Imágenes de páginas
PDF
EPUB

I know not, saith one, whether the maintenance of the least sin be not worse than the commission of the greatest for this may be of frailty, that argues obstinacy. A little hole in the ship sinks it; a small breach in a sea-bank carries away all before it; a little stab at the heart kills a man; and a little sin, without a great deal of mercy, will damn a man.1

Remedy (5). The fifth remedy against this device of Satan, is solemnly to consider, That other saints have chosen to suffer the worst of torments, rather than they would commit the least sin, i. e. such as the world accounts.2 So as you may see in Daniel and his companions, that would rather choose to burn, and be cast to the lions, than they would bow to the image that Nebuchadnezzar had set up. When this pecchaddillo, in the world's account, and a hot fiery furnace stood in competition, that they must either fall into sin, or be cast into the fiery furnace, such was their tenderness of the honour and glory of God, and their hatred and indignation against sin, that they would rather burn than sin; they knew that it was far better to burn for their not sinning, than that God and conscience should raise a hell, a fire in their bosoms for sin.*

I have read of that noble servant of God, Marcus Arethusius, minister of a church in the time of Constantine, who in Constantine's time had been the cause of overthrowing an idol's temple; afterwards, when Julian came to be emperor, he would force the people of that place to build it up again. They were ready to do it, but he refused; whereupon those that were his own people, to whom he preached, took him, and stripped him of all his clothes, and abused his naked body, and gave it up to the children, to lance it with their pen-knives, and then caused him to be put in a basket, and anointed his naked body with honey, and set him in the sun, to be stung with wasps. And all this cruelty they shewed, because he would not do anything towards the building up of this idol temple; nay, they came to this, that if he would do but the least towards it, if he would give but a halfpenny to it, they would save him. But he refused all, though the giving of a halfpenny might have saved his live; and in doing this, he did but live. up to that principle that most Christians talk of, and all profess, but few come up to, viz., that we must choose rather to suffer the worst of torments that men and devils can invent and inflict, than to commit the least sin, whereby God should be dishonoured, our consciences wounded, religion reproached, and our own souls endangered.

scorpion is little, yet able to sting a lion to death. A mouse is but little, yet killeth an elephant, if he gets up into his trunk. The leopard being great, is poisoned with a head of garlic. The smallest errors prove many times most dangerous. It is as much treason to coin pence as bigger pieces.

1 One little miscarriage doth, in the eyes of the world, overshadow all a Christian's graces, as one cloud doth sometimes overshadow the whole body of the sun.

2 Melius mori fame quam Idolothytis vesci.-Augustine. It is better to die with hunger, than to eat that which is offered to idols.

3 The early form of this at the time scarcely accepted word; but the context indicates a reminiscence of Boskierus (Codrus Evang.), who uses the term and preceding illustrations of little sins.-G.

• Many heathens would rather die than cozen or cheat one another, so faithful were they one to another. Will not these rise in judgment against many professors in these days, who make nothing of over-reaching one another?

[graphic]

ice of the least sin be
st: for this may be of
the ship sinks it; a
re it; a little stab at
a great deal of mercy,

e of Satan, is solemnly uffer the worst of torsin, i. e. such as the and his companions, o the lions, than they d set up. When this fiery furnace stood in n, or be cast into the honour and glory of sin, that they would ar better to burn for ce should raise a hell,

cus Arethusius, minis-
in Constantine's time
ole; afterwards, when
e people of that place
but he refused; where-
he preached, took him,
d his naked body, and
r pen-knives, and then
d his naked body with
ch wasps. And all this
anything towards the
to this, that if he would
but a halfpenny to it,
ugh the giving of a half-
ng this, he did but live
of, and all profess, but

er to suffer the worst of
inflict, than to commit
noured, our consciences
ls endangered.

use is but little, yet killeth an
ing great, is poisoned with a
ost dangerous. It is as much

overshadow all a Christian's
body of the sun.

ne. It is better to die with word; but the context indiuses the term and preceding one another, so faithful were ainst many professors in these

Remedy (6). The sixth remedy against this de ously to consider, That the soul is never able guilt and weight of the least sin, when God sh the soul. The least sin will press and sink the s as hell, when God shall open the eyes of a sinne the horrid filthiness and abominable vileness tha little, base, and vile creatures as lice or gnats, an poor creatures, God so plagued stout-hearted Ph that, fainting under it, they were forced to cry out of God,' Exod. viii. 16, x. 19. When little crea creatures, shall be armed with a power from God, sink down the greatest, proudest, and stoutest t So when God shall cast a sword into the hand of a against the soul, the soul will faint and fall under but projected adultery, without any actual acting ing found a trifle, and made no conscience to res the light of natural conscience, that they did no be done by; and others, that have had some unw have been so frightened, amazed, and terrified for small in men's account, that they have wished t that they could take no delight in any earthly co been put to their wits' end, ready to make away themselves annihilated.2

Mr Perkins mentions a good man, but very po to starve, stole a lamb, and being about to eat i dren, and as his manner was afore meat, to crave do it, but fell into a great perplexity of cons ledged his fault to the owner, promising payment able.

