Scripture Light the Most Sure Light, Sermon 10
A LIFTING UP, In caſe of GREAT SINS.
Serm. IV
PSALM, 42.11.
Stepney, May, 7. 1651.Why art thou caſt down, O my Soul? and why art thou diſquieted within me? &c.
THE Doctrine or Obſervation that now we are preſſing from theſe words, is this:
That the Saints and People of God, have no reaſon for their Diſcouragements, whatever their condition be; no juſt, true, Scripture Reaſon, for their Diſcouragements, whatever their Condition be.
It is cleer by the Words, and proved the laſt day by ſome General Conſiderations.
Now more Particularly, to make it out by divers Inſtances. Nine things there are, which uſually are the Grounds and Occaſions of the Diſcouragements of Gods People.
1. Somtimes their Diſcouragements are drawn from their greater and groſſer ſins.
2. Somtimes they do ariſe from the weakneſs of Grace.
3. Somtimes they are taken from their failing in, and non-acceptance of Duty.
4. Somtimes they are drawn from their want of Evidence for Heaven, and non-aſſurance of the Love of God.
5. Somtimes they do come from their Temptations.
6. Somtimes from their Deſertions.
7. Somtimes from their Afflictions.
8. Somtimes from their Unſerviceableneſs.
9. Somtimes from their Condition it ſelf.
Now if in all theſe Reſpects, the Saints and People of God have no reaſon to be diſcouraged, then we may ſafely conclude; That a godly man ſhould not be diſcouraged whatever his condition be. I ſhall labor therefore, through the Grace of Chriſt, to make out this great Truth unto you in all theſe Reſpects; and begin with the Firſt at this time.
Somtimes the Diſcouragements of the Saints and Inſtance 1 People of God, are drawn from their Sins, their greater and groſſer Sins: The Peace and Quiet of the Saints and People of God, is many times interrupted by their Sins.
O ſaies one, I am a man or woman of a rebellious heart, I have ſo ſleight a Spirit, ſo unholy, and uneven a converſation, that when I reflect upon my heart and life, I cannot but be diſcouraged I know indeed, it is a great evil, for a man to labor under a …ore temptation, or a ſad deſertion; but were my heart good my life good, my converſation good, I ſhould not be diſcouraged; but as for me, I have committed, and do commit ſuch and …uen great ſins, have I not reaſon, and juſt reaſon now to be diſcouraged▪
Anſw. No: For Diſcouragement it ſelf is a ſin, another ſin, a Goſpel ſin; now my ſin againſt the Law, is no juſt cauſe why I ſhould ſin againſt the Goſpel. I confeſs indeed; there is much evil in every ſin, the leaſt ſin is worſe than the greateſt affliction; Afflictions, Judgments, and puniſhments, are but the Claws of this Lyon; it is more contrary to God than the Miſery of Hell: Chryſoſtom had ſo great a ſence of the evil of it, that when the Empreſs ſent him a threatening Meſſage; Go tell her (ſaid he) Nil niſi peccatum metuo, I fear nothing but ſin. And in ſome reſpects, the ſins of the Godly are worſe than the ſins of others, for they grieve the Spirit more, they diſhonor Chriſt more, they grieve the Saints more, they wound the Name of God more, they are more againſt the Love, and Grace, and Favor of God, than other mens ſins are. And the Lord doth ſee the ſins of his own People, yea, ſo far he ſees ſin in them, that he doth chaſtiſe and afflict them for it; not only from their ſin, but for their ſin; and therefore ſaith the Apoſtle in 1 Cor. 11.30. (ſpeaking of the unworthy receiving of the Lords Supper) For this cauſe many are ſick and weak among you. And he doth not ſpeak only of Saints in Appearance, and in Church-Eſtate, but of ſuch alſo as were Saints indeed, and therefore he ſaith, We are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world. He puts himſelf in, We are judged that we may not be condemned with the world.foreign. Revel. 3.19. Our Savior Chriſt ſaith, Revel. 3. As many a… I love, I rebuke and chaſten, be zealous therefore, and repent, it ſeems then it was for ſin committed, elſe why ſhould he ſay, Repent? and repent therefore? Repentance is for ſin committed already, and theſe were ſuch as he loved too, whom he threatens thus to rebuke and chaſtiſe; and doth any Father rebuke, chaſtiſe, or correct his Child only from ſin, and not for ſin? Was not Moſes a gracious and an holy man? and yet for his unbeleef and ſin, he loſt the Land of Canaan: Was not Sampſon a good man? and yet by his ſin, he loſt his Eyes, and his Life too: Was not David a gracious and a holy man? and yet for his ſin, the Lord ſaid, The Sword ſhould never depart from his houſe, and yet Chriſt had made ſatisfaction for his ſin too, as well then, as for the Saints now. But now, though there be never ſo much evil in the ſins of Gods People, yet they have no reaſon, no juſt cauſe, or Scripture reaſon to be caſt down, and to be diſcouraged in that reſpect.
Queſt. But how may this appear; That notwithſtanding the ſins of Gods own People do grieve the Spirit of God, are a diſhonor to Jeſus Chriſt, and do wound the Name of God, and the Profeſsion of Chriſt ſo much; That yet the Saints have no reaſon to be diſcouraged, or caſt down?
