Godly Fear, Application · Part 2
II. The Grounds or Reaſons of Mens Fearleſneſs, or why they fear not, theſe are eſpecially theſe three;
1. Ignorance.
2. Ʋnbelief.
3. Preſumption.
1. One Reaſon why Men Fear not, is their Ignorance. This I have ſpoken ſome-what of before, and ſhall therefore ſpeak the leſs now.
Blind Men have moſt cauſe of Fear of any Men; if they ſtand upon never ſo ſafe ground, yet for ought they know, danger may be near. If danger be never ſo near, and never ſo great, yet being not able to diſcover it, there's the leſs hopes of eſcaping it; whether they are in danger or out of danger; there's ſtill place for Fear, becauſe they know not where they are. Blind Men, of any Men, have moſt reaſon to Fear, and yet the Spiritual Blind are moſt out of Fear. Men's Ignorance, as it puts them paſt feeling, Epheſ. 4.18, 19. ſo it puts them paſt Fear; they have ſo little light, as not to ſee the evil that is before them, and they have ſo little wit, as not to ſuſpect the evil they ſee not.
There is not any thing before them, or round about them, but they have need enough to fear it. Their very Hopes & Confidences, and the Refuges that they truſt upon, if they knew what they were, would be formidable enough to them. Their Harbours in which they ſhelter themſelves, are Rocks at which they ſplit and daſh themſelves, their very Supports are their Snares.
What is the Hope of the Sinner? It may be his Religion is his Hope; and what is his Religion? He believes there is a God, and is no Atheiſt; he truſts in Chriſt, and is no Infidel; he is a Proteſtant and no Papiſt; he prayes and faſts, he is ſober and honeſt, and harms no Man, and is no Publican; and this is his Righteouſneſs, upon which he ventures his Soul. But if he knew but what his Belief and his Truſt is, how far ſhort of the Faith of God's Elect; if he underſtood what his Prayers and his Faſtings are, rather Images and Shadows, than the Things themſelves; if he knew what lies and deceits, what a rotten Thread they are upon which he hangs his Hopes, and his Soul, 'twould make his Confidence his Terrour. But he is ignorant, and is not able to ſay, Is there not a lie in my right hand?
I would not take off Sinners from Praying and Hearing, and other Exerciſes of Religion; I would not diſgrace that little Morality, that Temperance, Truth, Righteouſneſs, that's found in any of them; 'twere well if all the Sinners of the Earth were Praying Sinners, and Hearing Sinners, if there were more morality found amongſt the Unbelieving World. Prayer is a Duty, and our way to God; Righteouſneſs is a piece of the Image of God in Man; a Jewel will ſparkle, though it be ſet in a Swine's Snout. It's pitty that they that have any thing of God, ſhould have ſo much of the Devil, that they in whom any little good is, ſhould make ſuch ill uſe of it as to undo themſelves by it. But what are the Prayers, what is the Religion and Righteouſneſs of theſe Men? What Carnal Devotion, what a Formal Religion, what blind and lame and ſick Sacrifices do they ſatisfie themſelves with? which have nothing of Truth or Spirit within, no nor ſo much as a face or form of ſerious Godlineſs without. Yea, what is their Repentance, but a cold asking forgiveneſs, without either forſaking, or ſo much as ſeriouſly confeſſing their Sins? What is their Righteouſneſs, their Innocency and Harmleſneſs, they bleſs themſelves in? It may be no more but this, they are leſs wicked than ſome others. Here is the Hope and the Truſt of theſe blind Souls; But did they underſtand what Wood, Hay, and Stubble, what broken Reeds, what Cobwebs theſe are, their very Truſt would be their Dread. But becauſe they think it's right, and ſound, becauſe they think their Sand on which they build, is a Rock; this Babel, this confuſed and indigeſted heap of Rubbiſh, is their ſtrong Tower, becauſe they have not ſo much Light as to diſcover what Refuges of Lies theſe are; therefore 'tis that in the midſt of danger they are out of fear.
The beſt of Sinners, if they underſtood it, is enough to make them afraid; and if their beſt be ſo, O what would their worſt be! If their Religion be dangerous, what is their Irreligion? If there be ſo little hope in their Prayers, what is there in their mocking at Prayers? If they have reaſon to dread their Repentance, how would their Impenitence look? If what they account their Righteouſneſs will be their Ruine, what will their Wickedneſs be, what will their Oaths, and their Blaſphemies, and their Adulteries be?
But what-ever they be, or what-ever danger they be in, by the one or the other, by their Services or their Sins, by their Peace in Sin, or their War with God, they know it not, and ſo go on their way in quiet and ſecure.
2. Another Reaſon why Men Fear not, is their Ʋnbelief. The Belief of a God, as it will make good Men Hope, ſo it will make evil Men Fear. He that believeth that God is, can hardly but believe that he is the Rewarder of the Righteous and the Sinner. If there be a God, there is a Judg; He that is the Maker, is certainly the Governour of the World; and he that is their Governour, is their Judg. If there be a God, he is Holy, and therefore a lover of the Good, and hater of the Evil. If there be a God, he is Righteous, and will neither condemn the Innocent, nor hold the Wicked guiltleſs. If there be a God, he is Omniſcient and All-ſeeing, there can be nothing, whether Good or Evil, that can be hid from his Eyes. If there be a God, he is Almighty, able to ſave and to deſtroy. As his Eye will find out, ſo by his Power he can revenge all ungodlineſs and wrong. If there be a Judg, one that is Holy, Righteous, All-ſeeing, and Almighty; if there be a Judg, then there ſhall be a Judgment, wherein every Man muſt give an account of himſelf, and receive the reward of his doings, whether they be good or evil, Rom. 2.6. 2 Cor. 5.10.
'Tis Mens Atheiſm that lies at the bottom of their Security in ſinning. The Devil would have found it hard work to have fill'd the World with ſo much wickedneſs, if he had not firſt filled it with Atheiſts and Infidels. Sinner, how is it that thou dareſt be as thou art, and live as thou doſt? How canſt thou eat, or drink, or ſleep, for very fear? Doſt thou not ſee how much wickedneſs thou compaſſeſt thy ſelf about withal? What are thy Sins, but ſo many Devils or worſe, and art not thou afraid of the Devil? Whether thou art or no, Remember that there is a God. Can that Holy One but hate ſuch a Beaſt as thou art? Does not the All-ſeeing One ſee thee, will not his Eye find thee out? Will not the Almighty one be too ſtrong for thee? Art thou ſtronger than he, and able to ſtand it out againſt him? Is there not a Judg to ſit upon thee, before whoſe Bar thou muſt be brought forth to anſwer for all thine ungodlineſs? Shall not the Judg of all the Earth do right? Will he either deſtroy the Righteous with the wicked, or will he ſpare the wicked with the Righteous? There is a God Sinner, there is a God, believe and fear.
The belief of the very being of a God, would make Sin to be feared; But what will the belief of what God hath ſaid? The Word of God hath more plainly and fully declared, (beyond what might be gathered out of the bare notion of a God) what the Sinners of the Earth muſt expect to receive from his hands.
