Sermons, Sermon 7
SERMON, VII.
PREFACE.
WHerefore do you spend money for that which is not Bread, and your labour for that which satisfies not? says the Prophet Isaiah, 55. 2. All Men agree in this that they would willingly meet with some satisfying good, and yet if you look right upon the projects and labours of the greatest part, shall find them flying from it, and taking much pains to be miserable. And truly considering the darkness that's upon the Soul of Man, 'tis no great wonder to see these miss their way, and continue wandring that hear not the voice of the Gospel to recal them, and and see not its Light to direct them. But this is somewhat strange, that where true happiness, and the true way to it is propounded and set before Men, so few should follow it in good earnest. If the excellency of that good did not allure them, yet one would think that their many disappointments in all other things should drive them home to it. How often do we run our selves out of breath after shadows, and when we think we have overtaken them, and would lay hold on them, we find nothing, and yet still we love to befool our selves, even against our own experience, which we say, uses to make Fools wiser, still we chuse rather to shift from one vanity to another, than to return to that Sovereign good, that alone can fill the vastest desires of our Souls; rather to run from one broken Cistern to another, as the Prophet calls them, yea and to take pains to hew them out, than have recourse to that Fountain of living waters. One main thing that makes Men thus rove and wander, is, that they do not reflect upon their own course nor themselves, what's the main end they aim at, and then see whether their way be suitable to that end. If they would be happy, (as who would not) then sure things that are empty, and uncertain, and certainly perishing, will not serve the turn. And truly as this thought would be seasonable at any time, so especially to us in these times wherein besides the common uncertainty of outward things, there is an apparent visible hazard that Men's Lives and Fortunes are likely to be put to. Will you make advantage and gain of your trouble? Thus the looser you find other things tied to you, and as it were upon a running knot, secure that one thing, and your portion in it, which is worth all the rest, yea far above them all, and that alone which can be secured, and made certain; wanting this, what though you had Peace and Health, and all imaginable prosperity, you would still be miserable, being liable to the wrath of God, and eternal destruction. But if once united to Christ, and in him reconciled to God, and intitled to Heaven, what can fall amiss to you? You shall have Joy in the midst of Sorrow and Affliction, and Peace in the midst of War, yea and Life in Death. But think not to attain this assurance, while you continue profane and godless, not seeking it in the way of Holiness, for there alone it is to be found, and withal beg it of God by humble prayer.
Psal. CXIX. 136.
Rivers of Waters run down mine eyes: because they keep not thy Law.
LOve is the leading passion of the Soul, all the rest follow the measure and motion of it, as the lower Heavens are said to be wheel'd about with the first.
We have here a clear instance of it in the Psalmist, testifying his love to God, by his esteem and love of the Law or Word of God, what is each of the several verses of this Psalm but a several breathing, and vent of this love, either in it self, or in the causes, or in the effects of it? where he sets forth the excellencies and utilities of God's Law, there you have the causes of his love; his observing and studying it, his desire to know it more, and observe it better, these are the effects of his affection to it. The Love it self he often expresseth verses 47, 48, 113. and verse 140. Thy Word is pure, therefore thy Servant loveth it. And verse 127. I love thy Commandments above Gold, yea above fine Gold: But as scarce accounting that love which can be uttered how much it is, verse 97. He expresseth it most, by intimating that he cannot express it; O how I love thy Law! Hence are his desires (which are love in pursuit) so earnest after it; Amongst many, that is pathetical, verse 20. My Soul breaketh for the longing that it hath unto thy Judgements at all times. Hence likewise his Joy and Delight (which are love in possession) verse 14. I have rejoyced in the way of thy Testimonies as in all riches; And verse 16. I will delight my self in thy Statutes; I will not forget thy Word. We have his hatred of things opposite, which is loves antipathy, verse 113. I hate vain thoughts: but thy Law do I love. And 163 verse, I hate and abhor lying: but thy Law do I love. And in the 139 verse, you shall find his zeal (which is no other but the fire of Love stirred up or blown into a flame) My zeal hath consumed me: because mine Enemies have forgotten thy Words. And (to omit the rest) in the 158 verse, …is love to the Law shews its sympathy in sorrow, for the violation of the Law, I beheld the Transgressors, and was grieved: because they kept not thy Word. And here you find this grief swelling to such a heighth, that it runs over into abundant Tears. Rivers of water run down mine eyes; because they keep not thy Law.
The words have briefly, These Rivers in their channel and course, (They run down mine eyes) in their Spring and Cause, to wit his sympathy with God's Law broken by Men in the latter clause of the verse. Because they keep not thy Law. But both together clearly Teach us, That Godly Men are affected with deep sorrow, for the Sins of the ungodly.
More particularly consider (1) The object of this Affection. (2) The nature of it. (3) The degree or measure of it: (4) its, Subject.
The Object is the Transgression of the Law, or to take it (as in the Text) in Concreto, Men Transgressors of the Law. They keep not thy Law. It is true, the whole Creation groaneth under the burden of Sin in effects of it, as the Apostle speaks; but Sin it self, is Mans Enemy, he being that reasonable Creature to whom the Law was given. Now in the general, it is matter of grief to a godly mind, to consider the universal depravedness of Mans nature. That he is a Transgressor from the Womb. That the carnal mind is enmity against God, not subject to his Law, neither while it remains such, can it be. Rom. 8. 6. And this grief will go the deeper, by remembring from whence he is fallen. When he was new come forth of the hands of his Maker, that Image of God that he stampt upon him, shined bright in his Soul; the whole frame of it was regular and comely▪ the inferiour faculties obeying the higher, an… all of them subject unto God. But how soon was he seduced, and then what a great change ensued? Quantum mutatus ab illo? There is ever since such a tumult, and confusion in the Soul, that it cannot hear the voice of God's Law, much less obey and keep it. Hence is that complaint of the Psalmist▪ oftener than once. They are all gone out of the way, and become abominable, there is none that doth good, no not one. Mundus immundus foreign lies buried in it, as the word is used in the inscription of Tombs foreign. Look abroad in the World. And what shall ye see, but a Sea of wickedness over the Face of the whole, which draws from a godly discerning eye that beholds it, these Rivers of Tears? The greatest part not knowing the true God, nor the true Religion, and the true way of his worship; And for those that do, yet how unlike are they to it in their Lives; The reformed Churches this way, how unreformed in a great part!
But more particularly to branch this out a little in several sorts of Men; This godly grief is a very large Sphere, it will extend to remote people, remote every way, not only in place but in Manners and Religion, even to Heathens, and gross Idolaters; Yea, the very sins of Enemies, and of such as are profest Enemies to God, yet moves the tender-hearted Christian to sorrow and compassion. Of whom I now tell you weeping, that they are Enemies to the Cross of Christ, Philip. 3. 18. Enemies, and yet he speaks of them Weeping, what he writes concerning them he would have written in Tears, if that had been legible. Thus you see the extension of this grief. But yet out of all question it will be more intensive in particulars of nearer concernment; it is the burden of the pious Mans heart, that his Law who made the World, and gives being to all things, should be so little regarded, and so much broken through all the World, but yet more especially that in his own Church amongst his own people, Transgression should abound. Sins within the Church are most properly scandals, God manifests himself (so to speak) most sensible of those, and therefore the godly Man is so too. Whether they be the continual enormities of licentious and profane persons, which are by external profession in the face of the visible Church, though indeed they be in it, but, as Spots and Blemishes as the Apostle speaks; or whether it be the Apostasie of Hypocrites, or (which sometimes falls out) the gross falls of true Converts. All these are the great grief of the Godly. The relations of Men either Natural or Civil will add something too; this sorrow will be greater than ordinary in a Christian, he will melt in a particular tenderness for the Sins of his Kindred, Parents or Children, Husband or Wife; and most of all Ministers for their people. How pathetically does this appear in St. Paul 2 Cor. 12. 21. And lest when I come again my God will humble me among you, and that I shall bewail many which have Sinned already, and have not repented of the uncleanness and forni…ation, and lasciviousness, which they have committed. A Man cannot but be more particularly touched with the sins of that Nation, and of that City, and Congregation, and Family, whereof he is a Member, 2 Pet. 2. 8. (for that righteous Man dwelling among them, in seeing and hearing, vexed his righteous soul, from day to day, with their unlawful▪ deeds.) The sins of more eminent Persons, either in Church or Commonwealth, will most affect a prudent Christian, because their inclinations and actions import the publick much; therefore the Apostle, when he had exhorted to Supplications and Prayers for all men, he particularly mentions Kings, and such as are in Authority. And truly, when they are abused by Misadvice and corrupt Counsel, some of these tears were very well spent, if poured forth before God in their behalf, for in his hand (as that wise King confesseth) are their hearts compared to Rivers of Waters; let their motion be never so impetuous, yet he turns them whither he pleaseth, and who knows but these Rivers of Waters, these Tears, may prevail with the Lord to reduce the violent current of that River (a King's heart) from the wrong channel?
But to proceed: The second thing to be2. The Nature of it. considered in this affection, is the Nature of it, (1) It is not a Stoical apathy, and affected carelessness, much less a delightful partaking with sinful practices. (2) Not a proud setting off their own goodness, with marking the sin of others, as the Pharisee did in the Gospel. (3.) Not the derision, and mocking of the folly of men, with that laughing Philosopher, it comes nearer to the temper of the other that wept always for it. It is not a bitter, bilious anger, breaking forth into Railings and Reproaches, nor an upbraiding Insultation; nor is it a vindictive desire of punishment, venting it self in Curses and Imprecations, which is the rash temper of many, but especially of the vulgar sort. The Disciples motion to Christ was far different from that way, and yet he says to them, You know not of what Spirit ye are. They thought they had been of Elias his Spirit, but he told them they were mistaken, and did not know of what a Spirit they were in that motion. Thus heady Zeal often mistakes and flatters it self; we find not here a desire of fire to come down from Heaven, upon the breakers of the Law, but such a grief as would rather bring Water to quench it, if it were falling on them▪ Rivers of Waters, &c.
The degree of this sorrow it's vehement, not a light transient dislike, but a deep resentment, such as causeth not some few sighs, or some drops of tears, but Rivers*Palge Maijim Pelagus aquarum..
It is true, The measure and degree of sorrow3. The Measure. for Sin, whether their own or others, are different in divers Persons, that are yet true mourners, and they are also different in the same Person, at divers times, not only upon the difference of the cause, but even where the cause is equal, upon the different influence and working of the Spirit of God. Sometimes it pleaseth him to warm and melt the heart more abundantly, and so he raises these Rivers, in these Eyes, to a higher Tide than ordinary. Sometimes they remove again, but yet this Godly sorrow is always serious and sincere; and that's the other Quality here remarkable in it. It is not a Histrionical weeping, only in publick, for the speech is here directed to God, as a more frequent witness of these tears than any other, who is always the witness of the sincerity of them, even when they cannot be hid from the Eyes, of Men, for I deny not but they may, and should have vent in publick, especially at such times as are set a part for solemn Mourning and Humiliation; yet, even then, usually these streams run deepest, where they're stillest and most quietly conveyed, but howsoever, sure they would not be fewer, and less frequent alone, than in company, for that's a little subject to suspition, Jer. 9. 1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night, for the slain of the daughter of my people. And 13. 17. But if ye will not hear it, my soul shall weep in secret places for your pride, and mine eye shall weep sore, and run down with tears, because the Lord's flock is carried away captive.
The Subject of this affection is, not the4 The Subject. Ungodly themselves that are profest transgressors of this Law, they rather make a sport of sin, as Solomon speaks; they play and make themselves merry with it, as the Philistines did with Sampson, till it b…ing the House down about their ears: But the Godly are they that are affected with this sorrow, such as are careful observers of the Law themselves, and mourn first for their own breaches, for these are the only fit mourners for the transgression of others.
Now to enquire a little into the cause of this, Why the breaking of God's Law should cause such sorrow in the Godly, as here breaketh forth into abundant of Tears; we shall find it very reasonable if we consider, 1. The Nature of Sin, which is the transgression or breach of the Law, as the Apostle defines it. 2. The Nature of this Sorrow and these Tears. 3. The Nature of the Godly.
1. Sin is the greatest Evil in the World, yea, truly, (in comparison) it alone is worth the Name of Evil, and therefore may justly challenge Sorrow, and the greatest Sorrow; the greatest of Evils it is, both formally, in that it alone is the defilement and deformity of the Soul, and casually, being the root from whence all other Evils spring; the fruitful Womb that conceives and brings forth all those miseries that either Man feels, or hath cause to fear. Whence are all those personal Evils incident to Men in their Estates, or in their Bodies, or Minds, outward Turmoils and Diseases, and inward Discontents, and Death it self, in all the kinds of it? Are they not all the fruits of that bitter root? Whence arise these publick miseries of Nations and Kingdoms, but from the Epidemick National Sins of the People, as the deserving and procuring cause at God's Hand? And withal, oftentimes from the ambitious and wicked practices of some particular Men, as the working and effecting Causes, so that every way, if we follow these evils home to their original, we shall find it to be Sin, or the breaking of God's Law. Ungodly men, though they meddle not with publick affairs at all, yea, though they be faithful and honest in meddling with them, yet by reason of their Impious Lives, are Traytors to their Nation; they are truly the Incendiaries of States and Kingdoms: And these Mourners, though they can do no more, are the Loyallest and serviceable Subjects, bringing tears to quench the fire of Wrath, Rivers of Waters. And therefore, sorrow and tears are not only most due to sin, as the greatest of evils, but they're best bestowed upon it, if they can do any thing to its redress, because that is both the surest and most compendious way to remedy all the rest, sin being the source and spring of them all.
This is the reason why Jeremiah 9. ver. 1. when he would weep for the slain of his people, is straightway led from that to b…wail the sin of his people, ver. 2, 3, &c. And in his Book of Tears and Lamentations, he often reduces all these sad evils to Sin as causing them, particularly, chap. 5. 16. The Crown is fallen from our Head, Woe unto us that we have sinned. He turns the complaint more to the Sin than to the Affliction.
Secondly, Consider the Nature of these Tears; Tears spent for worldly C…osses are all lost: They run all to waste; they are Lachry…nae inanes, empty fruitless things, but tears shed for the breach of God's Law, are the means to quench God's Wrath. The Pravers and Tears of some few, may avert the punishment of many, yea, of a whole Land, and if not so, yet are they not lost, the Mourners themselves have always benefit by them, as you have it in that known place, Ezek. 9. They that mourned for the common Abominations were marked, and the common Desolation took not hold on them. This mourning for other Mens wickedness, both testifies and preserves the Godly man's Innocence; I say it preserves it, as well as testifies it; it keeps them from the Contagion of that bad Air they live in, for without this, Sin would soon grow familiar. It is good for men to keep up, and maintain in their Souls, a dislike of Sin, for when once it ceaseth, to be displeasing to a Man, it will, ere long, begin to be pleasing to him.
If we consider the Nature of the Godly we shall see this mourning suit with it exceedingly, both in regard of his relation to God and to man; God is his Father, and therefore it cannot but grieve him much to see him offended and dishonored. Love to God, and consequently to his Law, and love to Men, and desire of their good, is the spring of these Rivers. A Godly man is tender of Gods Glory and of his Law, every stroke that it receives, striketh his heart, and he hath bowels of compassion, and would be glad if they were converted and saved.
And he considers every Man as his Brother, and therefore is sorrowful to see him run the hazard of perishing in sin. The former sympathy, whereby the Godly man tenders the Glory of God, is from his Piety: This latter, whereby he pities the misery of Man, is from his Charity; and from these flow the Rivers, that run down his eyes.
To be too sensible of worldly crosses, and prodigal of tears, upon such slight occasions is little better than Childish or Womanish, but these tears that flow from love to God, and grief for Sin, have neither uncomliness nor excess in them; abundance of them, will beseem any Man that is a Christian. Let profane men judge it a weakness to weep for Sin, yet we see David do it. Men of Arms and Valour need not fear disparagement by weeping thus, it is the truest Magnanimity to be sensible of the point of Gods honour, which is injured by Sin.
Again, The consideration of this truth, will discover the World guilty of very much Ingratitude to Godly men; it hath always been the custom of profane Persons, to seek to brand Religion and Godliness with disloyalty and turbulency, and to make it pass for an enemy to the peace and prosperity of States and Kingdoms. You see clearly with what affection Religion furnishes men, towards the publick, causing them to mourn for common sins, and so to prevent (as far as in them lies) common Calamities. And this is o… no little consequence, for truly it is not Foreign Power, so much as Sin at home, that ruines Kingdoms: all the Winds that blow without the Earth, be they never so violent, stir it not, only that which is within its own bowels makes an Earthquake. It was a grave answer of Epaminondas, being asked what he was doing, solitary and pensive, in the time of solemn mirth and feasting, While my Country men (says he) are so peaceably Feasting, I am thinking on the best means to preserve that peace to them, that it may continue; which, a little altered, is applicable to the Godly. They are oftentimes mourning for the sins, and praying for the peace of the places where they live, when, in the mean time, the greatest part are multiplying sin, and so forfeiting their peace.
Rivers of Waters] This is a mournful melancholy life that these Precisians lead, says the Worldling; yes, truly, if there were no more in it than what he can perceive and judge of. But besides the full joy laid up for them, and the beginnings of it here, there is even in this mourning an unknown sweetness and delight. The Philosopher says, even of common tears, that there is some kind of pleasure in them, as some things please the taste by their very tartness. But of these tears, they that know them, know it to be eminently true, That …hey are pleasant. But be this exercise, as sad as the profane call it, yet why observe they not, that they themselves are much the cause of it, as they may read here, Because they keep not Gods Law.
But to pass by divers Inferences that the words afford, let us take notice of the duty he…e practised, and how much we are all obliged to the present practice of it. Who will deny that we have too much matter and occasions of it? Besides the sorrow of Sion, and particularly, the blood-shedding, and distress of our Brethren, and our own danger, what corner of the Land, what rank or condition of people is there, that abounds not in gross and heinous violation of Gods Law? They keep not thy Law. Magistrates and Judges turning Judgment into Gall and Wormwood, Ministers remiss in that great care, the care of Souls; people wallowing in Ungodliness and Uncleanness, Swearing, &c. The greater oppressing the less, and the less, defrauding and wronging the greater. No sensible and notable work of conversion, almost to be seen or heard of amongst us, the Lord absenting himself from his Ordinances. O that he would dwell in his House, and fill it with a Cloud of his Glory! What vile uncleanness and wantonness! What shameful drunkenness and excess! And some so far from mourning for others guiltiness of this sin, that they glory in making others guilty of it, and count it a pastime to make others Drunk; and this is a far greater sin than drunkenness it self, for these men, while they make Beasts of their Companions, they make Devils of themselves, becoming tempters and provokers to Sin▪ If any such be here, either tremble at the Woe that the Prophet Habakkuk, chap. 2. denounceth, or confess that you believe not the Scriptures. Woe to him that gives his neighbour drink, and puts the bottle to him to make him drunken. The cup of the Lords right hand shall be turned to thee; it is full of heavy vengeance: There is a Cup if you like it, to pay you home the Cups you give to others.
Again: How is the Land filled with Oaths and Cursings? How are your Streets, and almost all Companies, where a man can come, defiled, partly with tearing the Precious Name of God; partly with calling on the Devil. There would be no end of reckoning up all particulars; Sabbath breaking, Fraud and Covetousness▪ Pride and Malice, and Envyings one of another; and the rest. But the summ is this▪ An Universal want of the fear of God and his Law.
And the cause of this, is, in a great part, Ignorance of God, and of his Law; and truly, it is wonderful, under so much Light, and such plentiful Preaching, to find so much darkness, not only in the skirts, and remote places▪ but even in the prime parts of this Land. Multitudes that are strangers to the very principles and fundamentals of that Religion which they profess, and they that have knowledge, abusing it▪ and sinning against it, continuing in profaneness; and without this true Religion, it is as impossible to have renewed hearts and lives, as to have a House without a Foundation, or, as we say, a Castle in the Air. And this Atheism and Ignorance amongst people, is in a great part to be imputed to the corruption and sloth of Ministers, and would to God there were not many Congregations, not only altogether destitute, but such as are freezing under a cold and lifeless Ministry.
You see then, we want not causes of mourning and humiliation, on all hands, but our want is inward, of that due disposition for it, Softness of heart, and that love to God, which should melt and mollifie the heart: Let us then stir up our selves, and one another, to this godly sorrow, for the sins of the Land; there is need of Rivers of Tears for these heaps of Sin, as they tell of his letting in a River to that monstruous Stable of Augias, that could not otherwise have been cleansed in the time allotted him.
