Dwelling with God, Sermon 3
THE THIRD SERMON.
THere is yet one thing more required of you, that would make God your habitation, viz. That you make your ſelves his habitation. He will not ſuffer any to dwell in him, who freely do not ſuffer him to dwell in them, in all the Scriptures we quoted out of the Apoſtle John's firſt Epiſtle, Characterizing them that dwell in God. We finde the1 John 3 24. dwelling to be mutual. If therefore4. 13. you deſire to dwell in God, ſerve his deſire, which is, that he15. 16. may enter and dwell in you, in your whole Man, in all the faculties of your ſouls, mind, will, affections, memory and conſcience, and in all the ſenſes and members of your Bodies, Eyes, Ears, Mouths, Hands, Feet. But eſpecially he craves the heart, My Son give me Prov. 23. 26.thy Heart, and let thine Eyes obſerve my Ways. The heart firſt, and then the Eyes. Lift up your Pſal. 24. 7, 9.Heads O ye Gates, and be ye lift up O ye everlaſting Doors, that the King of Glory may come in. Mens hearts are compared to Trap-doors, the lifting them up is the opening of them. They muſt be lift off1 Joh. 2. 16. from things of the World, from the things below, and be lift up to things above. Set your affections Col. 3. 1, 2.on things above, not on things on the Earth. See how earneſt the Lord Jeſus is with you to give him entrance. Behold, I ſtand at the Door and knock, if any Man hear my Voice, and open the Rev. 3. 20.Door, I will come in to him, and ſup with him, and he with me. Read Cant. 5. 2—7. and obſerve the ſeveral degrees, by which this Door comes to be opened unto him. NowProv. 10. 10. becauſe it is not every heart, that is fit to entertain God. The heart of the Wicked is little worth. The Query will be, what manner of heart it is, that God is willing and deſirous to dwell in. Our Saviour reſolves the Query, It is an Luk. 8. 19.honeſt and good heart. For only ſuch a heart is good ſoyle, fit for the good Seed of the Word to fall into, and God comes into the heart with his Word.
Qu. What is an honeſt heart, and what makes it ſo?
Anſw. That is an honeſt heart,2 Cor. 8. 21. That provides for things comely before God and Men. It was honeſtly ſaid of thoſe Iſraelites to Moſes: Go thou neer, and hear Deut. 5. 27.all that the Lord our God ſhall ſpeak unto thee, and we will hear it, and do it. They have well ſaid, (ſaith God) all that they have ſpoken, but O that there were ſuch an heart in them, that they would fear me. The fear of God is the principal grace that makes the heart honeſt. And then a Man fears God when, diſtruſtful of his own inſufficiency to do any thing that God requires, he is ſtudious and willing to give up himſelf to Chriſt, to be taught of him, and enabled by him to do all the will of God.
A good heart is deſcribed, andActs 10. 33. ſet forth in Scripture, by ſundry2 Cor. 8. 8. Names and Epithites; namely, new, broken, ſingle, whole, pure, perfect. And although it be true, that he that hath one of theſe, in truth, hath all, they are all one; Yet becauſe each of them requires a ſeveral notion to open it, and becauſe ſome can better diſcern of one, than of another, it will be needful to ſpeak a word or two to each of them.Ezek. 36. 26.
That is a New heart which is furniſhed with a new ſpirit; that is to ſay, new diſpoſitions, inclinations, and habits; It's called new, becauſe it's oppoſed to the old ſpirit, that of the World, and of the Devil, who by breathing on Men makes them go an end into old courſes; And becauſe its ever freſh and green, and comfortable to them that have it.
That is a Broken heart, which isActs 2. 37. ſmitten and pierced with remorſe2 Cor. 10 4, 5. for ſin, broken down and brought low, all high thoughts laid flatHoſ. 14. 3, 8. and level, Broken off from theJer. 4. 3. wayes of ſin and ſtubborneſs in purſuit of thoſe wayes, Broken up as fallow ground, made ſoft, and tender, as Joſiahs was.
That's an open heart, which is enlightned to ſee our eſtate by nature,Acts 16. 14. and bewail it; And to ſee comfort in Chriſt, and rejoyce in it; To have it alſo enlarged towards God's faithful Miniſters, as Lydia's was towards Paul, and his fellow-labourers, who conſtrained them to come into her Houſe, and abide there; as alſo to run thePſal 119 3…. way of God's Commandments.
A Single heart is oppoſed to eyeſervice,Col. 3. 22. 2 Cor. 1. 12. & 2. 17. Pſal. 12. 2. and to carnal wiſdom, and to double mindedneſs, and to guile.
A Whole heart is a willing heart;John 1. 47. Pſal. 110. 3. Jer. 17. 5. Hoſ. 10. 2. Jer. 5. 23. when we are willing to a thing, (we uſe to ſay with all our hearts;) It's oppoſed to a heart withdrawing it ſelf, and to a heart divided, willing to lay hold on God, and the World too, and that fulfilleth not to walk after God.
That heart is pure, that ſuffers no ſin to abide in it, without diſallowance. It being both againſt1 John 3. 3. the judgment and will, and when after falling into ſin, there is a ſpeedy riſing again with ſelf-abhorring.
