The Humbled Sinner, Chapter 2
CHAP. II. The opening of the words with the ſeverall Doctrines in the text.
THe words of the text do containe two parts.
A caſe of Conſcience to be propounded by a troubled and trembling ſinner: The caſe is not for another, but for himſelf, what ſhall I do? And not about his Riches, or wealth, or his body, but about his ſoul: And that not for meer ſpeculation, but for practicals, it is a caſe about his ſalvation, and about the meanes which he ſhould take to attaine: Sirs, what ſhall I do to be ſaved?
Secondly, The caſe fully reſolved: (Beleeve in the Lord Jeſus Chriſt, and thou ſhalt be ſaved,) As if he ſaid, Chriſt is the onelyonly way to Heaven, and faith is the onelyonly way to Chriſt; God hath given Jeſus Chr…st to ſinners, and ſalvation in him; And whoſoever believes in him, ſhall not periſh, but have eternall life. Now then, believe in him, and you ſhall be ſaved.
There are many concluſions emergent from theſe words, I will omit moſt of them, and onelyonly inſiſt on the latter.
Change of heart breeds change of eſtimation toward the Miniſters of the Goſpel. The Jayler a little before had a baſe and unworthy opinion of Paul and Silas, but now Lords, Sirs, what ſhall I do?
As the Heart is, ſo the Judgement is, and Newneſſe of Nature, hath with it Newneſſe of Light. We can now ſee the men and their authority, and their office, and embaſſage, and the end of all their reproofes, and inſtructions, and therefore the very feet of them who bring good tydings, and publiſh peace and ſalvation, are beautiful.
It argues the heart to be baſe and ſordid, which can ſlight and ſcorne the Meſſengers of Chriſt; he hath no grace, who can contemne and vilifie a Miniſter of grace. But two things God ever works, when he confers grace, (viz.) A love of the word of Grace, and an Honouring of the Meſſengers of Peace.
Senſible ſinners are ever inqu…ſitive. Sirs what ſhall I do? and ſo, they in Act. 2. 37. Even they were pricked in their hearts, they cry out, men and brethren what ſhall we do?
There are two ſorts of ſinners.
Firſt, ſome are hardned, unſenſible, wholly overgrown with ſin, and are past feeling, Eph. 4 18. Their ſin is in them, like the waters in the Ocean; under all which, if a man doth lye, yet he feeles no weight nor burden, becauſe the Elements in their proper places are not ſenſibly weighty: ſo where ſin is in its center, men are unſenſible of the burden of it. They feele it not, nor their miſery, and therefore neither complaine nor enquire.
Secondly, others are made ſenſible, not onelyonly by the ordinary light of a naturall conſcience, but by the contrary principle of new and infuſed Grace: It is with them like as with a man recovering out of a deep ſickneſſe, his health comes in, and makes him now ſenſible of his weakneſs, and complaining, and deſiring help. So when God doth by his bleſſed ſpirit work the lively ſenſe of ſinne in the heart of a perſon, the baſeneſſe of it, the danger and miſery of it. O he cannot now remaine thus, live thus, he muſt have a guide, he goes to a Meſſenger, one of a thouſand, to inſtruct and direct him.
For firſt, conſcience truly awakned, cannot beare its own burden, its own diviſions, feares, accuſations, preſent condition, and therefore the perſon will enquire whether there be no balme in Gilead.
Secondly, againe, ſenſibleneſſe of ſin is Opus reſpectivum, it is a work for further work. God doth for this very end make us ſenſible of our ſin and miſery, that we might enquire after the meanes of grace and ſafety.
Thirdly, once more, ſcarſe one ſenſible ſinner of many thouſands that is able to be his own Counſellor, or comforter, we are not able always to apply thoſe ſweet directions, thoſe proper and heavenly comforts as God promiſes, to our own neceſſities, which yet we may diſtribute with a full and tender heart to others in their exigencies: for there is a great difference betwixt the propoſing of comfort and the applying of comfort. He who is to propoſe it, hath a medicine to deliver; He who is to apply it, hath a medicine to take. There be many contrary arguments and riſings of an unbelieving and fearful nature, in the perſon who is to apply the truth, and goodneſs of Gods promiſe to himſelf, ſo that he is not alwayes able to ſee the reach, and compaſſe of them to himſelf; and therefore no marvel if he ſeeks out for direction, in the midſt of his own confuſions, and for a help to apply, in the midſt of his own feares and diſtractions.
