jesus Christ, to get into Christ; to receive Jesus Christ and in him (as I shall shew after) you shall have a righteousnesse that hath fulfilled the law. Let every man say, I see here is a law that God hath layd upon me, I am subject to it, and this law must be fulfilled, there is no helpe for it, every man is bound to it, he must have a righteousnesse to satisfie the law, Heaven, and Earth shal passe away rather then that shal not be. Now there are but three ways to fulfil it: either in mine owne person here: or to suffer for ever in hell: or else to beleive in, and receive another that may doe it for me. Now we neyther by our doing, or suf­fering can get such a righteousnesse, that is cleare: therefore there is but one way, that is, in Jesus Christ, there is a perfect righteousnesse in him, he hath fulfilled the law; get into him, and be one with [Page 215] him, and then we shall be able to say perfectly with Paul, That the righteousnesse of the law might be fulfilled in us that beleive, and are in Jesus Christ. There is but that one way; now when there is Where there is but one way there needs no de­liberation. but one way, me thinks there needs no deliberation, or consultation. In Worldly things when there are diverse wayes, and courses that a man may take, he will consult with his friends, which to take, this, or that, or the other; but when there is but one way there needs no consultation. So if there were two, or three, or many wayes to Heaven, we might consult which way to take: if there were as many wayes, as you imagine, and make in your owne heads. if Antinomianisme were the onely way, or Presbyterians, or Independents were the onely way, men might demurr: but in Gods lan­guage there is but one way, and that is the way, the truth, and the life: Jesus Christ is the way, goe out of that, and you wander for ever; he is the only sacrifice, miss that, and there is no more sacrifice for sin. There is but this one thing necessarie; there is no other way in the World but Jesus Christ, there is no other name under Heaven by which you can be saved.

Therefore we should doe in our condition just as a man that were fallen into a great pit, that were full of stones, and snakes, and serpents, and sire, and all that we can imagine to be terrible, and mi­serable, and there comes a man, and casts a rope in­to this great, deep pit; you need not perswade the man to lay hold of it, he would presently catch at it as soone as it comes. Why so? Because he knowes he is in a miserable case, and there is no [Page 216] other way to help him but that. VVe are fallen into such a pit, where there are snakes, and scorpions, and serpents, & fire, the sting of sin, the curse of the law, the wrath of God, we are in the pawes of the Devill, we are in a manner in hell already: and God hath sent his son Christ, and hath put righteousnesse in him, and he hath let down this rope that poor sink­ing miserable creatures might lay hold on it. Therefore what shall I say to you but this. I be­seech you stand not trifling, and dallying, and wh [...]n [...]ing, and goe to this Preacher, and say, what shall I doe Si [...]? and to that Christian, what course shall I take? as though there were many wayes, and you had choyce of things. What shouldest thou doe, but studie Jesus Christ throughly, and roundly, make a worke of it, or else thou wilt be damned. There is no other way left, there is no other meanes to be had: God will not abate one farthing token, the law must be satisfied: as the people of Israell in Aegypt when they made brick, they must bring in such a number; so the law must be perfectly satisfied, and thou art not able to doe it by doing here, or by suffering in hell: therefore what shall I doe? Receive Jesus Christ, studie Je­sus Christ, and resigne thy selfe wholly up to Je­sus Christ; and stand not trifling, and dallying, till thou goe to the Devill in hell, as many doe▪ if there were twenty wayes to Heaven, God might say, I wonder not that yonder people stand musing, and consulting a twelve-month to­gether: but when there is but one way, and yet people stand mopeing, it is that that angers God.

Therefore remember that in Zephan. 2. 1. Gather your selves together before the decree bring forth: before the day passe as the chaffe, &c. Seeke yee the Lord, &c. Gather your selves together. He doth not meane in companies, as you use to meet in the Guyld-hall: but the meaning is, when he sayth gather your selves together, that man is a worried creature, a shattered thing, as Solomon sayth. The eyes of a wiseman are in his head, but the eyes of a foole are over the World. There are abundance of men that have their understandings goe in the World this way, and that way; but gather your selves together. How? To get into Christ: you heare that there is no righteousnesse but his will serve the turne, gather your selves to studie Christ, to obey Christ, to receive Christ, to love Christ, and to resigne your selves to Jesus Christ, in whome there is a perfect righteousnesse. That is one lesson you should desire the Lord to teach you hence.

The next lesson is this, that

Sayth the Apostle. That the law might be full­filled in us. In us; we are not to understand it personally, as though any Saint, though it were A­braham himself, were able in his owne person to ful­fill the law; but the meaning of it is, in respect of the unyon that we have with Jesus Christ, who is our Husband, and our head. The law is perfectly fulfilled by him, therefore it is perfectly fulfilled by me, because I am unyted to him. The law is not perfectly fulfilled by me, because I doe more good, or doe lesse evill then another, but only the law [Page 218] is fulfilled, and hath reason to be satisfied, because I am married to one that hath done it, and that perfectly.

