Mercy Magnified, Sermon 16
SERMON XVI.
2. THus of the Prodigal's Confeſſion of his Sin; it follows to conſider his Confeſſion of the merit of it, expreſſed in theſe words, I am no more worthy to be called thy Son. The Words are a Meioſis, or a diminutive expreſſion, in which leſs is ſaid than intended. The thing here aimed at is Goſpel Humiliation, an ingredient into Repentance, and concomitant of ſaving Faith; and is conſequent upon the right apprehenſion of Sin, and the aggravation of it; and he that hath known what Sin is indeed, cannot but acknowledge himſelf unworthy of mercy, and worthy of miſery: and ſo this negative comprizeth the contrary affirmative. Hence,
DOCT. Where God gives true Repentance, he makes the Sinner to ſee and confeſs himſelf to be utterly unworthy of any mercy, and worthy of all miſery.
The Grace we are here conſidering of is true Humility, a fruit and diſcovery of Faith, and concomitant of ſound Repentance. You ſhall ſee that our Saviour finds and acknowledgeth true and great Faith in it, Mat. 8. 8. with 10. It is a Grace which God requires and earneſtly calls for in Scripture, and is made the end of many ſolemn diſpenſations of God to his People, Deut. 8. 14, 15, 16. now this Humility hath two things in it: viz. 1. A low and vile eſteem of one ſelf. 2. Which follows, a yielding one ſelf up to Gods diſpoſe: the former we have now to conſider; the latter follows in the next words: This firſt is an utter renouncing of ſelf-excellence. Man by nature is very proud, he thinks himſelf to be of ſome deſert and worth; hence he counts all the evil that befals him, an injury, and all good, a debt: the Soul is not fit for Chriſt, but God, when he draws him home to himſelf, makes him know that he is the moſt worthleſs creature in the World to receive any good, and worthy of all evil. And that we may make ſome particular diſcovery of this Grace, we may conſider it in two things, viz. 1. The root of it. 2. The fruit proceeding from it.
1. The root of this Humility, and that which influenceth each part of it, is a deep ſenſe and apprehenſion of his own vileneſs. The Spirit of God gives him to ſee, find and feel himſelf to be a vile creature: this is Job's Confeſſion, Job 40. 4. I am vile, the word ſignifies contemptible, or worthy of no eſteem: he finds and confeſſeth himſelf every way vile.
1. Vile as he is a Man, a piece of Clay, a little duſt of the Ballance. God made man ſo as that he might ever ſee cauſe to have low and little thoughts of himſelf, Gen. 2. 7. his body a lump of dirt, his breath a blaſt, himſelf a Brother of worms: God muſt ſtoop to take notice of man in his greateſt excellency; hence the Pſalmiſt thinks of it with admiration, Pſal. 8. 4 What is man, that thou art mindful of him?
2. Much more, becauſe he is a ſinful creature: the ſence and apprehenſion of his own Sin, renders him unſpeakably abominable in his own eyes: he ſees Sin to be a vile thing, & himſelf, being a Sinner, to be defiled with it. Sin is not only vile in it ſelf, but it renders every one ſo that is polluted by it: the beſt of creatures are vile, if compared with God, but ſinful Man much more, Job 11. 14, 15, 16. this hath rendred Man loathſome to God, whoſe pure eye hates Sin; and ſhall render him ſo to himſelf, when God ſhall do him good, Ezek. 36. 31. this hath pulled off his Scarlet, and thrown him upon a Dung hill: this hath defaced his beauty, and covered him with deformity; degraded his Glory, and filled him with Ignominy; yea, overſpread him with wounds, ulcers, and putrifying ſores; ſo that now he can ſee nothing in himſelf that might attract love, but juſtly cauſe loathing.
3. Vile in all that he doth: Such as is the principle, ſuch are the acts: Like tree, like fruits, Mat. 7. 16. ſee Job 14. 4. If he look on none but his beſt actions that he doth, yet here he ſeeth his own filthineſs ſo deriving it ſelf into them, that he cannot place any eſteem upon them, but declare them vile things, Iſa. 64 6. Filthy rags. Filthy; the word is variouſly tranſlated, and by all to ſet out loathſome vileneſs. The like you have of Paul, Phil. 3. 8. dung. The truly humbled ſoul ſees no excellency in himſelf, which he can call his own, nor any thing done by him which is not polluted. So Paul, Rom. 7. 18. In my fleſh dwells no good thing. So that he dares not put his actions upon the tryal, but deprecates it, as David, Pſal. 14. 3. 2. Enter not into Judgment with thy ſervant. This is the root of Humility.