The maine and choiſe thing which the troubled ſoule lookes after, is how to ſave it ſelfe. (Sirs, what ſhall I do to be ſaved?)
There be divers ſorts of troubles, and according to their grounds and qualities, doth every perſon lay out for help and remedy. Some are troubled with meer ſickneſs, and health is the thing which they would have. Some with poverty; and riches are the things which they would have. Some with ignominy; and favour, and good opinion is the thing which they would have.
Some with outward afflaction and puniſhment; and exemption is the thing which they would have. Remove from me this Plague onelyonly ſaid Pharaoh.
Some are troubled with meer terrors of conſcience; and quiet and eaſe is the thing which they would have.
Others are troubled in ſoule for their ſinnes, by which God is diſhonoured, and their heart polluted; now how theſe may be ſaved; This is the thing which theſe would have.
Come to a ſoul, ſenſibly groaning under the weight of ſinne, and ſay, why? Soul be of good cheer, thou haſt goods laid up for many yeares: Oh ſayes that ſoul, miſerable comforters are they to me, Lord be merciful to me a ſinner. Come againe and ſay, you have many good and kinde friends, Alas ſaith the ſoul, friends are Phyſicians of no value to my troubled and perplexed ſoul: Lord be merciful to me a ſinner. Come to that ſoul, and diſcourſe to him of the defect of ſin, of the richneſſe of divine mercy, of the Grace that God hath promiſed to give, of that ſorrow, of that repentance, of that faith, of that blood of Chriſt; O now ſayes that ſoul, ſay on, give not over, mercy is that which I would have, and Grace, and Chriſt, and Salvation, this is it which I would have, how I may be brought out of this miſerable and damnable condition. Suppoſe a man were very ſick, and one ſhould come and tell him many merry tales, to delude the ſenſe of his ſickneſſe, this were nothing to a man ſick indeed; for it is not a tale, but wholſome Phyſick which would help him; he had rather by much heare the Phyſitian diſcourſing and counſelling, and applying. So it is with the truly troubled ſoul, yea that is it which he deſires and would have, to be ſet in the right way how to ſave his ſoul. Shew us the Father, ſaid Philip, and that is ſufficient, ſo here, ſhew me the way of ſalvation, and I deſi…e no more.
And the reaſon of it is this, becauſe,
There is nothing which ſuit… with the troubled ſoul, but the way of ſalvation: the helps and remedies of it are not to be found unleſs in theſe wayes.
If a man hath a burden on his back, take it off, and that is the way to eaſe him; if a man hath a feavour, cure him of that, and this is the way to help him; if a mans bone be out of joynt, ſet it in his proper location, and this is the way to comfort him. In like manner is it here. The diſtreſſes of the ſoul are ſpiritual, and only ſpiritual waies relieve ſpiritual troubles; I now ſee God at difference with me, how may I be reconciled to him? I ſee the diſhonour againſt him, how may I pacifie him? I feel the guilt of ſin, who ſhall take that off for me? I would be a changed and new perſon, who will work this in me? what courſe muſt I take to get God to look graciouſly on me, to get theſe ſins pardoned, this heart to be ſanctified?
I cannot paſſe over this point without a word of application.
If ſalvation be the maine enquiry of a truly troubled ſoul, Ʋſe. then verily many people have not yet been truly troubled for their ſinnes; why? Becauſe they ſtrive not how to ſave their ſoules.
The Pſalmiſt ſpeaks of ſome, that God was not in their thoughts; and we may ſay of ſome, that Salvation is not in their mindes. He who hath abundance hath this queſtion, who will ſhew us any good? and he who is in want, hath this queſtion, what ſhall I do? But, what ſhall I do to be ſaved? few think of this, it is a marvelous thing that ſo noble a creature as man, who carries in him the ſingular ſtamp of heaven (a ſpiritual and immortal ſoul) ſhould ſo infinitely forget both himſelf and his errand into this world. I am a miſerable ſinner (ſaid Saint Hicrome) and born only to repent. We are born tranſgreſſors from the wombe, and with hell at our heeles; God is pleaſed to draw out the threed of our life, and to vouchſafe to give us this hint, that we are ſinners, and muſt dye, and if we change not our condition we periſh forever. And beſides that, he hath addreſſed the wayes of Salvation to our hands, ſo plainely, that he who runnes may read. Yea, and there is ſomething implanted in men, which ſecretly inclines them to be affected with a generall deſire of Salvation; nevertheleſs, to obſerve men how variouſly they flye off, how little they minde that, which moſt of all concerns them; how infinitely one drudgeth for riches; how illimitedly another purſues pleaſures; ſo that when we come to dye, we have hardly thought wherefore we were borne. There is a Salvation, and a way tending thereunto, but we forget that all our dayes: We have other employments, but let us ſoberly recall our ſelves.
