The Combat Between the Flesh and Spirit, Sermon 5
SERM. V.
Caution 3 WEe come now to the third caution, and that is this: Conc: concerning mourning for ſin.is it ſo, that we muſt weep as if we wept not, then take this caution, that Chriſtians are not only to take heed, that they weep moderately for worldly afflictions; but they are alſo to take care, that they be not exceſſive in their ſorrows for their ſins and corruptions. But before I handle this caſe of Conſcience, give me leave to premiſe three concluſions.
Con. 1 1. That a man may weep overmuch for his ſins. This you have laid down in 2 Cor. 2.7. The Corinthians did fear that the excommunicated perſon, would be ſwallowed up with over much ſorrow for his ſin, ſaies the Apoſtle, ye ought rather to forgive him, and to comfort him, leſt perhaps ſuch a one ſhould be ſwallowed up with over much ſorrow.
2. Con. 2 Take this concluſion, that there be but few in the world that do overmuch grieve & ſorrow for their ſins: where one offends in ſorrowing too much, thouſands and ten thouſands do offend in ſorrowing too little, there are but few that are immoderate in their ſorrows for ſin.
3. Con. 3 Conſider, that none but diſconſolate and doubting, and deſpairing ſinners do over-much grieve for their ſins. Obdurate ſinners do not grieve at all, and aſſured Chriſtians they will not grieve too much, only diſconſolate and deſpairing ſinners do ſorrow over-much.
And here comes in the third caſe of conſcience, Caſe of conſcience when Chriſtians may be ſaid to grieve too much for ſinne.how or in what caſe a man may weep and ſorrow over-much for ſin.
I ſhall reſolve this caſe very briefly.
Firſt, That ſorrow for ſin is exceſſive, that makes a Chriſtian pore ſo much upon his corruptions, that he over-looks his graces. A Child grieves too much when he ſo blubbers and cries, the tears trickling down his eyes, that he cannot ſee his Letters, nor read his Book: ſo a Chriſtian grieves too much for his corruptions, when he cannot ſee, nor bleſſe God for thoſe graces he gives him.
2. You grieve over-much for ſin when it doth damne and darken your evidences for Heaven; when a Chriſtian does ſo pore upon his ſins, and diſcover ſuch cauſe of grief and ſorrow from them, that he never looks into his own heart to ſee what cauſe of joy he hath there, in having an aſſurance of his intereſt in Chriſt, and a right and title unto glory. Beloved, God would not have one grace to juſtle out another, ſorrow for ſin is a grace; but yet God would not have this to juſtle out ſpirituall joy. When a Chriſtian does ſo grieve for ſin, that he caſts away all hopes of Heaven, then his forrow is exceſſive, when he grieves and blubbers ſo that he cannot read his evidences for Heaven.
3dly, Sorrowing for ſin is exceſſive, when it laies diſcouragements upon the ſoul to come in to Chriſt for pardon and remiſſion; when a man ſhall ſo grieve for ſin, that he dares not venture to look up to Jeſus Chriſt for mercy, and to lay hold upon a promiſe for his comfort, when a ſinner does thus, then he mourns exceſſively. If the Children of Iſrael in the wilderneſs, when they were ſtung of the fiery Serpents, had not had the boldneſs to look up to the Brazen Serpent, they could not have been healed and recovered; ſo when ſorrow for ſin makes us that we cannot look up to Chriſt for pardon, then it is exceſſive. Sorrow and teares for ſin are never right till they are like floods of water to drive us to Chriſt.
Fourthly, ſorrow for ſin is then immoderate, when it ſo overwhelms you, that you can take no comfort in the outward bleſſings that God hath given you, as Houſes or Lands, or Corne, or Wine, or the like.
When a Chriſtians ſorrow for ſin doth ſo damp his ſpirits, that he cannot take that outward joy and lawful complacency in worldly comforts that God allowes him, then is your ſorrow inordinate: though many think that God allowes that ſin ſhould be ſo bitter to them, yet it is no ſuch matter, you muſt be ſorry for ſin, and yet take comfort in the outward bleſſings that God beſtowes upon you.
