I. Scripture-light the most sure light ... delivered in three sermons on 2 Pet. I. 19 : II. Christ in travel ... in three sermons on Isai. 53. 11 : III. A lifting up for the down-cast ... delivered in thirteen sermons on Psal. 42, 11 : four several sermons ... / preached by William Bridge ...

A LIFTING UP, In case of GREAT SINS.

Serm. IV

PSALM, 42.11.

* 1.1Why art thou cast down, O my Soul? and why art thou disquieted within me? &c.

THE Doctrine or Observation that now we are pressing from these words, is this:

That the Saints and People of God, have no reason for their Discourage∣ments, whatever their condition be; no just, true, Scripture Reason, for their Discou∣ragements, whatever their Condition be.

It is cleer by the Words, and proved the last day by some General Considerations.

Now more Particularly, to make it out by divers Instances. Nine things there are, which usually are the Grounds and Occasi∣ons of the Discouragements of Gods People.

• 1. Somtimes their Discouragements are drawn from their greater and grosser sins.
• 2. Somtimes they do arise from the weakness of Grace.
• 3. Somtimes they are taken from their failing in, and non-acceptance of Duty.
• 4. Somtimes they are drawn from their want of E∣vidence for Heaven, and non-assurance of the Love of God.
• 5. Somtimes they do come from their Temptations.
• 6. Somtimes from their Desertions.
• 7. Somtimes from their Afflictions.
• 8. Somtimes from their Unserviceableness.
• 9. Somtimes from their Condition it self.

Now if in all these Respects, the Saints and People of God have no reason to be discouraged, then we may safely conclude; That a godly man should not be discouraged whatever his condition be. I shall labor therefore, through the Grace of Christ, to make out this great Truth unto you in all these Respects; and begin with the First at this time.

Somtimes the Discouragements of the Saints and [Instance 1] People of God, are drawn from their Sins, their greater and grosser Sins: The Peace and Quiet of the Saints and People of God, is many times interrupted by their Sins.

O saies one, I am a man or woman of a rebellious heart, I have so sleight a Spirit, so unholy, and uneven a conversation, that when I reflect upon my heart and life, I cannot but be discouraged I know indeed, it is a great evil, for a man to labor under a ••ore temptation, or a sad desertion; but were my heart good my life good, my conversation good, I should not be discouraged; but as for me, I have committed, and do commit such and ••uen great sins, have I not reason, and just reason now to be discouraged▪

[Answ.] No: For Discouragement it self is a sin, another sin, a Gospel sin; now my sin against the Law, is no just cause why I should sin against the Gospel. I confess indeed; there is much evil in eve∣ry sin, the least sin is worse than the greatest affliction; Afflicti∣ons, Judgments, and punishments, are but the Claws of this Lyon; it is more contrary to God than the Misery of Hell: Chrysostom had so great a sence of the evil of it, that when the Empress sent him a threatening Message; Go tell her (said he) Nil nisi pec∣catum metuo, I fear nothing but sin. And in some respects, the sins of the Godly are worse than the sins of others, for they grieve the Spirit more, they dishonor Christ more, they grieve the Saints more, they wound the Name of God more, they are more a∣gainst the Love, and Grace, and Favor of God, than other mens sins are. And the Lord doth see the sins of his own People, yea, so far he sees sin in them, that he doth chastise and afflict them for it; not only from their sin, but for their sin; and therefore saith the Apostle in 1 Cor. 11.30. (speaking of the unworthy recei∣ving of the Lords Supper) For this cause many are sick and weak among you. And he doth not speak only of Saints in Ap∣pearance, and in Church-Estate, but of such also as were Saints indeed, and therefore he saith, We are judged, we are chastened of the Lord, that we should not be condemned with the world. He puts himself in, We are judged that we may not be condemned with the world.* 1.2 Our Savior Christ saith, Revel. 3. As many a•• I love, I rebuke and chasten, be zealous therefore, and repent, it seems then it was for sin committed, else why should he say, Re∣pent? and repent therefore? Repentance is for sin committed al∣ready, and these were such as he loved too, whom he threatens thus to rebuke and chastise; and doth any Father rebuke, chastise, or correct his Child only from sin, and not for sin? Was not Mo∣ses a gracious and an holy man? and yet for his unbeleef and sin, he lost the Land of Canaan: Was not Sampson a good man? and yet by his sin, he lost his Eyes, and his Life too: Was not David a gracious and a holy man? and yet for his sin, the Lord said, The Sword should never depart from his house, and yet Christ had made satisfaction for his sin too, as well then, as for the Saints now. But now, though there be never so much evil in the sins of Gods People, yet they have no reason, no just cause, or Scripture rea∣son to be cast down, and to be discouraged in that respect.

[Quest.] But how may this appear; That notwithstanding the sins of Gods own People do grieve the Spirit of God, are a dishonor to Jesus Christ, and do wound the Name of God, and the Profession of Christ so much; That yet the Saints have no reason to be discou∣raged, or cast down?