Anſw. 1 Firſt: They know, or they may know, that they ſhall never be condemned for their ſin, whatever it be. There is no Condemnation to thoſe that are in Chriſt Jeſus (ſaith the Apoſtle.) Chriſt was made ſin for them; and if Chriſt be made ſin for me, then my ſin ſhall never hurt me. Luther is bold here,Fateor me peccaſſe, ſed peccatum meum damnatum in Chriſto eſt, qui eſt peccatum damnans; eſt autem peccatum illud damnans, fortius peccato damnato. Luther. for (ſaith he) Chriſt is made ſin damning, our ſin is ſin damned: I confeſs indeed (ſaid he) that I have ſinned, but ſin damning is ſtronger than ſin damned, and Chriſt was made ſin damning for me. The thing is true, though the expreſſion be ſtrange; Chriſt was made ſin for Saints, therefore their ſin ſhall not hurt them. It ſtands not with the Juſtice of God to exact the payment of one debt twice. Now the Lord Jeſus Chriſt hath not only been arreſted, but in Goal for the debt of the Saints and People of God, and he hath paid it to the utmoſt farthing, he hath paid it better than they could have paid it themſelves, if they had gone to Hell: for if a Godly man had gone to Hell, and been damned for ever, he would have been alwaies paying, but the debt would never have been paid: Chriſt paid it all down for the preſent. And if you look into Scripture, you will find, That the Lord doth not condemn a man, no not a wicked man, barely for the act of his former ſin, but becauſe he wil not turn from it. Pſal. 7.11. The Lord is angry with the wicked every day: verſe 12. If he turn not, he will whet his Sword; he hath bent his bow, and made it ready; he hath prepared for him the Inſtruments of death, he ordaineth his Arrows againſt the Perſecutor: The Lord hath prepared Inſtruments of Death againſt every wicked man; but yet notwithſtanding, though a man be never ſo wicked, if he turn unto the Lord, God will not diſcharge thoſe Inſtruments of Death upon him, yea, though his ſins have been never ſo great; but, ſaith the Text, If he turn not (not becauſe he hath ſinned before only, but becauſe he turns not from his ſin) he will whet his Sword; he hath bent his Bow, and made it ready. Now there is alwaies in the Saints and People of God, a turning diſpoſition, although they do ſin againſt God; there is alwaies (I ſay) a turning diſpoſition in them, and therefore the Lord will not diſcharge the Inſtruments of death upon them, ſurely then, they have no reaſon to be quite diſcouraged in this reſpect.
Anſw. 2 Secondly: As Godly men ſhall never be condemned for their ſins, ſo their ſins ſhall never part God and them. What is the ſ…eming Reaſon why ſome are ſo diſcouraged about their ſins? but becauſe they think they ſhall not only loſe the face and preſence of God by their ſins, but that they ſhall loſe God himſelf. But now, I ſay, the ſins of the Godly ſhall never part God and them; their ſins may hide Gods Face: But as their ſins did not hinder God and their coming together at firſt, ſo their ſins ſhall never part God and them: their ſins may cauſe a ſtrangeneſs between God and them, but ſhall never cauſe an Enmity; their ſins may hide Gods Face from them, but ſhall never turn Gods back upon them; thoſe whom God Loves, he loves unto the end; I am the Lord that changeth not, ſaith he. And as the Prophet Iſaiah ſpeaks, As the Covenant that the Lord made with Noah, ſuch is the Covenant that he makes with his People. Now look into Geneſis, Chap. 8. and you ſhall ſee what the Covenant is, that the Lord made there with Noah, and with the World by Noah: When Noah came out of the Ark, he built an Altar, and Sacrificed, verſe 21. And the Lord ſmelled a ſweet ſavor, and the Lord ſaid in his heart, I will not again curſe the Ground for mans ſake; Why? For the Imagination of mans heart is evil from his youth. You would think this were a reaſon why God ſhould curſe the Ground again; for the imagination of mans heart is evil from his youth; man is wicked, therefore ſurely God will curſe the Ground again: nay, ſaith the Lord, but though you that are poor Creatures think ſo, yet I that am the God of all Grace, I make this Covenant with the World by Noah, That I will not curſe the Ground any more for mans ſake; Becauſe the Imagination of mans heart is evil from his youth continually.Senſus enim et cogitatio humani cordis, &c. Hierom. I confeſs indeed the Hebrew, foreign, ſignifies Quamvis, Although; as well as Quoniam, Becauſe: and it may be ſo tranſlated; Although the Imagination of mans heart is evil, &c. (Yet the Chaldee Paraphraſe, …eptuagint, Hierom, foreign. Sept.and Montanus, render it, Becauſe) But though it be ſo tranſlated, yet that is enough to make good the Truth and Doctrine which I urge from this Scripture.Qaia cogitatio. Montanus. The Covenant that the Lord makes with his People, is ſuch a Covenant as the Lord made with Noah; foreign Chaldee Par.ſo ſaith …he Prophet Iſaiah. What then? Therefore if God be in Covenant with a man, he ſhall never lie under wrath again; for though the World ſin, the World ſhall never be drowned again; and ſo, though he do ſin he ſhall never lie under wrath again. Now as for the People of God, they are all in Covenant with God, they are under this gracious Covenant, and therefore though the Mountains may be removed, Gods Mercy ſhal never be removed from them; and though the great Hills may be thrown into the Sea, the People of God, once in Covenant with God, ſhal never be thrown into Hell: and tell me then, Have you that are the People of God, any juſt cauſe or reaſon to be caſt down, or to be diſcouraged?