Is there any thing better then Salvation?
Is there a nearer thing then the ſoul?
Is there not a neceſſity to be working in the way, if ever we would attain unto the end.
O then let this take us up; let heaven take us up; let our ſouls take us up; but let not our ſins, let not the world take us up. Ʋbi pompa (ſaid Saint Auguſtine) ubi exquiſita convivia? ubi gentiorum ambitio? ubi argenti & auri pondus immenſum? Tranſient omnia ab oculis ejus, putatur requieſere corpus ejus, & habitat in inferno anima ejus, multipl…cavit agros, plantavit vineas, implevit horrea, yet ſaith he. S…ul…e hac nocte. He enlargeth his Fields, plants his vines, fills his Barnes, loſeth his ſoul. The like ſaith Saint Bernard. Dic mihi ubi ſunt amatores ſeculi, qui jam diu fuerint! Dic, quid eis profuit inanis gloria? Brevis laetitia? mundipotentia? Quid carnis voluptas? quid falſae divitiae? ubiriſus? ubi jocus? ubi jactantia? Hic, caro eorum vermibus; illic, anima ignibus deputatur infernalibus.
I ſay no more, but labour to ſave that, which if it be loſt, the world cannot procure it, and believe it, that the ſoul can never be ſaved by that which is not worth a ſoul.
Another concluſion from the words of the text may be this That perſons rightly ſenſible, are as throughly reſolved, for the meanes and wayes, as for the end and ſcope.
The Jayler doth not ſay I deſire Salvation barely, but what muſt I do to be ſaved? as if he ſaid, I deſire Salvation, and I do conjecture that it is an end, and therefore means there are leading to it: now whatſoever they are, point them out unto me, that I may apply my ſelf for the proſecution of the end.
There are two things which deceive a mans heart.
One is preſumption, which is a skipping over the leſſon, and taking forth before we have learned our part; my meaning is this, that it is an opinion of our happineſſe, without any uſe of meanes: As if a man went to heaven as the Ship moves in the Tyde, whether the Maſter wakes or ſleeps.
Another is hypocriſie, which is an inquality of the heart to all the wayes of Salvation: No hypocrite will apply himſelf to every thing which may indeed ſave him. But where the heart is rightly underſtanding, and truly ſenſible, there is not only a conſideration of meanes, but an illimited reſolution for all the wayes of Salvation: whatſoever courſe God doth by his Word reveale and preſcribe, for that it is reſolved and purp…ſed, though they may be contrary to my proud reaſoning and capacity; though they may be contrary to the bent of my affections; though they may require much time and employment, &c.
What the Princes ſpeak with a diſembling heart, that the ſinner rightly ſenſible of his condition, affirms with a plaine ſpirit, of true intention. The Lord be a true and faithful witneſſe between us, if we do not even according to all things for the which the Lord thy God ſhall ſend thee to us. Whether it be good, or whether it be evil, we will obey the voice of the Lord our God to whom we ſend thee, that it may be well with us when we obey the voice of the Lord our God.
He who will be ſaved muſt come to this, to deny his own will; to crucifie his own affections; to captivate his own imaginations; to reſigne up his own deſires and pleaſures; to afflict his heart for his ſins; to give up himſelf to the rule and command of Gods Word; to draw off his heart from the world; to ſettle all his confidence upon Jeſus Chriſt; to watch over his own ſpirit; To love the Lord God with all his ſoul, and with all his might: Theſe and other things are required as the way to life, and unto them all, doth a ſinner, rightly ſenſible, yield up himſelf with all readineſs and gladneſſe.
For as much as, though there may be ſome difficulty in theſe, yet there is Salvation by them; yea, and there is a ſingular help for them, as well as a ſpecial reward, but the preſent and former condition and way of ſinne is engraven with much paines, and ſore horror, and death, and hell; But I paſs on.
Another concluſion from the words is this, When God doth throughly work upon mens conſciences:, perſonall injuriouſneſſes muſt be forgotten by them who are to deale with them.
You ſee here that Paul and Silas ſpeakes not a word of this cruel uſage towards them, but inſtantly addreſſe themſelves to the direction of his ſafety and comfort, Believe in the Lord Jeſus Chriſt, &c.