[Answ. 1] First: They know, or they may know, that they shall never be condemned for their sin, whatever it be. There is no Condem∣nation to those that are in Christ Jesus (saith the Apostle.) Christ was made sin for them; and if Christ be made sin for me, then my sin shall never hurt me. Luther is bold here,* 1.3 for (saith he) Christ is made sin damning, our sin is sin damned: I confess indeed (said he) that I have sinned, but sin damning is stronger than sin damned, and Christ was made sin damning for me. The thing is true, though the expression be strange; Christ was made sin for Saints, therefore their sin shall not hurt them. It stands not with the Justice of God to exact the payment of one debt twice. Now the Lord Jesus Christ hath not only been arrested, but in Goal for the debt of the Saints and People of God, and he hath paid it to the utmost farthing, he hath paid it better than they could have paid it themselves, if they had gone to Hell: for if a Godly man had gone to Hell, and been damned for ever, he would have been alwaies paying, but the debt would never have been paid: Christ paid it all down for the present. And if you look in∣to Scripture, you will find, That the Lord doth not condemn a man, no not a wicked man, barely for the act of his former sin, but because he wil not turn from it. Psal. 7.11. The Lord is angry with the wicked every day: verse 12. If he turn not, he will whet his Sword; he hath bent his bow, and made it ready; he hath pre∣pared for him the Instruments of death, he ordaineth his Arrows against the Persecutor: The Lord hath prepared Instruments of Death against every wicked man; but yet notwithstanding, though a man be never so wicked, if he turn unto the Lord, God will not discharge those Instruments of Death upon him, yea, though his sins have been never so great; but, saith the Text, If he turn not (not because he hath sinned before only, but because he turns not from his sin) he will whet his Sword; he hath bent his Bow, and made it ready. Now there is alwaies in the Saints and People of God, a turning disposition, although they do sin a∣gainst God; there is alwaies (I say) a turning disposition in them, and therefore the Lord will not discharge the Instruments of death upon them, surely then, they have no reason to be quite dis∣couraged in this respect.

[Answ. 2] Secondly: As Godly men shall never be condemned for their sins, so their sins shall never part God and them. What is the s••e∣ming Reason why some are so discouraged about their sins? but because they think they shall not only lose the face and presence of God by their sins, but that they shall lose God himself. But now, I say, the sins of the Godly shall never part God and them; their sins may hide Gods Face: But as their sins did not hinder God and their coming together at first, so their sins shall never part

God and them: their sins may cause a strangeness between God and them, but shall never cause an Enmity; their sins may hide Gods Face from them, but shall never turn Gods back upon them; those whom God Loves, he loves unto the end; I am the Lord that changeth not, saith he. And as the Prophet Isaiah speaks, As the Covenant that the Lord made with Noah, such is the Co∣venant that he makes with his People. Now look into Genesis, Chap. 8. and you shall see what the Covenant is, that the Lord made there with Noah, and with the World by Noah: When Noah came out of the Ark, he built an Altar, and Sacrificed, verse 21. And the Lord smelled a sweet savor, and the Lord said in his heart, I will not again curse the Ground for mans sake; Why? For the Imagination of mans heart is evil from his youth. You would think this were a reason why God should curse the Ground again; for the imagination of mans heart is evil from his youth; man is wicked, therefore surely God will curse the Ground a∣gain: nay, saith the Lord, but though you that are poor Crea∣tures think so, yet I that am the God of all Grace, I make this Co∣venant with the World by Noah, That I will not curse the Ground any more for mans sake; Because the Imagination of mans heart is evil from his youth continually.* 1.4 I confess indeed the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies Quamvis, Although; as well as Quoniam, Because: and it may be so translated; Although the Imagination of mans heart is evil, &c. (Yet the Chaldee Paraphrase, ••eptuagint, Hierom,* 1.5 and Montanus, render it, Because) But though it be so translated, yet that is enough to make good the Truth and Doctrine which I urge from this Scripture.* 1.6 The Covenant that the Lord makes with his People, is such a Covenant as the Lord made with Noah;* 1.7 so saith ••he Prophet Isaiah. What then? Therefore if God be in Covenant with a man, he shall never lie un∣der wrath again; for though the World sin, the World shall never be drowned again; and so, though he do sin he shall never lie un∣der wrath again. Now as for the People of God, they are all in Covenant with God, they are under this gracious Covenant, and therefore though the Mountains may be removed, Gods Mercy shal never be removed from them; and though the great Hills may be thrown into the Sea, the People of God, once in Covenant with God, shal never be thrown into Hell: and tell me then, Have you that are the People of God, any just cause or reason to be cast down, or to be discouraged?

[Answ. 3] Thirdly, If the very sins of Gods People, through the over-ruling hand of Grace, shall be an occasion of more Grace and Com∣fort to them than ever they had in all their lives before; then sure∣ly they have no reason to be discouraged in this respect. Now mark it, and you shall find, That God doth never suffer his Peo∣ple