Why, what is it that the Lord hath ſpoken? Search the Scriptures, that's a Book (as to impenitent Sinners) like Ezekiel's Roll, Ezek. 2.10. Written all over with Lamentations, Mourning, and Wo. Herein is the Wrath of God revealed from Heaven, againſt all ungodlineſs and unrighteouſneſs of Men, Rom. 1.18. Who hath appointed a day wherein he will judg the World, Acts 17.31. Who will appear in flaming Fire, rendring vengeance on them that know not God, and obey not the Goſpel of our Lord Jeſus Chriſt. Who ſhall be puniſhed with everlaſting deſtruction, from the Preſence of the Lord, and from the Glory of his Power, 2 Theſſ. 1.8, 9. Who ſhall be caſt into the Lake of Fire, Rev. 20.15. Theſe and many more like words are written againſt Sinners in the Scriptures of God. O were this Word believed, that it is indeed the Word of God; O were this God believed, that he is not as Man, that he ſhould lye, or as the Son of Man, that he ſhould repent, but will certainly perform, and do according to all things that are written in this Book; This would make the ſtout-hearted to faint, and the ſtrong Sinner to bow down at his Feet. But becauſe of Mens unbelief, therefore the Hearts of the Sons of Men are fully and fearleſly ſet in them to do evil.
O what Mettal are believing Sinners hearts made of! What, doſt thou believe the Scriptures, and yet not afraid to tranſgreſs? Believeſt thou that God reſiſts the Proud, and yet does not thy Pride make thee afraid? Believeſt thou, that by thy lying, and covetouſneſs, and oppreſſion; or but by thy vain life, thy walking after the fleſh, and fulfilling the luſts thereof, thou art treaſuring up Wrath for thy ſelf againſt the Day of Wrath? and yet dareſt thou go on? canſt thou be quiet and ſecure? Sure that heart of thine is a very ſtone within thee. One would think it were not poſſible for ſuch Sinners as believe the Scriptures, but we ſhould find them all fallen upon their Faces, ſmiting upon their Thighs, ſhivering and quaking for fear of the Wrath of God, and the Judgment of the Great Day. But canſt thou hold up thine Head, and keep on thy way, and mock at Fear? Sure either thy Belief is Unbelief, thou believeſt not what thou thinkeſt thou doſt, or elſe thy heart is as the nether Milſtone.
3. Another Reaſon why Men Fear not, is their Preſumption. As Mens Unbelief, ſo ſome Mens Belief is the Reaſon why they do not Fear. Preſumption is Belief without a Bottom, an Houſe built upon the Sand, a Spider's Web ſpun out of their own Hearts; ſtrong confidence founded on the weakneſs of a conceit, or the belief of a lye. This Preſumption may be either,
1. Of the goodneſs of Mens preſent State; Or,
2. Of the happineſs of their future State, what-ever their preſent State be.
1. There is a Preſumption of the goodneſs of their preſent State. It is ſome Mens unhappineſs, that they believe themſelves to be happy; their great danger, that they believe themſelves to be out of danger. Some Unbelievers, and impenitent Sinners, take themſelves to be Believers and Converts to Chriſt; ſome that are the Children of Hell, believe themſelves to be the Children of God. This was the caſe of thoſe Jews, John 8.39. who ſaid, with great confidence, Abraham is our Father, we are the Children of Promiſe; and verſ. 41. We have one Father, even God. What-ever thou accounteſt us, we are the Children of God.
And this Confidence Men ſometimes grow up unto, upon little ſearch or examining whether it be ſo or no. Nay, it may be the Reaſon is, their not examining at all how 'tis with them. Their caſe may be ſo extreamly bad and unſound, that a very little ſearch would break down all their confidence. There are multitudes that are perſwaded, 'tis well with them, upon no other ground, but becauſe they cannot tell how bad 'tis with them; and therefore they underſtand not their miſery and danger, becauſe they never ſearch'd nor look'd into themſelves, nor ever ſpent a ſerious thought about the ſtate of their Souls. It is a wonderful thing that Men can ſo eaſily ſatisfie themſelves in ſo great a caſe, as multitudes do.
Let a Miniſter of Chriſt come to deal with ſuch Perſons, let him go from Houſe to Houſe, from Man to Man, amongſt the rude and ignorant Multitude, how far may he go, how many may he enquire of, e're he meet with one that is ſo much as in doubt but all is well?
Let him ask, How is it with your Soul? what hope have you in God? Why I doubt not, but by the Grace of God my condition is good, I hope in God all is well with me.
Let him go farther and ask, But are you not miſtaken? are you ſure you are not? No, I do not queſtion, but by the Grace of God, my Soul is in a good condition.
Let him yet enquire, What ground and reaſon can you give of the hope that is in you? and it may be all the anſwer that will be given, amounts to no more than this, I hope becauſe I hope, I am perſwaded becauſe I am perſwaded, my Mind gives me ſo, mine Heart tells me ſo, I can have no other thought, but that it is well, and ſhall be well with me.
There's many a Man that's like unto that Man pointed out Deut. 29.19. who though he heareth the words of God's Curſe, bleſſeth himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imaginations of mine own heart. Though God ſpeaks never a good word, though the Scriptures ſpeak never a good word of ſuch; though God curſes ſuch a Man, yet his own heart bleſſes him. Though God ſayes to him, Thou Fool, thou Belial, thou Infidel, thou Child of the Devil, yet not a word is heard from his own heart, but, an honeſt Man, a good Chriſtian, and a Child of God.
There is ſometimes to be found, a poor trembling Chriſtian, whom the Devil ſets a curſing himſelf, when God doth bleſs him; that calls himſelf Hypocrite, Unbeliever, a Caſt-away and Reprobate from God, though God calls him Beloved, and highly favoured; and ſo there is that bleſſes himſelf whom God hath curſed.
It's vain to tell him, Thus ſaith the Lord, or to bid him ſearch the Scriptures, hearken to what the Lord God will ſpeak; or to ſay to him, as Jehoſhaphat to the King of Iſrael, 1 Kings 22.7. enquire of the Prophet of the Lord. Doth God, his Scriptures, his Miniſters, ſpeak any good concerning thee? It's vain to ſpeak thus to him. Thus ſaith mine heart, is more with him, than Thus ſaith the Lord. Thus my mind gives me, is enough to make him diſ-believe the God of Truth; he will rather make God a lyar, than not believe his lying heart.
Conſider this, Sinners, whether this be not your caſe; God ſayes, The Ignorant, the Unbelievers, Liars, Swearers, the evil Workers and Impenitent, are the Children of the Devil, and ſhall never inherit the Kingdom of God. And yet thou, though thou canſt not ſay but that thou art ignorant, impenitent, an evil worker, given up to thy hearts luſts, and hardned in thy way, wilt not be perſwaded but thou art a Child of God. God ſayes thou art none of his, and thou wilt ſtill ſay thou art to his Face. Juſt thus was it with thoſe Jews afore-mentioned, John 8.44. Chriſt tells them to their Faces, Ye are of your Father the Devil; and proves it to them, for, ſaith he, The Luſts of your Father ye do; and you are juſt like your Father, he was a Murtherer from the beginning, and a Liar and the Father of it; and what elſe are you? And yet behold the confidence of the Men; No, we are Abraham's Seed, and the Children of God.
