The Souls Humiliation, Doctrine 1
Doctrine.
A ſinner naturally in his trouble and diſtreſſe ſeekes for ſuccour (not from God nor from Chriſt) but from himſelfe and from his owne abilities.
Soe that the ſoule being in this great extremity of heart by reaſon of his ſinne, he dares not, nay hee will not meddle with ſinne any more but it betakes it ſelf to hearing and praying, and to other duties ordinary and extraordinary, and by theſe he thinkes to be abſolutely ſuccoured. I confes the beſt of Gods Saints muſt uſe theſe meanes, they muſt heare and pray, and faſt, but they muſt not reſt upon theſe; it was very fit that the Prodigall ſhould labour for his living, but not that he ſhould not withall ſeeke home to his father for reliefe. Soe, it is requiſite that wee ſhould heare and pray and faſt, but theſe ſhould not keepe us from a father. It is the nature of man naturally to make of meanes a Saviour to himſelfe: he ſcrapes for ſome ſuccour and, and reſts upon ſome rotten endeavours, and becauſe he can heare and pray and faſt, he thinks this is enough to ſave him, he uſes not theſe to bring him to Chriſt but reſts on them.
It is a naturall thing ingrafted into all mankind ſince the fall of Adam: as you may ſee by the Apoſtle;Rom. 9.31.32. becauſe the Iewes were ſcrambling for life and happineſſe from the workes of the Law, therefore they could not attaine it, but the Gentiles which did not ſeeke it from the workes of the Law, they got it. as if he had ſaid, when they ſaw their anguiſh and trouble then they fell upon theſe duties of hearing and praying and faſting, and they thought that was enough in Conſcience, and here they tooke up their ſtand, this is to cleave to a man of the Country.Rom. 10.3. and the ſame Apoſtle ſaith, they being ignorant of the rightouſnes of God, ſought to eſtabliſh themſelves in their owne righteouſneſſe, &c: this they would have, here they would reſt, and here they would die. In common experience wee may ſee it: take a poore ſinner that hath been ſoundly awakened in the ſence of his owne vileneſſe, what is the ground of his hope? Oh ſaith hee, now the world is well amended with mee, and I have not beene drunke ſo many yeeres, and I have performed theſe and theſe duties, as if that would ſerve the turne: this is to looke for happineſſe from a mans owne duties. It is with a poore ſinner as it was with Ephraim, when Ephraim ſaw his wound and his ſickneſſe,Hoſea 5.13. then hee went to Aſhur and to king Iaribbe, that is to the king of contention or advocate, but hee did not heale their wound. Therefore the lamenting Church ſaith Aſhur ſhall not ſave us,Hoſea 14.1. we will not ride upon horſes neither will wee ſay any more to the worke of our hands, yow are our gods: as if they had ſaid, wee made king Aſhur, and the King of Aegypt our gods, and wee thought wee might have hired helpe from them; but now wee ſee there is no helpe in them: as it was in that temporall diſtreſſe, ſo it is in this ſpirituall affliction of the ſoule. When the ſoule ſeeth his wound and his ſinne before him to condemne him, and miſery prepared to plague him, and he hath (as it were) a little peepe-hole into hell, the ſoule in this diſtreſſe ſends over to prayer and hearing and holy ſervices, and thinkes by his wits and duties or ſome ſuch like matters to ſuccour it ſelfe, and it begins to ſay my hearing and my prayer, &c. will not theſe ſave me? thus the ſoule in concluſion reſts in their duties. Though theſe duties be all good, honourable and comfortable, yet they are no gods at all able of themſelves to ſave us, but they are the ordinances of God that leade us to God, yet they cannot give ſalvation to any that reſts upon them. It is the nature of a ſinfull heart to make the meanes as meritorious to ſalvation; yet miſtake me not, theſe duties muſt be had and uſed, but ſtill a man muſt not ſtay here▪ a man will uſe his bucket, but he expects water from the well: theſe meanes are the buckets, but all our comfort, and all our life and grace is onelyonly in Chriſt; if you ſay your bucket ſhall helpe you, you may ſtarve for thirſt if you let it not downe into the well for water: ſo, though you brag of your praying, and hearing, and faſting, and of your almes, and building of hoſpitals and your good deeds, if none of theſe bring you to a Chriſt, and if theſe are not meanes to ſettle you on a Chriſt, you ſhall die for thirſt, though your works were as the works of an Angel.
But why doth the ſoule ſeeke for ſuccour from it ſelfe, and will not goe out to Chriſt?
