Mercy Magnified, Sermon 17
SERMON XVII.
2. VVE have heard of the Prodigals confeſſion, now follows his petition: Make me as one of thy hyred ſervants. True humility (as was hinted before) hath two things in it, viz. 1. A low eſteem of one-ſelf: 2. A yielding one-ſelf to God's diſpoſe, this latter is here preſented to us. The world is much altered with this younger ſon; time was when the place and condition of a ſon in the family would not content him, but he muſt have his Portion and take his liberty; but now he would be glad ſo he might but fare as a ſervant in his Father's houſe. God, in the work of Converſion will hide pride from man, and make him very low. There is naturally a ſelf-ſoveraignty in every Child of Adam; though beggars, they would yet be chuſers; and if they may not have their will, they will riſe up in rebellion: This God breaks him off from, whom he takes to himſelf. Make me, &c. i. e. handle me, treat me: as one of thy hyred ſervants: hyred ſervants are, 1. Members of the family. 2. The meaneſt ſort of members, except ſlaves. It intends two things. 1. The ſon deſires admiſſion into his fathers family, under his favour and care. 2. Submits to be diſpoſed of as he ſees meet, and will not repine, but account it a favour. Hence,
DOCT. In true Converſion a ſinner is brought to a voluntary reſignation of himſelf to God's diſpoſe.
He voluntarily throws himſelf down at Gods feet, and leaves him to do with him as he ſees meet. This is the higheſt part of ſelf-denial, which Chriſt requires in thoſe that come unto him, Mat. 16. 24. And this will follow upon a true ſight and ſenſe of our own unworthineſs; and both of theſe are rooted in the right apprehenſion of our own vileneſs. It will not be amiſs to look into the nature of this Grace, and its operation in an humble ſoul; and there is in it ſomthing Negative, and ſomthing Poſitive.
1. The Negative part of it is, that he will be no longer at his own diſpoſe: He finds that he hath been ſo long enough already to his coſt: The Prodigal found that it was the taking upon himſelf the Goverment of himſelf, that brought him to all his miſery, and this taught him to ſee how unable he was to rule and guide himſelf. He hath no wiſdom, no diſcretion, but is a meer childiſh thing; hence reſolves againſt it, as they, Hoſ. 14. 3. He confeſſeth himſelf to be bruitiſh and ignorant; readily conſents that it is not of man of himſelf to direct his own way, or make a good choice for himſelf.
2. The Poſitive part of it is, that he is willing God ſhould do with him as he ſeeth meet; to place and order him according to his wiſdom and pleaſure. But me thinks, in the very front of this diſcourſe, a great and puzling queſtion ſeems to aſſult us, viz. Whether in this part of Humiliation, God requires the ſouls to be ſo low as to be willing to be damned if he ſees meet? Some have been troubled about it, elſe I ſhould think the queſtion unneceſſary: But leſt any may think themſelves not humbled enough for want of this, I ſhall anſwer it, and I may ſafely lay it down as a poſitive aſſertion. That no man is bound to be willing to be damned. You ſee how the Prodigal, though he yields to his Father's wiſdom and will in diſpoſing of him, yet he begs for a place in his family, and be as one of the houſhold; he would be there where he may have bread and not famiſh. Thus ought every ſon and daughter of Adam, to labour to eſcape damnation; to uſe utmoſt diligence in it, and to pray, and weep, and ſtrive againſt it: For.
1. A deſire after happineſs, and an abhorrence of miſery are naturally ſeated in a man by a concreated principle: Now ſuch principles as God put into man's nature in Creation, and ſtamped indelebly upon his being, not capable of being obliterated, were therefore put in him to be helps to lead him right to his end for which he was made: & therefore to be willing to be damned, is a tranſgreſſion againſt the nature of man; it is a violence offered to his own being and inclinations.
2. God hath made it the duty of all men to ſeek after, and uſe means to obtain happineſs: yea, all that duty which God hath laid upon men in the firſt and ſecond Covenant, it is with an eye and aim at happineſs: This is the motive in each to ſpur man on to his duty: God promiſed life to Adam if he obeyed, for life therefore was he to obey: and Chriſt alſo promiſeth ſalvation to him that believes, he is therefore to believe for ſalvation, or that he may be ſaved, 2 Theſ. 2. 10.