1. A Perfect heart includes integrity, and uprightneſs. The heart is then intire, when it is ſanctified throughout, and when there is a ſtudy and deſire to attain perfection of degrees, and a readineſs to do all whatſoever God calls for, and a conſtant holding unto God, Following hard after him, Keeping race with him. And it is then upright, when it is ſolid and true, great, juſt; and when it is led by a right rule, and aimes at a right end.
Such a heart as this God loves and dwells in, and if you provide ſuch a dwelling place for God, he will be your dwelling place.
Qu. But is all this, or any of this, in the power of meer natural Men; Such as you have been all this while perſwading and adviſing to do? Is it not ſeverally taught and held, that no Man can do any thing to help forward, or further his own converſion? Is it not a truth that no natural Man hath any deſire of grace, or of the means of grace, never thinks of it, becauſe he is dead in treſpaſſes and ſins, and how can a dead Man deſire Life? or uſe any means to attain it? Nor when God by his Word makes offer of his grace, can he perceive it? Nor when he doth by God's Word and Spirit, beginning to enlighten him in ſome meaſure to perceive it, is he able to imbrace it? Becauſe wiſdom of the fleſh is enmity againſt God, and becauſe he is under the power of Satan? And is not the Religion of2 Cor. 3. 5. the Papiſts convinced of groſs error for teaching that the natural man, is able both by his free-will to preparePhil. 2. 13. himſelf for grace, and to accept of grace when it is offered: Yea to deſire it, like the Man that lay in the way to Jericho halfIohn 15. 5. dead; yea, and to do ſome good works.
If all this were true, yet it hinders not; but that God's Miniſters may and ought to call upon natural Men, to do what they can to reach forth their utmoſt towards grace, for the obtaining of it. Hear ye deaf, and look ye blind, that ye Eſa… 42. 18.may ſee. Some power they had, which they are commanded to exaert and act, and they are reproved for not doing what they could. Ye Hypocrites, ye can diſcern the face of the Skie, and how is it that ye cannot diſcern this time? Yea, and why even of your ſelves (That is, your own Conſcience dictates to you ſo many proofs of God'sLuk. 12. 56, 57. truth, and God's Kingdom being ſet forth ſo clearly unto you, by ſo many marks and tokens:) Judge ye not what is right? that is to ſay, that I am the Meſſias you have ſo long looked for. They had therefore power to judge of the Viſitation of Grace, and God's Kingdom, and in the Verſes following, they are told they neglected the time of God's patience. It would befall them as a Debtor, who ſuffers himſelf to be impriſoned, after wearying out his Creditor, namely, that they ſhould finde no more grace or pardon at his hands. Seek Eſay 55. 6.ye the Lord while he may be found, call upon him while he is neer.
Nor ought Nature to be laid over-low, Grace is Nature's perction: what does it but repair the decayes of Nature? Nature is the matter, and Grace the Forme of God's Kingdom, both in Earth and Heaven. It Figures and Formeth Nature to the Image of God. Moreover, this is the way of God's exhibiting grace, there is a neceſſity of Natures concurrence. Firſt, this muſt precede, as we are taught to pray for our daily bread, before forgiveneſs of ſins. God cannot ſave an unwilling Man, the will being uncapable of force and violence, and all poſſibilities divine are carried on in an ordinary way of Man's induſtry; who muſt therefore carry on himſelf as far as he can: which whoſo doth not, hath no ground to expect common grace. He that doth, may expect to receive ſupernaturals common; And he that abides with God in theſe, may probably expect ſupernaturals ſpecial.
Qu. What are the abilities which Nature may, and muſt reach forth in the purſuit of ſaving grace?
Anſw. She may and muſt approve the good ways of God: More purity of Principles being left in Mans mind and conſcience, than in his will and affections. That deviliſh Sorcereſs could ſay, I ſee and allow, and like that which is good and honeſt, though I purſue and practice the contrary. That ſentence and principle preſſed by our Saviour. All things Mat. 7. 12.whatſoever ye would that Men ſhould do unto you, do ye unto them: was the Poſie of an Heathen Emperour. 2. She may and muſt aſſay and make after, Lift at the Commandments of God, as a blind Horſe having heard a noiſe, hath been ſeen to lift up his head, and turn that way where the noiſe came. And a Child being commanded by his Father to reach a thing which he cannot, will put to the little ſtrength it hath, and tug at it, to remove, bear, and bring it. 3. Matter of duty and obedience may be done by a natural Man. They did well that 2 Pet. 1. 19.took heed to the Word, as to a light, ſhining in a dark place, though the Day-ſtar was not yet riſen in their hearts. There is no outward exerciſe of Religion, but we finde graceleſs hypocrites have been converſant in them, even afflicting their ſouls, and faſting frequently, andEſa. 58. 3. praying on ſuch Days very ſervently. And this is that which God's Miniſters are bound to preſs upon Men, that are in a natural condition, to do matter of duty, to ſet themſelves as objects of the ſpirit of God, attending upon Divine Ordinances. As a neglected Courtier ſets himſelf in the Kings ſight, ſtanding and waiting where he uſually paſſeth; and there humbly faces him. It is obſerved that theEzek. 1. 12. Spirits out-goings are only upon ſuch as face him. He goes right on, and turns not as he goes. They muſt do as Eſther did, who eſteemed her ſelf as lovely as ſhe could in the Kings ſight, ſet her ſelf in the beſt dreſs ſhe had, as an object of the Kings call: and ſee what good ſucceſs ſhe had by ſo doing.