Anſw. 3 Thirdly, If the very ſins of Gods People, through the over-ruling hand of Grace, ſhall be an occaſion of more Grace and Comfort to them than ever they had in all their lives before; then ſurely they have no reaſon to be diſcouraged in this reſpect. Now mark it, and you ſhall find, That God doth never ſuffer his People to fall into any ſin, but he intends to make that ſin an in-let unto further Grace and Comfort to them. This ye ſee in the firſt great Sin that ever was committed by the Children of Men, the Fall of Adam, the Lord himſelf came and preached the Goſpel, preached Chriſt unto fallen Man; and ſurely when God himſelf preached the Goſpel, we are to think the man was converted: Now the greateſt Bleſſing that ever the World ſaw, was the Righteouſneſs of Jeſus Chriſt; but how came that about? God ſuffers man to fall, and mans Unrighteouſneſs, muſt uſher in Chriſts Righteouſneſs. The Scripture tells us, that the Lord ſuffered Hezekiah to fall, that Hezekiah might know all that was in his heart; he did not know his own heart before, and therefore the Lord let him fall that he might know his own heart. But if you look into the Romans, Chap. 11. you ſhall find in ſo many words, what I am now ſpeaking, verſe 32. For God hath concluded them all in unbeleef; Why? That he might have mercy upon all. O! what a bleſſed deſign upon Unbeleef is here! Therefore God concludes all under Unbeleef, that he might have mercy upon all: Sin gets not, but is a loſer by every fall of the Godly. And if ye look into the Scripture, ye ſhall obſerve, That when the People of God fall, uſually they fail in that Grace, wherein they do moſt excel; and wherein they did moſt excel, therein they did moſt miſcarry. Abraham did moſt excel in Faith, and therein he did moſt miſcarry: Moſes did moſt excel in Meekneſs, and therein he did moſt miſcarry; we read of no other ſin concerning Moſes, but his Anger: Job did moſt excel in Patience, and therein he did moſt miſcarry: Peter did moſt excel in Zeal, and Reſolution for Chriſt (Though all the World for ſake thee, yet will not I) and therein he did moſt miſcarry: denying Chriſt at the voyce of a Damzel. I ſay ye ſhall obſerve this, That the Saints fell, and failed in that Grace wherein they did moſt excel; and they did moſt excel, wherein they did moſt miſcarry: what's the Reaſon of this? but becauſe the Lord by the over-ruling hand of his Grace, did make their very miſcarriages, in-lets and occaſions to their further Grace and Holineſs. God hath a great Revenue from the very infirmities of his People. He doth never ſuffer any of his People to fall into any ſin, but he hath a deſign by that fall, to break the back of that ſin they do fall into. Now then, have the Saints and People of God, any reaſon to be diſcouraged in this reſpect? By their ſin they may be, and are often times ſuſpended from their Comforts, and uſe of their Priviledges; but by their ſin, they do not loſe their right thereunto. Ye know how it was with the Leper in the times of the Old Teſtament, among the Jews; when he was carried out of the City or Town from his own Houſe, by reaſon of his uncleanneſs: Or now, if a man that hath the Plague, and be carried from his own Houſe by reaſon thereof; the Leper then, and the man that hath the Plague, or the Peſt now, may ſay, Though I be removed from mine own Houſe, and have not the uſe of my Houſe, yet I have a right to my Houſe ſtill; and though I cannot come to the uſe of my Land, yet I have a Right to my Land ſtill. So a Godly man may ſay as concerning his ſin; This ſin of mine indeed, it is a Peſt, and the Plague of my Soul, and a Leproſy; but though by this Leproſy of mine, I am now ſuſpended from the uſe of my Comforts, yea, from the full uſe of my Intereſt in Jeſus Chriſt; yet notwithſtanding, I have an Intereſt in Chriſt ſtill, I have not loſt my Intereſt, ſtill I have Right to Chriſt; although I cannot come to the uſe of him as I did before, yet I have right unto Jeſus Chriſt now, as I had before: And if all theſe things be ſo, Why ſhould a godly man be caſt down, or diſcouraged in this reſpect? Surely he ought not to be ſo.
Object. But ſuppoſe a mans ſins be ſuch as never were pardoned before, and truly that is my caſe, for I have ſinned a great ſin, and I do not read in all the Word of God, any example that ever ſuch a ſin as mine was pardoned; Have I not reaſon now to be quite diſcouraged, and caſt down?
Anſw. No: For I pray, what do you think of Adam? Adam ſinned a great ſin in our firſt Fall; the Lord himſelf came and preached the Goſpel to him, The Seed of the Woman ſhall break the Serpents head. Should Adam have ſaid, O! but there is no hope for me, for I have no example or precedent of pardon? Adam could have no Example of any that was pardoned before him, becauſe he was the firſt man, and the firſt that ſinned: Should he have ſate down, and been diſcouraged, becauſe he could not find any Example for the pardon of the like ſin that he had committed? You know what our Savior Chriſt ſaid, Every ſin and blaſphemy ſhall be forgiven; unleſs it be the ſin againſt the Holy Ghoſt, every ſin, though it be boyled up to blaſphemy. You ſay you have no example for the pardon of ſuch a ſin as yours is; but doth not your ſin come within the compaſs of theſe words, Every Sin, and Blaſphemy? Surely it doth: Have ye any reaſon then to be diſcouraged under the power of this Objection?
Object. But ſuppoſe that a man have ſinned greatly againſt his conſcience, or againſt his light, againſt his knowledg, hath he not juſt cauſe or reaſon then to be caſt down, and to be quite diſcouraged?
Anſw. No: For if there be a Sacrifice for ſuch a ſin as this is, then a man hath no reaſon to be quite diſcouraged, cauſe to be humbled, (as you ſhal hear afterward) but no reaſon to be diſcouraged. Now in the times of the old Teſtament, in the times of the Law among the Jews, there was a Sacrifice, not only for ſin committed ignorantly, but alſo for ſin co…itted againſt light and againſt conſc ence: and I appeal to you who ever you are that make this objection, do you not think, that Peter, when he denyed his Lord and Maſter ſinned againſt his conſcie…ce, againſt his light, and againſt his knowledg? ſurely then there is no reaſon that a man ſhould be quite diſcouraged, no not in this reſpect.
Object. But ſuppoſe that a mans ſins be exceeding great, groſs, and hainous, for I do confeſs that poſſibly a Godly man may ſin ſome ſin againſt his light, and againſt his conſcience ſomtimes, but as for me, my ſin is exceeding great, groſs, and hainous, and have I not juſt cauſe and reaſon now to be diſcouraged?
