The Souls Vocation, Part 2 (1 of 3)
Now followeth next Deſire.
JOHN 6.45.
Every one that hath heard and learned of the Father, commeth unto me, &c.
IN this great worke of vocation, there are two things conſiderable: Firſt, the call on Gods part by the preaching of the Goſpell; Secondly, the gracious anſwer to Gods call. Now as all the ſoule departed from God, ſo it muſt bee all brought backe againe to God. Therefore, firſt the underſtanding is enlightned, and that gives notice to the ſoule that mercy is intended towards it; then hope expects that mercy, and then deſire wanders about from ordinance to ordinance, and longs for that mercy.
Doctrine. The Doctrine then which ariſeth hence is this, that. The Spirit of the Lord quickens the deſire of an humble and inlightned ſinner, to long for the riches of his mercy in Chriſt.
For the right conceiving of this Doctrine, three paſſages are to be underſtood:
Firſt, that this deſire is in the heart humbled and inlightned: if either of theſe two be wanting, this deſire cannot grow there.
Secondly, this deſire is quickned by the Spirit; for though the ſoule bee humbled and made nothing, and be content to be at Gods diſpoſall; yet it is not able through any principle of life which it hath of it ſelfe to bee carried to any ſuch ſupernaturall worke as this deſire is: therefore the Spirit muſt quicken and move the heart thus humbled and inlightned to long for the riches of Gods mercy, and this deſire is called the lifting up of the heart after the good it wants. As the Infant cannot go without the hand of the Father, ſo a poore ſinner (in himſelfe conſidered) is as an Infant, and not able to lift up himſelfe to this deſire any further than the Lord inables him by his grace and ſpirit. The bowle is fit to runne, yet it can runne no longer than the ſtrength of the hand ſticks upon it: So the humble in lightned ſoule is fit to come to Chriſt, yet it will not, nay it cannot ſtir further than the hand of the Spirit moves it. Note.Let every poore broken hearted ſinner take notice of it, for this will informe you of a ſtrange kinde of truth, remember this, you muſt not thinke to bring deſire with you to the promiſe, but receive deſire from the promiſe: It is a vaine thing to thinke that if the oares be in the boat, the boat muſt needs goe; indeed the oare will move the boat, but the hand of the Ferri-man muſt firſt move the oare: The ſoule is like the oare, and unleſſe the hand of the Spirit moves our deſire, it cannot move towards the Lord.
Laſtly, the Doctrine ſaith the ſpirit quickens up the heart to long for the riches of Gods mercy; the deſires of the wicked are flaſhy, lazy and feeble, and come to nothing. But even as the longing deſire of a woman with childe will not leave her till her life doth leave her, ſo the deſires which the promiſe workes will never leave the ſoule till it be poſſeſſed of the thing it deſires. Our Saviour ſaith, Matth. 12.20.A bruiſed reed ſhall he not breake, and that ſmoaking flax ſhall hee not quench. Now wee all know that flax will not ſmoake, unleſſe the ſparkles come to it; but when the ſparkles have taken the flax, then it doth ſmoake, and will not leave till it come to a flame. The ſoule is like the flax, and it will never ſmoake in deſire towards the Lord, till the Lord by his Spirit in the promiſe doth ſtrike fire upon it: the Lord muſt firſt ſtrike fire by the promiſe upon the ſoule, before it can ever flame in a deſire towards the Lord; and when it doth once ſmoake in a holy deſire, the Lord will not let it faile before he brings it to a perfect flame, and before it bee poſſeſſed of Chriſt and mercy which it longs for.
Reaſon. The reaſon of this order of Gods worke, why deſire comes next after hope is this; becauſe deſire is that other affection which ſerves the great commandreſſe of the ſoule, the will, for theſe affections are as hand-maids to ſerve the will. The will ſaith, I will have this or that good, and therefore hope wait you for it, and deſire, long you after it: Hope is the furtheſt and greateſt reach of the ſoule; for when the ſoule is doubting and quarrelling, and ſaith, will the Lord doe good to ſuch an unworthy wretch as I am: yes ſaith the mind inlightned, mercy is intended towards thee, then hope goeth out to wait and looke for this mercy. Now when the ſoule hath waited a long time, and yet this mercy comes not, and he marvels at it and ſaith, the Lord hath ſaid the weary ſoule ſhall bee refreſhed: Oh where are all thoſe precious promiſes? then the will ſends out deſire to meet with that good which will not yet come, and ſo deſire goeth wandring from one ordinance to another, till it bring Chriſt home to the ſoule. As a gentleman doth when he expects ſome noble perſonage, hee ſends out a man to wait in ſuch a place, and bring him word whether he ſeeth him or no: afterwards when he returnes and ſaith he ſeeth him not, the gentleman ſends out another meſſenger to meet him afarre off, and ſo likewiſe to bring him and give him entertainment: So it is with the ſoule of a poore ſinner in this caſe.
Quest. Now how doth the Lord by that promiſe quicken up this deſire?
Anſ. I anſwer, the cordials that God lets in, and the motives that make the ſoule wander towards God are three, or thus: There are three ſpeciall conſiderations of good in the promiſe that doe effectually worke upon the heart to bring deſires after.
Motive 1 Firſt, there is a peculiar good in the promiſe that is ſutable to all the wants of the ſoule; there is a ſalve for every ſore, Eſay 61.1.2. Art thou a dead ſoule? goe to the promiſe, there is quickning for thee. Art thou a weake ſoule? goe to the promiſe, there is grace to make thee ſtrong. Art thou a damned loſt ſoule? goe to the promiſe, there is ſalvation to ſave thee. Art thou a polluted ſoule? goe to the promiſe, there is grace to purge thee. Doe you ſee your ſinnes, and feele the burthen of them? Oh away to the promiſe, there is abundance of comfort in the Lord Jeſus Chriſt: therefore let deſire be going and ſeeking up and down, and never returne till it bring the Lord Jeſus to me to the ſoule.
Motive 2 Secondly, as there is a fitneſſe in that promiſe ſo ſutable to all a mans wants, and this fitneſſe in that promiſe marvellouſly ſtirres up deſire after it: So the beauty and excellency of that fitneſſe gives full ſatisfaction to the deſire; as it is with a man that hath an old cankered wound, which puts him to dayly trouble and vexation; if this man ſhould heare of ſome ſpeciall ſalve that would forthwith take away his pain, and eaſe him; and withall would take out the dead fleſh, and heale him perfectly, how would this man deſire that ſalve? nay nothing would content him but that. So it is with the freenes of Gods grace, Praier, the Word, Conference are very good, and thou haſt had an old cankered ſoule, and a wayward peeviſh ſpirit, and theſe ſinfull luſts ſticke upon thee, and are ſtill vexing of thee, and theſe are not quite purged out: Oh, ſaith the ſoule, theſe old recourſes of baſe corruptions are ever dogging of me. Now if any bid this poore ſoule pray, and heare, and uſe the means; yes, ſaith he, theſe are uſefull and good; but I may pray, and heare, and receive the Sacraments, and yet goe downe to hell for all theſe: But oh that free grace of God in Chriſt, that would bleſſe all theſe means, and make all effectuall to mee for my good. Oh that I had this grace above all the reſt, Cant. 5.8, 9, 10, 11. Ioh. 6.34.
Motive 3 The laſt motive in the promiſe is this, the conſideration of that fitneſſe and excellency in the promiſe, makes the humbled ſoule more ſenſible of his wants, and makes the neceſſity of a broken heart more unſufferable; ſo that hee can endure delay no longer. I confeſſe that when the eye is opened and the ſoule humbled in contrition, hee ſeeth his ſinnes, and is burthened with his many wants; but the ſight of this fitneſſe of the good in the promiſe, and the intimation of the excellency of it, and the hope thereof makes him more impatient of delay; and therefore more violent in deſire. When the ſoule begins to conſider the glory and pretiouſneſſe of Gods free grace now revealed and made knowne in ſome meaſure, and when the ſparks and beauty of it are kindled in his heart, now he begins to reaſon in this manner; What, is this the only excellency of the promiſe that can give content to my ſoule? Oh happy I (and bleſſed be God) that I may yet ſee the goodneſſe which many never come to know; millions of men never heard the ſound of this glorious grace and mercy; Oh happy I that know it; but miſerable I, if I come to ſee this and never have a ſhare in it: Many are my wants, and the greater are they, becauſe I ſee the good they have deprived me off; and it had beene better for mee never to have knowne the excellency of the good in the promiſes, than not to partake thereof; and the very conſideration of this, that hee hath had ſome hope of receiving the good in the promiſe, makes him ſay, why not I? why not my ſinnes pardoned? and why not my corruptions ſubdued? What, ſhall all my expectations bee void? What a fine plucke had I once for heaven? Shall I ſee heaven, and never come there? this makes him marvellous ſenſible of his miſery, and marvellous watchfull in the uſe of the means to recover himſelfe againe.