Remedy (7). The seventh remedy against this to consider, That there is more evil in the le greatest affliction; and this appears as clear as t dealing of God the Father with his beloved S vials of his fiercest wrath upon him, and that for as for the greatest.

'The wages of sin is death,' Rom. vi. 23; of sin great or small.3 Oh! how should this make us the least spark of lust as at hell itself; consi Father would not spare his bosom Son, no, not f would make him drink the dregs of his wrath!

And so much for the remedies that may fen souls from being drawn to sin by this third devic

1 The tyrant Maximinus, who had set forth his proclamat the utter abolishing of Christ and his religion, was eaten Euseb. H, E. viii. 14, ix. 2, &c.-G.]

2 Una guttula mala conscientiæ totum mare mundani gaudii an evil conscience swallows up the whole sea of worldly joy. be borne, comes from the prick of this small thorn, said one. a Death is the heir of the least sin; the best wages th soldiers is, death of all sorts. In a strict sense, there is no God to sin against.

The fourth device that Satan hath to draw the soul to sin is, Device (4). By presenting to the soul the best men's sins, and by hiding from the soul their virtues; by shewing the soul their sins, and by hiding from the soul their sorrows and repentance: as by setting before the soul the adultery of David, the pride of Hezekiah, the impatience of Job, the drunkenness of Noah, the blasphemy of Peter, &c., and by hiding from the soul the tears, the sighs, the groans, the meltings, the humblings, and repentings of these precious souls.

Now, the remedies against this device of the devil are these:

Remedy (1). The first remedy against this device of Satan is, seriously to consider, That the Spirit of the Lord hath been as careful to note the saints' rising by repentance out of sin, as he hath to note their falling into sins. David falls fearfully, but by repentance he rises sweetly: Blot out my transgressions, wash me throughly from my iniquity, cleanse me from my sin; for I acknowledge my transgressions, and my sin is ever before me. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow deliver me from blood-guiltiness, O God, thou God of my salvation.' It is true, Hezekiah's heart was lifted up under the abundance of mercy that God had cast in upon him; and it is as true that Hezekiah humbled himself for the pride of his heart, so that the wrath of the Lord came not upon him, nor upon Jerusalem, in the days of Hezekiah. It is true, Job curses the day of his birth, and it is as true that he rises by repentance: Behold, I am vile,' saith he; what shall I answer thee? I will lay my hand upon my mouth. Once have I

spoken, but I will not answer; yea twice, but I will proceed no further. I have heard of thee by the hearing of the ear, but now mine eye seeth thee; wherefore, I abhor myself, and repent in dust and ashes,' Job xl. 4, 5; xlii. 5, 6.1 Peter falls dreadfully, but rises by repentance sweetly; a look of love from Christ melts him into tears. He knew that repentance was the key to the kingdom of grace. As once his faith was so great that he leapt, as it were, into a sea of waters to come to Christ; so now his repentance was so great that he leapt, as it were, into a sea of tears, for that he had gone from Christ. Some say that, after his sad fall, he was ever and anon weeping, and that his face was even furrowed with continual tears. He had no sooner took in poison but he vomited it up again, ere it got to the vitals; he had no sooner handled this serpent but he turned it into a rod to scourge his soul with remorse for sinning against such clear light, and strong love, and sweet discoveries of the heart of Christ to him.2

Clement notes that Peter so repented, that all his life after, every night when he heard the cock crow, he would fall upon his knees, and, weeping bitterly, would beg pardon of his sin. Ah, souls, you can easily sin as the saints, but can you repent with the saints ! Tertullian saith that he was (nulli rei natus nisi pœnitentiæ) born for no other purpose but to repent.

2 Luther confesses that, before his conversion, he met not with a more displeasing word in all his study of divinity than repent, but afterward he took delight in the word. l'œnitens de peccato dolet et de dolore gaudet, to sorrow for his sin, and then to rejoice in his sorrow. 3 In Hefele's Patrum Apostolicarum Opera. 1847. 8vo.—G.

[graphic]

soul to sin is, men's sins, and by the soul their sins, d repentance: as by e pride of Hezekiah, h, the blasphemy of ears, the sighs, the ngs of these precious evil are these: Fice of Satan is, seriEh been as careful to as he hath to note ut by repentance he me throughly from Knowledge my transge me with hyssop, e whiter than snow; od of my salvation.' er the abundance of as true that Hezet, so that the wrath salem, in the days of irth, and it is as true saith he; what shall outh. Once have I ill proceed no further. , but now mine eye ent in dust and ashes,' but rises by repent; him into tears. He om of grace. As once into a sea of waters to great that he leapt, as ne from Christ. Some non weeping, and that s. He had no sooner e it got to the vitals; turned it into a rod to st such clear light, and of Christ to him.2

6

ll his life after, every
1 fall upon his knees,
3 sin.3 Ah, souls, you
pent with the saints!
ntia) born for no other pur-

not with a more displeasing
he took delight in the word.
is sin, and then to rejoice in
Opera. 1847. 8vo.-G.

Many can sin with David and Peter, that cannot and Peter, and so must perish for ever.