Anſw. No, not yet, For though your ſin be great, is not Gods mercy great, exceeding great, is not the Satiſfaction of Chriſt great? are the merits of Chriſts blood ſmal? is not God the great God of Heaven and Earth able to do great things? you grant that God is almighty in providing for you; and is he not almighty alſo in pardoning? wil ye ſpoil God of his almightineſs in pardoning. You ſay your ſin is great, but is it infinite…? is there any more infinites than one: and that is God? is your ſin as big as God? as big as Chriſt? Is Jeſus Chriſt only a mediator for ſmal ſins? wil you bring down the ſatiſfaction of Chriſt, and the …ercy of God to your own model? Hath not the Lord ſaid concerning pardoning mercy, That his thoughts are not as our thoughts, but as the heavens are greater than the earth, ſo are his thoughts in this reſpect beyond our thoughts. Hath not the Lord ſaid, in Iſa. 43. unto the people of the Jews, at verſ. 22. But thou haſt not called upon me, O Jacob, but thou haſt been weary of me, O Iſrael Verſ. 23. Thou haſt not brought me the ſmal cattel of thy burnt offering, neither haſt thou honored me with thy Sacrifices. Verſ. 24. Thou haſt bought me no ſweet cane with mony, neither haſt thou filled me with the fat of thy Sacrifice? but thou haſt made me to ſerve with thy ſins, thou haſt wearied me with thy iniquity, yet, verſ. 25. I, even I, am he that blotteth out thy tranſgreſſion for my own ſake, and wil not remember thy ſins. Here are ſins, and great ſins▪ and if the Lord wil therefore pardon ſin becauſe it is great, unto his people,foreign quoniam grandis eſt. Hierom. then ſurely they have no reaſon to be quite diſcouraged in this reſpect. Now look what David ſaith in Pſal. 25. verſ. 11. For thy name ſake, O Lord, pardon mine iniquity for it is great, mark his argument, pardon mine iniquity,foreign. Septuag. foreign Chaldee Par. for it is great, if David uſe this reaſon then may you alſo, and if this be a reaſon why God ſhould pardon ſin, becauſe it is great, then this cannot be a reaſon, a juſt reaſon, why you ſhould be diſcouraged.
Object. But ſuppoſe that a mans ſin be the ſin of revolting, declining: for this is my caſe, wil ſome ſay, I have ſtriven, and ſtriven againſt my ſin a long while, and I return unto it again, times were heretofore, that I have been exceeding forward, and ready unto what is good, but now, I am much declined, abated, and even gone backward with revolting, and deep revolting, and I have layn long ſo, even for many years; have I not reaſon, and juſt reaſon now to be diſcouraged and caſt down within my ſelf?
Anſw. No not yet For though this be a ſufficient cauſe of great humiliation, (for backſliding in ſcripture phraſe is called rebellion, and rebellion as the ſin of witch-craft) yet a good man, hath no reaſon to be diſcouraged in this regard: for thus ſaith the Lord, Jer. 3.1. They ſay if a man put away his wife, and ſhe go from him, and become another mans, ſhal he return unto her again? ſhal not that land be greatly polluted? but thou haſt played the Harlot with many lovers, yet return again unto me; ſaith the Lord. And verſ. 12. return thou back-ſliding Iſrael, ſaith the Lord, and I wil not cauſe mine anger to fal upon you, for I am merciful, ſaith the Lord, and I wil not keep anger for ever, & again verſ. 14. Turn O back-ſliding Children, for I am marryed unto you. & if ever the Lord Jeſus Chriſt did betroth himſelf unto any ſoul, he wil never put that ſoul away again, I hate putting away, ſaith God. Men put away their wives among the Jewes, but ſaith the Lord, I hate putting away. And Iſae. 50. verſ. 1. Thus ſaith the Lord where is the Bil of your mothers divorcement, whom I have pu… away, or which of my creditors is it to whom I have ſold you? Among the Jews, the husband did put away his wife upon ſmal occaſions. As for adultery, you know that was death, he did not put away his wife upon adultery, ſhe was to dy for it, but the husbands put away their wives upon other occaſions, and when they put away their wives, they gave the wife a bil of divorce, that ſo upon al occaſions the woman might ſhew thereby, that ſhe was free from ſuch a man. Now, ſaith the Lord, you that charge me, and complain that I have put you away, come and ſhew me the bil of divorce: Thus ſaith the Lord, where is the bil? &c. Poor ſoul, thou complaineſt that I have put thee away, come then and ſhew me the bil of divorce: let any one who complains that I have put him away and caſt him off, come and bring out his bil of divorce; This ye cannot do, men indeed put away, but if ever the Lord Chriſt doth match himſelf unto thee, he wil never put thee away again.
And whereas you ſay, That you are declined, and have much revolted, and ſo have continued, even many yeers, Conſider, whether you be not miſtaken; Every abatement in affection is not a declining in grace; poſſibly we may not grieve for ſin afterward ſo much, as at our firſt converſion, yet we may hate it more, at firſt you may pray more againſt it, yet afterward watch more againſt it, we never ſee the face of ſin ſo ugly as in the glaſs of Gods free love, & do you not ſee the free love of God more? poſſibly your affections might be higher at the firſt, but is not conviction more cleer and ful; as affections dry up, ſo we grow more ſetled in our judgment, and if your judgment be more ſetled, you are not declined, though your affections be ſomewhat abated.