Qu. How far doth nature qualifie her ſelf for grace when ſhe reacheth forth her abilities as far as ſhe can?
Anſw. 1. Morally God took occaſion from Ahab's humiliation to ſpare his life, when upon hearing of Elijah's words he rent his cloaths, put Sack-cloath upon his fleſh and fasted, and lay in Sack-cloth and went ſoftly, ſeeſt thou (ſaith God) unto the Prophet, how Ahab humbleth himſelf before me? becauſe he humbleth himſelf before me, I will not bring the evil in his Days. So he took occaſion from what thoſe noble Bereans did, in bringing their Bodies to publick Aſſembly, takeing the heads of Paul's Sermons; and examining the Notes they hadActs 17. 11, 12. taken by the Scriptures, to work effectual faith in them. 2. Paſſively duplicate page duplicate page a Man makes himſelf an object of the grace Life: a handle for the Spirit to lay hold upon, when he harps upon the ſtring of his miſery: Cries out of his ſin, implores mercy, and waits for grace in the uſe of means. And it is not only poſſible that he may be tranſlated out of the ſtate of nature into the ſtate of grace, but probable he ſhall be ſo. The Goſpel being the market of grace, he that goes to buy there without Money, it's probably he may be furniſhed to his mind. As they that lay at the Pool ofEſa. 51. 1. Betheſda, waiting for the moving of the Water, were in fair probability to be healed of their Diſeaſes. The Scribe that anſwered John 5.diſcreetly, was not far from the Kingdom of God. If there be noLuk. 12. 34. certainty of obtaining ſaving grace, yet this ſhould not diſcourage any natural Man, from doing their utmoſt,James 5. 7. for the obtaining of it, no more than the Husband-man is diſcouraged from Plowing & Sowing, becauſe he is not certain he ſhall have his ſeed again. No more is the Merchant ſure he ſhall have his Ship come home laden with goods: yet he ventures, and ſo do all that trade for earthly commodities. The Argument, or motive to pains-taking, from a peradventure, or may be, hath a force in it. 2▪ Tim. 2. 25, 26. Dan. 4. 27. Joel 2. 14. Zeph. 2. 3.
They that neglect to uſe the means are ſure to periſh, and ſuch are moſt Men in theſe laſt Days, who embezzel Nature's abilities, make her poorer than ſhe is, ſtrip her naked, even of common Principles. Senſual livers, that drown all in Belial manners, and having ſtifled Conſcience, give themſelves over to work all uncleanneſs, with greedineſs; live as if they had no God to ſerve, no ſoul to ſave, or as if their ſouls ſerved only, as the ſouls of Swine, to keep their Bodies from putrifying.
They that are leſs licentious, and lead a civil life, are generally prodigiouſly ſloathful, work not at all, or not with half their might: as if grace and glory were not worth the while to labour for. Now them that are ſuch, we command, and exhort to be impatient of a natural condition, to look upon grace, as lovely, and the Mother of delights.
Herb. Ch. the Foil.
If we could ſee below
The Spheer of Virtue, and each ſhining grace
As plainly as that above doth ſhow;
This were the better Skie, the brighter place.
God hath made Stars the foyle
To ſet off Virtues; Griefs to ſet off ſinning:
Yet in this wretched World we toyle
As if Grief were not foul, nor Virtue winning.
Thus ſaith the Lord God, O ye Ezek. 44. 6.Houſe of Iſrael, let it ſuffice you of all your abominations. It is now1 Pet. 4. 3. even time to turn over a new leaf.
Let poſſibility and probability put you upon ſtraining your ſelves with all your ſtrength for the improving of Nature in her abilities, and prove me now herewith ſaith the Lord. If ſo, the common grace I have given you to actuate nature, I will not alſo add ſanctifying ſaving Grace.
Yea, let me aſſure you, that if you finde in your ſelves, a valuing of an eſtate of Grace in your ſelves, above all earthly things, and a vehement and conſtant deſire to have admiſſion into God's Grace and ſavour; and that not only for the benefit and comfort it brings with it, but for the beauty and excellency it brings with it alſo, at leaſt you would, and wiſh heartily that it were the ground of your deſire, and if withall your purpoſe and reſolution be to perſevere in the uſe of all the means appointed, to bring you to this eſtate.
God hath begun a work of Grace in your Souls, which he will perfect and you are in the number of thoſe thrice happy People, whoſe habitation the Lord Jehovah is. WithPhil. 1. 6. whom we are next to deal.
And firſt with thoſe whoſe habitation,2d. Sort. God, is ſure enough, but they have no comfortable aſſurance that he is ſo, Cannot ſay, as David here in my Text, He is my refuge. I ſay, they are not comfortably aſſured, for there are none whoſe habitation the Lord is, are utterly without all aſſurance. Certainly the Lord is theirs, that he dwells in them, and they in him: but many of them know not that they have this knowledge, and ſome of them deny it; yea, conceive and conclude that they are out of God, and as far from him as Hell from Heaven. That it's poſſible for Men to know a thing, and not to know they know it, yea to deny that they know it, appears by theſe words of Thomas in the name of all his fellow Diſciples to our Saviour, who had aſſured him, that Whither he went, John 14. 4, ….they knew, and knew the way, Lord we know not whither thou goeſt, and how can we know the way? They knew both, but they knew not that they knew either. And that Men in the ſtate of Grace, and abiding in God, may be ſo far from any ſenſible and comfortable aſſurance of their intereſt in God, of his love and favour towards them, that they may ſeem to be aſſured of the contrary, apprehend him as their mortal Enemy, appeares by thoſe words of Job. He teareth Job 16. 9, & 13. 24.me in his wrath, who hateth me, Mine Enemy ſharpeneth his Eyes upon me. Wherefore hideſt thou thy face, and holdeſt me for thine Enemy?