Vſe 1 The firſt uſe is a ground of ſtrong conſolation, to ſtay the hearts of many poore ſinners, in the midſt of many infirmities that beſet the ſoule: be thy weakneſſes never ſo many, and thy temptations never ſo great, yet if thou canſt but finde this ſmoaking deſire, thy condition is good, thy conſolation certaine: O but, ſaith the ſoule, the ſluggard deſireth meat and hath it not; I am afraid all is naught: Why, leave thou thy deſire with God, and the time alſo, and bee not weary of deſiring, and then thou ſhalt enjoy the benefit of it if thou faint not; doe thou what thou ſhouldeſt, and let the Lord doe what he will.
Object. Oh, but ſaith the poore ſoule, how can this be? my ſinnes are more than my miſeries; a little deſire and a little grace will not ſerve my turne.
Anſ. To this I anſwer, ſee what the Lord ſaith, Eſay 44 3. I will powre cleane wa…er upon the thirsty, and floods upon the dry ground: thou haſt many and great wants, and much miſery lieth upon thee; therefore God will not onelyonly drop a little comfort into thy heart, but hee will poure it in; and if a little mercy will not ſerve thy turne, then he will poure flouds of mercy upon thee.
Object. Oh, but ſaith the poore ſoule, this is all the difficulty, if my deſire were ſound and ſincere, then I might have ſome comfort: how ſhall I therefore know that my deſires are ſincere?
Anſ. I anſwer, the ſignes of ſound deſire are theſe.
Signe 1 Firſt, as the deſire is, ſo the endevour will be; if thou deſireſt earneſtly, thou wilt worke accordingly. Now the labour that makes knowne the ſoundneſſe of deſire, diſcovers it ſelfe in foure particulars. Firſt, he that labours from a longing deſire, is content to uſe all meanes which are revealed and made knowne to him, becauſe hee knowes not which will ſpeed. Secondly, hee is carefull of improving all opportunities in the uſe of the meanes. Thirdly, hee will hold out in the uſe of thoſe meanes, his wants and deſires are conſtant, and therefore his endevours muſt needs be ſo too: as Lament. 3.49. Theſe three former will diſcover many hypocrites, Triall of ſound deſires.though moſt doe not come thus farre: but a terrified hypocrite, and a heart that hath beene awed, may doe all theſe, and yet bee naught too. But there is another triall of ſound deſires which will juſtle any Hypocrite under Heaven to the wall, and that is this: Though the poore ſinner uſes all meanes, and takes all opportunities in the uſe of thoſe meanes, and is conſtant in the uſe of them, &c. yet the ſoule that is truly deſirous of grace and mercy reſts not in thoſe labours; Alas, ſaith he, I labour and uſe the meanes, but what is that to me if I have no Chriſt and no grace, which I pray and heare for; the ſoule muſt have Chriſt, and merciemercy, and grace, which it deſires, or elſe it will not be ſatisfied: a man hung up in chaines, cries onelyonly for bread: ſo it is with a poore famiſht ſoule, he deſires nothing but Chriſt, and nothing elſe will ſatisfie him: this laſt ſigne none but a true ſincere ſoule can have.
Signe 2 Secondly, he that truly deſires mercy and grace, deſires Chriſt for himſelfe, and now when a man deſires Chriſt for himſelfe, then his deſire is ſound; as a maid that deſires a man in wedlocke, ſhe doth not deſire the portion, but the perſon of the man, if I beg and die with him, ſaith ſhe, if I never ſee good day with him, yet let me have him, and I care not; ſo the ſoule that deſires Chriſt, not for profits, or by-aymes and ends, but for himſelfe, it ſaith, let me have a Saviour, though I goe into priſon and baniſhment with him, this is a heart worth gold, now when a man deſires Chriſt for himſelfe, it will appeare in two particulars:
Firſt, hee that deſires Chriſt for himſelfe, will part with all he hath in the world rather than he will be without Chriſt. If hee cannot have a Saviour with that he hath, he will part with all, and this an hypocrite will hardly be brought unto: an uſurer will part with all old gold, and his lands, and all for a great lordſhip, not for the lordſhip it ſelfe, but becauſe he ſhall gaine more gold by parting with his gold. So an hypocrite may bee content to hazard riches and honour, and all for his profeſſion, becauſe he thinks to gaine more credit by that hazard, but it is not for Chriſt himſelfe. But a gracious good heart will part with all for Chriſt, How to know whether we deſire Chriſt for himſelfe or not.and he will not part with Chriſt for all the good in the world, only he that deſires Chriſt for himſelfe, is content to take him upon the hardeſt conditions in the world: if Chriſt comes, let what will be come beſides, hee is not like thoſe Iewes, Marke 15.32.that would have had Chriſt and his croſſe ſevered, there is no ſuch Chriſt to be had in the world.
Secondly, the ſoule that deſires Chriſt for himſelfe is carefull to avoid all thoſe inconveniences that may hinder him from Chriſt, as Zacheus did, Luke 9. this is the ſecond thing.
Signe 3 Laſtly, the ſoule that truly deſires grace and merciemercy, is ready to receive it with thankfulneſſe, and will entertaine whatſoever meanes may reveale, and whatſoever meſſenger may bring home Chriſt and mercy to his ſoule: an hypocrite may goe a great way here, but this is the right ſtroake: a gracious holy ſoule, the more ſpirituall the meanes are, and the more he hath of Chriſt, and the more cleare evidence of the Spirit there is, the more they are well-come to that perſon, that truly longs for Chriſt; the ſoule is willing and unwearie to receive that merciemercy which God offers; you never ſee a hungry man nice and ſqueamiſh when meat is ſet before him, but he falls to and fits at it.
Vſe 2 We come now in the ſecond place to a word of reproofe, which falls heavie: if this be ſo, that the Lord breeds a thorow and ſound deſire in the hearts of thoſe he intends good unto (not a flaſhy deſire, but) like the deſire of a longing woman that muſt have her longing, or elſe ſhe dyes, ſo an humble ſoule muſt have a Saviour or elſe he dyes, for what ſhe ſaid in regard of children, the humbled ſoule that hath a true deſire after Chriſt ſaith the ſame, Give me a Saviour or elſe I die. This then is a bill of inditement againſt a world of men that lift their hands full high, and thinke their penny good ſilver, and are termed profeſſours; if a man be baptized and comes to Church, this is that which upholds him in the time of trouble and time of extremitie, he deſires to be holy, and he deſires to pleaſe God. If the Miniſter reproves him, and tells him his life is naught, and his converſation wicked; You grace? no, no, you cannot have grace here, nor ſalvation hereafter upon theſe tearmes, your ſpeeches are unſavoury, your life is unprofitable and unfruitfull, never thinke to have any grace if you thus continue: Hee then confeſſeth hee hath many weakneſſes, and he cannot talke as he would, and words will come ſometimes from him before hee is aware, but his deſire is to pleaſe the Lord, and his deſire is to be holy, and this is the buſineſſe that brings moſt men into a quiet kinde of calme, and ſo they goe hudwinkt downe to hell. But what if I now prove that you never had a deſire, I meane a true ſound ſerious deſire; what then? will you then give up the buckler, and yeeld the day, and ſay, If this be ſo, then (good Lord) I am in a miſerable condition? let your hearts be perſwaded and yeeld to the point, are you come to the concluſion? if it ſhall appeare by the word and ſound arguments, that you have no true deſire, then you will yeeld you are reſolved of it, that this true deſire never as yet came into your hearts.
Now theſe men that never had any ſound deſires, I will referre to three rankes: Unſound deſires diſcovered.the lazy hypocrite, the ſtage hypocrite, and the terrified hypocrite: All theſe it ſhall appeare there was never any true deſire in their ſoules.