3. Man was made to glorifie God: i. e. the end of the precept for which man was by duty obliged, was that he might ſerve, honour, and glorifie him: and having loſt this power by the fall, it is every mans duty to labour after true Grace, whereby he may again pleaſe God; for without this principle, we cannot do it, and where this principle is, it neceſſarily includes, or involves Salvation in it. We cannot deſire to be converted, but we do withal deſire to be ſaved. We are to pray for Grace, without which we can do no ſervice for God: Now Eupraxy is happineſs formally; to be willing to be damned therefore, includes in it to be willing to be without Grace, and conſequently diſhonouring God for ever, as the damned do.
Object. But no unregenerate man knowes whether he be Choſen to life, and he ought to be willing to be diſpoſed of according to Gods Decree.
Anſ. This Objection labours of great ignorance. For,
1. Not God's Decrees but his Commands are the rules of mens actions, Deut. 25. 29. It is not for us, in enquiring after our duty, ſo much as to propoſe what is decreed, what not: For though God hath made it a rule of his own works, yet he hath given us another of ours.
2. No man can know whether he be elected or no, till he can make his calling ſure, 2 Pet 1. 10. As for reprobation, there are no ordinary infallible notes known to a man of it, nor doth God reveal the other but by drawing the ſoul effectually home to Chriſt.
3. The invitations of the Goſpel are to all where the ſound of it comes; and all ſuch are bound by the precepts to obey them, except they will bring guilt on themſelves, and encreaſe their condemnation, Joh. 3. 29.
4. Men are not damned under the Goſpel becauſe they are reprobated, but becauſe they ſlight the Goſpel, and wilfully refuſe to accept of Chriſt and his Salvation, ibid.
5. It is both lawful and a duty to pray for things that God hath never purpoſed to bring to paſs: Stephen elſe have ſinned in his laſt words, Act. 7. ult. Nor could we ever know whom to pray for, leſt we ſhould ſin.
Queſt. If it be then enquired how far the ſoul ſhould reſign itſelf up to Gods diſpoſe; I anſwer, He doth in this act ſubmit himſelf to the Soveraignty, Juſtice, and Mercy of God: He throws himſelf down at the feet of theſe Attributes; not one alone, but all of them.
1. He ſubmits himſelf to the Juſtice of God, acknowledging him to be righteous in all his dealings with him; yea, that he cannot in any wiſe do him the leaſt wrong: He is incapable of injury from the Almighty.
1. If he bring long, ſore, and heavy Judgements upon him, waſting and perplexing calamities, ſuch as make him groane, yet he is righteous, Neh. 9. 33.
2. If he ſhould delay to hear him, or give him any anſwer of peace, though he have prayed and begged, yet it is no affront; it is right, and it is his duty to wait till he will, let it be whenſoever he pleaſeth, Iſa. 8. 17.
3. If he ſhould judge and condemn him, by paſſing a ſentence upon him, and declaring his reward to be with ſinners, ſtill he muſt be juſtified, Pſal. 51. 4.
4. If he pleaſe to damn him everlaſtingly, to harden his heart againſt him, yet even this alſo hath he truly deſerved; and it is at his liberty whether he will do otherwiſe with him yea or no, Dan. 9. 8. He hath but that which doth properly belong to him, it is but his wages, Rom. 6. 23. Thus, though the poor creature is loth to be damned, and earneſtly deprecates it, and cannot think of it without trembling and amazement; yet he yields this to God, that he may with all equity do it, and if he do, he ſhall for ever have cauſe to be ſilent, and nor in the leaſt to complain againſt him as unjuſt.
2. He ſubmits himſelf to the Soveraignty of God; acknowledging it to be his prerogative, to diſpenſe himſelf to his creatures at his pleaſure. And hence,
1. He owns and yields himſelf to be at the Soveraign diſpoſe of God, being one of his creatures, and he may appoint him to what he will, without wrong: If the Potter may order his maſs of clay (though his fellow creature) to make veſſels of the ſame lump, for ſeveral uſes, ſome honourable, ſome diſhonourable; much more may God diſpoſe of him, who gave being to the lump it ſelf of which he was made, Rom. 9. 21.