Sinner, who-ever thou art, that art doing the Luſts, and working the Works of the Devil, Chriſt ſpeaks this very word to thee, which he here ſpake to thoſe Jews, Thou art of thy Father the Devil. If yet thou ſayeſt I hope not; God is my Father, and I am his Child, there is that Preſumption that may keep thee from fearing, till thou too late feel the Wrath of God ſeizing upon thee. This Preſumption, that 'tis ſo well with thee already, (that if it be poſſible I may make thee afraid of that which keeps thee from fear) know for a certain, it will endanger ſo to hold thee in thy wretched ſtate, that 'tis never like to be better with thee than 'tis. This is it which hardens thee againſt Counſels and Reproofs, ſlights the tenders of Mercy, and out-faces the terrors of the Lord; this ſhuts up thine Ears and thine Heart againſt the word of Reconciliation, and does non-plus all the importunities of the Miniſters of the Goſpel. Let them bid thee believe, thou art a Believer already. Let them command thee to repent, Thou haſt done it; let them warn thee to flie from the Wrath to come, and this is all the Fruit, thou telleſt them thou art already paſſed from Death to Life. The confidence that thou art well enough already, is like to make the Preaching of Chriſt to be of none effect to thee.
And becauſe this is ſuch a brazen Wall as keeps Chriſt and Grace out of the Heart, and reſiſts and repels all thoſe Arguments which the Word makes uſe of to perſwade to Chriſt and Life, I ſhall make ſome batteries upon it as I paſs along.]
The firſt ſtep to Converſion is Conviction. Conviction is Preſumption broken down, and the breaking in of that Fear which makes way for Faith. There are in Conviction theſe three things;
1. Illumination.
2. Redargution.
3. Conſternation.
1. Illumination; the enlightning of the Mind, the opening of Sinners eyes, and making their Sin, and the danger that it expoſes to, known unto them; the convincing Spirit brings the Commandment before them, by which is the knowledg of Sin, Rom. 7.7. and verſ. 9. When the Commandment came, Sin revived, and appeared to be Sin, and exceeding ſinful, verſ. 13. It could be no longer hid, nor any longer be look'd on as a light thing, but a very dreadful thing to be a Sinner; the truth is, we none of us know Sin as it is, ſome Light hath broken in upon our Hearts, but 'tis but little in compariſon, and thereupon we can be venturous ſo far upon it, and too eaſily go out with it, and lick our ſelves whole when we have ſinned; but if we knew the Heart and the Tail of this Scorpion; what malignity there is in it, and what comes after, 'twould make us tremble and take heed: When the Spirit of the Lord brings the Commandment to us, and layes Sin by that, 'twill look with another face than now it does.
2. Redargution. The Spirit of God not only ſhews what Sin is, and what a fearful thing it is to be under Sin, but withal proves and demonſtrates to Sinners, what-ever their confidence hath been of the contrary, that they are under Sin; when the Commandment hath done its work to diſcover Sin, and the evil of it, then Conſcience is brought forth to do its work, to witneſs the Sinner guilty. Haſt thou not ſinned? let Conſcience ſpeak; does not thine own Heart tell thee of thy Lying, and of thy Swearing, and of thy Coveting, and of thy company-keeping, and a World more of ſuch evils that thou haſt lived in? And haſt thou ever been purged from thy Sins; haſt thou repented and turned from thy evil Wayes? thou knoweſt thou haſt not; thou art in love with Sin, in a league with Sin, and liveſt to this hour in the practice, and under the power of it. Is this the Man that hath been ſo confident of the goodneſs of his ſtate, whoſe heart hath bleſſed him, and promiſed him that no evil ſhall befal him? What, a Sinner and yet at peace? What, an impenitent Sinner, and yet ſo confident thou ſhalt have peace? Thou muſt die, fooliſh Soul, thou muſt be judged and condemned, and ſuffer the vengeance of Eternal Fire; there's no ſhifting it off or eſcaping it, 'tis a plain caſe, the Evidence is full and undeniable; lay it to heart, for of a truth, thou art in an evil caſe. Here-upon as the effect of this Conviction, follows,
3. Conſternation. Now the bold Sinner is knock'd in the Head and laid on his back; now his old hopes give up the Ghoſt, and Fear and Aſtoniſhment take hold upon him. This Convincing Spirit, is the ſame which is called the Spirit of Bondage working Fear, Rom. 8.15. And when he is thus broken by Fear, and feeling all his hopes and ſupports falling under him, gives himſelf for a loſt and undone Man; then he is made ready to the hand of him that comes to ſeek and to ſave that which is loſt. He from whom juſt now, nothing was heard, but God I thank thee, I am not as other Men; is now brought to his, O wretched Man that I am, who ſhall deliver me?
Preſumptuous Sinner, thou art never like to be happy, till thou be undone; there's no hope of thee, till thou be overcome of Fear. O cry unto the Lord to cure thee of thy confidence, to work thee to harder thoughts of thy preſent ſtate, if ever thou lookeſt it ſhould be well with thee hereafter. What, doſt thou yet retain thine old confidence? wilt thou yet do all thou canſt to maintain that good opinion of thy ſtate, which thou haſt hitherto had? what doſt thou herein do, but reſiſt that Spirit of God who would but break thee, that he might build thee up for ever? Wilt thou not be undeceived? wilt thou not be convinced? wilt thou never know thy danger, till it be too late to be prevented?
But how ſhall I do to get mine heart awakned out of this dangerous ſtate? Why, wouldſt thou be delivered? Then,
1. Dread Preſumption more than ever thou dreadedſt Conviction. Every hard word, every cloſe word from a Miniſter of Chriſt, how do Sinners ſhun it, and hide themſelves as much as they can from it? Fear the fair ſpeeches and ſmooth words that thy falſe heart ſpeaks to thee, more than the ſharpeſt rebukes thou receiveſt from the Mouth of God. Be willing to know the worſt of thy caſe, before it be too late to be recovered. Be afraid to be deceived, flatter not thy ſelf, and be afraid of the flatteries of others. Know it to be ſafer for thee to think worſe of thy ſelf than thou art, than to think it better than 'tis.
2. Wait for, and help on as much as thou canſt, a thorow-Work of Conviction upon thee.
1. Give heed to, and improve the convincing Word. Heb. 4.12. The Word of God is quick powerful, and ſharper than a two-edged Sword, piercing to the dividing aſunder of the Soul and Spirit, of the Joints and Marrow, and is a diſcerner of the Thoughts and Intents of the Heart. But as quick and powerful as this Word is, yet it will not cut nor pierce unleſs it be duly heeded. Therefore as the Apoſtle ſpeaks in another caſe, Heb. 2.1. We ought to give the more earneſt heed to the things which we have heard; to every thing, to every word that the Lord ſpeaks; not only to his ſweeter and ſofter words, his promiſing and comforting words, but to his ſharper and harder words, his convincing and threatning words; every word of God is needed by us, and no word will do its work if it be not heeded.
Thou ſhouldſt, when thou heareſt ſuch words as theſe, He that committeth Sin is of the Devil. He that doth not Righteouſneſs is not of God. The Ʋnrighteous ſhall not inherit the Kingdom of God. He that walketh after the Fleſh ſhall die. He that hath not the Spirit of Chriſt is none of his. If any Man love the World, the love of the Father abides not in him. Except a Man be born again, he cannot ſee the Kingdom of God. Except ye repent, ye ſhall all periſh.