to fall into any sin, but he intends to make that sin an in-let un∣to further Grace and Comfort to them. This ye see in the first great Sin that ever was committed by the Children of Men, the Fall of Adam, the Lord himself came and preached the Gospel, preached Christ unto fallen Man; and surely when God himself preached the Gospel, we are to think the man was converted: Now the greatest Blessing that ever the World saw, was the Righte∣ousness of Jesus Christ; but how came that about? God suffers man to fall, and mans Unrighteousness, must usher in Christs Righteousness. The Scripture tells us, that the Lord suffered Hezekiah to fall, that Hezekiah might know all that was in his heart; he did not know his own heart before, and therefore the Lord let him fall that he might know his own heart. But if you look into the Romans, Chap. 11. you shall find in so many words, what I am now speaking, verse 32. For God hath conclu∣ded them all in unbeleef; Why? That he might have mercy upon all. O! what a blessed design upon Unbeleef is here! Therefore God concludes all under Unbeleef, that he might have mercy up∣on all: Sin gets not, but is a loser by every fall of the Godly. And if ye look into the Scripture, ye shall observe, That when the People of God fall, usually they fail in that Grace, wherein they do most excel; and wherein they did most excel, therein they did most miscarry. Abraham did most excel in Faith, and therein he did most miscarry: Moses did most excel in Meekness, and therein he did most miscarry; we read of no other sin con∣cerning Moses, but his Anger: Job did most excel in Patience, and therein he did most miscarry: Peter did most excel in Zeal, and Resolution for Christ (Though all the World for sake thee, yet will not I) and therein he did most miscarry: denying Christ at the voyce of a Damzel. I say ye shall observe this, That the Saints fell, and failed in that Grace wherein they did most excel; and they did most excel, wherein they did most miscarry: what's the Reason of this? but because the Lord by the over-ruling hand of his Grace, did make their very miscarriages, in-lets and occasions to their further Grace and Holiness. God hath a great Revenue from the very infirmities of his People. He doth never suffer any of his People to fall into any sin, but he hath a design by that fall, to break the back of that sin they do fall into. Now then, have the Saints and People of God, any reason to be discouraged in this respect? By their sin they may be, and are often times suspended from their Comforts, and use of their Priviledges; but by their sin, they do not lose their right thereunto. Ye know how it was with the Leper in the times of the Old Testament, among the Jews; when he was carried out of the City or Town from his own House, by reason of his uncleanness: Or now, if a man that hath the

Plague, and be carried from his own House by reason thereof; the Leper then, and the man that hath the Plague, or the Pest now, may say, Though I be removed from mine own House, and have not the use of my House, yet I have a right to my House still; and though I cannot come to the use of my Land, yet I have a Right to my Land still. So a Godly man may say as concerning his sin; This sin of mine indeed, it is a Pest, and the Plague of my Soul, and a Leprosy; but though by this Leprosy of mine, I am now suspended from the use of my Comforts, yea, from the full use of my Interest in Jesus Christ; yet notwithstanding, I have an Interest in Christ still, I have not lost my Interest, still I have Right to Christ; although I cannot come to the use of him as I did before, yet I have right unto Jesus Christ now, as I had before: And if all these things be so, Why should a godly man be cast down, or discouraged in this respect? Surely he ought not to be so.

[Object.] But suppose a mans sins be such as never were pardoned before, and truly that is my case, for I have sinned a great sin, and I do not read in all the Word of God, any example that ever such a sin as mine was pardoned; Have I not reason now to be quite dis∣couraged, and cast down?

[Answ.] No: For I pray, what do you think of Adam? Adam sin∣ned a great sin in our first Fall; the Lord himself came and prea∣ched the Gospel to him, The Seed of the Woman shall break the Serpents head. Should Adam have said, O! but there is no hope for me, for I have no example or precedent of pardon? Adam could have no Example of any that was pardoned before him, be∣cause he was the first man, and the first that sinned: Should he have sate down, and been discouraged, because he could not find a∣ny Example for the pardon of the like sin that he had committed? You know what our Savior Christ said, Every sin and blasphe∣my shall be forgiven; unless it be the sin against the Holy Ghost, every sin, though it be boyled up to blasphemy. You say you have no example for the pardon of such a sin as yours is; but doth not your sin come within the compass of these words, Every Sin, and Blasphemy? Surely it doth: Have ye any reason then to be discouraged under the power of this Objection?

[Object.] But suppose that a man have sinned greatly against his consci∣ence, or against his light, against his knowledg, hath he not just cause or reason then to be cast down, and to be quite discoura∣ged?

[Answ.] No: For if there be a Sacrifice for such a sin as this is, then a man hath no reason to be quite discouraged, cause to be humbled, (as you shal hear afterward) but no reason to be discouraged. Now in the times of the old Testament, in the times of the Law

among the Jews, there was a Sacrifice, not only for sin committed ignorantly, but also for sin co••itted against light and against consc ence: and I appeal to you who ever you are that make this objection, do you not think, that Peter, when he denyed his Lord and Master sinned against his conscie••ce, against his light, and against his knowledg? surely then there is no reason that a man should be quite discouraged, no not in this respect.

[Object.] But suppose that a mans sins be exceeding great, gross, and hainous, for I do confess that possibly a Godly man may sin some sin against his light, and against his conscience somtimes, but as for me, my sin is exceeding great, gross, and hainous, and have I not just cause and reason now to be discouraged?

