The Combat Between the Flesh and Spirit, Sermon 4
SERM. 4.
I come now to make a further improvement of this poynt: if it be ſo that Chriſtians muſt take heed of immoderate ſorrow, and weep as if they wept not for worldly afflictions; then this doctrine will adminiſter theſe three cautions to you, from whence will ariſe three Caſes of conſcience.
Caution. 1. Take heed that you run not into this miſtake: that when you are exceſſive in ſorrow for worldly croſſes, to pretend onelyonly to have a naturall ſenſibleneſs of your afflictions, and no more; and the reaſon why I give you this caution is, becauſe there is an aptneſſe in men naturally, when they are reproved for their immoderate ſorrowes, to excuſe it and ſay, will you not give me leave to mourne for my ſinnes, and to have a ſenſibleneſſe of Gods hand upon me, and the like? Caſe 1 Now becauſe men are ſo apt to miſtake in this particular, I ſhall handle this caſe of conſcience concerning it: wherein appeares the difference between a man that hath only a naturall ſenſibleneſſe of Gods hand upon him, and one that mournes and grieves immoderately and exceſſively; betwixt a kindly grieving and a paſſionate venation of ſpirit; and this I ſhall doe in theſe ſix following particulars.
Anſw.1. Where there is only a naturall ſenſibleneſſe a kindely grieving for worldly croſſes; it will rather animate and quicken the ſoule to religious duties, then any way indiſpoſe and interrupt them; and therefore it is that you ſo often finde weeping joyned with prayer and ſupplication in Scripture; thus it is ſaid, Iacob wept and made ſupplication, and in Jer. 3.21. Hoſ. 12.4.A voyce was heard upon the high places, weeping and ſupplications of the children of Iſrael; ſo in Ier. 31.9. They ſhall come with weeping, and with ſupplication will I lead them. So in Judg. 2.5,6. it is ſaid, the children of Iſrael at Bochim, lift up their voyce and wept, and ſacrificed to the Lord. All which places ſhew, that that ſorrow which is onelyonly a naturall ſenſibleneſſe of Gods hand will quicken and encourage the ſoule to duty, rather then indiſpoſe him; but now on the other ſide, exceſſive ſorrow renders a man unfit for prayer, reading, hearing the word, or any other holy duty. As in Pſal. 77.4. Aſaph was ſo overwhelmed with ſorrow, that he could not ſpeak. And Exod. 6.9. then is thy ſorrow immoderate, when it interrupts thee in the performance of holy duties.
2. Where there is onelyonly a kindly grieving and a naturall ſenſibleneſſe of worldly croſſes, there is kindled in that mans heart a ſympathizing and fellow-feeling of other mens troubles; that man will carry compaſſionate bowels towards other men that are in trouble, as well as themſelves. Job 30.25. ſaies Job, did not I weep for him that was in trouble? was not my ſoule grieved for the poor? but now, where ſorrow is immoderate, you will ſo think upon your own troubles, that you will not pity any that are in the like condition with you.
3. Where there is only a naturall ſenſibleneſſe of worldly croſſes, there is retained in that ſoule a fence of thoſe many mercies you doe enjoy, as well as of the afflictions and ſufferings you doe endure: naturall ſenſibleneſſe of afflictions does not take away the comfort and enjoyment of preſent mercies; there is a ſenſe of mercies enjoyed, as well as of afflictions endured. But now, in immoderate ſorrow, the very ſenſe of your trouble and croſſes doth take away, and imbitter all your former or preſent mercies. As in Numb. 16.12,13. Is it a ſmall thing, that thou haſt brought us out of a Land that floweth with milk and honey, to kill us in the wilderneſſe? Pray marke, for there is much of Gods mind in this place; the Land that theſe men ſpeak of here, is the land of Aegypt, where they were under bondage and ſlavery; and yet when they met with afflictions in the wilderneſſe, they forgot the bondage they were delivered from in Egypt, but ſaid, it was a Land flowing with milke and honey; immoderate ſorrow for afflictions doth quite take away all ſenſe of the mercies you doe enjoy.