Reaſon. 1 The firſt reaſon is, becauſe the ſinner (being conceived not yet to be in Chriſt) out of the guilt of ſin dares not be ſo proud as to thinke that he ſhall have any favour at Gods hands, for the ſinner being now overwhelmed with the body of death and the guilt of his abominations galling of him, and being ſtarved by reaſon of his ſinnes, and ſtill his ſinnes being before his eyes, and to this day having gotten no aſſurance of the pardon of them, and God being angry againſt him, his heart ſhrinkes in conſideration of the eternall wrath of the Almighty againſt him; and he ſaith, becauſe I have deſpiſed juſtice and abuſed mercy, how dare I appeare before Gods juſtice; for feare juſtice conſume me and execute vengeance upon me, and therefore the ſoule dares not yet venture to come before God: and hence it is that the ſoule ſaith, can I not take ſome courſe of my ſelfe and doe it without Chriſt? muſt I needs goe and heare? certainly the word will condemne: and muſt I needs goe and confeſſe my ſinnes? what ſhall I a rebell goe before a Prince? to come before him, it is the next way to be executed and have ſome plague throwne upon me. As a malefactor will deviſe ſome ſhift that hee may not come before the judge; ſo while the ſoul may have ſome ſuccour from himſelf and the ſtaffe is in his owne hand there is ſome hope, and he would willingly doe any thing for himſelfe; but for the ſoule to have ſalvation out of his owne reach, and to put the ſtaffe out of his owne hand and to hang his ſalvation upon Gods good pleaſure, whoſe love and mercy (as yet) he was never perſwaded of. Oh this is very hard, and the heart is marvellous ſhie and carefull in this; and it is with the heart in this kinde as Rabſhecah ſaid to the people of Iſrael; If you ſay to mee, Eſa. 36.7.is not that hee whoſe altars you have broken downe, &c. Thus hee laboured to plucke away the hearts of this people from truſting in the Lord: The ſoule in this kinde ſometimes ſhakes and ſhrinkes in the apprehenſion of his owne vilenes, and ſaith as this wretch did, have you offended him? and doe you looke for any ſuccour from him? this argument was very peeviſh and keene and yet falſe, for they were the altars of Idols, but the ſoule ſaith againſt it ſelfe and marvellous truly: when a Miniſter would perſwade a man to goe to heaven for mercy, the ſoule begins to reaſon thus with it ſelfe, and ſaith, ſhall I repaire to God? Oh thats my trouble, is not he that great God whoſe juſtice, and mercy, and patience I have abuſed? and is not he the great God of heaven and earth, that hath beene incenſed againſt mee? oh, with what face can I appeare before him, and with what heart can I looke for any mercy from him; I have wronged his juſtice, and can his juſtice pardon mee? I have abuſed his mercy, and can his mercy pitie mee? what, ſuch a wretch as I am; If I had never enjoyed the meanes of mercy, I might have had ſome plea for my ſelfe, but oh, I have refuſed that mercy, and have trampled the blood of Chriſt under my feet; and can I looke for any mercy? no, no, I ſee the wrath of the Lord incenſed againſt mee, and thats all that I looke for: the ſoule rather deſires the mountaines to fall upon him, that he may never appeare before God. Nay, I have obſerved this in experience. In the horror of heart, the ſoule dare ſcarce reade the Word of God, for feare he ſhould reade his owne necke verſe, and he dare not pray, for feare his prayers be turned into ſinne, and ſo increaſe his Iudgement: thus the ſoule out of the guilt of ſinne dare not ſeeke out to the Lord, and therefore it will uſe any ſhift to helpe it ſelfe without going to God.
Reaſon. 2 The ſecond Reaſon, why the ſoule dare not ſeeke out to Chriſt for ſuccour, it is this, becauſe the myſteries of life and ſalvation through Chriſt are not yet made knowne to the ſoule, the ſoule being yet conſidered, as barely broken and wearied with the burthen of ſinne. Let me ſay as the Apoſtle doth, the new and living way in Chriſt, is not yet revealed to the ſoule, and it is not yet ſet open before his eyes, though it ſhall be revealed, taking it as in this preciſe conſideration only prepared for Chriſt. Nay, thoſe ſupernaturall truthes, namely, that the ſoule muſt live by another mans life, and be made holy by anothers holineſſe, and be ſanctified by anothers ſpirit, theſe are not yet revealed; theſe doe exceed our corrupt nature. Adam after his fall could not have found out this way, if the Lord had not revealed it. Had not the Lord Ieſus Chriſt that came from the boſome of his Father, made this boſome truth knowne, we had never beene acquainted with it; therefore the ſoule cannot come to Chriſt upon theſe termes. As our Saviour ſaith,Ioh. 3.13. No man hath aſcended up to heaven, but hee that came downe from heaven. Now, this poore diſtreſſed ſinner as yet guiltie of his ſinne, and yet not ſeeing a way revealed, and not able to aſcend into this heavenly myſtery, becauſe it ſeeth no better way, it will betake it ſelfe to theſe duties, that may be done by his owne ſtrength without ſeeking to Chriſt.