[Answ.] No, not yet, For though your sin be great, is not Gods mercy great, exceeding great, is not the Satisfaction of Christ great? are the merits of Christs blood smal? is not God the great God of Heaven and Earth able to do great things? you grant that God is almighty in providing for you; and is he not almighty also in pardoning? wil ye spoil God of his almightiness in pardon∣ing. You say your sin is great, but is it infinite••? is there any more infinites than one: and that is God? is your sin as big as God? as big as Christ? Is Jesus Christ only a mediator for smal sins? wil you bring down the satisfaction of Christ, and the ••er∣cy of God to your own model? Hath not the Lord said concern∣ing pardoning mercy, That his thoughts are not as our thoughts, but as the heavens are greater than the earth, so are his thoughts in this respect beyond our thoughts. Hath not the Lord said, in Isa. 43. unto the people of the Jews, at vers. 22. But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel Vers. 23. Thou hast not brought me the smal cattel of thy burnt offering, neither hast thou honored me with thy Sacrifices. Vers. 24. Thou hast bought me no sweet cane with mony, neither hast thou filled me with the fat of thy Sacrifice? but thou hast made me to serve with thy sins, thou hast wearied me with thy iniquity, yet, vers. 25. I, even I, am he that blotteth out thy transgression for my own sake, and wil not remember thy sins. Here are sins, and great sins▪ and if the Lord wil therefore pardon sin because it is great, unto his people,* 1.8 then surely they have no reason to be quite discouraged in this respect. Now look what David saith in Psal. 25. vers. 11. For thy name sake, O Lord, pardon mine iniquity for it is great, mark his argument, pardon mine iniquity,* 1.9 for it is great, if David use this reason then may you also, and if this be a reason why God should pardon sin, because it is great, then this cannot be a reason, a just reason, why you should be dis∣couraged.

[Object.] But suppose that a mans sin be the sin of revolting, declining:

for this is my case, wil some say, I have striven, and striven against my sin a long while, and I return unto it again, times were heretofore, that I have been exceeding forward, and ready unto what is good, but now, I am much declined, abated, and even gone backward with revolting, and deep revolting, and I have layn long so, even for many years; have I not reason, and just rea∣son now to be discouraged and cast down within my self?

[Answ.] No not yet For though this be a sufficient cause of great humi∣liation, (for backsliding in scripture phrase is called rebellion, and rebellion as the sin of witch-craft) yet a good man, hath no reason to be discouraged in this regard: for thus saith the Lord, Jer. 3.1. They say if a man put away his wife, and she go from him, and become another mans, shal he return unto her again? shal not that land be greatly polluted? but thou hast played the Harlot with many lovers, yet return again unto me; saith the Lord. And vers. 12. return thou back-sliding Israel, saith the Lord, and I wil not cause mine anger to fal upon you, for I am merci∣ful, saith the Lord, and I wil not keep anger for ever, & again vers. 14. Turn O back-sliding Children, for I am marryed unto you. & if ever the Lord Jesus Christ did betroth himself unto any soul, he wil never put that soul away again, I hate putting away, saith God. Men put away their wives among the Jewes, but saith the Lord, I hate putting away. And Isae. 50. vers. 1. Thus saith the Lord where is the Bil of your mothers divorcement, whom I have pu•• a∣way, or which of my creditors is it to whom I have sold you? A∣mong the Jews, the husband did put away his wife upon smal oc∣casions. As for adultery, you know that was death, he did not put away his wife upon adultery, she was to dy for it, but the husbands put away their wives upon other occasions, and when they put away their wives, they gave the wife a bil of divorce, that so upon al occasions the woman might shew thereby, that she was free from such a man. Now, saith the Lord, you that charge me, and complain that I have put you away, come and shew me the bil of divorce: Thus saith the Lord, where is the bil? &c. Poor soul, thou complainest that I have put thee away, come then and shew me the bil of divorce: let any one who complains that I have put him away and cast him off, come and bring out his bil of di∣vorce; This ye cannot do, men indeed put away, but if ever the Lord Christ doth match himself unto thee, he wil never put thee away again.

[ 2] And whereas you say, That you are declined, and have much re∣volted, and so have continued, even many yeers, Consider, whether you be not mistaken; Every abatement in affection is not a declin∣ing in grace; possibly we may not grieve for sin afterward so much, as at our first conversion, yet we may hate it more, at first you may

pray more against it, yet afterward watch more against it, we ne∣ver see the face of sin so ugly as in the glass of Gods free love, & do you not see the free love of God more? possibly your affections might be higher at the first, but is not conviction more cleer and ful; as affections dry up, so we grow more setled in our judgment, and if your judgment be more setled, you are not declined, though your affections be somewhat abated.

[ 3] And whereas you say, That you have returned to your sin again and again, and have continued under your revolt for many yeers, I shal only tel you what Mr. Bilney, a blessed Martyr, once said, hearing a Minister preach very terribly against sin, and saying thus, Behold! thou old sinner, thou hast layn rotting in the grave of thy sin this threescore years, and dost thou now think to go to heaven in one yeer? dost thou think to go forward to hea∣ven more in one yeer, than thou hast gone backward to hel these threescore yeers. Ah! said Mr. Bilney,: here is goodly preaching of repentance in the name of Christ; Had I heard such doctrine prea∣ched heretofore, my poor soul had despaired for ever, but, saith he, the Lord Christ dyed for sinners, young sinners, and old sinners, for one as wel as the other, such as have layn long in sin, aswel as those that have layn but a little while in sin, if they wil come home unto Christ. And you know what our Savior saith, if thy Brother transgress against thee, forgive him. But Lord, he hath transgressed against me once, and I have forgiven him, yet, saith our Savior, forgive him again. O! but Lord, I have for∣given him again and again, and yet he returns to his fault again, then forgive him again, saith Christ. But Lord, how often shal I forgive my Brother? Saith our Savior, if he sin against thee Seaventy seven times, and saies that he doth repent, do thou for∣give so oft; And now shal the Lord Jesus Christ injoyn us to for∣give our Brother, if he sin against us seventy seaven times? and wil not the Lord Christ forgive much more, if a poor soul do turn unto him, and say, Lord I repent me that I have sinned against thee? Wil the Lord Christ command me a poor sinner to forgive so many times, how often wil the great God forgive, what seaventy seven times? nay seaven hundred times seaven hundred. And have ye any reason then to be discouraged in this respect? surely you have not.