2. The fruit that proceeds from this root, is the debafing of him in his own eſteem, and firſtly, the ſenſible acknowledging his unworthineſs of mercy, and defect of miſery.
1. His unworthineſs of any mercy: the Prodigal confeſſeth that he deſerveth no kindneſs from his father; ſo doth the truly humbled ſoul ſee that he deſerves nothing at the hands of God. In particular.
1. He acknowledgeth that he is unworthy of the leaſt outward mercy, ſo far from being worthy to be treated as a ſon, as not to deſerve to be treated as a creature: and here he acknowledgeth,
1. That he is unworthy of his life, that he is a Child of wrath by nature, and doth not deſerve that God ſhould ſuffer him to breath in his world, it is a great kindneſs that he is not conſumed, and deſtroyed from off the face of the earth, and turned down into the pit long before this, Lum. 3. 22.
2. That he is unworthy of livelyhood: he cannot challenge, as a debt from God, ſo much as the leaſt bit of bread, or draught of water, but if he do beſtow it upon him, it is a condeſcending favour, Gen. 32. 10.
3. Unworthy that God ſhould condeſcend to ſtep aſide to do him the leaſt courteouſie at all; that he ſhould viſit him with any mercy, Matt. 8. 8. Hence he wonders at all, ſaith, as David, Who am I? or as Mephiboſheth, 2 Sam. 9. 8. What is thy ſervant, that that thou ſhouldeſt look upon ſuch a dead dog as I am? The ungrateful ſinner is quarrelling with God, let him ſhew him never ſo much kindneſs; but the humble ſinner wonders at God, let him ſhew him never ſo little kindneſs, becauſe he judgeth that none can be little to ſuch a worthleſs creature as he.
2. He acknowledgeth that he is much more unworthy that God ſhould pardon his Sin, and take him among the number of his Children, that he ſhould relieve his famiſhing Soul, and beſtow his Grace upon him: it is ſuch a thing that he dareth hardly ſpeak of, Luk. 18. 14. when Paul ſpeaks of his calling to the Miniſtry, how doth he ſet it forth? ſee Eph. 3. 18. To me, who am leſs than the leaſt of all Saints: how much more may every one ſay ſo of his Converſion? he will acknowledge, that if God refuſe to come and ſave him, he doth him no wrong, Rom. 9. 19, 20. if he do it, it is meer Grace, Eph. 2. 8.
2. He acknowledgeth his worthineſs of all miſery: that he is not only undeſerving, but ill-deſerving; that he hath not only forfeited all mercies, but procured to himſelf all woes; is not only unprofitable, but is alſo a great provocation to God. In particular,
1. He acknowledgeth that all the ſorrows and ſufferings of this life, are not only his deſert, but leſs than his deſert, Ezra 9. 13. Job 11. 6 He will not only juſtifie Gods anger, but magnifie his mercy in all the ſorrows that befal him here in this World, Lam. 3. 22. if God take … way his Eſtate, comforts of his life, ſtrip him naked of all, yet naked as he is, he chargeth not God, but bleſſeth him, Job 1. 20, 21, 22. the threatnings of God are juſt, his executions of them righteous, and his moderation of them merciful.
2. That the utmoſt of the wrath and curſe of God is duly and truly his merit: that he hath done things worthy of Death, and that it belongs to him as his wages, Rom. 8. ult. Dan. 9. 8. he ſees Hell to be a place proper for him, and confeſſeth that it is mere patience that hath hitherto kept him out of it, elſe he had been there ere this: he ſees weight enough in his Sin to ſink him down into the nethermoſt Hell, and that he is not there as well as others, undergoing endleſs, eaſeleſs, remedileſs torments, is not becauſe he is better, but becauſe God is more merciful to him.
Now when the humbled Soul is thus made ſenſible of his own worthleſsneſs, hereupon theſe further fruits of it diſcover themſelves.