Now the Grounds and Reaſons why many precious Souls have ſuch doubts and feares, and are apt to paſs ſuch a ſad concluſion againſt themſelves, that they are without God, are many. Two of them, we will mention and anſwer: in which the reſt are included and comprehended.
Obj. 1. They never entered in by the Door, this they make out, and put it on thus. No Man can dwellEph. 3. 17. in God, in whoſe heart Chriſt dwels not by faith, coming to Chriſt and believing in him are all one. He John 6. 35.that cometh unto me, ſhall never hunger, and he that believeth on me ſhall never thirſt. No Man is called to come to Chriſt, that is not throughly and truly humbled for ſin. The Univerſal is reſtrained,Mat. 11. 28. Come unto me all ye that labour and are heavy laden.
You that labour in the Souls and Conſciences, by a lively feeling of your ſins, and terrour of God's Judgments due unto you for them. Such are intended, who being deeply ſenſible of their ſins, and Satans Yoak, by panting and groaning under it. Now they never had any ſuch deep humiliation, and therefore have reaſon to queſtion Chriſt's dwelling in them, and conſequently theirs in God, they never had this preparatory work.
To theſe Objections againſt themſelves, and the work of God's Grace in them, I have theſe things to ſay. 1. By way of Conceſſion, that ſound humiliation ariſing from the ſight and ſenſe of ſin, and apprehenſion of Divine wrath is neceſſary, to qualifie Men for coming to Chriſt. They that be whole, Mat. 9. 12, 13.need not the Phyſician, but they that be ſick. I came not to call the Righteous, but Sinners to Repentance (ſenſible Heart-ſmitten, affrighted, Soul afflicted-ſinners.) The Son of Man is come to ſeek, Luk. 19. 10.and ſave that which was loſt. Them who ſee and feel themſelves quite undone and loſt, by reaſon of their ſins. The Lord hath anointed me Eſay 61. 1, 2, 3.to preach good tidings unto the meek. He hath ſent me to binde up the broken hearted, to Proclaim liberty to the Captives; The opening of the Priſon to them that are bound, to comfort them that mourn. Till Men be thus humbled, theyNumb. 21. 9. will not care to come to Chriſt, nor have deſire of him, nor prize him, and be willing to part withPhil. 3. 7, 8. any thing for him. Paul profeſt he was willing to part with all to win him, counted all loſs and dung for him. What alone, was this Paul? one that had ſo deep a ſenſe of his ſins, that he counted himſelf the chiefeſt ſinner in the World. No Man can believe the Goſpel, till the Law hath wrought Repentance in him, the foundation whereof is a deep ſenſe and ſorrow for ſin; Nor will Men hold Chriſt with any retentiveneſs, if this were not firſt wrought in them.
If Men be not weary of Sathans Yoak, they will ſoon be weary of Chriſts. Want of humiliation isRom. 3. 20. 7. 9. Gal. 3. 10, 24. the cauſe of all Apoſtacy. And therefore there is great need that Miniſters preach and preſs the Law to bring Men to a ſight and ſenſe of their ſins. Which is ſo far forth a bleſſing, as it is neceſſary to drive us to Chriſt. To ſhew us how wretched we are without him, to make us pant and groan, and mourn after him. They erre, that hold that Men are fit enough without any ſuch legal terrors preceding, that never felt their hearts broken, to come to Chriſt to dwell in God. As there is no natural birth without ſome precedent pains of travel in the Mother: So neither is there any ſpiritual birth, without ſome ſuch in the Child. God hath ever uſed to take this courſe to caſt down ſinners, to lay them as low as Hell, convincing them of their dark and damned condition, giving them the ſpirit of bondageGen. 3. 8, 10. to fear the Vengeance of Eternal Fire due to them, and then to erectActs 2. 37. 9. 6. 16. 29. and comfort them; And ſo by the Suburbs of Hell, to bring them to Heaven. Thus he dealtRom. 8. 15. with our firſt Parents, and all along1 King. 19. 11, 12. downward to this Day. As the great and ſtrong Wind renting the Mountains, breaking in pieces the Rocks, and the Earth-quake, andEzek. 37. 4—7. Fire went before the ſtill ſmall Voice; And the noiſe and ſhakingRev. 14. 3. before the Reſurrection of the dry bones; and a Voice from Heaven, as the Voice of many Waters, andJer. 4. 3. Hoſ. 12. 10. as the Voice of a great Thunder, more terrifying and diſtinct, before the Voice of Harpers, harping with their Harps; and as plowing precedes ſowing, and the Needle the Thread, and melting the Mettle before the caſting of it into a new form: So muſt humiliation precede regeneration. Woe to them that being laden with many ſins, feel them light as a Graſs-hopper, that have ſworn a thouſand Oaths in their ordinary diſcourſe, have told a thouſand lies in their ordinary jeſting, officious, pernicious, committed prodigious filthineſs frequently with themſelves and others: Have made the Lord's days the Devil's, by going their own wayes, Finding their own pleaſure, ſpeaking their own words, and can carry all theſe, with a thouſand1 King. 21. 4. more Omiſſions, as well asHoſ. 7. 