Firſt then it ſhall appeare that your lazie kinde of profeſſour never came to attaine this ſaving worke of God, to have a deſire ſoundly ſet on in his ſoule, he will be content to give you the hearing, ſay what you will, and injoyne him what you pleaſe, be the duty never ſo exact, the courſe never ſo ſtrict, nay if you will reprove him ſharply, and deale roughly with him, hee is made of even mettall, his reſolution is this, he will thanke you for your counſell, and bleſſe God for the meanes, and hopes he ſhall amend; he confeſſeth the evils you diſcover ſhould be reformed, and the duties you command ſhould be diſcharged, and he deſires he may, and he hopes he ſhall, and when you have him here, you have the beſt of him, when he hath brought you hither he can goe no further, but ſtands ſtill where he was, hee will fill your eares full of talke, but he will not endevour as he ſhould; the former doctrine caſts him out as one that was never partaker of this ſound deſire, for he that endevours nor deſires not, his deſires are flaſhy, and his labour is anſwerable, it was ſo in Balaam, it was hammered in Balaams forge; Oh, ſaith he, that I may dye the death of the righteous: but wiſhings and wouldings keepe no houſe (as we uſe to ſay) this was juſt Balaams faſhion, Oh that I might dye the death of the righteous! but yet hee would not ſet one foot forward to walke with care and conſcience before God: theſe deſires are bred in the braine and underſtanding of a man out of ſome terrifyings of conſcience, becauſe knowledge ſaith, a man ſhould do ſo, therefore he thinkes he doth ſo, but this is not deſiring, it is lying and diſſembling; I beſeech you bee your owne Judges, you that are maſters of ſervants, will you ſay that ſervant deſires the furtherance of your eſtate, when hee will not ſet his hand to doe your worke; will you ſay, that meſſenger deſires to doe your meſſage faithfully, that will not ſtirre one ſtep forward? you are ſo wiſe you will not be cozened after this faſhion, you will not be thus deluded: the maſter ſaith, if you deſire my furtherance, why doe you not labour then? and if you deſire to doe my meſſage faithfully, why doe you not goe about it then? O ſuffer not your ſelves to be deluded and cozened in thoſe things which concerne your everlaſting comfort, it is no true deſire when a man will not labour in the uſe of the meanes God hath appointed, it is a deluſion that will cozen you, not a deſire that will helpe you at the great day of accounts; would any have a harveſt and yet neither plough nor ſow? this is the practice of many in this point of deſire, they thinke they deſire Chriſt, and grace, and merciemercy, and yet never endevour after it: It is obſervable, Prov. 13.14.the ſluggard deſireth and hath nothing, he deſires meat, and yet he ſtarves; he deſires clothes, and yet is not covered; he deſires riches, and yet dyes a beggar; his deſire never accompliſheth any thing, he could be content to have this and that, but hee will doe nothing for it, therefore he hath nothing, this is the picture of a lazie profeſſour, he deſires mercy, and he deſires that God would pardon his ſinnes, and he deſires that God would give him grace againſt his corruptions, but alas! the deſire of the ſlothfull is all in talking, and becauſe he doth nothing, therefore hee hath nothing at the time of his death, and day of his departure, hee hath neither mercy, nor favour, nor grace, nor aſſurance, but periſheth everlaſtingly: hence it is that the Lord dealeth with the ſluggard anſwerable to his deſire: The deſire of the ſluggard killeth him, Prov. 21.25.ſaith the text, becauſe he cannot get his hands to labour: ſome Interpreters, holy, and judicious, doe marvellous fitly expreſſe a ſluggard by this place of Scripture; it is not ſaid, becauſe hee cannot get his heart to labour, but becauſe he cannot get his hands to labour; as if he ſhould ſay, it is good for a man to labour, it is good to heare and pray, but I cannot get my hands to it: the ſluggard ſaith, prayer in his family is good and commendable, and the Lord requires it, but thy tongue will not ſpeake, his knees will not buckle, the fault is not in thy tongue and knees, but in thy heart, therefore the text ſaith, his deſire will kill him, and that will be his bane, for when the ſluggard ſhall thinke he hath deſired grace, and mercy, and pardon, and ſalvation, and ſhall miſſe of that hee thought hee truly deſired, when hee lyes on his death-bed, and ſeeth that his deſire vaniſheth and comes to nothing, this will ſlay him, becauſe his labour was not anſwerable, his deſire was not profitable, his labour was nothing, therefore his deſire brought him nothing. Theſe lazie profeſſours you would thinke there were but few of them in the world, but theſe lazie droanes ſwarme every where, and are the very plague-ſores of our families and townes, they could be content to be as they ought, and doe as they ſhould, but they never labour to doe that which God requires, therefore let me enter into ſome particulars, and I will ranke theſe lazie hypocrites into foure formes, that every one may ſee of which ſort he is.
4 Sorts of lazie Hypocrites.The firſt ſort are thoſe, who when they enjoy the meanes of ſalvation marvellous profitable and plentifull, when wiſedome hath killed her fat things, and refined her wines, and furniſhed her tables, every one may come and eat of my meat, and drinke of my wine, now theſe lazie profeſſours eſteeme not, receive not any benefit by theſe bleſſings which God offers, and wiſedome tenders to them, but complaine of too much bread, and too much wine, and too much manna, they will not take that mercy which is offered; a Miniſter cannot force a power of grace upon their ſoules, or any of Gods precious promiſes upon their hearts, theſe are lazie droanes indeed. Doth that man deſire a commoditie that will beat the Carrier that brings it to him, and caſt it away from him? No, all the world will ſay he prized it not, hee deſired it not, otherwiſe hee would have received it gladly, and given much money for it too. If a ſoule were hunger-ſtarved, would hee not receive bread if it were offered him, or would he not call the man to him that ſold bread, and buy it of him to ſupply his wants with the ſooneſt, and ſay, let me be ſerved firſt: So had theſe profeſſours any longing deſire after the precious meanes of grace and ſalvation, when merciemercy and ſalvation hath beene ſet upon the ſtall, and the Lord crieth, Ho, every one that will, let him take of the well of the water of life, and live for ever freely; and, Ho, every one that thirſts, let him come and buy wine and milke without money: nay, many a poore Miniſter would faine leave his commodity behinde him, and ſaith, You muſt have it, and ſhall have it, and I will give you the buying of it; wee are faine to force Gods favours upon the ſoule, we beſeech you to beleeve, and wee intreat you for the Lord Jeſus Chriſts ſake to receive merciemercy, and humble your ſoules, wee would force Gods favours upon your hearts: But will any man take theſe favours now? No, beloved, theſe lazie hypocrites will not prize this grace, they will not receive this merciemercy; many ſweet promiſes, and many admirable precious things of grace and ſalvation are revealed, but they neither paſſe nor care to receive any benefit thereby; this argueth that ſuch men have no true deſire after Chriſt Jeſus, For a poore hungry ſinner that is apprehenſive of his owne weakneſſe and feebleneſſe, hee longs; when will the feaſt day bee? and when will the Lords day come? And when hee comes into the congregation to heare the word, how carefully will he liſten? and how diligently will he attend? and if the word comes home to his conſcience, or if hee receive not comfort, hee cries out, Oh when will the diſh come to the end of the table; I am full of doubts, good Lord reſolve me; I am in trouble, good Lord comfort me; I have a proud ſtout ſtubborne heart, good Lord humble mee: thus the hungry ſoule longs after theſe meanes of ſalvation, and is willing to receive benefit by them, and a longing heart is at beſt eaſe when the word works moſt: Note.But a lazy Hypocrite is at beſt eaſe when the word workes leaſt upon him. And therefore when he thinkes the Miniſter will come to his ſoule, hee will not bee at home that day, he will be ſure to be out of towne, he knowes the Word would have awakened him and affrighted him, and he cannot beare the blow; therefore he keeps away, and ſhunnes the hearing of Gods Word which would awaken and humble him.
Sort of lazy Hypocrites. 2 Secondly, of this crew are thoſe, who when God hath taken away and deprived them of the ordinary meanes of grace and ſalvation, whereby he doth good unto the ſoule, they are well content to be without the ſame, they ſit downe very well ſatisfied; if they have a Miniſter, they doe not greatly care, and if they want one, they are not greatly troubled, but they fit and are blinde, and never ſaw any need of a Saviour. All they can ſay is this (in a good mood) they marvellouſly extoll the goodneſſe of God to ſuch a place, and ſay; Oh the Goſpell is a precious Jewell, but they will not goe out a mile or two to receive that mercy they doe ſo commend and want. I beſeech you obſerve it: the childe that is almoſt famiſhed, goes firſt to his father becauſe hee hopes he will provide for him; but if the father bee careleſſe and will not provide for him, hee will either beg, or buy, or borrow; ſtarve he will not. So it is with the poore people of God, when they are famiſhed for the bread of life, they repaire to their owne Miniſter, (and they ought to doe ſo,) and they ſhould comfort and encourage them in the way of well doing in the preaching of the Goſpell of the Lord Jeſus. It is ſaid, Amos 8.11.God will ſend a famine not of bread, but a famine of the word, and they ſhall goe from one ſea to another, from one coaſt to another, and ſeeke bread, but ſhall finde none, how farre will men goe to ſeeke out bread in times of famine, rather than they will ſtarve; then they will find their hands and legs, and goe though it be never ſo far for comfort: So it will be with thy ſoule, if thou haſt a ſound deſire after the Word of God, were it ſo as it is ſometimes in time of drought, that a company of cattell for want of water were like to bee ſpoiled, will not a man drive them a mile or two to water, that they may bee refreſhed? Goe thou then downe into thine owne conſcience, and condemne thy owne ſoule: hadſt thou as much care for the good of thy ſoule, as thou haſt for the good of thy cattell, thou wouldſt goe as farre to heare the Word preached, that thy ſoule might receive comfort and refreſhment thereby. When the famine was ſore in the Land of Canaan, Iacob did not ſay to his ſonnes, let us fit ſtill here till the Egyptians ſend us food, but, get you up thither, and buy ſome, that wee may live and not die. That which was in Iacob would be in thy ſoule, if thou hadſt a ſincere deſire after the riches of Gods mercy in Jeſus Chriſt.
Sort of lazie Hypocrites. 3 Thirdly, thoſe who when they have the means of grace and ſalvation, are content to uſe them, and if they want the meanes will ſeeke out for them, but yet are not carefull and watchfull to prevent thoſe inconveniences, and to remove thoſe hinderances which prejudice and hinder them from receiving that benefit by the meanes which they want and deſire; theſe never had any true and ſound deſire after Chriſt, and therefore never ſhall receive ſound grace ſo continuing. Of this ſort are your tipling Goſpellers, for there are ſuch a generation in the world: a man may have the name of a profeſſor, and yet bee a ſecret drunkard. Firſt, hee ſeeth his evill and confeſſeth it to God, and prayeth againſt it in the morning; yet he will venture into that company, and ſeeke after thoſe occaſions, whereby he may be brought to commit the ſame ſinne againe: And he ſaith, alas, it is my fault, and it is my infirmitie; my deſire is to abandon it, but all fleſh is fraile, and alas, what would you have me do? I pray againſt it, it is not I but ſinne; and therefore if I be overtaken and drawne aſide with it, pitty is to be tendered, and you muſt pardon me; thus hee heals himſelfe. No, no, let ſuch men take notice of this: It was not a true deſire as wrought in thee, it was onelyonly a deceit. Is that man deſirous to keep his mony, that will go into ſuch company as he is ſure will couzen him of it, or goe in that way where hee is ſure to meet with theeves that will rob him? No, experience teacheth us how tender men are to goe in ſuch company, or to travell that way where they may be aſſaulted. So I ſay of theſe, had the Lord ever wrought effectually upon thy ſoule, and had thy heart beene enlarged with deſire after the mercy which God offers, when thou hadſt good exhortations, admonitions, and many ſweet promiſes made knowne unto thee, thou wouldſt not goe amongſt theeves and robbers that ſhould deprive thee of the comfort which thy ſoule hath received from the Word.
Sort of lazie Hypocrites. 4 The fourth ſort are thoſe, who though ſome duty bee preſcribed, and ſome particular ſervice revealed to them, and exacted from them by the Miniſter, yet they will not ſet upon any duty, but careleſly caſt it off and not attend thereunto: theſe never attained any ſound deſire in their ſoules. I doe not ſay hee that omits a duty upon occaſion, either out of temptation ſurpriſing him, or occaſion prevailing: But when a man is informed and convinced in his conſcience that hee ought to doe what the Word requires, and yet will not ſet upon it, but careleſly neglect the ſame; this argueth his ſoule was never quickned with any ſound deſire after the thing, becauſe he would not labour for the thing hee deſired. Hee that is deſirous to ſpeake with a man, is not content to goe to one place onelyonly and aske for him, but hee will ſeeke from place to place, from man to man, and never reſt till hee findes him. So it is with a heart that is ſoundly deſirous after grace: it will not only take up ſome duty which God requires, but if there bee any ſervice which the Word reveales, or any duty the Lord commands, hee will take it up, and as hee is able ſet upon the dutie. Sometimes a man may neglect a dutie he knowes not of, but if hee be informed and convinced thereof, hee cannot but ſet about it, if hee deſires to gaine good thereby. Therefore if any man hath wronged any by falſe dealing, theeving, or pilfering; the ſervant, the maſter; the childe, the father, the chapman, the buyer, &c. let that ſoule know it is his duty, and God requires it if ever he will have peace of conſcience, and the evidence of Gods love made knowne to him in the pardon of his ſinnes, that he muſt make reſtitution. We ſee Zacheus when God had opened his eyes, and given him a thorow deſire to come home and receive Chriſt, made an open proclamation; If I have wronged any man, Luke 19.8.let him come, and I will reſtore him fourefold. If there be any that I have cozened by my falſe weights, and faire pretences: If I have wronged any man, not of foure pounds, but of forty, a hundred pounds; not ſome man, but any man, I will reſtore, &c. Beloved, this is a duty which God requires of every ſoule; and this is a way whereby thou mayeſt get ſome comfort to thy ſelfe, if thou art content to renounce thy ſinnes, and receive mercy in the pardon of them. If therefore any here preſent ſhall goe away and hide his ſtollen waters, and bee loth to reſtore that which hee hath gotten by his cheating and falſe dealing, but ſaith his eſtate will be impoveriſhed, and hee ſhall bee caſt behinde hand; and what will the world ſay, I ſhall quite bee ſhamed for ever: Why, if thou beeſt afraid of ſhame, deliver thy money into the hand of ſome honeſt and faithfull Miniſter, and let him make up the matter privately. But what, doſt thou tell me of poverty? thou hadſt better be caſt behinde hand, than bee caſt into hell. Doſt thou deſire grace and mercy? Hearken what the Lord ſaith, this duty muſt bee performed, if ever thou receive mercy, ſet upon that duty then, or elſe thou ſhalt never get pardon of thy ſinnes. So now wee may ſee by theſe particulars, that the world even ſwarmes with lazy Hypocrites, and that there is but little ſound deſire after grace. How many have the meanes and will not uſe them? How many want the meanes, and will not ſeeke out for them? How many ſeeke out for the meanes, but yet are not carefull to avoid thoſe hindrances which may hinder them from receiving benefit by Gods Ordinances? How many are informed and convinced of many duties, that ought to bee done, and yet will not ſet upon the performance of them? What can any one ſay againſt this truth? Prov. 14.27.Salomon ſaith, in all labour there is abundance, but the talking of the lips tendeth to penury: So ſay I, in all ſound labour and ſincere endevour there is profit; If thou endevoureſt truly after Chriſt, and if thou doſt labour after grace in the uſe of all meanes conſtantly and unweariedly, there is a great deale of benefit to be gained thereby; but all thy talking and wiſhing tends to penury, it will bee thy bane in the end. This is the firſt ſort of thoſe that have not a ſound deſire, which I terme lazy Hypocrites.
The ſecond ſort are ſuch as I call ſtage Hypocrites, that act the part of profeſſion curiouſly, as Ahab acted the part of faſting; for he humbled himſelfe and put on ſackcloth, &c. Now there is the ſame difference betwixt a Stage Hypocrite, and a true ſincere profeſſour, as is betweene a chapman that buyes for gaine, and a chapman that buyes for neceſſity: He that buyes for gaine, will have his penny-worth, or elſe he will none of the commodity; hee will have it worth his mony, or elſe leave it: But a poore famiſhed ſoule and hunger-bitten creature, that buyes for meere neceſſitie, muſt have it and will have it what ever hee wants beſide: hee ſtands not upon Ifs, and Ands, but give me grace and take all; hee cares for nothing elſe. Now of theſe Stage Hypocrites, I will ſet downe two ſorts, becauſe I deſire to lay them naked.
Sort of ſtage hypocrites. 1 And firſt thoſe that will take up ſo much of Chriſt and the Goſpell as may ſtand with their credit and with their eſtate, they will embrace all thoſe truths that are not troubleſome but profitable, that are of honour and credit, and will goe off roundly, theſe they are forward to take up: But to have all Chriſt, and nothing but Chriſt, by no meanes they will yeeld to. Now the Lord be mercifull to us, this is the religion of many; looke into every mans family, conſider every mans courſe, ſo much of the Goſpell as will ſerve our turne, ſo much wee will welcome and trade in. But to come to the congregation only for Chriſt, that is a ſhame, and to be ſtrict in ordering ones family, we know not what it meanes. So a ſhop-keeper will have ſo much religion as ſhall inable him to pray in his family, and conferre as occaſion ſerves, and to towle in a cuſtomer, and put off a crackt commoditie, thus farre hee likes religion: but when he comes to this, to have ſo much religion as ſhall make him feare to doe any wrong, ſo that if a poore childe or ſilly woman ſhould lay him downe a groat or a teſter more than his commodity is worth, he dares not take it, but give it backe againe: Oh this will doe him no good, he can gaine nothing this way: doe theſe men deſire religion thinke you? Many a maid would faine marry a man becauſe he hath a good eſtate, and can make her a good joynture, but that the man ſhould rule her, and ſhe be obedient to him, this ſhee will none of, all her deſire is to have a rich joynture in his eſtate. So many profeſſe the Goſpell, becauſe it is a matter of credit, and great men cannot countenance the Goſpell ſo much as the Goſpell credits them: but if thou wilt not be content to be ruled by the ſame, thou art an adulterous profeſſour, thou never didſt deſire Chriſt for himſelfe, but for thy owne aymes and ends, only to make a booty of Chriſt; but now a good heart, a gracious ſoule, that hath this deſire, ſet on by the Spirit powerfully and effectually, will bee content to have all Chriſt, and nothing but him in every thing he enjoyes. A covetous man deſires wealth, and would he have but a little? no, he cries, more, more, and hath never enough: the ambitious man deſires honour, and is never ſatiſfied. So hee that longs for the Lord Jeſus, will have all Chriſt, and every thing in Chriſt, and Chriſt in every thing; hee will have a Saviour what ever he wants beſides. A childe that longs for the meat on the table, when his father gives him a peece, hee eats it; his father cuts him another, he eats that too; then his father bids him goe downe; no, but more of that, father, he ſtill begs more of that, and is never content. So it is with a ſoule that deſires grace for grace ſake, and Chriſt for Chriſts ſake, he cries ſtill, more of that grace, and more of that Chriſt. If Chriſt comes to reprove him, he takes that; if Chriſt comes to condemne him, well-come; if Chriſt come to reforme his ſinnes, hee rejoyces, and would have more of that ſtill; Oh more merciemercy, and oh more grace, and more holineſſe, he can never be contented, he can never be glutted with that.
Sort of ſtage Hypocrites. 2 The ſecond ſort of theſe ſtage hypocrites are thoſe that goe further than theſe, they will uſe all Gods ordinances, but when it comes to part with any thing for Chriſt, and to ſuffer any thing for the Lord Jeſus, then they ſhake hands; this was Peters folly, but it was in a temptation, when the damſell ſaid, Thou alſo wert with Jeſus of Galilee; he anſwered, I know not the man; he knew not that Chriſt that was now in trouble. So when the Goſpell comes to require ſuffering, and contempt, and diſgrace, we know not the Goſpell, wee have another Chriſt, and another Goſpell then. Carnall men deale with Chriſt, as Achiſh King of Gath did with David, when hee had remained ſome yeares with him. Achiſh was to goe to battell, and David was deſirous to goe with him, but the Princes were againſt it, and Achiſh ſaid, thou art upright, I have ſeene no evill in thee, but only the Princes doe not favour thee, and therefore David muſt not goe. This is the guiſe of this baſe, rotten, and ſinfull age of the world, they ſay this and that holy courſe is commendable, and honourable, but they feare ill times, and they are out of date, and ſo leave it where they found it; therefore urge your great men with ſtrictneſſe, and they reply preſently, what will the world ſay then, and what will the world thinke then? here is their religion: It is no matter what the world ſaith, I will tell thee what God and the Word ſaith, thou that art a ſtage profeſſour, a meere outſide Chriſtian, the Lord never yet wrought any ſound deſire after grace in thy heart to this day; of this ſort were thoſe we reade of, that beleeved in our Saviour, Iohn 12 47.but durſt not profeſſe him by no meanes, they wiſhed things were better, but becauſe things are as they are, they will doe as the times doe: the text ſaith, They loved the praiſe of men more than the praiſe of God: ſo it is with theſe men, they weare ſuch and ſuch faſhions, becauſe Gentlemen weare the ſame. I tell you, you love the guiſe and applauſe of the world more than the mercy and promiſes of God in Chriſt. It is that which is alſo obſervable in the young man, he held out till Chriſt came to this, to ſell all. So alſo in the other, Matth. 18. that profeſſeth to our Saviour, I will goe with thee whither ſo ever thou goeſt; Wilt thou, ſaith Chriſt? but thou muſt know upon what termes then, Matth. 18.The foxes have holes, and the birds of the aire have neſts, but the Sonne of man hath not where to lay his head; if thou follow me, ſaith Chriſt, thou muſt have povertie, and ſhame, and diſgrace, therefore thou hadſt beſt looke before thou leape: away went he when he heard this, wee never heard of him more. So theſe men ſay, the profeſſion of the Goſpell is good and commendable, but when we come once to ſelling all, then they are gone, they will not meddle with it. Now had a man a longing deſire indeed, he would not delay and demurre the time, nor paſſe what men ſay or thinke, but he ſaith, let me have what I need, and let men ſay what they will; I paſſe not what the world eſteemes of me, let mee have that merciemercy I need, and that grace I want, let me have Chriſt, and let men ſpeake their pleaſure. We have done now with the two firſt ſort of hypocrites, which diſcover, they never had this true longing deſire wrought in their hearts. I come now to the laſt.
Sort of hy∣pocrites. 3 There is another ſort that have gone very farre, and yet fall ſhort of the truth and ſoundneſſe of this deſire, and they are terrified hypocrites, ſuch as God hath revealed the vileneſſe of their ſinnes unto, and ſhewed them the baſeneſſe of their abominations, even all thoſe privie haunts of their luſts and ſinfull diſtempers, the Lord hath made this cleare to their judgements, and hath alſo let a veine of vengeance into their hearts, and kindled the flaſhes of hell fire upon their conſciences, hee hath ſhewed them their ſinnes committed, and hell fire gaping to receive them: I beſeech you marke, it is ſtrange how this perſon will beſtirre himſelfe, his deſires are very vehement, his endevours extraordinarily abundant, in every way that concernes his good, ſo that a man would wonder that any man ſhould doe what he doth in this time of extremitie; and the ground is this, the horrour of conſcience and guilt of ſinne is upon him. You can goe away with your pride and ſtubbornneſſe now, and make nothing of it; what, you afraid of a Miniſter, and of the judgements of God denounced? no, if hell were ſet open before you, you would not be afrighted thereat: well, the Lord will teare that heart of thine one day, and rend the gall of that ſoule of thine one day; and obſerve it, when the Lord doth this, as the horrour of conſcience, and guilt of ſinne is unſupportable, ſo it is admirable to obſerve what a man will doe to bee rid of it: and the paſſages of a terrified hypocrite diſcover themſelves in two particulars:
Signes of a terrified Hypocrite.Firſt, he will be lingring and hankering after ſome corruption, he will be playing with edged tooles with the flie about the candle, and will venture farre upon thoſe occaſions that may draw him into ſinne; as a drunkard will be content to be called into an ale-houſe, that he may have occaſion to tipple; but a gracious heart though hee loathes all ſinne, yet he loathes that moſt which he hath moſt loved; as an adulterer flyes from all looſe thoughts, as from a Devill, as from hell, and from all occaſions that may give way thereunto.
Secondly, in this hypocrite you ſhall finde commonly this note, hee will ſlight and ſlubber over ſome ſmaller ſinnes, as he thinkes, and ſome leſſer corruptions, and though hee bee taken aſide with ſome diſtempers, yet this and that ſervice he can doe, this and that prayer he can make, ſuch duties he can performe, that will make all whole againe. But thou hypocrite, doth the Lord Jeſus Chriſt give thee power againſt one ſin, and not againſt every ſinne? doſt thou finde one ſinne vile, and not another? thou willingly deceiveſt thine owne ſoule: for that ſoule that hath beene truly wounded with the uglineſſe of ſinne, dares not meddle with it, but if reproofe comes, it yeelds, if any thing be amiſſe, he will reforme it, he will rather be miſerable than ſinfull.
Nay, in the third place a terrified hypocrite it is marvellous what he will doe in pretence of religion for Chriſt, hee will part with any thing, hee cares not for ſhame, when men point at him, what, you turned profeſſour now? I have knowne the time you have hated and railed at ſuch, hee cares not for this, let them ſay what they will, nay, even perſecution he will ſuffer contentedly, and never ſeeke Chriſt all this while; what is the reaſon of this? why, he findes now by experience that hell fire is worſe than wild-fire; tell not mee of reproach, ſaith the poore ſoule in horrour of heart, tell mee not that men will ſcoffe at me; I had rather have wild-fire about mine eares, than hell fire upon my conſcience, any thing that will cure mee and heale mee ſhall be well-come; it is hell where I have beene, and it is horrour that hath ſeized upon my ſoule, and I had rather doe or ſuffer any thing than thus continue; and all this is for eaſe now: for horrour of conſcience is greater than all the plagues in the world, and therefore he will be content to beare that one, ſo he may be rid of the other; hee had rather bee ſhamed than plagued; rather bee baniſhed than terrified; rather impriſoned than tormented: yet onelyonly ſeekes his owne eaſe, not a Chriſt all this while: And therefore experience hath taught us this, that many after a great deale of terrour and horrour of heart, when the pang is over, have returned, and beene as vile, and as baſe, and as ſinfull, nay, haply worſe than ever they were before: the reaſon is, they have gotten their deſire now, and they care for no more, they have gotten their eaſe and quiet now, and as for Chriſt, and grace, and holineſſe, they care no more for them, becauſe they have no more uſe of them: Nay, to goe further (obſerve it) this poore creature may in his owne ſenſe and feeling apprehend and thinke, that he doth renounce all ſinne truly, and that he puts the higheſt eſteeme and greateſt account upon the Lord Jeſus Chriſt above all things in the world; if hee looke into his owne apprehenſion, he may thinke he doth thus, and yet the union and league betweene ſinne and his ſoule was never broken, all this may bee in ſenſe and feeling, and an honeſt Miniſter, if he be not very wiſe in charitie, will judge ſo, as ſhall appeare by this inſtance: Take water ſeething hot, though in nature it is the coldeſt of all elements, yet while it continueth on the fire, it growes ſo hot, that a man ſhall feele no cold at all in it, but yet there is a principle of cold remaining in it (as the Philoſopher conceives) for plucke the fire from the water, or the water from the fire, and it will returne to coldneſſe againe, and freeze the ſooner, becauſe when it is taken from the fire, it beats out the heat with the more violence: Now the reaſon why the cold was there, and yet not perceived, was, becauſe the fierceneſſe of the heat did over-maſter it, and made it retire, and not expreſſe it ſelfe in outward appearance. So it is with this terrified hypocrite in theſe pangs of extremitie, and horrours of conſcience, when the ſoule is poſſeſſed with the fierce indignation of the Almightie, when the flaſhes of everlaſting vengeance ſeize upon the heart of a ſinner; this takes off the pleaſure, delight and content, which the heart had in ſinne: though the ſoule love it, and the heart embrace it, and the ſpirit cloſe with it, yet he can find and feele in his owne apprehenſion no pleaſure at all in ſinne, nor no ſweetneſſe in his luſts, by reaſon of the domineering vengeance of the Lord, which takes off all the pleaſantneſſe that was in it before. And therefore the adulterer that hath his dalliances every morning, if God let the flames of his vengeance once into his ſoule, as hee hath flamed in luſt, all his ſweetneſſe and delight in ſin will vaniſh away in his owne apprehenſion, but yet his ſoule cleaves to his baſe luſts ſtill, and his heart is knit to them, and the league and combination betweene ſinne and his ſoule was never broken and parted. So that by this we may ſee, why a ſinner in his owne apprehenſion may thinke hee hath no delight in ſinne, and yet there is a league betweene ſinne and the ſoule ſtill, and this Hypocrite may thus continue all the while the ſound of the ſtroke is upon him. If haply his affections be ſtirring after ſome ſinne, then ſaith conſcience, You remember what was done before, you remember what you did ſuch and ſuch a time; would you fain be in hell againe? I will arreſt you for this one day (ſaith conſcience) and ſo his ſoule flieth off from his curſed diſtempers, not that the union between ſinne and his ſoule is broken, but onelyonly his corruptions for the preſent are abated for acting. By this time you ſee the reaſon why I entred upon this point, which was this, to undermine the bottome that beares up the ſoules of many carnall men in the world, and to cut off all pleas, and to raze the foundation of all carnall confidence under heaven: therefore I beſeech you marke it, you will ſay this is marvellous hard, theſe truths are marvellous terrible.
Quest. But ſome may ſay, What, doe you thinke that all thoſe which will not come under the power of the Goſpell that enjoy it; Doe you thinke that all that will not ſeeke out for the Goſpell, that want it; Do you think that all thoſe who are not carefull to prevent thoſe inconveniences, which may hinder them from the benefit of the Goſpell; Doe you thinke that every man that is informed and convinced of a duty, and will not take it up, hath no deſire after godlineſſe? Doe you thinke if a man will not part with all, and be content to bee vile and baſe for Chriſt, that hee hath no deſire after Chriſt? Doe you thinke a man may take up all duties for his owne eaſe, and ſeeke Chriſt in them?
Anſ. Beloved, I ſpeake not my owne thoughts, but it is cleare out of the Word of God, that none of all theſe ſorts of perſons ever yet attained a true longing deſire after the Lord Jeſus Chriſt. You told mee in the beginning if I could prove this, you would yeeld the day; therefore take theſe truths home to your ſoules, and reaſon and parly ſoundly and thoroughly with your owne hearts after this manner: Why, how farre am I from heaven? If the Lord hath not yet opened mine eyes, and humbled my heart, and enlarged my ſoule; If I never yet had a longing after a Saviour, what not deſire heaven; how then can I dreame or thinke that God will ſhew merciemercy to my ſoule in the pardon of my ſinnes? If no deſire, no Chriſt; no deſire, no Heaven; but I have no deſire, therefore no Heaven, no Chriſt, no happineſſe. The Lord ſettle theſe things upon your ſoules, that you may never give quiet to your hearts, nor reſt to your ſoules, till you finde this ſound deſire wrought in you. Beloved, what will you doe for heaven, if you cannot ſo much as deſire to come to Heaven and Happineſſe?
Queſt. But here ſome will ſay, this is a very ſtrict courſe, this is a very narrow paſſage indeed; let us ſee how we may not bee couzened in our condition, nor deceived by reſting in our performances, &c.
Anſ. I referre my anſwer to theſe three concluſions.
Concluſion 1 Firſt, thou muſt know that the remainders of thoſe diſtempers, (that a man ſhould reſt upon the merit of duties performed) are ſuch remainders of ſinne, as will ſticke to us and remaine with us ſo long as we live on the face of the earth: But when once the Spirit of the Lord takes poſſeſſion of the ſoule, it counterworkes and digs deeper than theſe diſtempers: for the good Spirit of the Lord that ſeizeth upon the heart truly humbled, goeth betweene ſinne and home; it goeth betweene ſin and the ſoule continually, and makes a greater evill appeare in the ſoule, than is the evill of puniſhment, and makes knowne a greater good to the heart than eaſe, and the removall of the outward plague and horrour: The Spirit of God undermines theſe diſtempers and corruptions: the corruption of the ſoule would faine have eaſe, but the Spirit ſaith there is a better good than eaſe, that ſaith horrour is terrible, but the Spirit ſaith ſinne is more miſerable. Looke as it is with a good Cordiall, it will worke out a diſtemper, though it lie long in the heart of a man, yet it will drive it away at length. So it is with the almightie worke of Gods Spirit, which poſſeſſeth the heart of the ſoule truly humbled. (I would faine expreſſe my ſelfe more fully) You muſt know that theſe ſhifts of ſpirit, and privy prankes of heart whereby the Devill windes himſelfe in upon a terrified conſcience, they are the laſt caſt, the maine hold of Satan, he is now driven into his tren…hes, and therefore he will play faſt and looſe a long time, and diſcover deſperate ſubtilties.