1. He is really taken off from all confidence in himſelf: he now dares to reſt no longer upon any thing that is his, whether of nature or grace, to give him favour with God, and plead for him in his preſence. He now dares not to rely upon his duties, though done with never ſo much ſeriouſneſs and ſincerity; no, they are Loſs, Dung, Rags to him; they are not to be truſted in, or accounted of.
2. He is taken off from exalting himſelf, and his own duties: all ſelf-conceits are beaten down; and his buſineſs is to undermine them, and undervalue them; he denies himſelf, this is true humility, Mat. 16. 24. He deſpiſeth his own ſervices, they are nothing, nor is he ever the more worthy for them.
3. He comes before God with ſelf-abhorence: comes not as a proud man, that thinks he comes for nothing but what he may expect and challenge, and it will be an affront to deny it him, as they did, Iſa. 58. 3. No, but he layes all his excellencies, and all his moralities, and all his good duties in the duſt, under God's feet, and acknowledgeth that he may, if he ſees meet, trample upon them, and do him no wrong, Job 42. 6. If he had thought a thought or ſpoken a word in defence of his own worth or deſerving, he loaths himſelf for that word or thought; he eats it again, and profeſſeth he will ſpeak no more, and condemns himſelf for what he hath ſpoken already.
Now the Reaſon why God works this grace in converſion, is becauſe his great deſign in the New-Covenant, is to bring about man's Salvation in a way of Grace, the Glory of which Attribute is the bottom end of his counſel concerning his Elect, Rom. 9. 23. Now then grace appears to be grace, in reſpect of the ſubject, it is applyed to, when this ſubject is made to appear the moſt undeſerving; and every circumſtance lowering the creatures deſert, heightens the excellency of this Grace: Hence you ſhall find the Scripture loves to ſet it oft with this, Deut. 26. 5. &c. Ezek. 16. begin. Eph. 2 begin. And, inaſmuch as man is actively to give God the glory of this grace, it is therefore needful, that he ſee and feel in himſelf, that which may put the Emphaſis upon it: Thus the Apoſtles argument was, Rom. 5. 7, 8. To ſee good, honeſt, innocent men taken to heaven, would be no ſuch great matter to be ſpoken of, but to ſee ſuch as had been wicked, had provoked God, were ſinners of the Gentiles, &c. ſaved, this is matter for heaven to ring of to all eternity: none will ſo wonder at their own ſalvation, as thoſe that have been deepeſt apprehenſive of, and humbled for their own ſinful unworthineſs of mercy, and provocation of God to wrath; they will glorifie God indeed, who ſee that he hath ſaved them from loweſt hell, in which he might have left them in chains, priſoners, to have ſuffered wrath for ever.
The more full application of this truth will fall under the following Doctrine; containing the other part of Goſpel humility, it may ſuffice to hint at one here.
USE. To convince and perſwade poor finners of their worthleſneſs: If ever you would come unto God acceptably, you muſt come unto him empty of all ſelf-conceits, renouncing all worth or excellency in your ſelves: ſo long as you think you deſerve any thing ſo long Chriſt will refuſe you: He will have you to caſt your ſelves upon meer mercy, unto which you have no claim of your own, but ſue for it as beggars, who can no way oblige their benefactors to do them a kindneſs. See then and view how unworthy you are that God ſhould do any thing for you; unworthy of common favours, much more unworthy to be called his Sons or Daughters: For motive, conſider,
1. None but the humble ſoul can expect acceptance with God: He ſees the proud afar off, but the humble he will exalt: When you ly loweſt, you are neareſt the height of happineſs: it is from the dungeon, from the loweſt pit, that Chriſt fetcheth thoſe whom he makes his Nobles; it is the meek he will teach his way.