Thou ſhouldſt, when thou heareſt ſuch words, conſider whoſe words are theſe; Is not this the Word of the Lord? Thou ſhouldſt bethink thy ſelf, to whom doth the Lord ſpeak thus? Is it not to me? Am not I one of this number? Am not I Unrighteous? Am not I a Servant of my Fleſh? Hath not my Life been a wicked Life, a worldly Life, a meer carnal Life? Have I been born again, and become a new Creature? Have I the Spirit of Chriſt? Is this proud Spirit, this froward Spirit, this vain Spirit, this lying contentious Spirit, is this the Spirit of Chriſt? Have I repented of my Sins, and returned from my ſinful and fooliſh wayes? Speak, O my Conſcience, do not lye to me, but tell me truth, how doſt thou find it? Sure I have been a Sinner, and a worldly and wicked liver, and I cannot find that I have repented, or been new-Born, and become a new Creature to this day. How then can I conclude, but that God hath ſpoken this word to me, Thou art the Man that ſhall die, and ſhall not ſee the Kingdom of God? And how canſt thou but take theſe words from his Mouth into thine own, and confeſs, I am the Man?
2. Pray for the Convincing Spirit. The Word without the Spirit can do nothing, neither convince nor comfort thee: When God ſent a Word into the World, he ſent his Spirit along with it to make it proſper. He was promiſed to be ſent to this very end, amongſt others, to Convince the World of Sin, John 16.8. O pray for this Spirit; when thou heareſt a word that ſtrikes upon thy ſore, lift up thine Heart to the Lord, let thy Spirit, thine Almighty Spirit, ſet home this Word upon mine Heart. I hear ſuch a word as makes both mine Ears to tingle, and I cannot deny but it belongs to me; but for mine Heart, I cannot get it to ſtick; let the Spirit of the Lord ſharpen this Nail, and drive it home. Here's a poor Miniſter does what he can, ſpeaks as plainly, as cloſely, and as powerfully as he is able, does what he can to ſtartle me, and to humble me, and break me; But, poor Man, he cannot do it, this Heart is too deep for him to reach it, too hard for him to pierce it; But where is the God of mine Heart? O let the Spirit of the Lord take the Pulpit, and ſet an edge upon this two-edged Sword, that its Iron may enter into my Soul. Cry thus unto the Lord; Say not as once Iſrael did, Let not the Lord ſpeak to us any more, but let Moſes ſpeak; Let this be thy Prayer, Let Moſes ſpeak, and the Prophets, and Paſtors, and Teachers ſpeak, but let the Lord ſpeak alſo, and then there's hope I may hear.
3. Receive and retain the convincing Word, when it comes. Do not pray, Lord ſpeak, and then turn away the Ear; Lord come in, and then ſhut the door againſt him; pray for the Holy Ghoſt, and then ſee, that you reſiſt not the Holy Ghoſt. What the Apoſtle adviſes concerning the word of Exhortation, Heb. 13.22. [Suffer] the Word of Exhortation, will be much more needed here, ſuffer the Word of Conviction. It is a Word that will not be ſuffered by them that need it moſt. The proud and ſtubborn heart, either riſes and ſwells, and flings it back in the Preacher's Face, or at leaſt it builds a Fort againſt it; ſometimes a Fort of Unbelief; I cannot believe my caſe is ſo bad; and ſometimes a Fort of Faith, (ſuch a Faith as 'tis) I believe in Chriſt, and therefore as wicked as I am, through him I hope to be ſaved.
Friends, give the Word a free paſſage, let it have entrance into your Hearts; and how hot work ſoever it makes there, let it abide till it hath finiſhed its Work. Give it time, hold upon thine Heart the ſenſe of the miſery and danger, the Word hath brought thee to, till the end be obtained. The ſharpeſt Plaiſter will not raiſe a Bliſter as ſoon as it's clap'd on, it muſt have time to work; and though it ſmart, it muſt be kept on till the work be done. Some Fooliſh Patients, if it put them to pain, will tear it off and throw it away. Sinner, hath the Word ſmitten thee, and cut thee to the heart? hath it made thee raw, and clap'd on a Plaiſter of Fire, the ſenſe of Wrath and Judgment? Hath it made thee, who once wert a ſtrong confident, and wouldſt not ſuſpect but thou wert in a ſafe and happy ſtate; hath it made thee now to feel the Wrath of God abiding upon thee? Doſt thou feel thy Peace broken, thy Hopes and thy Carnal Confidence broken down? Make them ſure, never let them be built again; beware how thou ever recover to thy old Preſumption again, but hold that Fear upon thy heart, till there be a. new and a ſure Foundation laid, upon which thou mayeſt be built up in hope of Eternal Life.
Some fooliſh Sinners, when God hath diſcovered their unſoundneſs, and afrighted them with thoſe dreadful Conſequents that they ſee running in upon them like a Flood, their deſires and endeavours are after preſent eaſe and quiet; if they can make a ſhift to be at reſt and at eaſe for the preſent, (however it may be with them here-after) that's all they look after; they are more for hiding themſelves from their Fears, than from their Danger; and glad they would be, if they could but get them back into their former ſtate, wherein they felt no trouble, nor fear'd any evil. Some ſmitten Sinners, that are purſu'd by the Terrors of the Lord, will often do, as the ſtricken Deer that's hunted by the Dogs, he'l thruſt himſelf, if it be poſſible, among the Herd, that there the Dogs may loſe him. When the Word hath terrified a Sinner, and Conſcience dogs him at the heels, ſo that he can be no-where at reſt, away he will into the Herd amongſt his Companions, with whom he was uſed to be merry, in hope to forget his trouble; his Carnal Friends will adviſe him, and he's ready enough to take their advice, to try what he can do, to drink away ſorrow, and laugh away all his trouble; and this, it may be, may yeeld him a preſent relief, yea, and reduce him to a more ſecure and ſenſleſs ſtate than ever before, wherein he may abide, and never know fear or trouble more, till he be brought to the King of Terrors, and all the evils he formerly feared, be come upon him to the uttermoſt, and he can no longer eſcape.
Beware of this folly, Sinner; Hath God convinced thee of thy Sin, and thy Danger, and pierced thy very Entrals, with a ſenſe of that Wrath that hangs over thy head? Do not ſeek eaſe, in any other way, but by the removal of the cauſe of thy Fears. Be not ſuch a Child as to think of hiding thy ſelf from danger, by ſhutting thine eyes from ſeeing it. 'Tis a poor Cure of a Diſeaſe, thy being laid to ſleep, that thou mayeſt feel no pain.
Beware of running into the Herd again for eaſe: When God hath ſmitten thee, wilt thou to the Devil for a Cure? Keep thy Sore open, and do not skin it over, whilſt the Core ſtill remains within. Sinner, thou wert once far from fear or trouble; thou couldſt once follow the World, and follow thy Sins, and live in a conſtant neglect of God and thy Soul, and nothing of all this troubled thee: Is this the ſtate thou wouldſt return to? Is it not ſafer to be a wounded than a ſecure Sinner? an awakned than a ſleeping Sinner? Chuſe rather to live in God's Fire, than the Devils Mud; in God's Purgatory, than in the Devil's Paradiſe. Wilt thou rather die of thy Lethargy, than endure thoſe cuttings and ſcarifyings which might ſave thy Life? If thou art for eaſe, whether it be to Life or Death; or if thou wouldſt purchaſe thy Peace on ſuch terms as thine everlaſting Ruine, then return to thy ſecure Preſumptuous State.
Objection.
But I have confidence in God, and yet I hope I am not Preſumptuous. I have good grounds for my Confidence. I have been convinced of my Sin; I have believed in Chriſt, and have joy and peace in believing, and by the Grace of God, do now go on my way, rejoycing in hope of everlaſting Salvation.
Anſwer.
1. But haſt thou examined the grounds of thy Confidence, whether they be ſound or not? Haſt thou put thy Faith to the Tryal, whether it be indeed the Faith of God's Elect? What enquiry haſt thou made into that change that is made upon thee? Thou mayeſt examine, and yet be unſound. Examination is a means to diſcover ſincerity, but no mark to prove it. But doſt thou not examine, and yet conclude thy ſelf ſound? Dareſt thou truſt thine heart, without trying it? What is Preſumption, if this be not, to conclude thy ſelf to be what thou never provedſt whether thou art or not? though ſelf-examination be no mark of ſincerity, yet non-examination is a ſhrewd ſign of Hypocriſie.
2. Doſt thou never ſuſpect thy ſelf to be unſound? Does thine Heart never ſhake? Art thou not ſometimes afraid, leſt thy Confidence ſhould deceive thee, leſt all thy Hopes and thy Joys ſhould prove a Deluſion? Thy very being without Fear, is ground enough to make thee afraid.
When we obſerve how far many have gone in the Profeſſion of Religion, to how high Attainments they have arrived, what a face of Holineſs hath appeared in their Lives; and how great Peace, and what raptures of Joy they have had in their Hearts, and yet at laſt, by their total Apoſtacy from Chriſt, they have proved that they were all this while under a Deluſion; when we conſider ſuch ſad Inſtances, whereof we have ſeen ſo many, what does this ſpeak unto us, but in the words of the Apoſtle, Be not high-minded but fear? Doſt thou not yet Fear? Sure I am afraid of thee.
I will not ſay, how it may be with here and there one of the moſt grown and experienced Chriſtians, thoſe of the firſt and higheſt Form in the School of Chriſt, but for ſuch as are but newly come in, or what-ever their ſtanding be, are but of low ſtature; by how much the more out of doubt they are, by ſo much the more it is to be doubted that they deceive themſelves.
3. To anſwer more particularly. There are more miſtakes than one that Profeſſors of Religion may be ſubject to.
1. They may be miſtaken in Faith, and count that to be Saving-Faith which is not ſo.
2. Though they have the true Notion of Saving-Faith, yet they may be miſtaken in themſelves.
I ſhall ſpeak more at large to this afterwards, yet this word or two I ſhall put in here.
1. They may be miſtaken in Faith, and count that to be Saving-Faith which is not ſo. That definition of Faith given by ſome Antinomians, That it is a believing that we are juſtified and ſhall be ſaved, hath doubtleſs deceived many. For,
1. If this be Saving-Faith, then one of theſe abſurdities will unavoidably follow; either that all Men are not bound to believe, with a Saving-Faith, or that ſome Men are bound to believe a lye. Is there any Man, to whom the Goſpel is Preached, that is not bound to believe in Chriſt? Is it not their Sin, who refuſe Chriſt when he is tendred to them? Let theſe two Scriptures be conſidered, 1 John 3.23. This is the Commandment, that we ſhould believe in the Name of his Son Jeſus Chriſt; and Job. 16.9. He ſhall reprove the World—of Sin, becauſe they believe not in me.
Now if all Men be bound to believe, and this be that belief they be bound to, to be perſwaded they ſhall be ſaved; how can it be avoided, but that ſome are bound to believe a lye? Are all Men in a ſtate of Salvation? Are all the Children of God? Hath the Devil never a Child in the World? Not one, if this Doctrine be true, that all are bound to believe they ſhall be ſaved, and yet none are bound to believe a lye.
2. If this be Saving-Faith, then happy are multitudes of the ungodly World. Who more confident that they ſhall be ſaved, than many ignorant and impenitent Sinners, amongſt whom the firſt and moſt difficult Work of the Miniſtry lies in this, to break down their vain Confidence? Much of our hardeſt work might be ſaved, if we found the Sinners of the Earth under a deſperation of Salvation in their preſent cſes. 'Tis this that is the great block in our way, and keeps back our Word from reaching their Hearts, that they will not be perſwaded otherwiſe, but they ſhall to Heaven when they die.
But ſhall they be ſaved indeed who believe they ſhall? what, every one of them, the believing Hypocrite, the believing Drunkard, the believing Impenitent, even the very final Impenitent? Can Charity it ſelf be ſo blind, as to think that not one of thoſe Confidents ever died impenitent? And can this be counted the Goſpel-Faith, that will juſtifie final Impenitents?
Come ye Hypocrites, come ye Earth-worms, come ye blind and bruitiſh among the People, lift up your Ears and Heads, here is a Goſpel (if it were but true) according to your own hearts; Fear not to be as wicked as you will, only believe you ſhall be ſaved, and you ſhall be ſaved.
But is this Goſpel? I know the conſequences of this Doctrine will be abhorred by its Aſſertors; But how can they be evaded?
Divers other Errors there are concerning Faith, which may lead Men into damnable miſtakes, too long to mention.
2. Although they have the true Notion of Faith, yet they may be miſtaken in themſelves. They may think they have it when they have it not.
There are not a few, amongſt thoſe that profeſs Religion, who underſtand aright what Faith is, what a real Work of Grace means, and wherein the Truth of Chriſtianity ſtands, who yet underſtand not their own hearts. There are who do not think that to be ſomething which is nothing, who yet may be of thoſe of whom the Apoſtle ſpeaks, Gal. 6.3. who think themſelves to be ſomething when they are nothing, and ſo deceive their own ſelves. The Heart of Man is deep and dark, who can know it? Jer. 17.9. we have need of other Light than our own, the ſearcher of Hearts alone can help us to underſtand what there is within us.
The Heart of Man hath many Devices, Prov. 19.21. it hath ſo much folly, as to ſtudy to make the beſt of its caſe, being loth to ſee the worſt; and it hath ſo much ſubtilty, as to put the beſt ſide outwards, and to hide the worſt out of ſight. Many Mens great labour in Religion, is to perſwade themſelves that all is well; inſtead of a plain-hearted and impartial enquiry, whether they be upright or no, their buſineſs is, only to ſtudy Arguments to prove they are ſo. They will ſearch out all the Arguments they can imagine for it, but they dare not look too far into the Objections againſt it. We would fain comfort our hearts, and thereupon greedily catch at every ſhadow that looks well, but dare not critically examine that which ſeems to ſpeak good concerning us, whether it ſpeak truth or no. The great queſtion is, whether there be Grace in our Hearts or no? and we are ſo willing to believe there is, that we dare not look too deep, leſt we ſhould find there is none. The labour and trouble that a conviction of our unſoundneſs would put us to, is ſo unpleaſing to us, that we do all we can to ſave our ſelves that trouble. If we be ſound, we think the work is done; now we may ſing, Return to thy Reſt O my Soul, but if I ſhould find my ſelf to be ſhort of ſincerity, how much labour would it require to get to be ſincere?