And whereas you ſay, That you have returned to your ſin again and again, and have continued under your revolt for many yeers, I ſhal only tel you what Mr. Bilney, a bleſſed Martyr, once ſaid, hearing a Miniſter preach very terribly againſt ſin, and ſaying thus, Behold! thou old ſinner, thou haſt layn rotting in the grave of thy ſin this threeſcore years, and doſt thou now think to go to heaven in one yeer? doſt thou think to go forward to heaven more in one yeer, than thou haſt gone backward to hel theſe threeſcore yeers. Ah! ſaid Mr. Bilney,: here is goodly preaching of repentance in the name of Chriſt; Had I heard ſuch doctrine preached heretofore, my poor ſoul had deſpaired for ever, but, ſaith he, the Lord Chriſt dyed for ſinners, young ſinners, and old ſinners, for one as wel as the other, ſuch as have layn long in ſin, aſwel as thoſe that have layn but a little while in ſin, if they wil come home unto Chriſt. And you know what our Savior ſaith, if thy Brother tranſgreſs againſt thee, forgive him. But Lord, he hath tranſgreſſed againſt me once, and I have forgiven him, yet, ſaith our Savior, forgive him again. O! but Lord, I have forgiven him again and again, and yet he returns to his fault again, then forgive him again, ſaith Chriſt. But Lord, how often ſhal I forgive my Brother? Saith our Savior, if he ſin againſt thee Seaventy ſeven times, and ſaies that he doth repent, do thou forgive ſo oft; And now ſhal the Lord Jeſus Chriſt injoyn us to forgive our Brother, if he ſin againſt us ſeventy ſeaven times? and wil not the Lord Chriſt forgive much more, if a poor ſoul do turn unto him, and ſay, Lord I repent me that I have ſinned againſt thee? Wil the Lord Chriſt command me a poor ſinner to forgive ſo many times, how often wil the great God forgive, what ſeaventy ſeven times? nay ſeaven hundred times ſeaven hundred. And have ye any reaſon then to be diſcouraged in this reſpect? ſurely you have not.
Object. But ſuppoſe that a man have ſinned fowly, greatly, and he cannot repent, or be humbled enough; (for that is my caſe, I have ſinned, I have ſinned greatly, and now after al, my heart is hard, and I cannot be humbled enough, O! I cannot repent enough,) hath he not juſt cauſe and reaſon for his diſcouragement now, yea now to be quite diſcouraged?
Anſw. No, not yet, For what if the Lord wil have your humiliation from you by degrees? ſhould you be ſo, or ſo muc… humbled for the preſent, it may be it would be with you as it h…h been with others, you would never think of your ſins afterward, but may be the Lord wil have this work of humiliation to ſtay long upon thy ſoul, and he wil not give it you al at once. Some there are, that when they come into a houſe, they pay a great in-come, and little rent, others pay a little in-come, and a great rent, ſo it is with ſouls that come to Chriſt, ſome at the firſt lay down a great humiliation, and they have leſſer of it afterward, ſome have leſs at the firſt, and have more afterwards by continuance in it, and what now if the Lord wil lead thy ſoul in this latter way? this latter way may be the better way if the Lord think fit.
Sepe negatur cum quae…itur, et conceditur cu… non expectatur, ut ex eo conſtet eſſe ò pus divinae graciae. Bonavent.Again. It may be that if you had ſo much, or ſo much humiliation now at the firſt, you would think, that in, and by, and for your humiliation you ſhould have acceptance with God, and the remi…ſion of your ſin; if you be kept off from this rock & danger, by your want of that degree of humiliation, which you would have, and ſo be trayned up to prize the Lords free Grace in giving you humiliation, have you any cauſe to complayn?
Again. If you had ſo much, or ſo much humiliation for the preſent, i… may be then, you would have the leſs humility, a little humility, is as good as a great deal of humiliation, as good being humble, as being humbled. Now becauſe thou art not humbled, therefore thy ſoul is kept humble, hadſt thou many tears, and abundance of tears, may be then thou wouldeſt be proud, but the Lord doth deny thee tears, and thou art not humbled to the degrees of thy own deſires, and ſo the Lord keeps thee humble by the want of thy humiliation.
Again, It may be, that if you were humbled ſo, or ſo much at the preſent, or at the firſt, you would have the leſs fear of your own heart. The more humbled, it may be, the leſs after-fear, and the leſs humbled, the more after-fear, the leſs humbled, ſometimes, the more a man fears his own heart, and his own condition. Gracious fear is as good as humiliation, and if that which you want in humil…ation you have it made up in fear, have you any reaſon to be diſcouraged? I know it is uſual with Satan, to ſay unto the people of God at their firſt coming on to Chriſt, that they are not humbled enough, and ſo keeps them off from Mercy and Grace: But I pray tell me, Can ye ever be humbled enough? Can there be any proportion between your ſins, and your humiliation? The Truth is, we ſhould labor that our Humiliation be anſwerable to our ſin; but God is not pleaſed with grief for grief, God is not pleaſed with ſorrow for ſorrow; the end of all our ſorrow and grief is, to imbitter our ſin to us, to make us to prize Jeſus Chriſt, to wean us from the delights and pleaſures of the Creature, to diſcover the deceitfulneſs and naughtineſs of our own hearts. In ſcripture phraſe, and language or the new Teſtament, Repentance is called an after-wiſdom, an after-mind, foreign, a bethinking of ones ſelf, it is called a conviction; now though you be not humbled unto the degree which you do deſire, yet notwithſtanding, do you not bethink your ſelf, are you not convinced of the evil of your former way? hath not the Lord now given you an after-wiſdom? and do not you ſay concerning your ſin, O! if it were to do again, I would not do it for al the world? Thus it is with the Servants and people of God, though they cannot be humbled ſo much as they would be, yet notwithſtanding, they are thus far humbled, thus far grieved, that their ſins are imbittered, and themſelves thereby weaned from the delights and pleaſures of the world, convinced of the evil of their ſin, and what they want in humiliation they have it in humility, the leſs humbled, the more they are kept humble, and what they do want at the firſt, they have it afterwards by degrees, ſoaking into their ſouls. Have they then any reaſon to be diſcouraged, in theſe reſpects? ſurely no.
Queſt. But ſhould not a Godly, Gracious man be fully grieved and humbled for his ſin?