2. Hence he layes himſelf down before Gods Soveraignty, and yields himſelf to become a ſubject of it: he puts himſelf into God's hands as a Soveraign; as a rebel yields himſelf up freely to his Prince; reſolving with himſelf that God ſhall do with him what he will, whether it be in judgement or in mercy: He will not ſtrive, contend, or make any rebellious reſiſtance againſt him. Thus did Eli, 1 Sam. 3. 18. and David, 2 Sam. 15. 26. Here I am, let him do to me as ſeemeth good unto him.
3. Hence he reſolves not to reply againſt any of God's diſpenſations, be they never ſo ſharp or ſever upon him. There is a great difference between being willing to be damned, and being willing that God ſhould be Soveraign: God commands us to fly from hell, and yet he expects of us, both to acknowledge that we have deſerved it, and alſo that we cannot lay claim of title to any ſuch favour at his hands, as Salvation, till he doth freely beſtow it upon us; and that if he doth, we ow the acknowledgement of it to his Soveraign good pleaſure, Rom. 9. 18. He hath mercy, on whom he will have mercy. We muſt deſire and ſeek to be ſaved, but we muſt ſubmit thoſe deſires to him who hath the Key of David, and unlocks heavens doors, to none but to whom he pleaſeth.
3. He ſubmits himſelf to God's free mercy; to which alone he repairs, and on which only he depends for acceptance: and he ſubmits to this,
1. By a free and conſtant acknowledgement that all that he hath ever received of God, hath flowed from this fountain; his life, his livelihood, the proffers of Grace; and if ever he obtain Salvation it muſt be from mercy: If God ſhould deny him Grace, he ſhould be juſt; but if for his own names ſake he will take him up into everlaſting arms, this is meer mercy; and every inviting call, every encouraging promiſe, every ſmile of his countenance is undeſerved mercy.
2. By a free, ready, willing, earneſt deſire to be ſaved in a way of mercy, and in no other way: he now looks no more for any merit in himſelf, or any righteouſneſs of his own by which he might pleaſe God, ſatisfie the law, deſerve favour; he no longer ſticks at any of theſe things, but would have mercy to reap the whole honour and praiſe of his ſalvation, Pſal. 115. 1.
3. He takes up a firm reſolution to ly and tarry at the door of mercy, to repair to this fountain for all good, and to expect and wait for all here.
1. He hath not, nor will he make uſe of any other Attribute, or plead for acceptance by; and this hope is in God's Grace, and all his pleading is, For thine own Name ſake. As far as mercy may be moved to look favourably upon him, ſo far his hope reacheth, and no further.
2. Hence he reſigns himſelf to mercy's diſpoſal: Text. Let God but accept of me, take me into his houſe, and now let mercy, do what it ſees fit: May I be but a ſubject of ſaving mercy, I will truſt that for the reſt.
3. Here he will wait God's time for the diſcovery of himſelf in his love: He knows he is at the foot of mercy, and here he will not limit the holy one of Iſrael, but will tarry his leiſure, Iſa. 8. 17. He remembers it is mercy he hath to do with, and therefore it muſt not be commanded, but waited for.
4. If mercy ſeem to turn from him, and indignation to burn againſt him; If mercy ſeem not to regard (as Chriſt to the Canaanitiſh woman) yet he will bear all this, and ſtill wait. If mercy ſeem (like that unjuſt Judge) to ſtop its ears, anger to ſit in the countenance of the the moſt high, he will ſubmit, and yet throw ſelf upon the mercy of an angry and offended God, Mic. 7. 9.
4. He is reſolved that if God will accept him, witneſs his love to him, and acknowledge him in Chriſt, his free mercy ſhall have the full and whole Glory of it, and he will engage his heart to magnifie mercy, by degrading himſelf, and keeping in mind his own unworthineſs: God ſhall have the praiſe of all, his heart ſhall eccho, grace, grace, through all his life, and heaven ſhall ring with theſe glorious acclamations to all eternity.