Fifthly, Sorrow for ſin is inordinate, when it puts a man into an incapacity to receive comforts from the Goſpel, when a Chriſtian ſhall ſee his ſin ſo great, and his caſe ſo ſad, that if you tender the promiſes of the Goſpel to him, they are as things of no worth to him, he thinks they do not belong to him, and therefore can find no comfort nor ſavour in any of them. When a man ſhall be obſtinate, and peremptorily ſtand out againſt the comforts of the Goſpel becauſe of his ſin, then is his ſorrow inordinate. Thus Aſaph did in Pſal. 74.2. ſaies he, I was in trouble, and my ſoul refuſed to be comforted. When a mans condition is ſad, and yet he refuſeth to be comforted, then is his ſorrow exceſſive.
Sixthly, Then is ſorrow for ſin immoderate, when it diſables, or indiſpoſeth a man to perform his duty, either in his generall or particular calling, when it doth indiſpoſe him to the duties of his generall calling as a Chriſtian, that he cannot pray, nor read, nor diſcourſe, nor hear the word of God; but lies alone in a corner, and will not admit of any body to comfort him, or confer with him; that ſorrow that indiſpoſeth a man to holy duties, is an irregular ſorrow, Pſ. 77.4. I am ſo troubled that I cannot ſpeak, to wit, to God in prayer. And ſo again that ſorrow that indiſpoſeth a man to the duties of his particular Calling as a man, that he cannot work, or ſtudy, or trade, and follow his particular imployments, that ſorrow is an inordinate ſorrow. God doth require us to work in our Callings, as well as to work out our ſalvation: and therefore that ſorrow that hinders and indiſpoſeth us to it is exceſſive, and immoderate. And thus I have ſhewed you when ſorrow for ſin is exceſſive, and have onelyonly given you the heads of things, and have likewiſe done in reſolving the third caſe of conſcience.
Ʋſe VVe come now to the application: and if it be ſo that a Chriſtian muſt not onelyonly take heed of grieving overmuch for afflictions, but for ſin too, then take heed you do not pervert this Doctrine; take heed of being obſtinate and perverſe, and hard-hearted in ſin; though I tell you that Chriſtians ſhould not be exceſſive in their ſorrows for ſin; yet I do not ſay that wicked men ſhould be obſtinate and ſtout-hearted in ſin, and never mourn for ſin at all. No, it were well for them that they could weep bitterly for their ſins: therefore you that are obſtinate and preſumptuous ſinners, take heed that you do not abuſe this Doctrine; and again, you that count ſin your greateſt burthen, that every mole-hill of ſin is like a Mountain upon you, take heed that ye be not ſo overwhelmed with ſorrow, that you can ſee no comfort at all in Chriſt, and in the promiſes of Salvation through him; but do you look to the Lord Jeſus Chriſt, and ſee that there is more in Chriſt to ſave you, then there is in your ſelves to condemn you; though there be abundance of corruption in you, yet there is a fullneſſe of ſatisfaction in Chriſt; he is able to ſave to the uttermoſt all that ſhall come unto God by him. All you that do belong to Chriſt, do neither weep too much for your ſins, nor yet too little, do not ſay I will not grieve nor ſhed tears at all for them; for as Chriſts blood was ſhed for our ſins, ſo we ſhould ſhed tears for them; but yet we muſt not ſo grieve for them, as to diſcourage us from going unto Chriſt, and to darken our evidences for Heaven.
Uſe. Exhor∣tation. We have onelyonly now a uſe of exhortation, and then I have done. If Chriſtians muſt take heed that they weep as if they wept not, (for that is the ſcope of the Text) then let me in the bowells of Chriſt, perſwade all you that are the people of God, to labour to fulfill this Apoſtolike Rule, that you would ſo carry your ſelves, as thoſe that have better hopes, Several Conſiderations to keep men from exceſſive ſorrow.and better things to look after then any thing here below. And as before I gave you twelve conſiderations to allay & keep under exceſſive ſorrow: ſo now I ſhall give you 7 or 8 Conſiderations more to keep out exceſſive ſorrow, which if ſeriouſly laid to heart, may be a great help to keep you from breaking out into immoderate ſorrow whatever betides you.