Anſw. Grieved, humbled for his ſin? yes ſurely; though the Lord through the over-ruling hand of his Grace, do work never ſo much good out of my ſin unto me, yet I am to be humbled for it, and the rather to be humbled for it, becauſe he works good out of it. I have read indeed of the Mother of thoſe three Learned men, Lumbard, Gratian, and Comaeſtor, the three great pillars of the Roman Church (for Lumbard wrote the ſentences; and Gratian the Popiſh Decretals; and Comaeſtor, Hiſtoriam Scholaſticam) that when ſhe lay on her death bed, and the Prieſt came unto her, and called upon her for repentance of her whoredomes,Hos tres Gratianum viz. Pet. Lumbardum, et Pet. Comaeſtorem fuiſſe Germanos ex adulterio natos, quorum mater, cum in extremis peccatum ſuum confiteretur et confeſſor redargueret crimen perpetrati adu…terii, quia valde grave eſſet et ideo multum deberet dolore et penitentiam agere reſpondet illa; Pater, ſcio quod adulterium peccatum magnum eſt, ſed conſiderans quantum bonum ſecutum eſt, cum iſti ſilii mei ſint lumina magna in Eccleſia, Ego non valeo paenitere. Cui confeſſor hoc ex dono Dei eſt, ex te autem adulterium crimen magnum et de hoc doleas &c. Decret. fol. 1. Gratiani vita. (for theſe three, Lumbard, Gratian, and Comaeſtor, were her baſtards, as the very popiſh writers do record it) & he telling her that ſhe muſt be greatly afflicted, grieved, and humbled for her uncleanneſs, or elſe ſhe could not be ſaved, why? ſaid ſhe, I confeſs indeed, that whoredom and uncleanneſs is a great ſin, but conſidering what a great deal of good hath come to the Church of God by my ſin, that three ſuch great lights have been brought forth into the world by my ſin, Non valeo paenitentiam agere, I cannot, I wil not repent. & thus it is with many poor ignorant ſouls, when they ſee, how the Lord by his over-ruling hand doth work good unto them out of their ſin, as ſome outward bleſſings & mercys, they do not repent of their ſin, but rather juſtify themſelves in their ſins: but now take a Godly man, a gracious ſoul, and the more that he ſees the Lord working good out of his ſin, the more he is humbled for it; and upon that very ground, becauſe God works good of it, therefore he is humbled the more.
Yet further; it is obſerved, that though the Lord did ordinarily cal David his ſervant, yet when David had ſinned that great ſin, he ſent the prophet to him ſaying, Go ſay to David, he had loſt the title of ſervant, now bare David, now ſingle David, now David without the title my ſervant. And ſo though God ordinarily called the people of Iſrael his people, yet when they had committed that great ſin of Idolatry in the matter of the Golden Calfe, the Lord doth not cal them his people, but he ſaith to Moſes, The people, not My people, but The people, and Thy people Moſes, now they had loſt their old title. Thus, I ſay, the ſins of Gods own people do deprive them, and diveſt them of their ſpiritual priviledges, and can a gracious heart look upon this, and conſider how he is diveſted and diſrobed of his ſpiritual priviledges, and not mourn under it? Can one friend grieve another friend, and not be grieved himſelf? The Saints by their ſins they grieve God, who is their beſt friend, and therefore certainly they muſt needs be grieved, they muſt needs be humbled, or there is no Grace, not grieved, not humbled, not Gracious. But now becauſe they are grieved, and humbled for ſin committed, therefore they are not diſcouraged, I ſay, becauſe they are grieved, and becauſe they are humbled for ſin committed, therefore they are not diſcouraged, for diſcouragement is a hinderance to humiliation, and the more truly a man is humbled for ſin committed, the leſs he is diſcouraged, and the more a man is diſcouraged, the leſs he is truly humbled.
Queſt. You wil ſay then, but what is the difference between theſe? a man is to be humbled, and not diſcouraged, not diſcouraged and yet to be humbled, what is the difference between theſe two, being humbled, and being diſcouraged?
Anſw. It is a profitable queſtion and worth our time: by way of anſwer therefore thus.
Firſt, When a man is humbled, truly humbled, the object of his grief, ſorrow or trouble, is ſin it ſelf, as a diſhonor done unto God: the object of diſcouragement is a mans own condition, or ſin in order to his own condition, the ultimate object of diſcouragement being a mans own condition when a man is diſcouraged, you ſhal find ſtil, that his trouble runs al out upon his own condition, O! ſaith a diſcouraged perſon, I have ſinned, I have thus ſinned, and therefore my condition is naught, and if my condition be naught now, it wil never be better, Lord, what wil become of my ſoul? Stil his trouble is about his own condition. But when a man is grieved and truly humbled for ſin, his trouble is about ſin it ſelf, as a diſhonor done unto God. To clear this by ſcripture, you know Cain was diſcouraged, but Cain was not humbled: how may that appear? Cain was troubled about his condition Ah! ſaith he, My puniſhment is greater than I can bear. on the other ſide, the poor prodigal was humbled, but not diſcouraged: how may that appear? his trouble was about his ſin, and not about his condition: I wil return unto my Father, ſaith he, and I wil ſay unto him, I have ſinned againſt Heaven, and before thee, and I am no more worthy to be called thy Son, make me as one of thy hired ſervants. David ſometimes was both diſcouraged and humbled, and then you find his repentance and humiliation to be very brackiſh: but if you look into the Pſal. 51. you ſhal find David humbled, but not diſcouraged, for it is a penitential Pſalm, therefore humbled and not diſcouraged, for ſtil he did keep his Aſſurance, verſ. 14. Deliver me from blood-guiltineſs O God, thou God of my Salvation. But what was his repentance, his trouble about? It was about his ſin, and not about his condition, read verſ. 23. and ſo on, Waſh me throughly from mine iniquity, and clenſe me from my ſin, for I acknowledg my tranſgreſſion, and my ſin is ever before me, Againſt thee, thee only have I ſinned, and done this evil in thy ſight: Behold I was ſhapen in iniquity, and in ſin did my mother conceive me, ſtil ye ſee his eye is upon his ſin, and not upon his condition only; So that I ſay, when a man is truly humbled and grieved for ſin, the object of his grief is ſin, as a diſhonor done unto God: when a man is diſcouraged and not humbled, then his trouble is al about his condition, and what wil become of him.