Now hereupon, the heart being ſo partial and overly in ſtudying its caſe, what wonder is it that it ſhould be deceived and miſtaken? what wonder is it that he ſhould think himſelf ſomething, who is nothing, who is too willing, and hath ſo many devices to make his nothing look like ſomething? And that it is ſo, that there are many that are thus deceived, there is too great evidence in the World.
There are many that can deceive none but themſelves, and yet themſelves they can deceive. Every one that ſees them, ſees the very marks of an Hypocrite upon them; no body can think well of them but themſelves. They have taken to themſelves the Name, and have ſomething of the Complexion of the Children of God, yet their ſpot is not the ſpot of his Children. Their Complexion is rather a Paint than their natural Viſage, and their ſpot looks out through their Paint. Whilſt there is the Profeſſion of a Chriſtian, of the Faith of a Chriſtian, of the Hope of a Chriſtian, what is there to be ſeen of the Holineſs of a Chriſtian? if there be a Paint of the Holineſs too, yet he that obſerves it, may ſee Sin looking through it. The Humility that appears, the Meekneſs, the Spirituality, the Heavenlineſs of Mind, are all but a varniſh. The Leproſie that hath fretted and eaten into the Wall, will break out through the Plaiſter, wherewith it's whited over. It's poſſible it's true, that others may be deceived in them alſo; theſe Pictures may be ſo drawn to the Life, that every one may take them to be living Souls, and yet while they have a Name that they live, they may be dead, Rev. 3.1. Grace is Truth; a real thing, not a ſhadow or paint. This Truth is in the inward parts originally; Thou loveſt Truth in the inward parts, Pſal. 51.6. [thou loveſt Truth] not Shadows or Images, but Realities [thou loveſt Truth in the inward parts] inſide Truth, a true Heart, a pure Conſcience; he is a Chriſtian which is one inwardly, Rom 2.29.
Grace is Life, the Life of God 'tis called, Epheſ. 4.18. It is a Vital Power, that forms the Heart into the Image of God, that ſpirits and acts the whole Man, and that exerts and produces thoſe Vital Operations which are according to God, and reſiſts and works out that corruption which is contrary to God.
Grace is a Law; a Law in the Heart, Jer. 31.33. that commands and governs both it and the Life, contradicts and overcomes that evil Law, the Law of Sin that wars in the Members.
Grace is the fixing of the Heart upon God; the returning and coming back of the Soul from that vanity, after which it had luſted and gone awhoring, and the pitching of it upon him as the Center of all its Hopes, Aims, Deſires, and Motions. It comes down from Above, even from the Father of Lights, and it fetches up the heart to him.
Grace is the healing of Nature; our participation of the Divine Nature, 2 Pet. 1.4. a Principle of Holineſs in the Heart, which is the health of the Soul, and whereby it purgeth it ſelf of all that corruption wherewith it was leavened and infected, and is reduced to that better Temperament from which by Sin it fell.
Grace is the eſtabliſhment of the Heart in Good, Heb. 13.9. the firmneſs of the Soul; its being wrought to a good conſiſtency; it does not leave the Soul hovering, and wavering, and hanging betwixt Good and Evil, but unalterably, though not perfectly, ſettles it upon Holineſs and Righteouſneſs. Though there be degrees in firmneſs, ſome weaker Chriſtians are but unſtable Souls, in compariſon of thoſe that are more deeply rooted, and more ſtrongly fixed upon God and Godlineſs, yet the very weakeſt of real Chriſtians, are ſo unalterably fixed upon God, and his holy Wayes, that nothing in the World can ſo far change their Minds, as wholly to bring them back; but the main bent of their Hearts and Courſe is ſtill for Holineſs and Righteouſneſs.
Now are there none among the Profeſſors of Religion that know all this, and much more, yea, and feel ſomething within which they judg to be the Babe ſpringing in the Womb, the Life of God begotten in them, the New Creature brought to the Birth and brought forth; in whom all this is but a falſe Conception, and proves an Abortion at laſt?
Brethren, ſince there may be ſuch miſtakes, either the taking that for Faith or Grace which is not ſo, or the taking your ſelves to have it within you when it is not there, (many have been thus miſtaken, damnably miſtaken, have gone down to the Chambers of Death, full of the hopes of Eternal Life) ſince it may be thus, beware that none of you be thus miſtaken.] Beware of taking that for the Faith which will ſave your Souls, which doth not ſave you from your Sins. Beware of venturing your Lives upon the ſtrongeſt perſwaſion, that Chriſt is your Life, eſpecially while you find that Sin is not dead. Beware of truſting to an out-ſide Chriſtianity, that dwells in the Head or upon the Tongue, whilſt the Fleſh and the World ſtill have the poſſeſſion of the Heart. Beware of truſting to that Godlineſs which hath ſomewhat touched and affected the Heart, but is but ſlight and ſhallow, and is not gotten deep into the Soul. Beware of truſting to that for Godlineſs, that is but a weak and feeble thing, that hath no life nor power in it, but is a dead thing, that doth not put forth it ſelf in Vital Operations, that is over-top'd and held captive by the Law of your Members; that is made uſe of to comfort you, but is not ſuffered to govern you, but is kept as an underling, and made to ſtand aſide and give place to the Pleaſures and Inclinations of your Fleſh, that is laid up to help you in your need, and till then laid by, that it hinder you not in your Carnal Intereſts or Deſigns.
Take heed of counting that your Grace, which leaves you under the power of your old depraved Natures. Is not thy natural pride and haughtineſs ſubdued? Doſt thou continue froward, envious, of a fleſhly and earthly heart, as thou waſt uſed to be? doth the old Stream run ſtill? or if it be at times bayed up, doth it ordinarily break down the Bay and run its wonted courſe? Fear that Grace that is thus overpowred by Nature.
Truſt not to that for Grace, which is a wavering, in and out thing; that hath no conſiſtency in it, but leaves thee a ductile ſequacious Soul, carried about hither and thither with every Wind, and apt to be variouſly ſnap'd, according to the ſeveral temptations or circumſtances thou art in. Some Mens Godlineſs keeps pace with the Times, is upon the Wing, or hangs the Wing, according to the encouragement or diſcountenance of the dayes they live in. If Religion hath gotten the Wind on its ſide, then they go on proſperouſly, and hang forth all their Sails, and will as ſoon ſtrike Sail when the Wind is contrary. Some are Holy only in Affliction; when they are low and in trouble, when they are ſick and in pain, and like to die, then O what complaining of Sin, what pretendings to Repentance, what breathings after Grace; then Reading, and Praying, and Meditations, and Diſcourſes about the other World come in requeſt; but when they proſper again, and are in health, all their Religion is laid by and forgotten. Others are Godly only when they are pleaſed, and all goes ſmoothly on with them. Every little guſt of Affliction blows all their Grace off its legs. Some Mens Religion is much according to what their Company is. Who more zealous, and ſavoury and lively, when they fall in amongſt the Zealous? and yet at other times, as flat, and as carnal, and as vain as others, ſcarce a Thought or a Word of any thing that good is, when it will diſguſt the Company.