Originall corruption is like a fountaine; now a fountaine hath many Conduits, ſome nearer, ſome further: but if there bee any water in the Fountaine, the neereſt Conduit will have it ſooneſt. So if there be any originall corruption (as there is in all) it will be ſure to bee ſeene in this Conduit of ſelfe-eaſe and ſelfe-confidence in horrour to bee avoyded, and duty to bee performed. The Naturaliſt obſerves, the heart is the laſt that dies; therefore though the eyes bee dimme, and the tongue falters, and the hands bee feeble, yet the pulſe of the heart will goe ſtill, ſo long as there is any life there. So it is here, the pulſe of originall corruption will bee ſeene in theſe baſe diſtempers of ſpirit, which cleave unto us whileſt wee live in this world; but they are ſtill undermined and oppoſed by the Spirit of God.
Concluſion 2 Secondly, judge not thy ſelfe in time of extremity and horrour of Spirit, by the not ſtirring and not moving of thy affections to ſinne. Doe not thinke thy eſtate good becauſe thou findeſt not this, neither judge thy condition ill becauſe thou findeſt ſome corruption ſtirring at ſuch times, for that is the falſe ground of an Hypocrite; he judgeth the water to be meerly hot, becauſe he can feele no cold; he thinkes hee hath no love to ſinne, becauſe hee cannot feele that hee hath any affection to it in the time of horrour: but he is deceived, for the act of ſinne may be overpowred, when the union betweene ſin and the ſoule ſtill remaines. As for example, a poore Saint of God may have Gods Spirit and yet never perceive it, becauſe the Spirit may ſometimes either ſuſpend his action, or elſe the action may be over-clouded by the diſtemper. So it is here, Satan may rule in the hearts of the children of diſobedience, and caſt in the ſeeds of baſe corruptions, and build holds of diſtempers, and the poore ſoule not underſtand the ſame.
Queſt. But how ſhall a man judge himſelfe in ſuch times?
Anſ. I anſwer, In ſuch times labour to ſee how thy minde is inlightned to ſee the beauty of holineſſe, and how thy underſtanding comes to prize the excellency of goodneſſe for it ſelfe, how thy heart ſtands bent to entertaine all the truth and goodneſſe of God made knowne unto thee. And (marke what now I ſay) if thou deſireſt holineſſe for it ſelfe, and the bent of thy heart is after holineſſe, ſo that thou canſt not bee content to bee eaſed by holines, unles thou beeſt poſſeſſed, overpowred by holineſſe and the vertue thereof: If it be thus with thee, judge thy ſelfe by this means. Suffer mee to expreſſe my ſelfe after this manner, that every one may underſtand: Conceive two women, the one ſicke, the other in love, both deſire the Phyſitian; the ſicke deſires the Phyſitian, to bee healed by him, the other deſires him not ſo much to be healed, but ſhee is deſirous to be married to him. So it is with the ſoule that is carried in a kinde of love and affection to godlineſſe, hee would not have Chriſt onelyonly to heale him, but he would be married to Chriſt, that hee may enjoy the God of all pardoning, that he may enjoy the God of all purging and purifying. Take notice of it, ſometimes men in times of ſickneſſe uſe that for phyſicke, which in the time of health they uſed for common diet: So a gracious and holy heart in the time of terrour and vexation of conſcience will embrace holineſſe, not for phyſicke ſake onelyonly to be healed by it, but for diet ſake to live by holineſſe, that hee might take poſſeſſion of holineſſe, and that holineſſe might take poſſeſſion of him: this is the beſt judgement the ſoule hath in time of extremity, for marke ſome paſſages of this nature. It is poſſible out of ſelfe-love for the preſervation of a mans ſelfe, to deſire eaſe and quietneſſe; but hee cares not by whom, if God, or Chriſt, or Holineſſe, or Prayer, will eaſe him, let them doe it, and all this may bee for meere ſelfe-love, not for any love of Chriſt or holineſſe at all. But to have the ſoule carried with deſire to a ſupernaturall good, to holineſſe in the beauty thereof, that it may enjoy it, and be poſſeſſed of it; corrupt nature cannot, corrupt nature will not come to this, it is the Spirit of the Lord onelyonly that can enable a man to doe it.
Suffer mee to expreſſe a paſſage or two this way: the extremity of Gods indignation is a farre greater evill than all the good things in the world can be comfortable; it is a farre greater evill than any thing here below, better to bee in beggery, better to bee in priſon, better to bee perſecuted, than to be tormented, than to be ſet upon a continuall wracke by the horrour of conſcience: Now as the indignation of the Lord is a far greater puniſhment than theſe; ſo the eaſe from this is a greater good than can proceed from the things here below, the eaſe is anſwerably good, as the indignation is evill. A wicked man would have eaſe for his ſinnes; therefore his ſinnes are a greater good than his eaſe. But a gratious heart deſires holineſſe beyond eaſe and ſin, and all, though hee were in the greateſt extremity. I expreſſe it thus: A gratious heart if he had all the eaſe in the world, if hee had not holineſſe, hee could not bee ſatisfied; and if he had holineſſe, though hee had not eaſe, hee would bee contented: I ſay, had a gracious heart eaſe and quiet, and yet had a vile and polluted ſoule, if his old diſtempers were ſtill remaining, and his old corruptions ſtill continuing, he would complaine and ſay, I have eaſe and quiet now, but my heart is as bad as ever. If hee had eaſe and not holineſſe, he could not bee ſatiſfied if hee were of a right ſtampe, and if hee had holineſſe and more power againſt ſinne, and the preſence of Chriſt prevailing with him, and purging him from corruptions, he would bleſſe Gods Name: that is the ſecond.
Concluſion 3 The third concluſion is this, doe not content your ſelves in this, that you ſee a need of a Saviour, becauſe your minds are inlightned therein, and your reaſon perſwaded thereof, when in the meane time you place a kinde of confidence upon the duty performed, and ſervice diſcharged, and thinke to bring Chriſt thereby to bee at your becke, and you in the meane while doe what you pleaſe, this is a wonderfull cunning craft of Satan. This I ſay then, A man may ſee a need of a Saviour, but doe not quiet thy ſoule becauſe thou knoweſt it muſt bee ſo, and becauſe thou findeſt by experience thou canſt not helpe thy ſelfe; the guilt of ſinne ſtill ſtickes upon thee, and therefore a Saviour now muſt helpe thee. How Satan deludeth the ſoule.I ſay, content not thy ſelfe with the meere notion of it, to ſay I ſee it muſt be ſo, and ſo it ſhould bee ſo, and reſt thy ſelfe contented in the performance of ſervices, and thinke to bring a Saviour to be at thy becke, to doe what thou wilt for thy ſoule; How Satan deludeth the ſoule.this is a ſlight or ſecret that Satan hath pinned to thy ſoule. Many thinke to have a ſoveraigne authority over Chriſt when they have performed holy duties. So that an Hypocrite doth not uſe the means to be led to Chriſt, that Chriſt may diſpoſe of him; but he takes up his duties to be commanders of Chriſt, that hee may diſpoſe of Chriſt to ſerve his owne turne: ſo that he makes Chriſt an abettor of him in his wickedneſſe, not a ſubduer of his corruptions. This is a marvellous deceit, when men reſt in their owne abilities, and ſo abuſe Chriſt, not entertaine him. An Hypocrite prayeth not for mercy, that mercy may rule him, but that hereby hee might command Chriſt, and diſpoſe of him, to take away the ſting of ſinne, that ſo he may dally with ſinne. And this will appeare in two paſſages.
Rule 1 Obſerve in the firſt place before the commiſſion of ſin, how thy heart is in the performance of duty; doth thy prayer, and hearing, and performance of ſervices, make the venturous and foole hardy to meddle with corruptions? then it is a certaine ground, thou placeſt carnall confidence in thy owne performances. As for example; If a profeſſor ſhould ſay, what if I doe now and then ſinne? and what if I doe now and then pilfer and uſe falſe weights and meaſures? I will pray but ſo much the more, and faſt ſo much the oftner; will not conſcience then be ſatisfied? It ſhall be ſatisfied, I will command it, I will put in baile for my ſinne, and pray againſt it: Now (I beſeech you obſerve it) this praying and performing of duties, is meerly to command a Saviour to give allowance to ſinne, that ſo he might commit ſinne freely. As who ſhould ſay, I have authoritie over my Saviour, and he ſhall pardon my ſinnes, and give me allowance to commit ſinne. Oh the wretched villany that is in a mans heart. Fearfull is thy eſtate (whoſoever thou art) that makeſt thy performances an abettor of thy diſtempers, ſo that thou doeſt thy duty not to enjoy Chriſt, that he may helpe thee to prevent ſin, but that Chriſt might take off the venome and indignation of ſinne, that ſo thou mighteſt commit wickedneſſe without ſuſpition or diſtraction.