4. Where there is onelyonly a naturall ſenſibleneſſe of worldly croſſes, there prayer to God, or a promiſe from God, will quiet the heart. This you may ſee verified in Hannah, in 1 Sam. 1.18,19. ſhe was grieved for a child, but what then? She prayed and ſaid, Let thine handmaid finde grace in thy ſight; ſo the woman went away and did eate, and her countenance was no more ſad. After ſhe had poured forth her heart in prayer to God, ſhe was comforted, ſhe went her way, and was no more ſad. Then is your ſorrow right, when going to God upon your knees will quiet your heart. Or,
2. When a promiſe from God will comfort you; thus it was with David, in Pſal. 119.50. ſaies he, This is my comfort in affliction, for thy word hath quickned me; that is, the word of a promiſe. So in Verſ. 92. Ʋnleſſe thy law had been my delight, I ſhould then have periſhed in my affliction. And in Verſe 107. I am afflicted very much, quicken me, O Lord, according to thy word. Then is your ſorrow moderate, when either a prayer to God, or a promiſe from God will quiet your hearts; and then are your ſorrows immoderate, when under any affliction all the promiſes in the Bible cannot quiet you; nor any prayer to God comfort you. And thus it was with Job, in Job 9.16. ſaies he, If I had called, and he had anſwered me, yet would I not believe that he had hearkned unto my voyce. And therefore beloved look to it, you that have met with many worldly croſſes and troubles, and never a prayer could comfort you, nor promiſe quiet you, it is an argument that your ſorrows were immoderate.
5. Where there is only a naturall ſenſibleneſs of worldly croſſes, there that ſoule does notwithſtanding all his afflictions juſtifie God, and condemn himſelf, acknowledging his own ſin to be the cauſe of all croſſes: This you have an inſtance of in Lamen: 1.18. In all the evill that is come upon us the Lord is righteous; and in Dan. 9.14. the Lord is righteous in all that is come upon us; for we have rebelled and done evill in his ſight: So David, Pſal. 51.3. I acknowledge my tranſgreſſion, and my ſin is ever before me: then is your ſorrow right, when you can juſtifie God, and take ſhame to your ſelves. But now where ſorrow is vexatious and exceſſive, there a ſinner flies out againſt God, and rather juſtifies himſelf, there the finner accounts God very ſevere and cruel in his diſpenſations, and murmures againſt him, thinks ill of him, and of his wayes; and in this condition was Job once, Job 16.17. He breaketh me with a tempeſt, and multiplieth my wounds without a cauſe, he blamed God and juſtified himſelf, which declared his ſorrow to be immoderate and exceſſive. You have a notable paſſage for this in Eſay 8.21. it is ſaid, that when God ſhall bring afflictions and trouble upon the Land, then they ſhall curſe their King and their God, and look upward, they ſhall be ſo overcome with ſorrow, as that they ſhall curſe God, and juſtifie themſelves: ſo in Prov. 19.3. ſaies Solomon, the fooliſhneſs of man perverteth his way, and his heart fretieth againſt the Lord.
6. Where there is only a naturall ſenſibleneſs under the hand of God, there will be an aptneſs to hearken to comfortable counſel from the word of God to bear up the heart under afflictions; and therefore it is ſaid, Job 33. when God laid afflictions upon him, he opened his ears to counſel; when you are ſo tamed by afflictions, that you will hear the voice of the rod, and the voice of the word, and hearken to any counſel that is tendered to you to bear up, and ſupport your ſpirits, then is your ſorrow regular, and ſuch as God allows of; but now where ſorrow is inordinate, that man is not fit to receive any inſtruction, from any friend that goes about to comfort him. Thus Aſaph in Pſal. 27.2. when he was overwhelmed with ſorrow, his ſoul refuſed to be comforted, they are then like Rachel, that would not be comforted, Matth. 2.18. In Rama was there a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her Children, and would not be comforted, becauſe they were not. The women of Bethlehem, did weep and mourn, and would not be comforted, which did evidence their ſorrow to be immoderate. When no promiſe in the Bible, no comfort nor ſupport from the word, will eaſe and quiet the heart, this ſhews that ſuch a ſpirit is too much overcome with ſorrow, vexation, and grief for worldly croſſes.
And thus I have done with the firſt caution, to take heed when you are over much grieved for worldly afflictions, that you do not then ſay it is only a naturall ſenſibleneſs of the hand of God upon you, and no more.
Caution 2 2. Is it ſo that we muſt not be immoderate in our ſorrows for worldly croſſes? but muſt weep as if we wept not: then take heed ye do not judge that to be a mourning for ſin, which is only for outward troubles. And beloved, the reaſon why I give you this caution is, becauſe of that aptneſs and propenſity there is in people, when they have loſt Husband, or Wife, or Children, or Eſtate, &c. and are extreamly troubled and dejected. If you aske them, why they mourn and grieve ſo much? they will anſwer, it is for their ſins, and will ſay, what, will you not give me leave to mourn for my ſins? it is my ſin that is the cauſe of all my grief and ſorrow, and teares, and I hope you will allow me to do ſo? yes, mourn for your ſins in Gods name; Caſe 2 but becauſe men are apt to deceive themſelves in this particular, I ſhall therefore handle another caſe of conſcience concerning this; How you may diſcerne when a man doth exceſſively ſorrow, whether he doth weep rather for his afflictions then for his ſin? rather for his troubles and worldly croſſes, then for his corruptions, and offending and ſinning againſt God, I ſhall give you 4 plain diſcoveries of ſuch a man.