Reaſon. 3 Becauſe for a man to be able, and to have a power and principle of life, to performe duties of himſelfe, and to pleaſe God of himſelfe, it was once poſſible in the time of mans innocency; Adam had it, and he might have procured Gods favour, and have kept the Law, and have beene bleſſed by the Law, becauſe the Lord had given him a ſtocke in himſelfe, and made him able to doe it of himſelfe, and we retaine thus much of Adams nature, we are loath to live of another, but we would faine be as able to doe duties as Adam was. And it is with every naturall man as it was with Sampſon: he had once Sacramentall haire, and therefore when any temptation came, hee did ſhake himſelfe, and was able to breake ſtrong cords, and to overcome his enemies, and when his haire was gone, hee went out as at other times, and thought to doe as he had done, but the Spirit of God was gone from him: So, becauſe Adam had power of himſelfe to yield exact obedience and to pleaſe God, a naturall man makes an offer of this ſtill, and would be doing, and he goes out and ſhakes himſelfe, and ſaith, cannot my wit, and my prayers, and my good meanings, and my priviledges ſave mee, and ſatisfie divine Iuſtice, muſt the guilt of ſinne ſtill lye upon mee. Thus the ſoule would give content to God by his owne ſtrength; as it is with a man that hath beene a rich Chapman, and hath had a faire ſtocke, but is now decayed, it is hard to bring downe the pride of this mans heart, he is loath to be a Iourney-man againe, he will be trading though it be but for pinnes: So, the Lord put a ſtocke into Adams hand, and hee turned bankrupt; and yet wee will be trading here for a company of poore beggerly duties, dead prayers, and cold hearings, and we thinke this will be ſufficient. This is the diſpoſition of the ſoule naturally: So, the iſſue of the point is thus much; if the ſoule through the guilt of ſinne dare not appeare before God, and it knowes not yet how to come to God, in, and through a Mediator; and in regard of Adams innocency, it needed not to goe out to another, for any power and ſtrength, hence it is that the ſoule will invent any way, and take up any courſe rather then come to Chriſt, but all the former truthes are true, and therefore ſtill this turnes the heart to deale with God in this manner.
Vſe. 1 Here you ſee the reaſon, why that opinion of ſome men prevailes ſo much, and why they reſt upon their owne good works, becauſe their hearts give ſuch entertainment to it: it is old Adams nature, and every man ſeekes it, but if ever God draw you home to the ſecond Adam Chriſt Ieſus, hee will draw you from the firſt Adam. You wonder to ſee a company of poore wretches, build all their comfort upon what they can doe, and they will patter over a few prayers, it may be in their beds too; it is eaſie to conſider it. Nature makes a man thus give way to himſelfe in it, and no wonder though his heart is prepared for this way when it comes.
But for inſtruction for our ſelves.An uſe of inſtruction. Doth the ſoule ſeeke out every where before it come to the Lord God? and to the Lord Ieſus Chriſt? and will the Lord Ieſus ſpare, and ſuccour a poore ſinner when he comes? then heare, and ſee, and admire at the goodneſſe of the Lord, that ever the Lord ſhould vouchſafe to give entertainment to a poore ſinner, when hee hath made ſo many outs. If hee come home never ſo late, the Lord receives him when he comes. Is not this mercy, that when we have beene roving and ranging, here and there, and wee have coaſted this way, and that way; and never thought of Chriſt, nor mercy, nor of his blood? I ſay, is not this admirable mercy, that the Lord Chriſt, ſhould receive us when we come, yea though we come to him laſt of all? He may deale with us juſtly, as he did with the people in Ieremy; Where are thy Gods (ſaith the Lord) that thou haſt made thee, Ier. 2.22.let them ariſe if they can helpe thee in the time of thy trouble, for according to the number of thy cities are thy gods, oh Iudah; The people made Idols and ſerved them, and when the time of trouble came, and all their gods failed them, then they come for ſuccour to the Lord, and would faine ſhelter themſelves under his wings. Nay, ſaith the Lord, goe to your gods that you have loved, and let them helpe you, as if hee had ſaid unto them, doe you come to mee in the day of your diſtreſſe, have you honoured and worſhipped your Idols, muſt they have all the honour, and I have all the burthen, get you home to your Idols, and let them ſuccour you. Oh, thinke of it and wonder. So the Lord may juſtly deale with us; we that reſted here upon our good prayers, and our hearings, and faſtings, and yet when all theſe prevaile not, but the guilt of ſinne remaines, and wounds the conſcience ſtill, and at laſt we are forced to looke up to the Lord Ieſus Chriſt, and to ſay, except the Lord Ieſus Chriſts blood purge theſe filthy hearts of ours we ſhall never have helpe, and good Lord be mercifull to us. Did you reſt in theſe, becauſe there was no God in Iſrael, and no mercy in the Almightie, that you have reſted upon your priviledges? Goe then (may the Lord ſay) doe you come to mee to be ſaved and ſuccoured? goe to your meritorious works now, let them cheere your hearts, and pardon your ſinnes and comfort you, for I will not ſuccour you at all. It were juſt with the Lord to deale thus with us, becauſe we give him the leavings, and come laſt to him. But here is the wonder of mercies, that whenſoever we come, hee caſts us not of, yet if we would but come to him, and leave theſe broken reeds,Ier. 3.1. he would receive us: Yet returne to mee (ſaith the Lord): as if the Lord had ſaid, you ſay that all that you can doe will not ſuccour you, you have plaid the adulterers with many lovers, yet at laſt come home to mee, and beleeve in mee, and ſettle your hearts upon my mercy, and whatſoever your weakeneſſe and rebellions have beene, I will ſave and ſuccour you.