14. Commiſſions, with as much eaſeProv. 1. 22. 2. 14. 10. 23. as Sampſon did the Gates of Gaza. When light outward croſſes are heavy to them, and make themPſal. 62. 4. howle; yea, they can make a ſport of ſin, delight to act it: Make themſelves and others merry, by boaſting of it, glorying in their ſhame. Theſe Men ſhall finde onePhil. 3. 19. Day every of their ſins, which they feel ſo light, to be heavier than a Mountain of Lead; when they ſhallRev. 6. 16. call to the Mountains to fall onRev. 18. 7. them, and the Hills to cover them, and the more pleaſure they have felt in any ſin, the more ſorrow and torment ſhall be given them. Woe unto you that laugh now, for Luk. 16. 25. 6. 25.ye ſhall mourn and weep. Son, remember that thou in thy life time receivedſt thy good things, but now thou art tormented. Every idle, and much more, every evil word ſhall be an unſufferable load upon their Conſciences to all Eternity. Unleſs voluntary humiliation, before they come into that place of torments, prevent it. As for youMark 10. 49. that feel your ſins preſſing you as low as Hell, take comfort in this, that you are in the way to converſion.Zech. 12. 10. And I may ſay unto you, as the People to the blind Man, be of good comfort, Chriſt calleth thee. There is a fountain openedWith 13. 1. for ſin, and for uncleanneſs, for them that can mourn over him, whom they have pierced.
2. By way of Correction, though all before Converſion are humbled, yet all are not ſo in a like degree. They that have been notorious wicked livers. Such as Manaſſeh 2 Chr. 33. 12.was, muſt be humbled greatly, as he was. So they that killed the Lord of Life were punctually pierced. So the Jaylor, and Mary Magdalen, and thoſe whom God means to beſtow more than ordinary gifts upon, or to employ in great buſineſs for him, he humbleth deeply. Others that have been civilly educated, never guilty of any hainous, hideous crimes, but alway lived unblameable moral lives; Theſe have the grace of Regeneration dropt inſenſibly into them, never feel ſuch pangs, and terrors, and heart-breaks; nor know the time when God began to work upon them. Theſe fearful doubting Chriſtians, that I am dealing with, may, and ought to take comfort in this, that they cannot deny, but that they have been truly humbled though in a lower degree. It being the truth, and not the meaſure that warrants ſinners to come to Chriſt, and qualifie them for faith in him. He ſaith not, come unto me all ye that labour, and are heavy laden in ſuch a degree. But all that labour, and are heavy laden in a true degree.
Qu. What is the loweſt degree of true Humiliation?
Anſw. It is that which bringsMat. 5. 3. him into the Beggars caſe, Bleſſed Eſa. 66. 2.are the poor in Spirit, for theirs is the, &c. When is a Man ſo? Anſw. When out of a ſenſe of his own emptineſs, and apprehenſion of Divine Juſtice, to which they are indebted, he is wrought upon by God's gracious promiſes, to ſeek ſupply from Chriſt's fulneſs. As when a Man is extream poor, and knows himſelf to be ſo, having never a Penny in all the World, and owes a very great Summe, and that to ſuch a one as will not abate one farthing of the Debt, but exact the whole; and for default of payment will caſt him into Priſon, there to lye and rot; nor has he a friend in all the World to help him, only he hears of a rich Man that is able to pay all he owes, who hath diſcharged the Debts of many in his caſe, but alaſs he dares not adventure for a good while, to go and ſpeak with him, becauſe he hath no intereſt in him. In this caſe he is exceedingly caſt down, not knowing what to do, yet at laſt neceſſity forcing, he is reſolved to go to him, and ſeek ſupply from him, relying wholly upon his goodneſs, having heard how mercifully he hath dealt with all that have ſo done.
Is not this thy caſe, poor deſpondent Chriſtian? Haſt thou not ſeen thy Soul totally empty of Grace, yet indebted to God Ten Thouſand Talents, whoſe Juſtice thou knoweſt will exact the utmoſt Mite? do'ſt not thou ſee fulneſs in Chriſt, and all-ſufficiency, that he is able to ſave them to the uttermoſt, that come unto God by him, to diſcharge their debt, were it ten thouſand times greater? Though thou did'ſt not dare to go to him for a while, yet at laſt did'ſt adventure, being encouraged by what others in as bad a condition have found, and by ſundry gracious invitations and promiſes, excluding none that have an heart to come. Upon which promiſes thou do'ſt in great humility roll thy Soul, and reſolveſt therein to reſt.
Thus the Prodigal ſaw, an emptineſsLuk. 15. 14, 22. in himſelf knew there was fulneſs in his Fathers Houſe, was moved to go to him, truſting in his gracious diſpoſition. So the Syrians, 1 Kings 20. 31, 32.Behold now we have heard that the Kings of the Houſe of Iſrael are merciful Kings. Let us put Sack-cloath upon our Loynes, and Ropes upon our Heads, and go to the King of Iſrael, peradventure he will ſave thy Life. So they put Sack-cloath upon their Loynes, and Ropes upon their heads, and begged their Maſters Life.