[Object.] But suppose that a man have sinned fowly, greatly, and he cannot repent, or be humbled enough; (for that is my case, I have sinned, I have sinned greatly, and now after al, my heart is hard, and I cannot be humbled enough, O! I cannot repent e∣nough,) hath he not just cause and reason for his discouragement now, yea now to be quite discouraged?

[Answ.] No, not yet, For what if the Lord wil have your humiliation

from you by degrees? should you be so, or so muc•• humbled for the present, it may be it would be with you as it h••••h been with others, you would never think of your sins afterward, but may be the Lord wil have this work of humiliation to stay long upon thy soul, and he wil not give it you al at once. Some there are, that when they come into a house, they pay a great in-come, and little rent, others pay a little in-come, and a great rent, so it is with souls that come to Christ, some at the first lay down a great humiliation, and they have lesser of it afterward, some have less at the first, and have more afterwards by continuance in it, and what now if the Lord wil lead thy soul in this latter way? this latter way may be the better way if the Lord think fit.

* 1.10 Again. It may be that if you had so much, or so much humilia∣tion now at the first, you would think, that in, and by, and for your humiliation you should have acceptance with God, and the remi••sion of your sin; if you be kept off from this rock & danger, by your want of that degree of humiliation, which you would have, and so be trayned up to prize the Lords free Grace in giving you humiliation, have you any cause to complayn?

Again. If you had so much, or so much humiliation for the pre∣sent, i•• may be then, you would have the less humility, a little humility, is as good as a great deal of humiliation, as good being humble, as being humbled. Now because thou art not humbled, therefore thy soul is kept humble, hadst thou many tears, and a∣bundance of tears, may be then thou wouldest be proud, but the Lord doth deny thee tears, and thou art not humbled to the de∣grees of thy own desires, and so the Lord keeps thee humble by the want of thy humiliation.

Again, It may be, that if you were humbled so, or so much at the present, or at the first, you would have the less fear of your own heart. The more humbled, it may be, the less after-fear, and the less humbled, the more after-fear, the less humbled, sometimes, the more a man fears his own heart, and his own condition. Gra∣cious fear is as good as humiliation, and if that which you want in humil••ation you have it made up in fear, have you any reason to be discouraged? I know it is usual with Satan, to say unto the people of God at their first coming on to Christ, that they are not humbled enough, and so keeps them off from Mercy and Grace: But I pray tell me, Can ye ever be humbled enough? Can there be any proportion between your sins, and your humiliation? The Truth is, we should labor that our Humiliation be answerable to our sin; but God is not pleased with grief for grief, God is not plea∣sed with sorrow for sorrow; the end of all our sorrow and grief is, to imbitter our sin to us, to make us to prize Jesus Christ, to wean us from the delights and pleasures of the Creature, to disco∣ver

the deceitfulness and naughtiness of our own hearts. In scrip∣ture phrase, and language or the new Testament, Repentance is called an after-wisdom, an after-mind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a bethinking of ones self, it is called a conviction; now though you be not humbled unto the degree which you do desire, yet notwithstanding, do you not bethink your self, are you not convinced of the evil of your former way? hath not the Lord now given you an after-wisdom? and do not you say concerning your sin, O! if it were to do again, I would not do it for al the world? Thus it is with the Servants and people of God, though they cannot be hum∣bled so much as they would be, yet notwithstanding, they are thus far humbled, thus far grieved, that their sins are imbittered, and themselves thereby weaned from the delights and pleasures of the world, convinced of the evil of their sin, and what they want in humiliation they have it in humility, the less humbled, the more they are kept humble, and what they do want at the first, they have it afterwards by degrees, soaking into their souls. Have they then any reason to be discouraged, in these respects? surely no.

[Quest.] But should not a Godly, Gracious man be fully grieved and humbled for his sin?

[Answ.] Grieved, humbled for his sin? yes surely; though the Lord through the over-ruling hand of his Grace, do work never so much good out of my sin unto me, yet I am to be humbled for it, and the rather to be humbled for it, because he works good out of it. I have read indeed of the Mother of those three Learned men, Lum∣bard, Gratian, and Comaestor, the three great pillars of the Ro∣man Church (for Lumbard wrote the sentences; and Gratian the Popish Decretals; and Comaestor, Historiam Scholasticam) that when she lay on her death bed, and the Priest came unto her, and called upon her for repentance of her whoredomes,* 1.11 (for these three, Lumbard, Gratian, and Comaestor, were her bastards, as the very popish writers do record it) & he telling her that she must be greatly afflicted, grieved, and humbled for her uncleanness, or else she could not be saved, why? said she, I confess indeed, that whoredom and uncleanness is a great sin, but considering what a great deal of good hath come to the Church of God by my sin, that three such great lights have been brought forth into the world by my sin, Non valeo paenitentiam agere, I cannot, I wil not repent. & thus it is with many poor ignorant souls, when they see, how the Lord by his over-ruling hand doth work good unto them out of their sin, as some outward blessings & mercys, they do not repent of their sin, but rather justify themselves in their sins: but now take a Godly man, a gracious soul, and the more that he sees the Lord working good out of his sin, the more he is humbled for it; and upon that very ground, because God works good of it, therefore he is humbled the more.