We read of the Father of the Prodigall, that when his ſon came humbling and bewailing his fore-paſt miſcarriages of Prodigality and Luxury. He ſaw him a far off, and ran to meet him, and kiſſed him, and put the raiment on him, and a gold Ring. He did not rate and upbraid him; Nay, I will not look on thee, I will not accept of thee, go now to thy Harlots, amongſt whom thou haſt riotouſly waſted all that goodly portion which I put into thy hands: O, no, he accuſeth not him, whom he heares to accuſe himſelf, and reviles not him, whom he ſeeth to condemn himſelf. It is enough that his Son who was loſt, is now returned; and that he who was dead, is now alive.
We muſt imitate our heavenly Father in this, who in the Covenant of Grace, will forgive our iniquities, and remember our ſins Jer. 31. 34.no more. So in another place, If the wicked will turn from all his ſinnes that he hath committed, and keep all my ſtatutes, &c. All Ezek 18. 21, 22.his tranſgreſſions which he hath committed, they ſhall not be mentioned unto him. Why? Brethren, If God forgives the man, all the wrongs done againſt him, ſhould not we forgive the ſmaller treſpaſſes againſt us? and what have we to do to upbraid, when God is pleaſed to forgive and convert? and what ſhould we ſtand upon our reſpects, when God hath paſt by all the indignities caſt upon his honour and glory?
There are two ſorts of ſinners.
Stout, and reſolute, who know how to ſlight mercy, neglect command, and to fear at the threatnings; A ſevere denunciation of judgment and wrath, a conviction and aggravation of their ſinnes, are the proper diſcoveries for them: For where hath God ſpoken a word of peace, or comfort, or eaſe to ſuch?
Bleeding and afflicted, who tremble at threatnings, gaſpe for mercy, faint for deliverance, and change. Here now Miniſters muſt have eyes of pity, and tongues and hands of Oyl; they muſt not pour in ſcorpions, nor add terrors to the afflicted, but Preach liberty to the Captives. They muſt binde up the broken hearted, and give them beauty for aſhes, the Oyl of joy for mournings, the garment Eſay 61.of prayer, for the ſpirit of heavineſſe, that they may be called trees of righteouſneſſe, the planting of the Lord, Iſai. 61. 1, 2, 3. In theſe caſes, we are not to look on our ſelves, but on our office; not on our own indignities, but on the patients neceſſities that way which God looks, and ſpeaks, that muſt we ſpeak alſo. Now God looks on the Contrite to revive them, and ſpeakes comfort to the troubled ſoules, and therefore we muſt be ſilent to upbraid, and ready to direct and comfort afflicted ſouls.
Troubled ſouls muſt be directed to Chriſt: for this is it which Paul and Silas adviſeth the afflicted Jayler, Believe on the Lord Jeſus Chriſt, &c. They do not direct him to any man or Angel, to any pilgrimage or Saints, they ſet him not up on any ſelfe-ſtanding project, but, Beleeve in the Lord Jeſus Chriſt.
But why to Chriſt?
Becauſe none is appointed to relieve a troubled ſoul but Chriſt. Him hath God the father ſealed, and he was anointed to preach glad tidings.
Secondly, none is able to pacifie and quiet a troubled ſoul, but Chriſt; whatſoever is ſinful or imperfect, cannot be a ſtay to an afflicted conſcience; But Chriſt hath perfect righteouſneſſe; he hath wrought full redemption, he is able to ſave to the utmoſt.
That which cannot ſatisfie Gods Juſtice, can never pacifie an afflicted heart; but if God might be fully ſatisfied, if he might be reconciled, then the conſcience would be quiet; now Chriſt hath done this, he hath made peace, and become a curſe, and is a propitiation, &c.
He will relieve the afflicted heart. He is called a merciful High Priest, and one who is touched with the feeling of our infirmities, and he will not break the bruſed reed, and he calls the heavy laden to come to him to be eaſed.
There be three things which would marvelouſly eaſe and refreſh a troubled ſoul One, if he could get off the guilt of former ſins. Another, if he could get ſuch a righteouſneſs, as with which he might boldly ſtand before God. A third is, if he could get his heart and wayes to be changed. Now Chriſt can yield out all this: his blood gets off the gilt of our ſins, he is made ſin for us, that we may be made the righteouſneſſe of God in him; and he can change our natures by his bleſſed Spirit. Therefore the Apoſtle ſaith, that he is made, redemption, righteouſneſſe, and ſanctification unto us.
But I paſſe over all theſe concluſions, and come to that upon which I muſt ſomewhat inſiſt.