Vſe. 2 The ſecond uſe is for Exhortation, ſeeing it is ſo, that wee are ready to ſeeke for ſuccour and reliefe from our ſelves, then let this make us watchfull againſt this deceit of our hearts. Yet, I doe not diſhonour theſe ordinances, but I curſe all carnall confidence in theſe. You cleave to theſe poore beggerly duties, and (alas) you will periſh for hunger: the divell knowes this full well, and therefore he will ſinke your hearts for ever. Iudas did ſo, and hell is full of hearers, and diſſemblers, and carnall wretches, that never had hearts to ſeeke unto Chriſt in theſe duties, and to ſee the value of a Saviour in them. The divell ſlides into the heart this way unſuſpected and unſeene, becauſe he comes under a colour of duties exactly performed; but now in that the divell labours to cheat us of heaven and ſalvation, we ſhould be ſo much more watchfull. This is the ſtone that thouſands have ſtumbled at, yea many that have gone a great way, in the way of life and ſalvation. For howſoever, the ſoule that is truly broken cannot be ſatisfied without a Chriſt, yet it may be much hindred from comming to Chriſt: but thoſe that are not ſoundly broken and wrought upon by the worke of contrition, they are daubed up, and come to ruine and deſtruction for ever. When the ſoule lyes under the hand of God, and under his ſtroke, and a man ſeeth his drunkenneſſe, and his baſe contempt of God, and his grace, and all his ſinnes are preſented before him? Oh, then he voweth and promiſeth to take up a new courſe, and every man will mend one, and he begins to approve himſelfe in the reformation of the evils committed, and then he thinks he need doe no more, and now the ſoule ſaith, well now I ſee the juſtice of God is provoked, and I ſee now what ſinne is, and what the danger of it is, I will have no more drunkenneſſe, now I will be a ſober man, and now no more ſcoffing and ſcorning at thoſe that goe to heare the word; I will attend upon the good word of God my ſelfe, and by this time he thinks thus? what can you ſay againſt me? what can I doe more, to heaven I muſt goe; all this is but a mans ſelfe. Its true, this is the way, and theſe are the very meanes, but all theſe cannot procure the pardon of one ſinne, if he goe no further. We have many ſuch trials: I have knowne many that have done great works, but never had a thought of Chriſt, and never expected ſalvation from him, and thus they fed upon the huskes: and when the divell ſaith, you pray, and heare, and doe duties; ſo did Iudas and many others that are now in hell, then the heart ſeeth his vileneſſe, and he is driven to a deſperate deſpaire, ſo that no Miniſter under heaven is able to comfort him, but he goes away with the huske of duties, but Chriſt who is the ſubſtance of all, and the pithe of a promiſe is forgotten, and a Chriſt in hearing, and a Chriſt in prayer is not regarded, and therefore he famiſheth for hunger.
The ground of the ſecond point.Now ſee the ſucceſſe that the Prodigall found, the caſe is cleare, hee found no reliefe at all. No man gave unto him: his hungry ſtomacke was not refreſhed, and his wants were relieved; ſo that now the ſoule of the poore man ſinkes unrecoverably in his miſery. And that hee doth thus, conſider two phraſes, firſt in the 16. verſe, no man gave unto him. Not, that no man gave him huskes, for he that fed the ſwine might have fed himſelfe, but the meaning is, no man gave him mans meate, if he might have had mans meate, though never ſo poore and meane, he would have beene content, but no man did give him, and hence followes the phraſe in the 17. verſe, How many hired ſervants in my fathers houſe have bread enough, and I die for hunger. It was not becauſe hee had no huskes, but becauſe hee had no bread, as if he had ſaid, periſh I ſhall, I ſee no ſuccour; nay, I looke for none, I may ſhuffle on here for a while, but if I ſtay here I am a dead man. This condition of the Prodigall, diſcovers the ſecond paſſage in the deſcription of Humiliation; So the Doctrine from hence is this: