The Dejected Souls Cure, Sermon 3
SERMON III.
Pſal. 42. 11.
Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him—The health of my Countenance, and my God.
Queſtion 4 THe fourth Queſtion in order to be conſidered, is this, That ſeeing that Gods people may be caſt down too much for ſin, and too much humbled under the ſight and ſenſe of corruptions, Then what may be the reaſon that wicked and ungodly men are not caſt down at all for ſin? and ſeeing that Godly men may be caſt down for ſin here too much, and not caſt off for ſin hereafter; and wicked men that ſhall be caſt into hell for ſin when they dye, yet are not all caſt down for ſin while they live? What reaſons may be given for this?
Anſwer 1 Now for the reſolution of this Queſtion, I ſhall lay down theſe Six particulars by way of anſwer.
The firſt Reaſon why wicked men though they ſhall be caſt off, yet they are not at all caſt down for ſin: It ariſeth Why wicked men are not troubled for ſin.from their ignorance of the dangerous and damnable Nature of ſin; they have a blind mind, and a dumb conſcience, they ſee not ſuch evil in ſin as godly men doe. Althouch wicked men know what ſin is in general; yet it is but a general notion of ſin in the head, and they have no particular and experimental and diſtinct notion of the evil and dangerous nature of ſin upon their hearts and conſciences: and therefore it comes to paſſe, that they are not caſt down for ſin. But this general notion of ſin caſts them off, and doth not caſt them down; and this is the reaſon that they doe not ſee ſin to become exceeding ſinful, and they doe not take notice of the evil of ſin, the damning nature of ſin, according to that expreſſion in Jer. 2. 23. How canſt thou ſay I am not polluted, I have not gone after Baalim? ſee thy way in the valley, Jeremiah 2. 23.know what thou haſt done: thou art a ſwift dromedary traverſing her waies. Here the Jews they were great in ſin, and did abound in wickedneſſe; yet they were ready to ſay, that they were not ſinful, at leaſt they did not know that they were ſo: it is for want of the knowledge of their waies, & the ſinfulneſſe of their doings that they are not caſt down for ſin. Should a man meet a Lyon in the Wilderneſſe, he would be afraid of that; and the reaſon is, becauſe he knows that the Lyon is hurtful: but if a man ſees a Lyon painted on the wall, he is not afraid of that; becauſe he knows that cannot hurt him. So when men ſhall look upon ſin, but not look upon it as a Lyon in the wilderneſſe that will certainly deſtroy A ſin not diſcerned in the act, or evil of the act, cannot ſufficiently be bewailed.him if he avoid it not: but to look upon ſin as a Lyon painted on the wall that hath no power to doe them hurt; they ſee ſin, but it is generally and notionally, and not particularly and experimentally.
The ſecond Reaſon is this, it ariſeth from a principle of preſumption of pardoning grace and mercy; when wicked men hear the thunderings and curſes of the Law denounced againſt ſin and ſinners delivered by the Miniſters of the Goſpel to awaken them from the ſleep of ſin and ſecurity; when they hear of the ſeverity of Gods juſtice, and that he is a ſinrevenging God, and that he will by no means clear the guilty, but will render to every one according to his waies and works; Now what doth a wicked man doe in this caſe? doth this awaken his conſcience to ſee the evil of ſin? (no) but he doth the quite contrary: he then from a principle of preſumption of pardoning grace and mercy in God, bleſſeth himſelf in his own waies, and he ſaith, I ſhall have peace, though I walk after the imaginations of my own evil heart: as if they Deut. 20. 19.ſhould ſay, Let ſin trouble them that will, let it caſt down them that will be caſt down, it ſhall never caſt down me, it ſhall never trouble me; What ſhall ſin trouble my conſcience' or diſquiet my peace for? or why ſhall I mourn and trouble my ſelf about that which I need not? that which others ſeem to break their hearts for, it ſhall never break my ſleep; for I hope that it ſhall never damn my ſoul; btt I hope though I do commit ſin, yet I hope God will pardon ſin; and though I am ſinful, yet I know God is merciful: and thus they doe from a principle of preſumption goe on in a way of ſin without any trouble for it, or caſting down under the ſight and ſenſe of ſin at all.
But then Thirdly, The third Reaſon why wicked men are not caſt down for ſin at all, it ariſeth from that obdurateneſs, from that hardneſſe that is in their hearts, and from that ſearedneſs in their conſciences: there are a generation of men, that it may be ſaid of them as concerning ſin, they are paſt feeling, according to that expreſſion of the Apoſtle Eph. 4. 19. Who being paſt feeling, having given themſelves over unto laſciviouſneſs, Epheſ. 4. 19.to work all uncleanneſs with greedineſs. And as St. Paul ſaid, 1 Timothy 4 2. They have their conſciences ſeared with a hot Iron. When men have ſo accuſtomed themſelves to ſin, that ſin ſhall harden the heart, and ſeare the conſcience, 1 Tim. 4. 2.and then no marvel if they are not at all caſt down for ſin.
Then Fourthly, Wicked men they are not caſt down for ſin at all, it ariſeth from this, becauſe that they do ſtifle the rebukes of conſcience, when it doth rebuke them and check their ſin, and caſt them down for ſin: when men ſhall reſolve that though they ſhall be caſt off for ſin, though they be caſt into hell for ſin, yet they will not at all be caſt down for ſin: and rather then they will caſt off their ſins by the dictates and the rebukes and checks of their conſciences, they will aggravate their ſins, and greaten their ſins by ſtifling their conſciences that it ſhall not doe its office. And thus did Cain, when he begins to be troubled for ſin, and conſcience begins to rebuke him for the evils he had done, what doth Cain doe now? doth he let his conſcience doe his office? Gen. 4. 13. & 16.No, he both heightens and greatens his ſin and ſtifles his conſcience, Gen. 4. 13. My puniſhment is greater when I can bear: or as it is in the Hebrew, my iniquity is greater then may be forgiven, And then he goeth to ſtifle his conſcience, ver. 16. And Cain went out from the preſence of the Lord, and dwelt in the Land of Nod: he went out from Gods preſence, and ſtifled his conſcience by building of Cities. And hence it comes to paſſe that men are not caſt down for ſin, becauſe they do ſtifle the rebukes and checks of conſcience: and ſo Divines do interpret that place in the 11th Verſe of the Epiſtle of Jude, Woe unto them, for they have gone in the way of Jude v. 11.Cain: and that was when conſcience did rebuke and trouble him for killing his brother and ſpilling of his blood; and after to ſtifle and ſtill his conſcience, he went to building of Cities.
And thus O man, thou that walkeſt in waies of wickedneſs, and thy conſcience ſhall rebuke thee for thy evil courſe in telling thee that thy converſation is not good nor upright, & ſhall tell thee that thy waies are unjuſt and ſinful; and yet thou through thy accuſtoming thy ſelf in an evil courſe ſhalt ſtiflle the checks and rebukes of thy conſcience, and delight to goe on in a way of wickedneſse, this is an other great reaſon why wicked men are not caſt down in this world for ſin.
Fifthly, A fifth Reaſon why wicked men are not caſt down for ſin in this world, it is this, becauſe of the abuſe of the long-ſuffering and patience of God: you have a notable place for this, in Eccleſ. 8. 11. Becauſe ſentence againſt Eccleſ. 8. 11.an evil work is not ſpeedily executed, therefore the heart of the ſons of men is fully ſet in them to doe evil. Becauſe God doth not puniſh wicked men for their wickedneſs ſpeedily: becauſe a drunkard is not ſpeedily puniſhed for his drunkenneſs, and becauſe a ſwearer is not ſpeedily puniſhed for his ſwearing; and becauſe the adulterer is not ſpeedily puniſhed for his uncleanneſs, &c. therefore doe they fully ſet them ſelves to work wickedneſs. When wicked men ſhall abuſe the patience and long-ſuffering of God, to preſume the more to ſin againſt him, hence it comes to paſſe that they are not caſt down for ſin at all.
Sixthly, A ſixth Reaſon is this, becauſe of the ſlight thoughts that wicked men have of the Omniſciency of God: though wicked men be not doctrinal Atheiſts to deny that God ſeeth all things, they do but hold it as an opinion: Yet moſt men are practical Atheiſts to live ſo looſly, and wickedly and vainly, as if God did not behold all things, and know and ſee them in their ſinful courſe. You have an expreſſion in Job 22. 13, 14. And thou ſaieſt, How doth God know? or foreign what knows God? can be judge through the dark clouds? Thick clouds are a covering to him that he ſeeth not. It is as much as if they had ſaid, God doth not know, and God doth not ſee their wicked and ſinful waies, as though the clouds were a covering between God and them, that he could not ſee their evil waies: and this was the cauſe why their ſins troubled them not. And thus I have done with the Fourth Queſtion why wicked men are not caſt down for ſin at all.
The fifth Queſtion is this, Now ſeeing wicked men are not caſt down for ſin at all, and yet ſhall be caſt down into hell, and that for theſe Reaſons laid down: Then what may be the reaſon that Godly men who ſhall never be caſt off, never be caſt down into hell, yet they may be caſt down for ſin, in the ſight and ſenſe of it.
Now in the anſwering of this Queſtion, I ſhall lay down theſe Seven Reaſons.Reaſons 7.
Reaſon 1 The Firſt is drawn from the nature of ſin and the juſtice of God, conſidering of them together. Now what is the Why God humbles his own people.the nature of ſin? now this is the nature of ſin: Sin it is in its own nature a reſting, and a ſtriving and contending againſt God, and ſtriving to caſt God down, and to ſet it ſelf up. It is the nature of ſin to pull God out of heaven from his Throne, and to place it ſelfe there. Now God will in juſtice ſtrive and contend againſt ſin, & ſhew himſelf to be too ſtrong for ſin & ſinners, and to caſt them down: you may ſee that this is the nature of ſin, in Job 15. 25, 26. For he ſtretcheth out his hand againſt God, and ſtrengtheneth himſelf againſt the Job 15. 25. 26.Almighty. He runneth upon him, even on his neck, upon the thick boſſes of his bucklers: Here Eliphaz deſcribes a ſinner in his wicked waies as a ſouldier comes againſt his enemie, he ſtrengheneth himſelf againſt him, and he runs upon him with all his might, that ſo he might overcome. So doth a wicked man, he ſtrengthens himſelf and runneth againſt God, as it were with all his might if it were poſſible to overcome, & caſt him from his Throne where he is: and therefore it is juſt with God to condemn ſin, and to humble the ſinner. The ſinner would caſt Gods law behind his back: but it is the nature of ſin to caſt God behind his back: now God will in juſtice caſt away a ſinner by condemnation, or lay the ſinner low by humiliation.
Secondly, God doth caſt down ſinners under the ſight and ſenſe of ſin, that ſo the children of God might caſt away ſin with the more indignation: and therefore God doth caſt him down the more by the way of humiliation. When a man ſhall take a knife in his hand, and he fall with his knife in his hand, and thereby cut himſelfe with it, away he preſently flings the knife from him. Now it is ſo in the waies of ſin and wickedneſs, when you take ſin into your hands, when you go into any unwarrantable courſe; when you fall into ſin, you take knives into your hands, and in falling ſo into ſin you cut your ſelves. God makes that knife of ſin to cut your heart, to cut your conſcience, and you wound your ſouls; and ſeeing ſin doth as knives wound you in your falling therein, you ſhould with the more indignation caſt it from you. You read in Iſa. 30. 19, 22. of ſorrow for ſin, The people ſhall dwell in Zion, they ſhall weep no more: he will be very gracious unto thee, at the voice of thy cry; he will hear it, he will anſwer thee. Here is Gods promiſe upon their humiliation: then in ver. 22. Ye ſhall defile alſo the covering of the graven Images of ſilver, and the ornament of thy molten Images Iſa. 30. 19. 22.of gold: thou ſhalt caſt them away as a menſtruous cloth; thou ſhalt ſay unto it, Get thee hence. God maketh his people to mourn for ſin, and to caſt them down for ſin, and to humble them under the ſight and ſenſe of ſin, and to make them to have indignation againſt ſin, and then to caſt ſin from them as a menſtruous cloth: And as it is with nurſes when they would wean their children, they will put ſome bitter thing upon the breſt, as Wormwood or Gall, thereby to make the child to forſake the breſt: So God he puts bitter things upon thoſe things which we account ſweet; he puts bitter potions upon the breſt of our ſinful delights, that ſo he might wean his people from ſucking any more at thoſe poyſonous breſts which we ſo highly eſteem in our corrupt nature. You read of the prodigal ſon in Luk. 15. 16. when he was brought to thoſe great ſtraights and trouble, that he deſired to feed of Luke 15. 19.the husks with the ſwine, after he came to himſelf, he deſired to eat bread and be as one of the hired ſervants in his fathers houſe. When God doth make his people ſmart for ſin, as the prodigal did in his abſence from his fathers houſe; when they are laid low for ſin, under the ſenſe and ſight of their ſins, as the prodigal was; when they come to themſelves again, then they would be glad with the prodigal to prize their fathers houſe. So the ſoul, when he comes to be brought very low for ſin, then they come to ſet a high eſteem on Jeſus Chriſt. It is very obſervable, where humiliation for ſin is mentioned, there it is joyned with a deteſtation and ſegregation from ſin, Jam. 4 8. Joel 2. 12.
Thirdly, God puts ſinners under the ſight and ſenſe of ſin, becauſe it puts the ſoul to caſt themſelves and to rely upon Jeſus Chriſt: it is our neceſſity that puts us firſt upon the perſuit after and relying upon Jeſus Chriſt, becauſe we ſee that we are undone without Jeſus Chriſt: It is with us as it was with the Leprous perſons that we read of in 2 Kings. 7. 3. And there were four Leprous perſons at the entring in of the gate: and they ſaid one to another, Why ſit we here untill we die? If 2 Kings 7. 3. &c.we ſay, We will enter into the City, then the famine is in the City, and we ſhall die there: and if we ſit ſtill here, we die alſo. Now therefore come, and let us fall into the h…ſt of the Syrians: if they ſave us alive, we ſhall live, and if they kill us, we can but die. I apply this here to this caſe; here is the caſe, If I die in a Chriſtleſs ſtate, I am gone forever, and undone to eternity: and if I reſt in confidence in the world, that can afford no ſafety. I wil therefore run to Jeſus Chriſt that there I may have relief, and that there I may eaſe me of my burden by reſting upon Jeſus Chriſt in his promiſe.
Fourthly, God doth caſt his people down under the ſenſe of ſin, That ſo he might ſuppreſſe the lifting up the pride of our own hearts in the ſight and apprehenſion of our own gifs: when the Lord doth ſee a man to be lifted up within himſelf Pride of gifts.with pride, with his gifts, then God will hide his gifts and ſhew him his ſin, and lay him low, and make him humble. So was it with Paul; he was a man of exceeding great parts, and great gifts above other men; even above all other men, but only Jeſus Chriſt: and yet for all that he was apt to be proud, and to be too much lifted up within himſelf in the apprehenſion of his own gifts; and for this he had a thorn in his fleſh to keep him humble, leſt he ſhould be exalted above meaſure, 2 Cor. 12. 7. So you read likewiſe in Pſal 9, 20. Put them in fear, O Lord, that the nations may know themſelves to be but men. Men of Pſal. 9. 20.the greateſt gifts have the greateſt fears to keep down pride. The Swan that hath white feathers hath black feet. So thoſe that have the greateſt excellency ſhall have ſome manifest infirmity to keep them down; as Heman was a man of excellent gifts, 1 Kings 4. 31. yet ſee how God humbled him, Pſal. 88. 7, 15. ver. Now God to cure his people of this diſtemper of ſpiritual pride, he layeth them low, and caſteth them down under the ſight and ſenſe of ſin.
Fifthly, That thereby he might bring the hearts of his people to a more cleer ſight, and ſenſible and lively feeling of pardoning grace and mercy: the deeper God is pleaſed to caſt his people under the ſenſe and ſight of ſin, and the lower he layeth them under humiliation; the higher will they exalt God in his pardoning grace and mercy. After men are toſſed at Sea in a tempeſt, they prize the harbour. God doth take that courſe with his people as tis reported Aſtronomers do take: they do not lie on the tops of high mountains when they would take a view of the skie; but they lie in the loweſt vallies; not in places which are neareſt the heavens, but in low places moſt remote from the heavens. So God he doth not lift up his people at all times as upon mountains; but layeth them low in the valley of humiliation, and caſts them low under the ſight and ſenſe of ſin, that thereby their hearts by faith might take a more cleere view of, and ſenſibly and lively feel the free mercy and pardoning grace of God. God doth caſt you into low pits of humiliation, that by that you may ſee the more cleerly Gods mercy and grace. God plungeth his people under humiliation, as you may read in Pſal. 44. 25. Our ſoul is bowed down to the duſt; our belly cleaveth to the earth. And in verſe 26. Ariſe O Lord for our help, and redeem us for thy mercies ſake. Here you ſee the Church complains Pſal. 44. 25, 26.of the deepneſs of her ſorrow, the greatneſs of her humiliation; their ſoul was bowed down even to the duſt: a great degree of caſting down. But what was Gods end in this greatly humbling of them? it was to put them upon a more ſenſible feeling of Gods pardoning mercy and grace; as it appears in theſe words, Redeem us for thy mercies ſake. Mercy was precious, and pardoning grace was precious when that they lay low under affliction and were deeply humbled; ſenſe and ſight of ſin and miſery under which they lay, made them to prize and highly eſteem pardoning grace and mercy: and this is an other reaſon why God doth lay his people low under the ſight and ſenſe of ſin, that they might eſteem pardoning grace.
Sixthly, To make them confeſs that there is more evil in ſin then ever there was ſeeming pleaſure in the committing of ſin. It is a notable inſtance that you read of in Eccleſ. 7. 25. 26. I applied my heart to know, and to ſearch, and to ſeek out wiſdome, and the reaſon of things, and to know the wickedneſs of Eccleſ. 7. 25, 26folly, even of fooliſhneſs and madneſs. And I find more bitter then death the woman whoſe heart is ſnares and nets, and her hands as bands: whoſo pleaſeth God, (or who ſo is good before God) ſhall eſpape from her, but the ſinner ſhall be taken by her. Here Solomon applied his heart to find out the deceits of ſin, as if he had ſaid, I have ſtudied to know the ſecret ſnares, and the private nets that ſin laies for to catch ſinners; and in a ſpecial manner Ilaboured to know the ſecret miſchief of that ſin of adultery. For you read that he had ſeven hundred wives, and three hundred concubines, 1 Kings 11. 3. And when God made him ſee the evil of that ſin, and caſt him down under the ſenſe of that ſin, then he could ſay, that I find a thing more bitter then death, a harlot whoſe heart is ſnares and nets: and then he could ſay that it was folly and wickedneſs and madneſs. Now when God doth caſt down his people under the ſight and ſenſe of ſin, he doth bring them to ſee and to make them to confeſſe with Solomon, that ſin is more bitter then death; and to confeſſe that there is more evil in the leaſt ſin then there can be ſeeming pleaſure and profit, and contentment in the commiſſion of it; the hearts of the people of God have never taſted of the bitterneſſe of ſin, until that God doth lay them low, and caſt them down under the weight and ſenſe of ſin, and by this means he makes them to ſee how bitter a thing ſin is.
Seventhly, God doth this to make wicked men afraid to commit ſin; and this is done in mercy to them, did they but conſider of it; may not wicked men reaſon thus to themſelves? why? if God doth uſe his own people ſo for ſin, what may I expect at Gods hands? if God doth caſt down his own people under the ſenſe and under the ſight of ſin, what may I expect from his hands, who do ſo delight in ſin, which his own people ſuffer ſo for? ſurely if God caſteth down his own people under the ſight and under the apprehenſion of ſin, then ſurely I may expect to be caſt off for ſin; if they be caſt down to the ground for ſin, I ſhall be caſt into hell for ſin; doth he caſt them down in the apprehenſion of Hell? ſurely he may caſt me down to the poſſeſſion of Hell: and have not I cauſe to be caſt downe for ſinne, that ſhall be caſt off for ſin? if his own people do ſhed tears for ſin, then ſurely I ſhould ſhed blood for ſin; and if they be caſt down for ſin that ſhall never be wholly rejected; ſhall not I be caſt down for ſin, whoſe ſins ſhall make me be rejected? So that I ſay God in his caſting down his own people, he doth it out of mercy to wicked men, that they thereby may beware, and not venture to commit ſin againſt God. And thus I have in thoſe ſeven particulars anſwered this fifth queſtion, why the people of God, thoſe who ſhall never be caſt off, may yet be caſt down under the ſight and ſenſe of ſin.
Queſtion 6 The ſixth and laſt queſtion I am to handle is this, What Theological rules may be laid down to the people of God, that they may not be too much caſt down for ſin, under the ſight and ſenſe, and burden of it, nor be too much dejected under it?
Now in anſwer to this query, conſider theſe particulars.
Rule 1 Firſt Rule is this, Do not expect ſo much ſorrow and caſting down for ſin as ſome other men have had; and the reaſon why I give you this Rule is this, becauſe that ſome of the people of God will thus reaſon; I muſt be thus and thus caſt down for ſin; and I muſt have ſuch a degree, and ſuch a meaſure of humiliation, becauſe I ſee other men have ſo; and I muſt have ſuch a ſight of ſin, and lie ſo low for ſin, becauſe other men do ſo; and what, ſhall not I do ſo? ſhall not I lie ſo low? ſhall not I be ſo humbled for ſin as I ſee others are? I have as many ſins as they, and I have as great ſins as they, and my ſins are accompanied with as hainous circumſtances as theirs are, and therefore why ſhould not I be humbled as they are?
Now conſider, What and if others have been caſt down more then thou haſt been? what is this to thy humiliation for ſin? for other mens degree, and other mens manner and meaſure of humiliation is not to be a rule for thee to humble thy ſelf by; for it may be others that have had ſuch a degree of humiliation and caſting down for ſin, they have been more notorious in ſin; and they it may be have more rugged natures, and are of a more ſtubborn temper then thou art of; it may be thy temper is more flexible, and more pliable, and more yielding, and more eaſily wrought upon then others have been; therefore there is not required ſuch a degree and meaſure of humiliation as they require; it may be thou cauſt not bear that which others can; that ballaſte will but ſerve a Ship, would overload a little Boat; therefore do not reaſon thus with thy ſelf, to compare thy caſting down for ſin with others, leaſt thou doſt caſt thy ſelfe too low for ſin; other men it may be do contract more ſin then thou doſt, and it may be thou haſt not ſo ſtifled thy conſcience as they have done, and it may be thou haſt not committed thoſe ſins that they have committed, and it may be thou haſt not laid waſte thy conſcience as they have done, and thou it may be haſt not been ſo ill a liver as they have been; therefore thou doſt not need ſo great a meaſure of humiliation for ſin as they have had need of. You have an expreſſion therefore 1 Pet. 1. 6. if need be, ye are in heavineinſs through manifold 1 Pet. 1. 6.temptations. God in his wiſdome ſees ſome men that they ſtand in need, (yea) in more need of a greater meaſure of affliction, & caſting down for ſin then others have need of: It may be ſome men have more ſpiritual pride of parts and gifts, and graces; and more guilt lying upon them then thou haſt.
Rule 2 The Second rule is this by way of direction; Reſt ſatisfied in thy conſcience, though thou maieſt not find the meaſure of thy humiliation; yet if thou find the end of thy humiliation, reſt ſatisfied in that; if in thy humiliation thou doſt deſire to be truly humbled for ſin; and if thou doſt deſire to lay thy ſelf low in the preſence of God; if thou doſt deſire to abhor thy ſelf in regard of the ſinfulneſs of thy nature and life; and if thou doſt deſire to amend thy waies, and thy doings that have not been good, and to walk more cloſe to God: if ſo, though thou haſt not the meaſure of humiliation and caſting down for ſin as others have, yet thou haſt the end of humiliation, and thou maieſt reſt ſatisfied in thy conſcience. If that humiliation doth imbitter ſin, and endear Jeſus Chriſt to thy ſoul; I tell thee O poor ſoul, though thou haſt not this degree of humiliation, thou maieſt be dear to Jeſus Chriſt, and thou maieſt go to heaven for all that; and I tell thee further for thy comfort, there was never yet any went to hell and loſt heaven for want of degrees of grace: but many goe to hell and loſe heaven for want of truth of grace. So none ever went to hell for want of ſuch and ſuch a degree of caſting down for ſin, and for want of ſuch and ſuch a degree of humiliation: but many goe to hell for want of humiliation in the leaſt meaſure and truth of it. If there be faith in thee, grace in thy ſoul, though it be but as a grain of muſtard-ſeed; a little grace ſprung in the ſoul, ſhall ſpring up in thy ſoul to a harveſt of glory as thy reward. Yea God rewards the ſoul with no leſs a reward then glory, for a little grace; heaven is not entailed to the ſoul upon ſuch and ſuch degrees of grace, to have ſo much faith, and ſo much repentance, and ſo much humiliation, and ſo much caſting down for ſin, and ſo much love to Chriſt; (though this is to be ſtrived after, as a ſtrong faith in God, much love to God, &c.) yet heaven is entailed to weak faith, a little love, &c. ſo it be true. Therefore if thou findeſt the ends of humiliation, thou maieſt ſatisfie thy ſelfe though thou wanteſt the degrees; this is the Second rule.
Rule 3 The Third rule, why the ſouls of the people of God ſhould not be too much caſt down for ſin, is this.
Be ſure to caſt thy ſelf upon Jeſus Chriſt for life and ſalvation, and then whatever comes, be ſure thou wilt not be too much caſt down for ſin, nor too much dejected under it. What is the great reaſon that ſo many poor ſouls are ſo much caſt down for ſin, too much dejected under the ſight and ſenſe of it? It is this, becauſe they are afraid to caſt themſelves wholly upon Jeſus Chriſt, and to rowle themſelves upon him for ſalvation. Though more ſin requires more tears for ſin upon the thoughts of it; yet Jeſus Chriſt need not ſhed more blood for ſin; Jeſus Chriſt needs no more to die for ſatisfaction for ſin; Chriſt hath paid a full and compleat, and ſufficient ranſome for ſin, and needs die no more: I but thou haſt not ſhed all the tears thou muſt doe for ſin, for the body of ſin, and the remainders of corruption that are within thee. It is the nature of wicked men, yea, and good men too, to run into extreams about and concerning ſin: and therefore obſerve this rule, for it will be a means to keep you that you do not caſt your ſelves down too much for ſin.
Firſt, It is natural for wicked men, that they will be ſo far from being caſt down for ſin too much, that they will not be troubled, nor caſt down for ſin at all, but to goe on from ſin to ſin, for to paſſe from one degree to another, till they periſh everlaſtingly, and this they do without fear.
Secondly, But now on the right hand, good men are very apt to run into a right-hand error, and wicked men will not be caſt down for ſin at all; theſe will labour to caſt themſelves too low for ſin under the ſight and ſenſe of it. The Scripture makes mention of wicked men, they are not at all troubled for ſin, as you may read in Job. 21. 14 15. nothing Job. 21. 14. 15.troubles their conſciences when they come to die: ſee verſe 13. They ſpend their daies in wealth, (or as the Hebrew word is, they ſpend their daies in mirth) and in a moment goe down to the grave. But are they at all humbled before God? read the 14 and 15 verſes, Therefore they ſay unto God, Depart from us: for we do not deſire the knowledge of thy waies. What is the Almighty, that we ſhould ſerve him? and what profit ſhould we have, if we pray unto him? (Therefore depart from us) Wherefore? becauſe they lived in mirth and pleaſure, and at hearts eaſe, and they never ſo much as thought of ſin, and much leſs for to be humbled under the ſenſe of it; and therefore they neither cared for God nor for his waies: ſo that you ſee wicked men are not caſt down for ſin at all.
But now good men are on the other ſide very apt for to imbitter their own condition by being too much caſt down for ſin; this is poſſible; and good men are very apt to doe it. 2 Cor. 2. 7. ye ought to comfort him, leſt perhaps ſuch 2 Cor. 2. 7.a one ſhould be ſwallowed up with overmuch ſorrow. When a child of God ſhall out of bitterneſs of ſoul caſt himſelf down too much for ſin; As he was ſubject too, that was by the Church excommunicated for his ſin; when he under this cenſure ſuffered for his ſin, it was the Apoſtles fear leſt he ſhould be born down with overmuch ſorrow: Therefore though wicked men make light of ſin, and are not humbled under the ſight and ſenſe of it at all; take heed that in your mourning for ſin you do not caſt your ſelves down too much for ſin: and thus I have reſolved theſe ſix Queſtions.
I ſhall now cloſe up this Doctrine with a word of uſe.
Uſe 1 If it be ſo that the children of God may be caſt down for ſin, though they may not be caſt off for ſin; and may a godly man be ſo caſt down for ſin that he may cry out with the Pſalmiſt, Why art thou caſt down, O my ſoul? and why art thou diſquieted within me? Although wicked men may live in pleaſure all their days and never be troubled, and caſt down under the ſight and ſenſe of ſin: I ſhall direct my ſpeech a little to wicked men.
Firſt, O you that live in a courſe of ungodlineſs, in waies of wickedneſs, delighting your ſelves to live after the imaginations of your own evil hearts, conſider and reaſon thus with your own ſouls; What are good men caſt down that ſhall never be caſt off? and are they dejected who ſhall never be rejected? what will you doe that heap ſin upon ſin and add iniquity to iniquity, to multiply your abominations, and never have your hearts to be troubled, and never have your conſciences ſmite you for the evil of your doings? O conſider, that many may be caſt into hell for ſin, that never have been caſt down for ſin; and if you go on and continue in this way of ſinning, what will become of you?
But you may ſay, What may be done, or what means may be uſed to get the ſoul into ſuch a frame, to be caſt down for ſin, and to have the ſoul humbled under the ſight and ſenſe of it?
Now there are three wayes that the Lord doth uſe for to caſt down the ſouls of ſinners, and to humble them under the ſight and ſenſe of ſin.
The firſt is this, God doth let in a light into the underſtanding, and ſets on worke that great Officer of God in man, his conſcience, which doth ſo ſmite the heart, and convince the whole ſoul of the evil of his doings, and makes the man to ſingle out ſin, yea to ſingle his maſter ſin, his beloved Repentance begins at the boſome ſin.Dalilah, his boſome luſt, that hath made him moſt guilty of the breach of the righteous Law, and laid him moſt liable to the wrath of God; he ſingles out that ſin that hath been his companion all his days: God doth not only make him to look upon ſin in general, (becauſe a general view of ſin in the ſoul, doth work in the ſoul a general repentance for ſin) but God doth by the light that he puts in the underſtanding and conſcience, ſingle out thy ſin, thy dearly beloved ſin, and as it were bring it to thy underſtanding that it may underſtand the guilt and weight of it. Therefore you read of ſome in their firſt converſion, Acts 2. 37. they were guilty of Acts 2. 37.many ſins that they had committed; I but God by ſetting their conſciences on work, did ſingle out one ſin in a ſpecial manner, the ſin, the iniquity that they were moſt guilty of; and that was the crucifying of the Lord of life. You have it laid down in the 36. verſe, Therefore let all the houſe of Iſrael know aſſuredly, that God hath made that ſame Jeſus, whom ye have crucified, both Lord and Chriſt. Whom ye have crucified; there was the ſin that came home to them to their hearts, as you may read in the 37 verſe, foreign, Now when they heard this, they were pricked in their hearts: here they were taken in the ſin that they were moſt guilty of; God made their conſciences to bring that in a moſt ſpecial manner, and this troubled and pricked them at the very heart: though they ſtood guilty of many great ſins; yet God laid that one great ſin to their hearts, that they might be humbled for that moſt of all. So when the woman of Samaria came to Jeſus Chriſt when he was at the Well ſpeaking concerning her husbands, he told her what was her ſin; he whom thou haſt now, is not thy husband: Chriſt told her what her ſin was in plain terms; he told her ſhee was a harlot, and John 4.ſhee went and told it, that he told her all things that ever ſhee had done; Chriſt did not tell her ſhee was a ſinner in general; but he did ſingle out what her great ſin was for which ſhee was moſt guilty, and that worked upon her heart and conſcience: her conſcience told her, & ſhe underſtood the truth of it, and this made her to be caſt down for it. So now if God gives thee grace to be caſt down for ſin under the ſight and ſenſe of it, he will put a light into thy underſtanding, and ſet conſcience on work for to ſingle out thy beloved ſin; the greateſt ſins thou ſtandſt guilty of, thy maſtercorruption; that ſo thou maieſt be humbled for it.
The Second way that God takes to caſt a man down under the ſight and ſenſe of ſin, it is this; God doth ſtir up the affections of the ſoul in the remembrance of thoſe aggravations and hainous circumſtances, with which that ſin is clothed withall. You read Job 36, 9. He ſheweth unto men their works, and their tranſgreſſions that they have exceeded: He ſheweth unto men their iniquities, (and what follows) and their tranſgreſſions which have been exceeding great. God doth not only ſhew men their ſins, that their ſins are great; but alſo he ſheweth to men the aggravations of their ſins; and it is not a Tranſient view of the greatneſs of their iniquities and tranſgreſſions; but he cauſeth them to know it; he cauſeth them to know that their ſins are clothed with hainous circumſtances, as that they have ſinned againſt means, and ſinned againſt mercies, and ſinned againſt love, and ſinned againſt light, and ſinned againſt the checks of conſcience; for thy ſins; and all this to make thee to be caſt down and humbled for thy ſins.
The Third and laſt way that God takes for to caſt a man down for ſin, it is this; God doth put conſcience into office in men, not only to ſingle out one particular maſter ſin; but alſo to bring to remembrance thoſe ſins that thou ſtandſt guilty of before God, and to ſet them in thy ſight, and in eſpecial manner that maſter ſin, this beloved ſin, and to humble thee for it, and abaſe thee before God, until that ſin be mortified in thee: ſin muſt not only be ſeen, and the affections ſtirred up in remembrance of thoſe hainous circumſtances of it with which it is clothed, and that they are exceeding great; but alſo conſcience muſt keep them in remembrance until they are mortified in thee, untill that ſin is ſubdued and mortified: and theſe are the three ſteps that God doth take to caſt men down in the ſight and ſenſe of ſin. And now all you that are ſtrangers to this work that never yet knew what this caſting down for ſin meant in any meaſure, Labour to find theſe three particulars wrought upon thy ſoul, that ſo thou maieſt be caſt down under the ſight and ſenſe of ſin; and ſo I have done with this doctrine concerning caſting down for ſin.