And truly, as the duty lies upon all the faithful, the Ministers of the Word ought to be most eminent in it, the chief mourners, the Precentors, to take up the Tune of these Thenes, Joel 2. 17. And all that wish the good of Church and Kingdom, ought to bear a part in them, according to their measure. Have we not much need to intreat reconcilement with God, that he prove not our enemy? Yes, surely, and were we reconciled with him, we would have little need to fear the power of Man.
Now they that would be profitable mourners for others sins, by all means, must have these two conditions I mention'd; to be careful observers of the Law themselves, and to mourn for their own failing, and breaking of it. Now to the observing of the Law, it is absolutely needful to know and understand it, and that not only in the Letter and Superfice, but according to the Spiritual sense and meaning of it, for without this knowledge, a man may light upon some Duty by guess, as it were in the dark; but observe, the Law he cannot. They are not only reproveable that glory in their own sins, and make sport of the sins of others, but they mistake it much, that think it enough to consider their own with grief, and judge the sins of others an impertinency for them to think on; they mourn not right for others that begin not at themselves, so they mourn never aright for themselves that end in themselves. He that here thus weeps for others, made his Bed to swim with these Rivers, for his own sin, Psal. 6. (2) As a man must know this Law, so he must be inwardly convinced and perswaded of the Divinity of it, that it's God's Law. (3) He must have a deep apprehension of the Majesty and Authority of the Lawgiver, to work Reverence, and of his goodness to beget Love; and the due mixture of these two, will both strongly command, and sweeten obedience to his Commandments. And this obedience, though it be not an absolute and perfect fulfilling of any one of the Commandments, yet it is a respect to them all, as this Psalm hath it, which is (so to speak) an imperfect kind of perfection. And from this respect to the Law, which is the observing of it, will …low that other condition, of grieving when we break it.
And besides all other things that should make a Christians own sin grievous to him, there is one thing cannot but move him much, The consideration of the sorrow and sufferings of Christ. To view the bleedings of the Lord Jesus, cannot chuse but pierce a Believing Soul, and make it say, Did my Redeemer shed his Blood for my sins, and shall not I my self shed tears for them? I know the natural Constitution of some denies them tears, but if it do so to any, make up that want with sence of inward grief, and it is well enough, the Eye of God can discern that as well as the other? but truly, where men have tears for lighter causes (for all other causes are lighter) and none for this, they feel not yet the weight of sin, except that want be through the deepness of sorrow, which sometimes will stop the current of tears, though it used to run, at other times; as they say, Curae leves loquuntur, ingentes stupent. But this is a rare and happy impediment.
And to answer another doubt: If you find sometimes worldly griefs, stir you more violently, yet let this Godly sorrow affect you more constantly, that it may have the advantage in continuance, if it fall short in the degree.
But as this grief must begin at home, as they say of Charity, it must not be so selfish as to rest there; and truly, where it comes in that order, it may be some way a stronger Evidence of sincerity, to mourn for others sins, than for our own, for there seems to be more of God in it, because there is less in it of our selves, and own particular interest.
Now you will possibly think it but an unpleasant Duty that you have heard urged all this while; but look forward, and consider the issue of it. That which Christ speaks in particular to his Disciples, is generally true in all Christians, Jo. 16. 20. Ye shall weep and lament (says he) but the World shall rejoyce; ye shall be sorrowful, but your sorrow shall be turned or made into Joy. The Water of those tears shall be turned into Wine of Consolation. The Traffick of these Rivers is gainful, they export Grief and import Joy. When these tears are called Seed, the Harvest crop is called Joy. They that sow in tears shall reap in Joy. They are here called Rivers, and they are answered with a River, Psal. 86. 8. for which they shall in end be perfectly exchanged. Thou shalt make them drink of the river of thy pleasures. And Revel. 7. 17. The Lamb shall feed them, and lead them unto living fountains of waters. Here they run down the eyes, and water the cheeks; and there you read that God shall wipe them away from their eyes. Who would not be content to weep, to have God wipe away their tears with his own hand? Be ambitious then to be found amongst the mourners in Sion, and when ye remove from this Valley of tears, God shall at once fully wipe away all the stain of Sin from your Souls, and all Tears for it from your Eyes. And as he shall wipe away the Tears with the one hand, he will set the Crown upon your Heads with the other.