Yet further; it is observed, that though the Lord did ordina∣rily cal David his servant, yet when David had sinned that great sin, he sent the prophet to him saying, Go say to David, he had lost the title of servant, now bare David, now single David, now David without the title my servant. And so though God ordinarily called the people of Israel his people, yet when they had committed that great sin of Idolatry in the matter of the Gol∣den Calfe, the Lord doth not cal them his people, but he saith to Moses, The people, not My people, but The people, and Thy people Moses, now they had lost their old title. Thus, I say, the sins of Gods own people do deprive them, and divest them of their spiritual priviledges, and can a gracious heart look upon this, and consider how he is divested and disrobed of his spiritual privi∣ledges, and not mourn under it? Can one friend grieve another friend, and not be grieved himself? The Saints by their sins they grieve God, who is their best friend, and therefore certainly they must needs be grieved, they must needs be humbled, or there is no Grace, not grieved, not humbled, not Gracious. But now be∣cause they are grieved, and humbled for sin committed, therefore they are not discouraged, I say, because they are grieved, and be∣cause they are humbled for sin committed, therefore they are not discouraged, for discouragement is a hinderance to humiliation, and the more truly a man is humbled for sin committed, the less he is discouraged, and the more a man is discouraged, the less he is truly humbled.

[Quest.] You wil say then, but what is the difference between these? a man is to be humbled, and not discouraged, not discouraged and yet to be humbled, what is the difference between these two, being humbled, and being discouraged?

[Answ.] It is a profitable question and worth our time: by way of an∣swer therefore thus.

[ 1] First, When a man is humbled, truly humbled, the object of his grief, sorrow or trouble, is sin it self, as a dishonor done unto God: the object of discouragement is a mans own condition, or sin in order to his own condition, the ultimate object of discourage∣ment being a mans own condition when a man is discouraged, you shal find stil, that his trouble runs al out upon his own condition, O! saith a discouraged person, I have sinned, I have thus sinned, and therefore my condition is naught, and if my condition be naught now, it wil never be better, Lord, what wil become of my soul? Stil his trouble is about his own condition. But when a man is grieved and truly humbled for sin, his trouble is about sin it self, as a dishonor done unto God. To clear this by scripture, you know Cain was discouraged, but Cain was not humbled: how may that appear? Cain was troubled about his condition

Ah! saith he, My punishment is greater than I can bear. on the other side, the poor prodigal was humbled, but not discouraged: how may that appear? his trouble was about his sin, and not a∣bout his condition: I wil return unto my Father, saith he, and I wil say unto him, I have sinned against Heaven, and before thee, and I am no more worthy to be called thy Son, make me as one of thy hired servants. David sometimes was both discouraged and humbled, and then you find his repentance and humiliation to be very brackish: but if you look into the Psal. 51. you shal find David humbled, but not discouraged, for it is a penitential Psalm, therefore humbled and not discouraged, for stil he did keep his Assurance, vers. 14. Deliver me from blood-guiltiness O God, thou God of my Salvation. But what was his repentance, his trouble a∣bout? It was about his sin, and not about his condition, read vers. 23. and so on, Wash me throughly from mine iniquity, and clense me from my sin, for I acknowledg my transgression, and my sin is ever before me, Against thee, thee only have I sinned, and done this evil in thy sight: Behold I was shapen in iniquity, and in sin did my mother conceive me, stil ye see his eye is upon his sin, and not upon his condition only; So that I say, when a man is truly hum∣bled and grieved for sin, the object of his grief is sin, as a dishonor done unto God: when a man is discouraged and not humbled, then his trouble is al about his condition, and what wil become of him.

[ 2] Secondly, True humiliation, it is no enemy, but a real friend unto spiritual joy, to our rejoyceing in God. The more a man is humbled for sin committed, the more he wil rejoyce in God, and rejoyce that he can grieve for Sin: He grieves, and rejoyceth that he can grieve for sin. therefore humiliation (by our Savior Christ) is made an effect of the comforter. I wil send the comfor∣ter, and he shal convince the world of sin, because there is comfort alwaies goes along with true humiliation, it is not an enemy but a friend to our spiritual rejoycing; but discouragement is an enemy to spiritual joy; A man that is discouraged, is grieved, and he is sad upon his grief, and if ye tel him that he must rejoyce in God, and cal upon him to rejoyce in God, O! no, saith he, it is not for me to rejoyce, I am a man of another disposition, joy doth not belong to me, or to one in my condition: But now when a man is truly humbled, the more he is humbled for Sin, the more he can rejoyce in God, but the more a man is discouraged, the less he rejoyceth in God.