2. None but the humble ſoul takes a right ſcantling of himſelf: this man only is he that knows himſelf: and we can never know God aright in the Covenant of his Grace, till we have a right apprehenſion, of our ſelves. Now that you may clearly underſtand your own unworthineſs. Conſider,
1. That you have never done any thing in all your lives, that can render you worthy in God's account: the Godly themſelves muſt ſay of all they do, they are unprofitable, Luk. 17. 10. The beſt deeds of ſanctified men call for forgiveneſs; yea, for the merits of Chriſt to render them acceptable unto God, which makes them ſo far from boaſting, that it puts them upon it to ask forgiveneſs. According to the firſt Covenant, thoſe works were accounted worthy of acceptance and reward, whereby God was glorified in perfect obedience; wherein the heart and life were exactly conformed to the mind of the Law of God, that was given man for his rule; but ſince the fall, the beſt of men cannot thus do: And as for thee, thou haſt been a ſinner, how juſtly maiſt thou take that to thy ſelf, which the Prophet charged that wicked King withal? Dan. 5 23. Thou haſt kept no command of God, but fallen ſhort of all, and what worthineſs canſt thou plead? thoſe ſervices which thou thinkeſt thou haſt done, even they are worſe than filthy rags; for the Church concludes here to be no better, Iſa. 64. 6.
2. How much thou haſt done to render thy ſelf unworthy: Thou haſt not only done nothing for God and his Glory, but but haſt been doing very much againſt it; nay conſider.
1. What an unworthy creature thou art in thy natural ſtate; ſo far from being amiable in Gods eyes, that thou art by nature a loathſome object: Thy pedegree, original, ſtate, all ſpeak all againſt thee: thou maiſt ſee what thou art, Ezek. 16. begin. Though thou hadſt done nothing againſt God, yet thy very being is hateful: Who counts toads and ſnakes worthy of preſervation, but rather of deſtruction?
2. Thou haſt carried it unworthily towards God in the whole courſe of thy life: all the dayes of thy vanity and unregeneracy, all thy courſe and carriage, hath been to ſet thee out of his favour. If vile and profligate abuſes will give a man worth, thou mighteſt claim it, for ſuch hath all thy life been. Conſider,
1. What God hath been doing for you: how many ways he hath been expreſſing kindneſs, pitty, favour to you: The being he hath given you, the preſervation afforded to you, the proviſion he hath made for you, the bounty he hath heaped upon you; but above all, the precious Salvation he hath ſet before you, and all the means given you for the promoting of it: innumerable have been the obligations, ſtrong the cords that he hath laid upon you.
2. What you have requited him with; in one word, Ingratitude (& ſi ingratum dixeris, omnia dixiſti.) Nay, opprobrious contumity: For,
1. You have driven a trade of ſinning againſt and provoking him all your lives long: it hath been your cuſtom from your youth upward; nay, you have done it with delight; you have made nothing to break his holy commands; yea, it hath been a ſport and recreation to you, you could not ſleep without it.
2. You have abuſed and miſ-improved all his mercies, taking encouragment by them to ſin againſt him: with his own you have diſhonoured his great Name; with his flax, and his wool, &c. Hoſ. 2. 8, 9. You have ſpent that ſubſtance which he lent you in riot, have made his creatures to ſerve your ſins, and ſo armed them againſt him, and thereby made the creation to groan under your oppreſſion.
3. You have ſought for ſuccour, relief, comfort, to other things, and not to him, have truſted in creatures and not in the Creator, you have lived upon husks, and fed on the air, and have made your ſelves ſervants; yea, ſlaves to Satan and the World, and thereby diſgraced your Original, and forgotten your end, which was to ſerve God, and depend upon him for all.
4. You have deſpiſed his Redemption and Grace, that hath been tendered to you in the Goſpel: Jeſus Chriſt, that precious Saviour, hath been leſs eſteemed by you than your vile luſt, and filthy pleaſures; his patience hath been ſlighted, and grace refuſed; you have turned a deaf ear to his counſel, the back and not the face to his proffers of Salvation; thus hath he been of no worth in your eyes. And now ſay, What are you worthy of? Ask your own Conſciences, and they will tell you, that you do ſuch things as are worthy of death: An heathen's Conſcience will ſay ſo much, Rom. 1. ult. You are worthy to have all thoſe mercies that you have thus abuſed, taken from you, and to be turned down into the place of woes and miſeries: Hell is a place fit for you, and the torments of it a due reward. Thus thou art unſpeakably unworthy that God ſhould ſhew thee any mercy: Get then to be deeply abaſed, and aſhamed of thy ſelf; hang down thy head with the Publican, and ſo go to the throne of Grace, and ask mercy of God for his own ſake, for Chriſt's ſake; this is the way in which God is to be found, and entertainment to be had with him: God is not wont to ſend ſuch away aſhamed, but contented.