Conſid. 1 1. Conſider, that exceſſive ſorrow for worldly croſſes, argues either a totall want of grace, or elſe an extream weakneſs of grace. Firſt, it ſometimes argues a totall want of grace. It is with a Chriſtian in this caſe, as it is with the ruſty hinges of a door: if you open or ſhut the door, they will skreak & make a noiſe; but if you put ſome oyl upon them, they do not ſo: ſo Chriſtians many times, God cannot touch them with his rod of afflictions, but they cry out, and are immoderate in their ſorrows, and impatient under Gods hand, and the reaſon of it is, becauſe they want the Oyl of grace: or if it doth not argue a totall want of grace, yet it is a ſign of a great deal of weakneſs of grace; I have obſerved often times in London ſtreets, that a pair of new Cart wheels will skreak and make a noyſe as they go along; but an old Cart goes away ſilently. So if when God laies afflictions upon thee, thou art like a new Cart, that thou crieſt out, and mourneſt immoderately under his hand, it argues, that thou art but a new and a weak Chriſtian: he that faints in the day of adverſity ſaies Solomon, his ſtrength is ſmall. But now a Chriſtian that hath been long uſed and experienced in troubles and afflictions, you may lay a great and heavy burden upon him, and he will make no noyſe under it.
Conſid. 2 2. Another conſideration to keep out exceſſive ſorrow, is this; conſider that whatſoever croſſes befall you in the world, they are but the manifeſtations and executions of Gods will, which is the rule of order and juſtice, his diſpenſations are good and juſt in themſelves; if Gods will be done, though thy will be croſt, it is no matter. This was that which kept David from exceſſive ſorrow in 2 Sam. 12.21,22. Davids Servants wondred that he ſhould faſt and weep for his Child while it was alive: but when the Child was dead, he ſhould riſe up and eat bread, and be no more ſad. And David ſaid, while the Child was yet alive I faſted and wept; for I ſaid, who can tell whether God will be gracious to me, that the Child may live; but now he is dead, wherefore ſhould I mourn? can I bring him back again? I ſhall go to him, but he ſhall not return to me. Now I ſee the will of God is accompliſht, why ſhould I grieve at it? I will hold my tongue, and not open my mouth, becauſe the Lord hath done it, Pſal. 39.9.
Conſid. 3 3. Conſider, that before converſion, you did never grieve for the want of grace, and want of ſpirituall mercies. Why then after converſion, ſhould you weep for worldly things, when you enjoy ſpirituall mercies. Conſider, before converſion, I was content with outward worldly comforts, and never was troubled for want of grace and hopes of Heaven, and want of reconciliation with God, I did never grieve for theſe; and ſeeing when I was without Chriſt, I did not grieve for the want of him, now when I have Chriſt, ſhall I grieve becauſe I want the ordinary and common bleſſings of worldly things? A Chriſtian with a holy indignation ſhould take a revenge upon himſelf; if before my converſion, I could not grieve for the want of grace, now I have grace, I will not grieve for the want of outward comforts, ſeeing there is infinitely more reaſon you ſhould grieve for want of ſpirituall then temporall mercies.
4. To keep out worldly ſorrow, conſider, that God never laies any outward croſſe or affliction upon his people; but it is for ſin, either for the puniſhment of ſin, or the prevention, or purging of it out.
1. For the puniſhment of thy ſins; and if it be for the puniſhment of thy ſin, then, if thou mourn for any thing, mourn for thy ſins that was the cauſe, rather then for affliction, which is but the effect of thy ſin; accept the puniſhment of thine iniquity, Levit. 26. with ſubmiſſion; but look upon the ſin with deteſtation: we have no reaſon to complain of our afflictions, Lamen: 3.39. why doth the living man complain, man for the puniſhment of his ſin? you ſhould in this caſe rather grieve for your ſins, then for your puniſhments.
And 2dly, If it be not for the puniſhment, then it is for the prevention of ſin, to keep thee from ſin, and this was the end why God puniſhed Job, 33 Job 17. it was, that he might drive man from his purpoſe, and hide pride from him. And therefore ſuppoſe God takes away an Eſtate, or friends, or any outward comfort from you, as long as it is to prevent a ſin, to preſerve you from Hell and damnation, you have no cauſe of grief. If a Doctor takes away your blood from you, to prevent a pleuriſie, will you be angry with him? ſurely no; ſo God never takes away any outward comfort from his people, but it is in mercy that he may prevent ſin thereby.
Or 3dly, If not for the puniſhment or prevention of ſin, then it is for the purging out of ſin, as in Eſay 27.9. by this therefore ſhall the iniquity of Jacob be purged, and this is all the fruit of it to take away his ſin. A man will not be grieved, that Phyſick makes him ſick, and pains him in his bowels, becauſe it purgeth out noxious and hurtfull humours. Beloved, your croſſes are but purging pills to purge out your corruptions. All worldly afflictions are either for the puniſhment, prevention, or purging out of ſin, and therefore we have cauſe to bear them patiently.