[ 3] Thirdly, The more a man is humbled, truly humbled for Sin, the more he is found in Duty; the more a man is discouraged, the more his hands are weakened to Duty: As it is with the Water, if the Water do continue in its true stream, it doth not over-flow

the Banks, it doth not break down the Dam: Somtimes you have a great fall of Water, a great and mighty flood, and then the River over-flows the Banks, and the Water bears down the Dam. So here; Duty is the Bank of Sorrow, Grief, and Humiliation for Sin; I say, your Duties are the Banks of all your Godly Sorrow, and when a mans Sorrow, or Grief, doth arise to such an height, that it swels over Duty, and a man saith, I will pray no more, it is to no purpose; and I will hear no more, for there is no hope for my soul; and I will examine my own heart no more: when thus Sorrow swels over Duty, and breaks down the Dam of Duty, then it is Discouragement, it is not Humiliation: be not mistaken, this is not Humiliation, this is a plain Discouragement. There is a great difference then between Discouragement and Humiliation: Many People indeed do call their Discouragements, Humiliation; but the Lord knows, there is not a drop of Humiliation in a flood of Discouragement: Would you therefore be humbled? O then, be not discouraged; for the more you are discouraged, the less you will be humbled; and the more humbled you are, the less dis∣couraged you wil be.

[Quest.] But if there be such a great difference between these, and if it be our Duty, to be humbled for sin, but not to be discouraged; What should a man do to bear up his heart to the work of Humiliation, and yet bear up against all Discouragement? How shall I be so humbled as I may not be discouraged? or what shal a man do that he may be humbled, and yet not be discouraged in his Humilia∣tion?

[Answ. 1] First: Let Christians carry this Rule alwaies up and down with them, namely, That a man is to be humbled for his sin, although it be never so smal, but he is not to be discouraged for his sin though it be never so great. Both these parts are true: A man is not to be discouraged under his sin, although it be never so great; because Discouragement it self is a sin, and that cannot help against sin, Sin cannot help against sin. A man is to be humbled for his sin, although it be never so smal, for it is a dishonor to God, and little sins make way to great sins. So then, if thou would'st be humbled, and not discouraged, carry this Rule up and down with you, and alwaies remember it upon all occasions: It is my Duty, and I have reason to be humbled for my sin, although it be never so smal; but I have no reason to be discouraged under my sin, though it be never so great.

[Answ. 2] Secondly: In all your Humiliation, be sure that you never part or separate those things that God hath joyned together: God hath joyned Commandement and Promise together, the Pro∣mise & the Commandement are born Twins; there is never a Com∣mandement that you read of, but hath a Promise annexed to it, a

Promise of Assistance, a Promise of Acceptance, and a Promise of Reward. If you look upon the Commandement it self without the Promise, then you will despair; if you look upon the Pro∣mise without the Commandement, then you will presume: But look upon Promise and Commandement, Commandement and Promise together, then ye will be humbled, in case ye have sinned, but ye wil not be discouraged. The Lord you know hath given two Eyes to man, and if a man should put out one, and say, I can see well enough with the other, what need I have two? he should sin greatly. So for the soul, the Lord hath given two eyes, as I may so speak; the eye of Conscience, which is to look upon Gods Commandement; and the eye of Faith, which is to look upon Gods Promise: and if any man will say; I will put out the eye of Faith, I can see well enough with the Eye of Conscience upon Gods Commandement, he shal do ill, and very ill: and if a man shall say, I will put out the Eye of Conscience, for I can see well enough with the Eye of Faith, he shal do very ill. But whenever you find you have sinned against any Commandement, presently say, Where is the Promise? I may not look upon the Comman∣dement without the Promise, nor the Promise without the Com∣mandement. Thus joyn both together, and you shall not be dis∣couraged; yet be humbled.

[Answ. 3] Thirdly: In all your Humiliation, take heed that you do not mourn for your sin only in order to your condition, but rather mourn over your condition in order to your sin. Humiliation (you have heard) is objectated upon Sin it self, as a dishonor to God; the Object of our Humiliation is Sin it self, as a dishonor done unto God: but now the Object of our Discouragement (you have heard) is our Condition, only our Condition. Well then, would you be humbled so as you may not be discouraged? take heed that you do not stand poring only upon your Condition; but rather say thus unto thine own soul; O my soul, thou hast been much mistaken (the Lord pardon it) for all this questio∣ning hath been about thy Condition, and what will become of thee, and if at any time thou hast grieved for Sin, it hath been in order to thy condition, because thy condition is naught, and because thou did'st not know what should become of thee: but now if thou would'st be truly humbled, and not be discouraged, then lay aside a little the thoughts of your own condition, and pitch upon sin as a breach of Gods Law, a transgression of the Law of God, a dis∣honor done to God, and as a breach of the Law of Love between Christ and you. Thus I say, if you would be humbled, and not dis∣couraged, rather mourn over your Condition in order to your Sin, than for your Sin in order to your Condition.