Now you shall see diverse Scriptures that hold it forth blessedly. As those phrases that you have in Gall. 2. the latter end, where it is sayd we are dead to the law. I through the law am dead to the law I am crucified with Christ, I am dead to the law. What is the meaning of that? That is, I am dead to the We are dead to the law as a Covenant of works. law, as it is a Covenant of works, the law hath no more to doe with me then the Lawes of men have to doe with a man that is in debt when he is dead, when he is dead he is free from it. So the law is paid by Jesus Christ, it is fully satisfyed, I owe not one farthing, or farthing worth to the law: I am dead to the law. And so in Rom. 7. You [...] know, how by the comparison of a man, and his wife, we are said to be dead to the law of God. The mean­ing is not as though the substance and matter of the law were not eternall, and a rule for all Saints, doubtlesse it is in the New Testament as well as in the Old: but the law as it is a contract, a bond, a bargaine, as it is a Covenant of works betweene God, and us, it is perfectly fullfilled by Christ, and we are dead to it, we are free from it, or delivered from it. And that is the reason that in Heb. 12. It is sayd, in Mount Sion we are come to the spirits of just men made perfect. That is, not of just men personally, just in their dealings, though that follow in a sort: but the meaning is, that every Saint that is in Jesus Christ is perfectly a just man, or a just woman, by reason of their morrtage with Jesus Christ, who hath obtained a perfect righteousnesse, [Page 219] or justice for them. So in Rom. 3. You have there also a blessed place, where the Apostle sayth we are saved, not only by the mercie of God, but by his righteousnesse. Therfore it is three times re­peated, we are saved by the righteousnesse of God: and againe by the righteousnesse, and againe in Vers. 2 c. the third time; to declare I say at this time, his righteousnesse. What is the righteousnesse of God? That is, sayth he, that he is just, and a justi­fier of them that beleive in Jesus Christ. It is just, and righteous with God to save people that beleive in Jesus Christ. VVhy so? Because Jesus Christ hath fulfilled to a tittle all the law of God for them.

I shall give you but one word of Use, and leave Ʋse. 1. Upon what our Justifica­tion is built. the reasons, and the further inlarging of it till the afternoone. And the word that I desire to make knowne to you from the Lord is this, to instruct and helpe you a little to understand where your righteousnesse doth lie, or upon what your Justifi­cation is buylt. For this is the misery, the generall misery of most Christians that they mislay their justification: they doe lay it partly upon faith, and partly upon their sanctification, and holynesse. And that is the reason that when a poore soul, it may be, is tempted to some sin, and hath some strong lust he looseth his faith, and his assurance, and his peace of conscience: because he grounds his Saint-ship, and his justification upon his holinesse. Now Beloved this is it that I would desire the Lord to bring you, and me to, to know that I am a just man only by the righteousnesse that is in Christ that the law is perfectly fulfilled for me by Jesus [Page 220] Christ, and not partly by him, and partly by me, but only and perfectly by him, and I am called just, but only as, or because I am unyted to him that hath gotten a perfect righteousnesse for me.

Then let me buyld my Justification upon that only; and not upon what I am, not upon my tem­per, or upon my graces, or my gifts, or the like. Take heed of that, but let it be buylt wholly upon Jesus Christ, his death, and resurrection. He was de­livered for our offences, and raysed againe for our Ju­stification. Let us buyld upon that, that we may come to this temper, once to have our justification We are not more or lesse justified by the good, or evill we doe. in a stock clearely in Jesus Christs hands, that when we doe good we may not imagine that we are a jot the more justified, or when we fall, or faile in good we may not conceive that we are a jot more justi­fied, then before, that though one day we have our hearts inlarged to doe good, and to do more good in one day then it may be we did in a moneth be­fore, yet this goes not to the stock of my justifica­tion; I am not one jot the more justified: and sometimes God leaves the flesh, and the remnants of sin that foile us, I will mourne for it, and be humbled for it, as a transgression against my father, but I am not a jot more unjustified then I was before in the sight of God: in regard of the Covenant of works that Christ hath fulfilled. So thus I would have you doe as your Merchants, and Trades-men in your Cittie, you have a certaine stock, that you lock, it may be, in an iron chest, and that stock is the quick as you call it, and you have besides so many pounds, or so many hundreds that you turne, and wind about, through all the year, as you have [Page 221] occasion; but from the stock, the quick, you will not lay any thing out of that, you will not touch that, but lay out in expences, and wind, and turne the rest. Just so I would have it with you, that seeing justi­fication is only buylded on Christ, and I have the word of faith to certifie me of it, and the spirit of faith to shew it me within; I would not have my good or evill to be an ingredient into that, but leave that as a stock clearly in the hands of Jesus Christ. Or as we see a maid or woman that spins, shee holds one hand steddie, and turnes about the wheele with the other: so our justification we should hold it steddie for it is not buylt at all upon any thing that is in us, but let us turne, and wind the rest, that is, sanctification, we must strive a­gainst sin, and mourne for it, but leave justification wholly to Christ, for it is not buylt on me, but is only by the death, and resurrection of Christ. Ther­fore as Christ sayth. Luke 17. When we have done all the good we can, say we are unprofitable ser­vants. I have not gotten one farthing to day, nor in all my life to helpe to fulfill the law of God, or to helpe to my justification, that is only in the hands of Christ, that is my quick, my cash, my stock, and when thou failest, and seest lusts, and pride, and wantonnesse arise in thee, say this hath no influ­ence to hinder my justification, it is no ingredi­ent into that, that is buylt upon another thing, it is wholly in Christ, and his righteousnesse: he hath fulfilled the law, and I am just by marriage, and by unyon with him. Therefore I will goe and take my sins, and mourne for them, and desire God to cleanse me from them: but I must hold [Page 222] the quick still, hold justification untouched, and unshaken, and unmovable in the hands of Jesus Christ. I shall leave the inlargment of this, and other things till the after­noone.