Conſid. 6 6. Conſider, that God turns all worldly croſſes and loſſes into ſpirituall advantages to his people, thou ſhalt never be a loſer by thy afflictions. As when a poor man that is in debt, and in very much want of money, ſhall come to a rich man, and make known his condition to him, and beg relief from him; the man goes preſently to his Cheſt, and fetches a bag of money, and throwes it at him, the poor man would not look upon this as any wrong or injury done to him, but would rather be thankfull for it. So God turns all our ſeeming croſſes and afflictions into reall and ſpirituall advantages to us. Phil. 1.19. I know ſaid Paul, that this ſhall turn to my ſalvation. All things ſhall work together for good to them that love God. Rom. 8 28.Though we cannot ſee how it ſhould come to paſſe, but are in this caſe, like unto little Children, who when they ſee a heap of beautifull and ſweet Roſes lying upon a Table, and their Mother goes and puts them in a morter, and pounds them all to peeces, the Child cries and thinks the Mother ſpoyls them, though ſhe does it to make a conſerve of them, that they may be more uſefull and durable. So we think we have comforts like beds of Roſes, and when the Lord takes them from us, and breaks them all to pieces, we are apt to conceive they are all ſpoiled and deſtroyed, and we undone by it, whereas God intends it to work for our greater benefit and advantage.
Conſid. 7 7. Live in the meditation and contemplation of the joyes and glory of Heaven. And this will be a great means to keep out worldly ſorrow, the glory and happineſs of Heaven will ſo tranſport a Chriſtians ſoul with ſpirituall joy, that he will not eaſily be over-whelmed with worldly ſorrow. I have read one of the Schoolmen that was of this opinion, that the reaſon why Adam in innocency was not ſenſible of his nakedneſſe, was becauſe he was ſo taken up with immediate converſe and communion with God. So now, if you were more taken up with converſing with God, and apprehenſions of glory, though you had nothing here below, yet you would think you wanted nothing. The conſideration of Heaven, and glory, and happineſs, would make you over-look all worldly croſſes and afflictions: it is ſaid of Paul, that he was rapt up into the third Heaven, and ſaw things ineffable; but whether in the body or out of the body, he could not tell: that is, he ſaw ſo much glory, and was ſo taken up with the joyes of Heaven, that he could not tell whether he was in the body or no, it made him to forget all his troubles and miſeries here below. I remember I have read in Jerome, what advice he he gives a young man in his time that was overmuch preſſed with ſorrow and grief for worldly croſſes. Saies he, do but now and then take a turn or two in Paradiſe, and then you will never think of a wilderneſs, or be troubled at the miſeries of a deſert. Oh beloved, that your ſouls had once this art of divine ſpeculation, and contemplation, that you might have an experimentall knowledge of the joyes of Heaven, and this would keep you from mourning any more for worldly croſſes. When Chriſt was transfigured upon the Mount, ſaies Peter to him, Maſter, Maſter, it is good for us to be here, let us build three Tabernacles, one for thee, one for Moſes, and one for Elias, he was ſo lifted up, with the ſight of Heaven, that he never thought that he was then upon a barren Mountain, and of what wants and exigencies they ſhould be driven to there. I have formerly told you what I have read of the Eagle, that ſhe is like no other Bird that flies in the Aire; for whereas all other Birds when they are hurt, or want meat to ſatisfie their hunger, will crie and mourn, and make a noyſe: the Eagle, when it is hurt, will fly aloft, and comfort her ſelf with the warm beams of the Sun. And oh Beloved, if you would Eagle-lik ſore aloft in divine meditations, and contemplations of heavenly glory and happineſs: this would arm you againſt worldly ſorrow very much.
8. Remember that your ſins call for more teares from you, then you are able to ſhed; and therefore do not waſt them about worldly things. Beloved, could you diſſolve into tears for your ſins, it would all be too little to expreſs your grief and ſorrow for them; nay, were every drop of tears you ſhed, an Ocean, it would be too little to ſhed for ſin. Tears are ſweet water, and it is pitty to waſh foul Rooms with them, reſerve them for your ſins, they have more need of them; and if you had more tears, all would be too little: nay, were your head a Fountain, and your eyes Rivers of tears, they would all be too little to ſhed, for thoſe many ſins and iniquities that you have committed againſt God.
And thus I have done with this firſt part of the Text, and they that weep as if they wept not.