[Answ. 4] Fourthly: In your Humiliation, take heed that you do not

meddle too much with Gods Prerogative, and with Gods Peculiar. In Humiliation, a man is to meddle with that which belongs to man: Some things there are that are peculiar to God, and are his Prerogative. You see how it is with the Birds of the Air; so long as the Birds fly up and down here in the Air, they do live com∣fortably; but if the Birds do fly up to the Element of Fire, it wil burn their Wings, and they will fall down head-long. So here, so long as a man in his Humiliation keeps within his own Com∣pass and Element, he may walk comfortably there; but if a man in Humiliation, will soar up unto Gods Prerogative, certainly his Soul wil fal down upon the Earth, and be much discouraged. Now I pray, what is more the Prerogative and Peculiar of God than this, To know who is a Reprobate, and who is not? When a man is humbled and grieved about his Sin, and he finds that he hath sinned much against God, and thereupon he concludes him∣self to be a Reprobate, is not this ••o come upon Gods Prerogative? The Scripture tels a man indeed, what he is for the present, That a man for the present is a Drunkard, or a Swearer, or a Sabbath-brea∣ker, or an Adulterer; and therefore the Scripture tels him for the present, that he is in the state of Nature, and under the wrath of God; but doth the Scripture tel him that he is a Reprobate, that he can never be converted and turned to God? Surely this is Gods great Prerogative to know, his Secret which he reserves to himself, and therefore when a man goes to be humbled before God, and concludes, O! I am a Reprobate, and there is no hope for me, and I shal never be converted; this is to soar too high into Gods Pre∣rogative, and he wil burn his wings, and he wil fal down into great Discouragement. Therefore in al your Humiliation, take heed that you do not fal upon any thing that is the Peculiar and Prero∣gative of God, for then you wil not be humbled, but discou∣raged.

[Answ. 5] Fifthly: The more you are humbled and grieved by the Sight of Gods free Love and Grace, the more you wil be humbled, and the less discouraged. When you come to Humiliation, you are humbled, because you have sinned against God; but how do you present this God to your own soul? Do you present him as a Judg only? or as a Father also? Do you present the Lord unto your soul only under the Notion or Attribute of his Greatness, or under the Notion and Attribute of his Goodness also? Luther said thus: When my heart is brisk and jolly, I present God unto my self under the notion of his Greatness; but when my heart is low and fearing, then I present God to me under the notion of his Goodness: One while I consider Christ as my Example, another while as my Gift: when my heart is too high, then I consider Christ as my Example; when my spirit is too low, I consider Christ as my Gift. So do you

also. I know you wil say, I cannot somtimes present the Lord un∣to my soul under the notion of a Father, because I have no assurance of his Love. Yet you may consider the Lord as gracious in himself, as good in himself, and loving in himself, and say, I have thus and thus Sinned against a gracious God, and although thou hast not as∣surance of Gods Love to thee in Particular, yet if you can present God to your soul, under the Notion of his general Goodness, as good in himself, you will never be discouraged, but be humbled.

[Answ. 6] Sixtly, and lastly: If you would be truly humbled, and not be discouraged; not discouraged, and yet humbled; then beat and drive up all your sins to your unbeleef, and lay the stress and weight of all your sorrow upon that Sin. As in matter of thank∣fulness, if a man do run up every Mercy, unto the Fountain Mercy, the Blood of Jesus Christ, he wil be most thankful: So in the mat∣ter of Humiliation, If a man do run up every Sin, unto the Foun∣tain▪ the Head Sin, he wil be most humbled. Now what is the great Sin, the Fountain Sin, the Head Sin of al your Sins, but Un∣belief? and beleeve it, he is never far from Faith, that is humbled for his Unbeleef, and he wil never be discouraged that is not far from Faith. Now therefore, if at any time you find your soul in any Sin, then say, This hath my Unbeleef done, I did not think that I had had such an unbeleeving heart; O! what an unbeleeving heart have I! This, even all this Sin hath my Unbeleef brought forth. Now the Lord heal my unbeleeving heart. A soul grieved for unbeleef, wil never be discouraged too much, nor be humbled too little, he wil be humbled in truth for sin, because he is hum∣bled for his unbeleef, which is the mother Sin; yet he wil not be discouraged, because he is humbled for that which doth cause al discouragements. Lay therefore the weight of your sor∣row upon this Sin, and you shal be truly humbled without unjust discouragement. And thus I have dispatched the first particular, by al which you see, That a Gracious, Godly man, though he hath just cause for humiliation, yet he hath no just and scripture rea∣son to be discouraged for his Sin: though he have Sinned, and Sin∣ned greatly, yet no discouragement is to grow upon this condition.

And thus I have done with the First Instance.

Notes

• * 1.1

  Stepney, May, 7. 1651.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Revel. 3.19.
• * 1.3

  Fateor me pec∣casse, sed pec∣catum meum damnatum in Christo est, qui est pecca∣tum damnans; est autem pec∣catum illud damnans, for∣tius peccato damnato. Luther.
• * 1.4

  Sensus enim et cogitatio hu∣mani cordis, &c. Hierom.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept.
• * 1.6

  Qaia cogitatio. Montanus.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaldee Par.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quoniam gran∣dis est. Hierom.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Septuag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaldee Par.
• * 1.10

  Sepe negatur cum quae••itur, et conceditur cu•• non expe∣ctatur, ut ex eo constet esse ò pus divinae graciae. Bonavent.
• * 1.11

  Hos tres Grati∣anum viz. Pet. Lumbardum, et Pet. Comaesto∣rem fuisse Ger∣manos ex adul∣terio natos, quorum ma∣ter, cum in extremis pec∣catum suum confiteretur et confessor re∣dargueret cri∣men perpetrati adu••terii, quia valde grave es∣set et ideo mul∣tum deberet dolore et peni∣tentiam agere respondet illa; Pater, scio quod adulterium peccatum mag∣num est, sed considerans quantum bo∣num secutum est, cum isti si∣lii mei sint lu∣mina magna in Ecclesia, E∣go non valeo paenitere. Cui confessor hoc ex dono Dei est, ex te autem adulterium cri∣men magnum et de hoc dole∣as &c. Decret. fol. 1. Gratiani vita.