1. Then a man doth grieve under worldly croſſes, Diſcove…ies of men that mourn rather for ſin then for affliction.rather for his ſin then for his afflictions, if ſo be that man did grieve and mourn for his ſins before ever he was afflicted. It is an Argument that your grief is rather for ſin, then for affliction, if when you were in proſperity, ſin did break your heart, and you could then have no reſt nor quietneſs within you, by reaſon of your ſins: and thus David did mourn for his ſins, when he did water his couch with his teares, for defiling of Bathſhebah, for he had then no affliction or croſſe lay upon him, and yet David did roar in the diſquietneſs of his ſoul, and he had no reſt in his bones by reaſon of his ſin. When David ſate upon the Throne in worldly glory and proſperity, yet then could he lie in the duſt in ſpirituall ſhame, and this before the Child was ſick. And therefore if upon examination you finde that you did weep and mourn for your ſins and corruptions, before ever you had this or any other croſſe lying upon you, then you may conclude, that your ſorrow is more for ſin then for worldly afflictions; but now when a man ſhall pretend to grieve for ſin, and yet that mans ſins never troubled him all his lifetime before, his corruptions never grieved his heart, nor troubled his conſcience before, this ſhowes it is more for afflictions then for his ſin, that ſuch a man mourns and weeps.
Diſcov: 2 2. Then a man mourns rather for ſin, then for affliction, when he takes more care to remove his ſins from his ſoul, then his afflictions from his body. VVhen thou canſt make it the great requeſt of thy ſoul, and the care of thy heart, rather to have thy ſins removed then thy afflictions. Hoſea 14.2. Oh Lord take away all iniquity, and receive us graciouſly: they did not ſay, Oh Lord take away affliction, although they had many then upon them; but ſay they, Lord take away the iniquity of thy Servants, and receive us graciouſly; but he that deſires rather to have his troubles removed then his ſins, it is a ſign he does not mourn for ſin, but for affliction. Thus Pharaoh when the Judgements of God were upon him, when the Thunder and Hail came, and the froggs and lice, Exo. 9.28.and murrain of Beaſts, &c. ſaies he to Moſes, intreat the Lord that there be no more mighty Thunderings and Hail: he deſired Moſes to pray to God to remove the plagues from him; but never deſired that his ſin, and the hardneſs of his heart might be taken avvay. You that can cry out, oh Lord take avvay this croſſe, or this affliction from me; but never pray to have your ſins removed, and your corruptions ſubdued: this is an Argument you mourn for affliction more then for ſin.
3. If vvhen the committing of a ſin, and the removing of an affliction ſtand in competition together, you would rather have the affliction continued, then commit a ſin: this ſhevvs you grieve for ſin, rather then for affliction. As for inſtance, vvhen a man is brought to a lovv condition, and a great decay in the vvorld, his Trade fails, and his ſtock is ſpent, if that man be more troubled for his ſin that brought him into that condition, then for the affliction it ſelf, then he vvill not commit a ſin to repair and make up his loſſes, though he did knovv, that the committing of ſuch a ſin vvould do it; and ſo in any other caſe: as I have read a ſtory of a Noble man, whoſe Sonne and Heire was ſuppoſed to have been bewitched, and being adviſed by ſome to go to a Witch, to have his Sonne helped and unbewitched again; he anſwered, no, by no means, for he had rather the Witch ſhould have his Sonne then the Devill. But if you make no conſcience to commit a ſin, to avoid or remove an affliction, if you will break the hedge of a command to avoid a little foul way of affliction, it is a ſign that you mourn for your croſſes and afflictions more then for your ſins, and that you never grieved ſo much for your corruptions as you have done for your corrections, Job 36.21. ſo thoſe that in their diſtreſs go to VVitches and VVizzards, and Fortune-tellers, as Saul did to the vvitch at Endor, ſhew that they grieve more for affliction then for ſin.