Theodosius the emperor, pressing that he migh supper, excuses his own foul fact by David's doing Ambrose replies, Thou hast followed David transgi repenting, and then think thou of the table of the

Remedy (2). The second remedy against this solemnly to consider, That these saints did not m They fell once or twice, and rose by repentance, th the closer to Christ for ever. They fell accidental with much reluctancy; and thou sinnest presump readily, delightfully, and customarily. Thou has trade of sin, contracted upon thy soul a kind of cur ning, that thou canst as well cease to be, or ce canst cease to sin. Sin is, by custom, become a thee, which thou canst not, which thou wilt not lay knowest that if thou dost not lay sin aside, Go aside for ever; though thou knowest that if sin part, Christ and thy soul can never meet. If tho of sin, and cry out, Did not David sin thus, and Peter sin thus? &c. No; their hearts turned asi but thy heart turns aside to folly every day, 2 F 16; and when they were fallen, they rise by rep actings of faith upon a crucified Christ; but thou strength nor will to rise, but wallowest in sin, and thy sins, unless the Lord be the more merciful to t think, O soul! this is good reasoning? Such a or once, and yet narrowly escaped; but I do daily I shall escape. Yet such is the mad reasoning of and Peter, &c., sinned once foully and fearfully; but once, and were sick to death; but I taste it not taste of eternal death. Remember, O souls hand when self-flatterers will be found self-dece derers.

3

Remedy (3). The third remedy against this dev ously to consider, That though God doth not, n inherit his people for their sins, yet he hath se people for their sins. David sins, and God brea sin: Make me to hear joy and gladness, that th hast broken may rejoice,' Ps. li. 8. And because the sword shall never depart from thy house, to t 2 Sam. xii. 10. Though God will not utterly loving-kindness, nor suffer his faithfulness to fail nant, nor alter the thing that is gone out of his visit their transgression with a rod, and their in 1 Theodoret, Hist. 1. iv. c. xvii.

2 The saints cannot sin (voluntate plena sed semi-plena) wi were, with a half will, an unwilling willingness; not with a dissenting consent.

3 Though sin do (habitare) dwell in the regenerate, as Aust (regnare) reign over the regenerate; they rise by repentance.

Ps. lxxxix. 30, 35. The Scripture abounds with instances of this kind. This is so known a truth among all that know anything of truth, that to cite more scriptures to prove it would be to light a candle to see the sun at noon.1

[ocr errors]

The Jews have a proverb, That there is no punishment comes upon Israel in which there is not one ounce of the golden calf;' meaning that that was so great a sin, as that in every plague God remembered it; that it had an influence into every trouble that befell them. Every man's heart may say to him in his sufferings, as the heart of Apollodorus in the kettle, I have been the cause of this.' God is most angry when he shews no anger. God keep me from this mercy; this kind of mercy is worse than all other kind of misery.

[ocr errors]

One writing to a dead friend hath this expression: I account it a part of unhappiness not to know adversity; I judge you to be miserable, because you have not been miserable. It is mercy that our affliction is not execution, but a correction. He that hath deserved hanging, may be glad if he scape with a whipping. God's corrections are our instructions, his lashes our lessons, his scourges our schoolmasters, his chastisements our advertisements; and to note this, both the Hebrews and the Greeks express chastening and teaching by one and the same word (Musar, Paideia), because the latter is the true end of the former, according to that in the proverb, 'Smart makes wit, and vexation gives understanding.' Whence Luther fitly calls affliction The Christian man's divinity." So saith Job (chap. xxxiii. 14-19), God speaketh once, yea, twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and scaleth their instruction, that he may withdraw man from his purpose, and hide pride from man. He keepeth back his soul from the pit, and his life from perishing by the sword.' When Satan shall tell thee of other men's sins to draw thee to sin, do thou then think of the same men's sufferings to keep thee from sin. Lay thy hand upon thy heart, and say, O my soul! if thou sinnest with David, thou must suffer with David, &c.

Remedy (4). The fourth remedy against this device of Satan is, solemnly to consider, That there are but two main ends of God's recording of the falls of his saints.

And the one is, to keep those from fainting, sinking, and despair, under the burden of their sins, who fall through weakness and infirmity. And the other is, that their falls may be as landmarks to warn others that stand, to take heed lest they fall. It never entered into the

1 Josephus reports that, not long after the Jews had crucified Christ on the cross, 80 many of them were condemned to be crucified, that there were not places enough for crosses, nor crosses enough for the bodies that were to be hung thereon. [The Jewish War and Antiq.-G.] 2 The tyrant of Cassandreia.-G.

3 Qui non est cruciatus non est Christianus, saith Luther, There is not a Christian that carries not his cross.

Ps. xciv. 12; Prov. iii. 12, 13, 16; Obad. 6, 13; Isa. ix. 1, et seq.

5 Admonitions.-G.

6 That is, p, Prov. iii. 11; and raideía, Heb. xii. 5, 7, 8, 11.—G.

7 Theologium Christianorum.. . . . . Afflictiones Benedictiones, Afflictions are blessings.-Bernard.

« AnteriorContinuar »