Secondly, True humiliation, it is no enemy, but a real friend unto ſpiritual joy, to our rejoyceing in God. The more a man is humbled for ſin committed, the more he wil rejoyce in God, and rejoyce that he can grieve for Sin: He grieves, and rejoyceth that he can grieve for ſin. therefore humiliation (by our Savior Chriſt) is made an effect of the comforter. I wil ſend the comforter, and he ſhal convince the world of ſin, becauſe there is comfort alwaies goes along with true humiliation, it is not an enemy but a friend to our ſpiritual rejoycing; but diſcouragement is an enemy to ſpiritual joy; A man that is diſcouraged, is grieved, and he is ſad upon his grief, and if ye tel him that he muſt rejoyce in God, and cal upon him to rejoyce in God, O! no, ſaith he, it is not for me to rejoyce, I am a man of another diſpoſition, joy doth not belong to me, or to one in my condition: But now when a man is truly humbled, the more he is humbled for Sin, the more he can rejoyce in God, but the more a man is diſcouraged, the leſs he rejoyceth in God.
Thirdly, The more a man is humbled, truly humbled for Sin, the more he is found in Duty; the more a man is diſcouraged, the more his hands are weakened to Duty: As it is with the Water, if the Water do continue in its true ſtream, it doth not over-flow the Banks, it doth not break down the Dam: Somtimes you have a great fall of Water, a great and mighty flood, and then the River over-flows the Banks, and the Water bears down the Dam. So here; Duty is the Bank of Sorrow, Grief, and Humiliation for Sin; I ſay, your Duties are the Banks of all your Godly Sorrow, and when a mans Sorrow, or Grief, doth ariſe to ſuch an height, that it ſwels over Duty, and a man ſaith, I will pray no more, it is to no purpoſe; and I will hear no more, for there is no hope for my ſoul; and I will examine my own heart no more: when thus Sorrow ſwels over Duty, and breaks down the Dam of Duty, then it is Diſcouragement, it is not Humiliation: be not miſtaken, this is not Humiliation, this is a plain Diſcouragement. There is a great difference then between Diſcouragement and Humiliation: Many People indeed do call their Diſcouragements, Humiliation; but the Lord knows, there is not a drop of Humiliation in a flood of Diſcouragement: Would you therefore be humbled? O then, be not diſcouraged; for the more you are diſcouraged, the leſs you will be humbled; and the more humbled you are, the leſs diſcouraged you wil be.
Queſt. But if there be ſuch a great difference between theſe, and if it be our Duty, to be humbled for ſin, but not to be diſcouraged; What ſhould a man do to bear up his heart to the work of Humiliation, and yet bear up againſt all Diſcouragement? How ſhall I be ſo humbled as I may not be diſcouraged? or what ſhal a man do that he may be humbled, and yet not be diſcouraged in his Humiliation?
Anſw. 1 Firſt: Let Chriſtians carry this Rule alwaies up and down with them, namely, That a man is to be humbled for his ſin, although it be never ſo ſmal, but he is not to be diſcouraged for his ſin though it be never ſo great. Both theſe parts are true: A man is not to be diſcouraged under his ſin, although it be never ſo great; becauſe Diſcouragement it ſelf is a ſin, and that cannot help againſt ſin, Sin cannot help againſt ſin. A man is to be humbled for his ſin, although it be never ſo ſmal, for it is a diſhonor to God, and little ſins make way to great ſins. So then, if thou would'ſt be humbled, and not diſcouraged, carry this Rule up and down with you, and alwaies remember it upon all occaſions: It is my Duty, and I have reaſon to be humbled for my ſin, although it be never ſo ſmal; but I have no reaſon to be diſcouraged under my ſin, though it be never ſo great.
Anſw. 2 Secondly: In all your Humiliation, be ſure that you never part or ſeparate thoſe things that God hath joyned together: God hath joyned Commandement and Promiſe together, the Promiſe & the Commandement are born Twins; there is never a Commandement that you read of, but hath a Promiſe annexed to it, a Promiſe of Aſſiſtance, a Promiſe of Acceptance, and a Promiſe of Reward. If you look upon the Commandement it ſelf without the Promiſe, then you will deſpair; if you look upon the Promiſe without the Commandement, then you will preſume: But look upon Promiſe and Commandement, Commandement and Promiſe together, then ye will be humbled, in caſe ye have ſinned, but ye wil not be diſcouraged. The Lord you know hath given two Eyes to man, and if a man ſhould put out one, and ſay, I can ſee well enough with the other, what need I have two? he ſhould ſin greatly. So for the ſoul, the Lord hath given two eyes, as I may ſo ſpeak; the eye of Conſcience, which is to look upon Gods Commandement; and the eye of Faith, which is to look upon Gods Promiſe: and if any man will ſay; I will put out the eye of Faith, I can ſee well enough with the Eye of Conſcience upon Gods Commandement, he ſhal do ill, and very ill: and if a man ſhall ſay, I will put out the Eye of Conſcience, for I can ſee well enough with the Eye of Faith, he ſhal do very ill. But whenever you find you have ſinned againſt any Commandement, preſently ſay, Where is the Promiſe? I may not look upon the Commandement without the Promiſe, nor the Promiſe without the Commandement. Thus joyn both together, and you ſhall not be diſcouraged; yet be humbled.