4. If you mourn for ſin, the true joy that ariſeth from the forgiveneſs of ſin, will ſwallow up the grief that comes to thee, through any worldly croſſe or affliction, and will likewiſe make thee to undergoe them with patience. That man grieves for ſin moſt, who when his ſin is pardoned, grieves leaſt for outward trouble; when the comfort of his ſins forgiveneſs doth more rejoyce him, then the continuance of any affliction upon him, can grieve him: as in the 33 of Eſay, and the laſt, The Inhabitants ſhall not ſay I am ſick; for the people that dwell therein ſhall be forgiven their iniquity: thoſe people they were like a Ship in a great tempeſt, their Maſt broken, and their ſails looſed, all their tackling loſt and gone; why? what then? yet the Inhabitants ſhall not ſay I am ſick, becauſe the Lord hath forgiven them their ſin, he doth not ſay, they ſhall not ſay they were ſick; but they ſhal not ſay they are ſick, becauſe their ſins are pardoned: the ſenſe of their pardon ſhould take away the ſenſe of their pains under their preſent ſufferings: now when it is thus with you, it is an argumēt that your trouble was more for ſin, then for affliction. But then is a man more troubled for his afflictions, then for his ſins, when he will grieve, though he be aſſured that his ſins are pardoned, and that he is an heir apparent unto glory. All the perſwaſions he hath of ſins forgiveneſs, doth no whit allay his impatience. And thus I have done with this ſecond caution, that you take heed you do not look upon that as a mourning for ſin, that is onelyonly for ſome outward trouble and affliction.
Before I come to the third caution, give me leave to lay all cloſe to your hearts by a word or two of application, and the uſe that I ſhall make of what hath been ſaid in theſe two Queries, ſhall be firſt for reproof, Uſe of Reproofe.and then for exhortation.
1. For reproof to thoſe that are ſo far from weeping as if they wept not for afflictions, that they weep ſo exceſſively, as if their whole bodies were made of a lump of Ice, that does all diſſolve into tears, when the Sun of affliction does ſcorch them. How many men are there that are eaſily drawn to ſorrow immoderately for worldly croſſes. VVe uſe to ſay when a man weeps, that he waters his plants; and you know, that when you water your plants in your Garden too much, you drown and kill them, and ſo when you weep over much for afflictions, you drown your plants, and diſcompoſe your ſpirits, and make them unfit for any ſpirituall imployment.
2. This reproves thoſe that when they come to mourn and weep for their ſins and corruptions, they are ſo ſparing of their teares, that then they weep as if they wept not, a ſlight ſuperficiall ſigh, or ſome tear extracted by violence, is the greateſt ſorrow that many men have for ſin: when men are like a Cloud, that will eaſily drop down teares for any outward affliction; but like a Rock that cannot ſhed a drop for ſin, for diſhonouring and diſpleaſing of God. Many people are like to Lewis the …th, King of France, that did alwayes carry a Crucifix in his hat, and when he committed any groſſe and abominable ſin, would take off his hat and bow to his Crucifix, and aske forgiveneſs, and then thought all was well preſently. Moſt men are apt to be ſlight and ſuperficiall in their griefs for ſin: why now? how do you invert the Apoſtles Order and direction here? when you weep for ſin as if you wept not, and are exceſſive and immoderate in your worldly ſorrows.
2. Uſe of Counſel.By way of counſel, be perſwaded to look upon your ſins as greater matter of ſorrow and grief, then all the afflictions that ever befell you: oh weep, and weep again for them; for your ſins are worſer and greater evills then all your outward troubles, and the better to encourage you to this duty, conſider
Firſt, That ſin is the cauſe or inlet of all your afflictions, had it not been for ſin, you had undergone no ſuffeirngs… ▪ rather therefore mourn for the cauſe, then for the afflictions themſelves.
Secondly, Afflictions are not ſo bad as ſin, in regard God is the Authour of all our afflictions; but ſin is ſuch an evill, that God diſclaims that though there be no evill in the City but God doth it, that is, he is the Authour of the evill of afflictions; yet he diſclaims being the Authour of ſin.
Thirdly, Conſider, that all outward afflictions are conſiſtent with grace; but many ſins are utterly incompatible and inconſiſtent with grace. Let your afflictions be never ſo great, yet you may be a godly man for all that, you may be as poor as Job was, or as miſerable as Lazarus, and endure any afflictions whatſoever, and yet all this be conſiſtent with grace; but all ſin is not conſiſtent with grace, as the ſin againſt the Holy Ghoſt, the ſin of finall impenitency, or finall obduracy and hardneſs of heart, theſe are not conſiſtent with grace, and therefore you have more cauſe to mourn for ſin then for afflictions, and
4thly, Conſider, that afflictions they reach but to the body, but ſin that reaches to the ſoul, afflictions can make but the outward man miſerable, but ſin will deſtroy and undo the ſoul, and make that miſerable; and therefore be perſwaded rather to weep for your ſins and corruptions then for your ſufferings and corrections.