If this be all the Religion thou haſt, take heed of venturing thy Soul upon it, or of growing confident that this is Grace or Godlineſs.
And that which is Grace indeed, that Truth in the Inward Parts, that Life of God, that new Law in the Heart, that fixedneſs upon God, that health and that firmneſs of the Soul in Good; Beware you count not your ſelves to have attained it before you have. Be ſure before you be confident, whilſt the caſe is doubtful, ſuſpect your ſelves; whilſt you hope the beſt, fear the worſt. Put it out of doubt, by ſearching more narrowly, and a more diligent improving. True Grace, where 'tis weak, is hardly diſcernable, the narroweſt ſearch will not do it. What-ever Arguments there may be for, there will be ſo many Objections againſt it, that will darken the evidence of them. The Confidence of a truly gracious Soul, that is but weak, may be a kind of Preſumption, though he doth not preſume, he hath what he hath not; though he hath it indeed, yet his Confidence that he hath it, may be a kind of Preſumption, becauſe the Evidence is not ſo clear that he can rationally bottom a peremptory concluſion upon it.
To conclude this matter; Art thou perſwaded that thou haſt Faith, and that there is a gracious ſaving change wrought upon thee? Fear that thou mayeſt be miſtaken; and in this Fear, ſearch whether thou art miſtaken or no, leſt thou alſo at laſt ſhould be found, and have thy portion with the Preſumptuous and ſelf-deceiving Souls. But of this more in its place.
2. There is a Preſumption on future Mercy, how bad ſoever Mens preſent condition be. There are ſome ſelf-condemned Perſons the Die of whoſe Sins is ſo deep, that it cannot be varniſhed over, nor hid from their own eyes; their Conſciences paſs Sentence upon them for Hypocrites and Ungodly; and yet, though they ſee they be ſtark naught, abominable Branches, reprobate Silver at preſent, they are ſtill without Fears, but it ſhall be well with them hereafter. Though their Conſciences condemn them, yet they hope God will juſtifie them. Conſcience charges them as God did thoſe ungodly ones, Pſal. 50.17. Thou bateſt Inſtruction, and caſteth the Word of the Lord behind thee; when thou ſaweſt a Thief, thou conſentedst to him, and haſt been partaker with the Adulterer. Thou haſt been a Thief, an Adulterer, a Lyar, a Scoffer, a Slanderer, theſe things thou haſt done; Canſt thou deny it? Or as Jer. 2.23. How canſt thou ſay I am not polluted? How canſt thou ſay I am not a Tranſgreſſor? See thy way in the Valley, trace thy Foot-ſteps, conſider the courſe of thy Life, and ſee if all thy wayes do not ſpeak thee a wicked Man. But though Conſcience charges them thus, and they cannot deny the Charge, but are forc'd to acknowledg all is true, and to confeſs, if there be ever a wicked Man in the World, I am one; if there be ever a vile Perſon in the Earth, I am one; if there be ever a graceleſs one under Heaven, I am the Man: yet though they know that they are wicked Ones, and have no Grace at preſent, they ſtill preſume they ſhall have Mercy at laſt. God is a God of Pardons, if he ſhould be extream to mark Iniquities, who then ſhall ſtand? God is a merciful God; for whom did Chriſt die but for Sinners? Wo be to the World if God were no more merciful, if Chriſt were no more gracious than Men ſpeak.
This was the Confidence of thoſe pointed at before, Deut. 29.19. Who bleſs themſelves in their Hearts, ſaying, I ſhall have peace, though I walk in the imagination of mine own heart, and add drunkenneſs unto thirſt. Mich. 3.11. The heads of the People judg for Reward, the Prieſts thereof teach for Hire, the Prophets thereof divine for Money, they build up Zion with Blood, and build up Jeruſalem with Iniquity. Here were a wicked Generation, Perverters of Judgment, Covetous, Oppreſſors, Bloody Men. What could theſe Men think of themſelves? Could they be ignorant that they were abominable in the ſight of God? What hope can they have of themſelves? Yes, they have hope, yet they will lean upon the Lord; yet they truſt in God, no evil ſhall come upon them.
This is a more common caſe than is imagined; Men could not be ſo hardy nor ſo venturous upon a courſe of known Iniquity, as we ſee them to be, did they not maintain in their hearts a ſecret hope of Mercy; yet I ſhall have Pardon, yet I ſhall have Peace, the Lord I truſt will ſpare me, notwithſtanding all that I have done. But let ſuch Men conſider, that by this their hope of obtaining Mercy in a ſtate of Sin,
1. They make the Scriptures a lye.
2. They make Chriſt to do the Work of the Devil.
1. They make the Sciptures a lye. Thou doubteſt not but that thou ſhalt be ſaved; But what art thou? It may be thou art an ignorant Soul all this while, one that knoweſt not God nor his Goſpel. But what ſayes the Scriptures of ſuch? Look into Job 18.21. Surely ſuch are the Dwellings of the Wicked, this is the Place of him that knoweth not God. Where is his Dwelling? what is his Place? Look back into the former verſes, verſ. 14, &c. His Confidence ſhall be rooted out, it ſhall bring him to the King of Terrors; — Brimſtone ſhall be ſcattered upon his Habitation — he ſhall be driven from Light to Darkneſs, and chaſed out of the World. This is the place of him that knoweth not God. Thou ſayeſt no, this is not my place; my Confidence ſhall never be rooted out, it ſhall bring me to the King of Glory; I ſhall go out of Darkneſs into Light, I ſhall ſee the Salvation of God. What doſt thou herein ſay, but Scripture thou lyeſt; this is not my place, this dark and diſmal Habitation ſhall be none of my Dwelling; I ſhall dwell with God in the Land of the Living? It may be thou art one that walkeſt after the Fleſh, a Perſon of a carnal worldly Life; a Drunkard, an Epicure, an Earth-worm, given to thy pleaſure, and eaſe, and mirth? a vain Perſon, yea, and one of the moſt vile of the Earth; and what ſaith the Scriptures of ſuch? Why, look into Rom. 8.13. If ye live after the Fleſh ye ſhall die. Coloſ. 3.5, 6. Mortifie therefore your Members which are upon the Earth; Fornication, Ʋncleanneſs, inordinate Affections, evil Concupiſcence, and Covetouſneſs; for which things ſake, the Wrath of God cometh upon the Children of Diſobedience. Rom. 2.8.9. Indignation and Wrath, Tribulation and Anguiſh upon every Soul of Man that doth evil. Pſal. 9.17. The Wicked ſhall be turned into Hell, with all the Nations that forget God.
Thou art a wicked Man, thou canſt not ſay but thou art, and yet thou art perſwaded thou ſhalt to Heaven when thou dieſt. What then doſt thou make of the Scriptures? doſt thou not herein ſay, 'tis a lying Word, there is no heed to be given to what it ſpeaks? Whilſt the Saints build their hopes on the Truth, what are thy hopes built upon, but on a ſuppoſition of the falſhood of the Scriptures? And ſo this Word muſt prove; the Word of that God that cannot lye, muſt prove a falſe Word, or thou wilt be damned for ever.