Qu. How ſhall I know I have this poverty of Spirit?
Anſw. By the ſignes of a poor Beggar. He is full of complaints to ſuch as can relieve him, full of requeſts. No need to teach him rhetorick, Induſtrious to get maintenance; out he will, though the Law be againſt it. The Belly hath no Eares. If he be blind, he will get ſome to lead him; if lame, he will get a Crutch to uphold him. He is more-over meek, patiently bearing checks and reproaches, content to ſtay his leiſure of whom he begs, and expects an Almes, full of obſervance alſo towards him, ready to obey his commands, trembling at his frownes, and greatly thankful, if he give him but a Crumb. And if he hath offended, is at no reſt till his anger againſt him be appeaſed, and his favour and good will regained. Thou canſt not but finde all theſe ſignes in thy ſelf, in reference unto God, and therefore mayeſt take comfort in thy poverty. Add unto this another ſure evidence of true humiliation; namely, thou eſteemeſt ſin the greateſt evil, and Jeſus Chriſt the greateſt good: put naked Chriſt in one Scale, and all the pomp and glory of the World in the other, and whether of theſe would weigh the moſt, in thy judgment and valuation?
Obj. But thou knoweſt not the time, when thy heart was broken and humbled. Anſ. Suppoſe thou ſaweſt a good Crop of Corn upon a piece of Ground, wouldſt thou not think it had tillage good enough, though thou ſaweſt not when it was broken up? Nor how deep the Plow went? The fruits thou bringeſt forth of holineſs, righteouſneſs, ſobriety and charity, argue the fallow ground of thy heart to have had ſufficient plowing. Though thou know not the time when, nor the means whereby this was done. Thou walkeſt not in the counſel of the ungodly; much leſs ſtandeſt in the way of ſinners, leaſt of all ſitteſt in the ſeat of the ſcornful: But thy delight is in the Law of the Lord, and in his Law thou meditateſt Day and Night. As thy affections are, ſuch are thy words ſeaſoned with ſalt, ſuch as diſcover Grace in the Speaker, Miniſter Grace to the hearers, and thy converſation accordingly, and actions, ſuch as become the Goſpel. Herein thou exerciſeſt thy ſelf to have a Conſcience void of offence towards God, and toward Men. Thou doſt good to all, eſpecially to the houſhold of faith. Art ready to diſtribute, willing to communicate. Ye Mat. 7. 16, 17.ſhall know others by their fruits, do Men gather Grapes of Thorns, or Figges of Thiſtles? even ſo every good tree bringeth forth good fruit. Thou mayeſt and oughteſt to paſsJob 19. 28. judgment upon thy ſelf, that certainly the Root of the matter is in thee. That thou art a Tree of righteouſneſs, Eſay 61. 3.the planting of the Lord, wherein he is glorified. Herein is John 15. 8.my Father glorified, that ye bear much Fruit, ſo ſhall ye be my Diſciples. Ye ſhall ſhew your ſelves to be truly ſuch, doing acts worthy of ſuch a Title. And if you be indeed Chriſt's Diſciples, you need not queſtion your dwelling in God.
Obj. 2. Theſe Godly doubting Chriſtians are ſo far from acknowledging any ſuch fruits, or taking comfort in them, that they deny there is any good in them, any good fruit brought forth by them; They believe themſelves, & would have you believe ſo too. That their Vine is of the Vine of Sodom, and of the Fields of Gomorrah. Their Grapes are Grapes of Gall. Their Cluſters are bitter, their Wine of the poyſon of Dragons, and the cruel Venome of Aſps, inſtead ofDeut. 32. 32, 33. good fruits. They will tell you your hearts, and tongues, and lives are full of evil fruits. Vain and vile thoughts, and idle, and ungracious words, unprofitable, impious, and unrighteous actions. Fruits not tending to Life, but Death. That they are Trees not for fruit, but for the Fire. Corrupt Trees at beſt, whoſe fruit withereth, which have neither life, nor ſap to bring forth any fruit untoJude 12. God. Even like Trees after Autome. Yea, quite pluckt up by the Roots, quite cut off from the ſpiritual communion with Chriſt, the true foundation of life and grace. Or if they have brought forth any fruit at any time materially good, the root, and manner, and end have been all naught, ſtark naught, worſe than naught. They never did any thing for God, in obedience, and out of love to him, or with an intent to honour and pleaſe him thereby. Take them at the beſt, and it may be ſaid of them, what was ſaid of Iſrael. Hoſ. 10. 1.Iſrael is an empty Vine, he bringeth forth fruit unto himſelf: They have been ſelf-ſeekers, and ſelfdependers, and ſelf-aſcribers in all that ever they have ſeemed to do for God.
Anſw. To this Objection I have theſe two things to ſay, 1. That it is poſſible for a Man to be in God, and yet to ſee no goodneſs at all in himſelf; nothing but evil, nothing at all to commend him to God▪ nothing but what may make him odious in his ſight. The Centurion ſaw nothing of worth in himſelf; why Chriſt ſhould come to him, or he to Chriſt. Though others thought him to be a worthy Man, and ſo reported him to be to Chriſt. And Chriſt himſelf gives teſtimony, not only he had true faith, but a great meaſure of it. I have not found ſo great Luk. 7. 6, 7, 9.faith, no not in Iſrael.