Anſw. 3 Thirdly: In all your Humiliation, take heed that you do not mourn for your ſin only in order to your condition, but rather mourn over your condition in order to your ſin. Humiliation (you have heard) is objectated upon Sin it ſelf, as a diſhonor to God; the Object of our Humiliation is Sin it ſelf, as a diſhonor done unto God: but now the Object of our Diſcouragement (you have heard) is our Condition, only our Condition. Well then, would you be humbled ſo as you may not be diſcouraged? take heed that you do not ſtand poring only upon your Condition; but rather ſay thus unto thine own ſoul; O my ſoul, thou haſt been much miſtaken (the Lord pardon it) for all this queſtioning hath been about thy Condition, and what will become of thee, and if at any time thou haſt grieved for Sin, it hath been in order to thy condition, becauſe thy condition is naught, and becauſe thou did'ſt not know what ſhould become of thee: but now if thou would'ſt be truly humbled, and not be diſcouraged, then lay aſide a little the thoughts of your own condition, and pitch upon ſin as a breach of Gods Law, a tranſgreſſion of the Law of God, a diſhonor done to God, and as a breach of the Law of Love between Chriſt and you. Thus I ſay, if you would be humbled, and not diſcouraged, rather mourn over your Condition in order to your Sin, than for your Sin in order to your Condition.
Anſw. 4 Fourthly: In your Humiliation, take heed that you do not meddle too much with Gods Prerogative, and with Gods Peculiar. In Humiliation, a man is to meddle with that which belongs to man: Some things there are that are peculiar to God, and are his Prerogative. You ſee how it is with the Birds of the Air; ſo long as the Birds fly up and down here in the Air, they do live comfortably; but if the Birds do fly up to the Element of Fire, it wil burn their Wings, and they will fall down head-long. So here, ſo long as a man in his Humiliation keeps within his own Compaſs and Element, he may walk comfortably there; but if a man in Humiliation, will ſoar up unto Gods Prerogative, certainly his Soul wil fal down upon the Earth, and be much diſcouraged. Now I pray, what is more the Prerogative and Peculiar of God than this, To know who is a Reprobate, and who is not? When a man is humbled and grieved about his Sin, and he finds that he hath ſinned much againſt God, and thereupon he concludes himſelf to be a Reprobate, is not this …o come upon Gods Prerogative? The Scripture tels a man indeed, what he is for the preſent, That a man for the preſent is a Drunkard, or a Swearer, or a Sabbath-breaker, or an Adulterer; and therefore the Scripture tels him for the preſent, that he is in the ſtate of Nature, and under the wrath of God; but doth the Scripture tel him that he is a Reprobate, that he can never be converted and turned to God? Surely this is Gods great Prerogative to know, his Secret which he reſerves to himſelf, and therefore when a man goes to be humbled before God, and concludes, O! I am a Reprobate, and there is no hope for me, and I ſhal never be converted; this is to ſoar too high into Gods Prerogative, and he wil burn his wings, and he wil fal down into great Diſcouragement. Therefore in al your Humiliation, take heed that you do not fal upon any thing that is the Peculiar and Prerogative of God, for then you wil not be humbled, but diſcouraged.
Anſw. 5 Fifthly: The more you are humbled and grieved by the Sight of Gods free Love and Grace, the more you wil be humbled, and the leſs diſcouraged. When you come to Humiliation, you are humbled, becauſe you have ſinned againſt God; but how do you preſent this God to your own ſoul? Do you preſent him as a Judg only? or as a Father alſo? Do you preſent the Lord unto your ſoul only under the Notion or Attribute of his Greatneſs, or under the Notion and Attribute of his Goodneſs alſo? Luther ſaid thus: When my heart is brisk and jolly, I preſent God unto my ſelf under the notion of his Greatneſs; but when my heart is low and fearing, then I preſent God to me under the notion of his Goodneſs: One while I conſider Chriſt as my Example, another while as my Gift: when my heart is too high, then I conſider Chriſt as my Example; when my ſpirit is too low, I conſider Chriſt as my Gift. So do you alſo. I know you wil ſay, I cannot ſomtimes preſent the Lord unto my ſoul under the notion of a Father, becauſe I have no aſſurance of his Love. Yet you may conſider the Lord as gracious in himſelf, as good in himſelf, and loving in himſelf, and ſay, I have thus and thus Sinned againſt a gracious God, and although thou haſt not aſſurance of Gods Love to thee in Particular, yet if you can preſent God to your ſoul, under the Notion of his general Goodneſs, as good in himſelf, you will never be diſcouraged, but be humbled.
Anſw. 6 Sixtly, and laſtly: If you would be truly humbled, and not be diſcouraged; not diſcouraged, and yet humbled; then beat and drive up all your ſins to your unbeleef, and lay the ſtreſs and weight of all your ſorrow upon that Sin. As in matter of thankfulneſs, if a man do run up every Mercy, unto the Fountain Mercy, the Blood of Jeſus Chriſt, he wil be moſt thankful: So in the matter of Humiliation, If a man do run up every Sin, unto the Fountain▪ the Head Sin, he wil be moſt humbled. Now what is the great Sin, the Fountain Sin, the Head Sin of al your Sins, but Unbelief? and beleeve it, he is never far from Faith, that is humbled for his Unbeleef, and he wil never be diſcouraged that is not far from Faith. Now therefore, if at any time you find your ſoul in any Sin, then ſay, This hath my Unbeleef done, I did not think that I had had ſuch an unbeleeving heart; O! what an unbeleeving heart have I! This, even all this Sin hath my Unbeleef brought forth. Now the Lord heal my unbeleeving heart. A ſoul grieved for unbeleef, wil never be diſcouraged too much, nor be humbled too little, he wil be humbled in truth for ſin, becauſe he is humbled for his unbeleef, which is the mother Sin; yet he wil not be diſcouraged, becauſe he is humbled for that which doth cauſe al diſcouragements. Lay therefore the weight of your ſorrow upon this Sin, and you ſhal be truly humbled without unjuſt diſcouragement. And thus I have diſpatched the firſt particular, by al which you ſee, That a Gracious, Godly man, though he hath juſt cauſe for humiliation, yet he hath no juſt and ſcripture reaſon to be diſcouraged for his Sin: though he have Sinned, and Sinned greatly, yet no diſcouragement is to grow upon this condition.
And thus I have done with the Firſt Inſtance.