2. They make Chriſt to do the Work of the Devil, to help to fill the World with wickedneſs. Whilſt God ſent Chriſt to deſtroy, theſe make him to do, the Works of the Devil. They make the Saviour of Sinners, to be the Miniſter of Sin; they make him not only a Friend of Sinners, but a Friend of Sin; and what is the Devil more? It muſt no longer be ſaid, that Chriſt came to make an end of Sin, to redeem from all Iniquity, to fulfil all Righteouſneſs; but to countenance and encourage Sin, and to fill the World with Unrighteouſneſs. What Doctrine would the Devil preach other than this, Fear not to Sin, God is merciful; Continue in Sin, for Grace hath abounded?
If there were any ground for ſuch an hope, we muſt quite invert the Goſpel; and whilſt the Apoſtle tells us, Tit. 2.11, 12. The Grace of God, which bringeth Salvation, hath appeared to all Men, teaching us, that denying ungodlineſs and worldly Luſts, we ſhould live righteouſly, and ſoberly, and godly in this preſent World; It muſt be now written for Goſpel, The Grace of God teacheth us to deny all Godlineſs, and to indulge to worldly Luſts, and to live wickedly, and filthily, and ungodlily in this preſent World, and yet ſtill to look for the Bleſſed Hope, and the glorious Appearing of the great God and our Saviour Jeſus Chriſt. Is this the Doctrine of Chriſt? It muſt be ſo or thou art undone. And if it be, what difference betwixt the Doctrine of Chriſt, and the Doctrine of Devils?
Preſumptuous Sinner, ſtand and tremble. If the Word of God be not a lye, If the Holy Jeſus came not to build, but to deſtroy the Works of the Devil, there's no hope for thee, but if thou continueſt thus thou muſt periſh for ever.
Who ſhall bring thee into the Holy City? who ſhall intercede and appear before God for thee? Will Chriſt do it? will he ever bring up the Servants of the Devil, and ſet them before the Throne of God, and ſay concerning them, Theſe are my Redeemed Ones? Theſe Lyars, theſe evil Beaſts, theſe ſlow Bellies, theſe Wantons, theſe Earthworms, theſe blind and bruitiſh Souls, theſe Rebels that all their life-time ſet at nought all my Counſels, and rejected my Salvation, theſe are mine, I pray thee ſet the Crown upon their Heads, for they are worthy? Will Chriſt ever preſent ſuch a Brood as theſe to his Father? Will he plead for entrance for ſuch as theſe? Canſt thou imagine that Chriſt would not bluſh and be aſhamed, to bring ſuch an unclean thing as thou art before his Father at laſt, and ſay, This is my Child, I pray thee let him live in thy ſight? Will he ſay to the Father, O that Iſhmael might live before thee? that theſe Bond-men, and Baſtards, and Belials, that never knew thee, nor car'd for thee, that never minded any ſuch thing as Religion and Godlineſs in the World, but mocked and ſcoffed at all that did, that would never be perſwaded to ſeek the Lord, or ſerve the Lord, but all their life long, gave themſelves up to ſerve their Luſts and the Devil, Let there be an entrance for theſe into the Everlaſting Kingdom? as black as they are, and as reſolute as they were, never to be waſh'd and made white with the Blood of the Lamb, yet they are mine, take them in. Sinner, if it were poſſible that Chriſt ſhould thus plead for thee, (if thou be found in that day in the caſe that now thou art) by all the Power and Intereſt he hath in Heaven, he could not prevail for thee. He might as well prevail for Cain and Judas, yea, for Beelzebub himſelf, with all thoſe black Legions which are already in Hell, and fetch them up from the Deep to ſit upon Thrones of Glory, as ever he could prevail for thee. 'Tis againſt the determinate Counſel and Purpoſe of God, againſt the Deſign and Tenour of the Goſpel of Grace; Chriſt had never any Commiſſion from his Father, to ſave or ſpeak one word for any one Soul that lives and dies in his ſins.
Objection.
But I will repent and turn from my Sins hereafter; how-ever I live now, I do not mean to die ſo, I will reform and amend my wayes, and then I ſhall have Mercy.
Anſwer.
This alſo is thy Preſumption; Thou neither wilt nor canſt. Thou wilt repent thou ſayeſt, but how long haſt thou ſaid ſo, and yet the time comes not. When wilt thou? Canſt thou repent when thou wilt? Either thou canſt, or thou canſt not; If thou canſt, why not now? Is it too ſoon for thee to be wiſe, and to be happy? Canſt thou ſpare God, and his Grace and Favour, till hereafter? Haſt thou not enough of the Devil yet? Art thou content to be his Bond-ſlave, to be made ſuch a Fool and a Beaſt by him, yet a-while longer? Doſt thou chuſe to leave thy Soul in hazard of Eternal Fire, for a few dayes more? If thou wert hungry, or naked, or harbourleſs, wouldſt thou ſay, 'tis time enough yet to have Bread or Cloaths, or an Houſe to put mine head in? If thou wert ſick of the Stone, or the Gout, or the Colick, wouldſt thou ſay, Let me lie a while, a little more torment, a few more of theſe Pangs and Gripes? It's more madneſs than all this, to ſay, Yet a little longer for Sin, and the Curſe of God, and under the Power of the Devil.
If it be not in thy power now to repent, then how dareſt thou preſume on an after-Repentance? Will it be more eaſie hereafter, when thy Sin is grown ſtronger, and thy Soul is grown weaker, and thine Heart harder, and put farther off from Repentance? I will return and ſtep over to Chriſt at laſt. 'Tis all one as if thou ſhouldſt ſay, I will run from mine Houſe, and my Home, and my Friends, as far as I can, all day, but I mean to ſtep home again at night. Why Man, thou art a dayes journey from home, and canſt thou ſtep back in a minute, what thou haſt been running out all the day? Haſt thou been running from Chriſt all thy Life long, and yet is there but a ſtep betwixt thee and him? Thou haſt been hampering thy ſelf in the Net, and tying thy ſelf to the Threſhold of the Devil; haſt been ſtill knitting Knot upon Knot, all along thy time, to make thy ſelf ſure to him; and canſt thou unravel in an hour the Webs thou haſt been weaving, the Knots thou haſt been tying all thy life long? It's true, it is not impoſſible; the Divine Grace may help at the laſt; but it is a ſtrange thing, and ſo exceedingly unuſual, that it's utterly improbable, that thou that haſt been ſinning all thy life, in Preſumption upon Repentance in thy laſt hour, ſhouldſt not then find it flying as far from thee, as thou doſt now from it.
Preſumptuous Sinner, thou that goeſt on in thy Sin, and counteſt upon Repentance at laſt, 'tis even ſuch another piece of folly, as to count upon Mercy at laſt without Repentance: Thou mayeſt almoſt as well conclude, that God will pardon thee though thou never repent, as that God will give thee Grace to repent at laſt, who wilt not now accept of it.
And thus you have the Grounds and Reaſons why Men Fear not; It is from their Ignorance, Unbelief, and Preſumption.