No more did the Woman of Canaan ſee any goodneſs in her ſelf, ſhe confeſſeth her ſelf to be anMat. 15. 26, 27. unclean Perſon; but Chriſt both graceth and gratifieth her, gives a very high commendation of her Heroical Faith. And what goodneſs ſaw Paul in himſelf, when he ſaid, I am a carnal Man ſold under Rom. 7. 14.ſin? Hear the Confeſſion of our Holy Mother, and all her Genuine Children. We are all an unclean Eſay 64 6.thing, all our righteouſneſs is as filthy rags. We acknowledge that our Perſons, and all our actions, even the moſt praiſe▪worthy of them; namely, thoſe wherewith we did thy ſervice, are all contaminated with abominable filth.
2. That it is an Argument of true goodneſs, to ſee little goodneſs, much evil in thy ſelf; If thou canſt and doſt bewail the abſence of that, the preſence of this, findeſt a diſallowance and deep deteſtation of it in thy heart, and makeſt continual reſiſtance againſt it: Mourning for the want and abſence of a friend, argues truth of affection, and love to him. Thou wouldſt not, couldſt not grieve, becauſe thou art not good, if there were not in thee a love of goodneſs. And the ſight of ſo much ſin in thy Soul, proves thee to have light in it. For whatſoever doth Eph. 5. 13.make manifeſt is Light. And thy ſenſibleneſs of the burden of thy ſins tells thee, that thou liveſt much more, thy ſtirring and ſtrugling to be rid of them, and the War thou makeſt againſt them. A dead man can neither feel, nor ſtir, nor ſtrive: there is therefore ſpirit in thee, as well as fleſh. For the Fleſh luſteth againſt the Spirit, and the Spirit Gal. 5. 17.againſt the Fleſh, and theſe are contrary the one to the other, ſo that ye cannot do the things that ye would. Every new Man is two Men. The two Armies in the Shulamite maintain civil broyles within her, as the two Babes did in Rebecca's Womb. This Combate with Corruption may comfort thee. Though ſtill I muſt grant, that as there is natural life and conſcience in the wicked, ſo common Grace may ſtrive uneffectually in them. And the Spirit in the Godly does conquer their reigning ſin, as well as ſtrive: but not all their infirmities. Saint Paul doth comfort himſelf with this raiſing up his Soul, even to an holy inſultation and triumphing. For after he had deſcribedRom. 7. 14. to the end. the two contrary principles, the Combatants within him: the unregenerate and regenerate part, and the combate or conflict it ſelf between them. That hindering from the evil which he would do, and putting him upon the evil he would not do. This diſapproving, and hating the evil which he did, and approving the good which he did not: he comforts himſelf in this, that he conſented to the Law of God, delighted in it, that to will, to keep it perfectly, was preſent with him; and although he found a foyl given to the new man, captivated, which makes him make a miſerable out-cry. Wretched man that I am, who ſhall deliver me from this Body of Death! that is, tyed to me, and which I am compelled to carry about with me, tired with the luggage, and poyſoned with the ſtench. Yet through the Grace of God in Jeſus Chriſt, I am filled with comfort, rejoyce, and triumph, as more than a Conqueror. I thank God through Jeſus Rom. 8. 1.Chriſt our Lord. So then with the mind, I my ſelf ſerve the Law of God, but with my Fleſh the Law of Sin. I bleſs God for his Grace2 Cor. 10. 3. in Chriſt, who doth not impute this corruption unto me to condemnation. (But ſtill that it is only ſins of infirmity, and not ſuch as are inconſiſtent with ſpiritual life, which were in Paul, and are in all the Godly.) So though thou ſeeſt nothing but Fleſh in thy ſelf, if a Man may believe thee, yet thou walkeſt not after it, for though thou walkeſt in the Fleſh, yet thou doſt not fulfill the luſts of the fleſh, followeſt not with conſent the motions of thy own natural corruption. Thou ſoweſt not to the Fleſh: Gal. 6. 8.taking no other care, but to pleaſe thy carnal appetite; but on the contrary, thou ſoweſt to thy Spirit, imploying thy care and labour in obedience to the motions of the Holy Spirit, that thy will is to do, ſo thou canſt ſay in ſincerity, and this may be thy rejoycing, as it was Paul's.
Obj. But I am full of hypocriſie,2 Cor. 1. 12. which Paul was free from; all the ſignes of hypocriſie, that I finde in the Bible, I finde in my ſelf not one ſign of ſincerity.
Anſw. What the Apoſtle ſaith of Sin in general, If we ſay that we have no ſin, we deceive our ſelves; may be ſaid of this ſin of hypocriſie, if we ſay we have no hypocriſie, the truth of Grace is not in us.
Obj. But it's ſaid of Iſraelites John 1. 47.indeed, that there is no guile in them. And they only are bleſſed, in whoſe Spirit there is no guile; therefore I have cauſe to conclude my ſelf curſed.