Rule 2 Obſerve in the ſecond place, how thy ſoule behaves it ſelfe after the commiſſion of ſinne. Is it ſo, that a man can finde after the naked diſcharge of the dutie, all quiet and calme, notwithſtanding he lives in a daily courſe and practice of ſinne, ſo that he prayes, and lyes, he faſts, and couzens, and yet this makes all whole? I tell you it is an undoubted argument, that that ſoule did place a carnall confidence in his owne performances, and never attained to a Lord Jeſus Chriſt in the duty; for he that ſeekes a Saviour in his duties, and reſts not upon his ſelfe-performances, he brings a Saviour, a Chriſt into his ſoule: and marke what followeth, Chriſt brings pardoning vertue, and purging vertue with him, and gives him more power againſt his corruptions, and more ſuſpition over his ſoule than ever he had before. So that the ſoule begins to quarrell with it ſelfe, and lies down with ſhame, & ſaith, What ſhall I think of my praying and hearing? Where is the vertue and power of it? did ever Chriſt heare my prayers, or come into my ſoule by his ordinances? where is the purging vertue then to cleare me of my ſinnes? where is the purifyng vertue to cleanſe mee from my corruptions? This is a ground of a gracious heart that placeth not any confidence in holy duties, but onelyonly in the Lord Jeſus Chriſt, it will ſinke in regard of the failings in his beſt duties, and never bee quiet before it gaine vertue and holineſſe from Chriſt
Vſe. 3 The third uſe of the point now remaines, which is a uſe of exhortation; and I beſeech you, be exhorted and intreated in the bowles of the Lord Jeſus Chriſt; ſince you ſee the way that God hath chalked out before you, ſince you ſee the marke and white at which you muſt levell and ayme; what then remaines, but that wee ſhould have our hearts carried, and our affections rightly diſpoſed to ayme at this marke? You ſee what the Saints will doe, and what God doth doe, their hearts are quickned to long for Chriſt; labour thou to be ſuch as they are, ſtrive, that what others have, thou mayeſt likewiſe attaine unto, and bee poſſeſſed of; provoke one another, ſtirre up one another, and ſay. Are our deſires quickned? doe we long for a Lord Jeſus Chriſt? this is that we muſt come to, if we looke for happineſſe, either here or hereafter.
Queſt. But you will ſay this is worth the while indeed, and the dutie is worth the performing, but what are the meanes whereby a man may procure this at the hands of the Lord?
Anſw. The meanes are ſoule (I beſeech you thinke ſeriouſly of them) how the heart may be wrought upon, and the ſoule finde this bleſſed deſire; get this, and you get heaven, it is worth the while, Oh that we had hearts to labour for it.
Meanes. 1 The firſt meanes is this, be acquainted thorowly with thine owne neceſſities & wants, with that nothingneſſe and emptineſſe that is in thy ſelfe: the thing is propounded eaſily, but the skill is to worke it upon our hearts, which will be moſt hard and difficult. We have many wants all of us, but wee worke not our hearts to ſee theſe, and to bee ſenſible of them. Therefore worke thy ſoule not only to be ſenſible of all other wants, but alſo of this want of deſire, (I ſpeake now to thoſe that want this deſire, not to thoſe that have attained it already at the hands of the Lord) as therefore thou findeſt many wants in thy ſervices, and many weakneſſes in thy performances: So take notice and conſider of the want of a ſound and ſincere deſire after the Lord Jeſus Chriſt, and worke thy heart thereunto the more by theſe two practices.
Practice. 1 Firſt, labour to cut off all thoſe carnall pleas and pretences, which would perſwade thy heart, and that falſly, that thou doeſt deſire the Lord Jeſus Chriſt. This is an old rule, the ſoule is never couzened, nor never commits a ſinne, but it hath a pretence for it. Therefore abandon all thoſe carnall pleas and fooliſh imaginations, which delude thy ſoule, and perſwade thy heart that thou haſt deſired, when indeed thou haſt not: for this I ſay, a falſe preſumption that a man hath a thing, doth hinder him as much from deſiring of it, as if he poſſeſſed it already. Wee finde it in nature, Simile.the ſtomacke is pinched with hunger, becauſe meat is wanting; now from this hunger there followes a great endevour to get ſuccour and ſupply, but if there come a cold winde, that overpowers the ſtomacke, and takes away the hunger, and the winde in a mans ſtomacke deprives him of his appetite, though he hath no meat: So it is with the ſoule, there is a great want of merciemercy and comfort, and aſſurance of Gods love, the ſoule ſtands in need of holineſſe to purge it, and merciemercy to pardon it; Yet when a man hath a fond fancie that all is well, and all his deſires are good, he fills his heart with a vaine fooliſh deſire, and that takes away all his endevours, and the preſumption that he doth deſire, doth make him as well contented, as if he deſired indeed. So that I beſeech you, be not careleſſe, doe not groundleſly caſt away the word that would informe thee, and convince thee.
When you heard the word of the Lord, your lazie hypocrite, ſtage hypocrite, and terrified hypocrite applaud themſelves, and clap themſelves on the backe, and they know what they know, contenting themſelves, and perſwading themſelves as they did before, they care not for the Word, nor Miniſter, &c. which comes to paſſe by cheriſhing theſe falſe pretences, that they doe deſire Chriſt, miſerably deluding their owne ſoules, and utterly taking away the edge of their deſire after grace and goodneſſe. The Laodicaean Church was rich, and wanted nothing; She wanted nothing, Revel 3.18. opened.why? becauſe ſhe ſaid, Shee was rich, and yet ſhee was poore, and blinde, and miſerable, and naked. Shee preſumed ſhee was rich in grace, and therefore wanted nothing; ſhee preſumed ſhee had cloathing, and therefore needed not to deſire white rayment, &c. So that a preſumption that a man hath a thing, makes him careleſſe to get the ſame. Therefore now yeeld the day, and give up the bucklers; I would have every one that hath heard the word, to yeeld and give up himſelfe to the authoritie of the ſame: And ſay, the truth is, I never deſired aright; ſay one to another, and informe one another, and queſtion one another, and confeſſe, the truth is, my deſires were deceits and fancies, no ſound deſires; and it is Gods great merciemercy, that I and my flaſhy deſire were not flaming in hell long before this day. No, no, the truth is, I am a lazie hypocrite, I am one of that nature, that will turne with the doore on the hinges; I ſay, I hate my baſe diſtempers, and yet continue in them; I pray againſt ſinne, and yet live in ſinne; thus call upon thy heart and conſcience, and ſay, I am the lazie hypocrite, God hath informed and convinced me of many duties, telling me what I ſhould doe, but yet my heart could never bee brought unto it, to pray in private, and make ſatisfaction to thoſe I have wronged: God ſaith, I muſt reſtore theſe ill gotten goods, and yet the truth is, I would never part with them hitherto, but retaine them ſtill, therefore I never had a true deſire. Yet agine (I beſeech you helpe one another) goe home and reaſon with your ſelves, the truth is, I am the ſtage hypocrite, I onelyonly make a bootie of Chriſt; even ſo much religion as will ſerve my honour, and my eaſe and credit, I will take up, but when it comes to ſuffering once, that my life, or liberty, or proſperitie lye at the ſtake, then farewell Chriſt and grace: by this it appeares, that I never had any true and ſound deſire after Chriſt. And if there be any terrified hypocrite here, I thinke there are but few come ſo farre, but the time will come you ſhall have enough to doe that way, that conſcience of yours, whoſe mouth you have ſtopped, will be awakened one day, and rend the kall of your hearts, if not here, yet hereafter; But if there be any terrified hypocrite here preſent, goe home, and reaſon with your ſelves, I am this terrified hypocrite, the Miniſter ſpake, as if hee had beene in my boſome: In horrour of heart I can call upon God, and ſeeke to him, and pray in my family, and humble my ſoule; but when the blow is off, I returne with the dog to his former vomit, and I thinke to heale all by my ſervices; I am the man, I am the woman, I beſeech you, plucke one another on, and ſay, I lazie, and you lazie, I terrified, and you terrified, I deluded, and you deluded; therefore now labour to get out of this condition, if ever you meane to get merciemercy to your ſoules, but if you will loſe your ſoules, who can helpe it? goe to the proofe, make the word good to your conſciences; doe I deſire Chriſt for himſelfe? No, there is no ſuch matter, therefore yeeld it before heaven and earth, I did never yet attaine to this ſound deſire; this is ſomething yet, now you ſee your wants.