This is the true Goſpel humility, which the ſpirit of God worketh in every ſoul whom he draws home to himſelf: This is a true qualification of Repentance of Faith, and the modification of it in reſpect of the term to which the ſinner returnes, viz. God: and thoſe that ſo come ſhall find mercy. For the Reaſons why God brings the ſoul thus to his foot, they are ſuch as theſe.
Reaſ. 1. To take away all boaſting from the creature: that the ſoul may have nothing at all before it to confide in:man is emptied of himſelf as long as there is any ſelf-ſoveraignty remaining in him: he doth not, cannot acknowledge all to come from God, till he utterly relinquiſh the diſpoſal of himſelf: He cannot ſee that his Salvation is wholly out of himſelf, as long as he thinkshe may capitulate with God about it. Now God will hide pride from man.
2. That his glorious Soveraignty may be fully ſubſcribed to: Hence God will ſave none till they do yield that he might damn them, and hath no obligation from them to do otherwiſe: God will be ſeen in his royalty, to diſpenſe grace from a throne, or not at all, hence we are to go to a throne of grace, Heb. 4. 16. God's Soveraignty is a moſt precious pearl in his Royal Diadem, and he will not ſuffer it to be pluckt out: Job ſhall be convinced of this before he returnes his captivity.
3. That the grace of God may not lift them up, but keep them low and humble: That they may not deſpiſe others, nor think of themſelves beyond what is meet: that they may not be high minded, but fear; that they may always remember who hath made them to differ from others, and may dwel upon that, that it is by Grace they are ſaved, and not of themſelves.
USE, Give me leave here to improve the former and preſent Doctrine, in a ſerious word of Exhortation; as you would prove your ſelves true penitents, to get and keep humble before God: Ply this work of humiliation, and exerciſe the grace of humility: get humble, walk humbly before the Lord: Renounce ſelfſufficiency, and caſt off ſelf-ſoveraignty. For Motive.
1. Conſider how acceptable an humble ſoul is to God, and how diſpleaſing pride is to him: God takes great delight in thoſe that are humble, he dwels with them, Iſa. 57. 15. If any are like to have more of Gods refreſhing and comforting preſence than others, it is thoſe that are humble: where this grace is in exerciſe, God will give more grace. Their ſervices are highly eſteemed by God, Pſal. 51. 17. he hath a peculiar reſpect to them, Iſa. 66. 2.
2. Conſider how much reaſon, and how many cauſes you have to be humble, to ſee and count your ſelves vile creatures, and to ly low before God:
1. Your ſins ſhould make and keep you humble: The ſin of your heart, the leproſie of your nature, the body of death, that heart-ful of filthineſs and corruption: your daily ſins of act, in omiſſion of duty, in tranſgreſſing the command; eſpecially your particular enormities, Pſal. 51. 1. This evil. It will be a truth for ever that you have committed things worthy of death, and are not worthy to be called ſons and daughters of God, an hyred ſervants place is too good for you.
2. Your duties ſhould humble you: Haſt thou done any thing for God? it was not thou didſt it of thy ſelf, but the ſpirit in thee. And in all your duties you may ſee humbling confiderations; how cold your affections? how little impreſſion had they on your hearts? of how little continuance, even as the morning dew? How little ſincerity, how much hypocriſie? How little grace, how much corruption?
3. All your afflictions ſhould humble you: God hath hung many weights on thy heart to cruſh thee, and thou ſhouldeſt be aſhamed that they have brought thee no lower: All perſonal, & all publick rebukes of God's Providence, all Wilderneſs Tryals, are to humble the people of God, Deut. 8. 15, 16.
4. All God's mercies ſhould humble you; you have not deſerved them, but the contrary. The mercies of your being, preſervation, ſpecial deliverances; above all thoſe ſaving mercies, the grace of God in Chriſt, and the promiſe of eternal life: In a word; whoever thou art, whether Believer or unbeliever, thou haſt abundant cauſe to be alwayes affecting thy heart unto a low frame, and to bring thee down to the foot of the great God, and ly there as a poor deſpicable nothing, reſigning thy ſelf up to, and placing all thy hope upon his meer love & mercy in Chriſt, and endeavouring that that may have the praiſe and glory of all.