Anſw. Theſe places muſt be underſtood,Pſal. 32. 2. as thoſe where it is ſaid. Whoſoever abideth in him, ſinneth not; whoſoever is born of God, 1 Joh. 3 6.doth not commit ſin, and his ſeed remaineth in him, and he cannot ſin, becauſe he is born of God. They Pſal. 119. 3.alſo do no iniquity. The meaning is, they give not themſelves over to ſin; they ſin not with full conſent, they fall not into the purpoſe, though ſometimes into the act of Sin. Sin reigns not in their mortal Bodies; that they ſhould obeyRom. 6. 12, 14. it in the luſts thereof. It hath not Dominion over them.
Obj. But this Sin of Hypocriſie Reignes in me.
Anſw. But that, it doth not, is evident by this, becauſe thou diſcerneſt it, and art ſo troubled with it, complaineſt to God and Men of it, and judgeſt thy ſelf for it, and hateſt it, longeſt to be freed from it. It's Grace certainly that makes thee able to diſcern ſo hidden and cloſe a Corruption, and to hate it. And as ſenſe and feeling is a certain ſign of a living Man, (as was now ſaid) So thy ſenſe of hypocriſie,Rom. 8. 9. with a hatred of it, is a ſure note and token of thy ſincerity. So that thou art not in the Fleſh, but in the Spirit. Nor matters it ſo much what evil motions thou findeſt in thy ſelf, as how thou ſtandeſt affected to them. There are and1 John 1. 9. will be filthy ſcums riſing up in thy heart continually, while thou liveſt here. But while thou caſteſt it off,1 Cor. 11. 31. as it riſeth by confeſſion and ſelfcondemnation, it ſhall never hurt thee, God will not condemn, but abſolve and acquit thee of it. Thou mayeſt and oughteſt to take comfort, in the allowance of the Law of God in thy judgment, and inPhil. 2. 17. thy will conſenting to do it, having an unfeigned deſire, purpoſe, and1 Pet. 2. 2, 5. endeavour to pleaſe God, and to do his will, this being the work of God's ſanctifying Spirit, and a ſpecial2 Cor. 8. 12. fruit of Chriſt's purchaſe; as real comfort therefore herein as if thou waſt perfect in obedience. For if there be firſt a willing mind it is accepted according to that a Man hath, nor ſhall he be rejectedPſal. 119. 4, 5, 6 for that he hath not. In this God's choiceſt Servants have comforted themſelves againſt all their imperfectionsNeh. 1. 11. and falls and failings.
Obj. But I queſtion the truth of my deſires.
Anſw. That thou need'ſt not doHeb. 13: 18. as long as thou eſteemeſt God's grace and favour above all things. Seeking by prayer and other meansPſal. 4. 6, 7. 27. 4. every Day to grow leſs ſinful, and1 Sam. 7. 2. more holy, and mourneſt for thyMat. 5. 4. Daily miſcarriages, lamenting after the Lord.
Obj. But my Conſcience condemns me for an Hypocrite.
Anſ. O ſpiteful bitter thought, bitterly ſpiteful thought!—Thou haſt reaſon to diſcredit thy Conſcience, if it be oppoſite to the Word of God, and not to regard it againſt the Word of God. If 1 John 3. 20.our heart condemn us, God is greater than our heart, and knoweth all things. He knowes the way thou takeſt, Job 23. 10.that it is right. And his word which is the Judge of Conſcience, hath given Sentence on the right ſide. And therefore thou art bound in this caſe to check and condemn thy Conſcience, for troubling thee cauſleſly. So did David and Job: Let me give thee one caution, takePſal. 4. 2, 5. heed of making inherent Grace the only and chief ground of thy comfort. Though it is indeed the only evidence of thy title to comfort.Job 27. 6. For in ſo doing thou ſhalt commit two great evils, one againſt thy ſelf, in leaning upon a bruiſed Reed; for thine own Spirit may fail thee, and be overwhelmed, and thy heart may reproach thee; another againſt the Lord, making an Idol of that gift of his, which cannot be ſo truſted in without ſin. Rely more upon God's Grace without thee, than that which is within thee: Yet cheriſh alſo inherent Holineſs, as thy only evidence of Life Eternal, and the beginning of it.
Finally, give not credit to thy miſgiving heart, that would perſwade thee thou haſt no aſſurance that God is thy Habitation: For thou haſt that degree of aſſurance which is neceſſary to the beeing of Grace; the loweſt degree of certainty, which is in every true believer, conſiſting in an application of adherence. Whereby the Soul of a penitent ſinner caſts it ſelf upon Jeſus Chriſt, with a reſolved humble recumbency, cleaving to him, as the Ivy doth to the Oak, Eagle to the Carkaſs, goes out of it ſelf, renouncing its own Merits, and relying upon the Perſon and Merits of Chriſt, his active and paſſive obedience for forgiveneſs of ſins, and for Life and Salvation. This is the act of Faith, and everyJohn 1. 12. one that thus receiveth him with an Obediential affiance knows that, and that through him dwelling in his heart, he hath his dwelling in God.
You therefore, as yet that have not any comfortable aſſurance, ceaſe hence-forth to doubt and fear, and aſſay to joyn your ſelves with them that have; with whom we are next to deal, as Saul aſſayed to joyn himſelf to the Diſciples at Jeruſalem. Who will not at all, as they were awhile of him, be afraid of you: but receive you joyfully into their bleſſed Society. AndHerb. Bag. in the end. when thou haſt told deſpair Divine Herbert's ſtrange ſtory. Say to it as he doth. Hark Deſpair away.