Spiritual Refining, Religious treatise · Section 9 · Sermon 77
SERMON LXXVII.
Sheweth that all Perſons have need to turn unto God, and ſets forth the true acceptable Motives to Repentance.
JER. 18. 11.
Return now every one from his evil way.
IN this exhortatory concluſion hathbeen conſidered, 1. The duty, (Return) 2. The adjunct time (Now.) 3. The ſubject to whom, with the appropriation of it, Every one from his evil way: This latter part admits of a ſub-diviſion; 1. The general term from which a man muſt turn, and that is, An evil way. 2. The reſtriction of it, His evil way: The reſtriction hath alſo been abſolved. There remaineth onelyonly one thing more in this Exhortation, and that is the general term, (Evil way.) Converſion is a motion; and as local motions have a term from which, and a term to which; Thus it is here in ſpiritual Converſion; and you cannot clearly underſtand the nature of this duty, unleſs it be conſidered in both the terms: and of the term from which, at this time from this Text.
The Obſervation, The term from which we are to turn in our Converſion unto God, is the evil and ſin we live in.Obſerv. I. Who muſt be converted.
That which we are to move from, yea run and fly from, is the impiety and tranſgreſſion of our lives. Every one that lieth in any ſin, muſt be turned upſide down, as it were; his love muſt be where his hatred was; his grief where his delight was; his back, where his face was; and his face and affections upon that, on which his back and all contempt and ſcorn was. To turn and change from a mans former ſins, is no diſgrace, but a neceſſary duty, and a great dignity: Thus Converſion is a motion from ſin, not like the turning of a door upon the ſame hinge, never moved out of his place. Wonder not that I am long on this ſubject; for I am not yet near the bottom of this excellent Fountain of matter, and we ſhall draw up new and freſh water, not troubling you with the ſame matter that hath already been handled. For the diſcovery of this point; Conſider
Firſt, Who they are that are in ſin, or live in ſin, and therefore need converſion: Every man. ForFor many a man is eternally undone, becauſe he doth not ſee a neceſſity of his turning to God; he either takes for granted, that he is already converted, or 1. All by nature are in a damnable ſtate of ſin.he thinks converſion is onelyonly for Pagans or Hereticks, to the true Chriſtian faith, or ſome notorious groſs ſinners, whoſe ſins are of a crimſon colour. Therefore to undeceive and convince you herein, know and conſider, what it is to be in ſin, or who may be ſaid to be in ſin, and every ſuch perſon needs converſion.
Firſt therefore, Every one by nature is in the damnable ſtate of ſin, although he never committed any actual impiety: Thus ſin was unknown to Heathens, and denyed by ſome Heretiques; but the Scripture doth plainly aſſert it, concluding us To be children of wrath by nature Epheſ. 2. he doth not ſay, by actions, by cuſtom, by practice, but by nature: This is the firſt ſtone, and the deep foundation that muſt be laid: This is called native, original, natural, and hereditary ſin. Till a man be inwardly and powerfully convinced of this, he cannot ever think of turning unto God; ſo that converſion is requiſite to every one that hath this birth-ſin. We come naturally with our back to heaven, and face to hell; now here muſt be a converſion unto God: Begin here, and ſtudy here, How were it poſſible that men ſhould ſit and hear ſo much of turning to God, and never begin to move towards him, but becauſe they feel not this natural averſeneſs in their whole man from God, and what is holy? Let no man, free from groſs ſins, and walking in an orderly civil way, think this duty of converſion doth not belong to him; for if thou hadſt no more ſin in thee then the childe new born, thou wert yet to turn unto God, as being in a dangerous path of death and deſtruction; yea, this converſion and turning from this innate corruption, is far more difficult, then from any actual impieties, for this is more cloſely bred in thee, and ſetled in thy bowels: The Scripture calls this thy body, thy fleſh, thy members, as if thou wert turned into this ſin: This is the fountain, this is the root, this walketh with thee, riſeth with thee, dwells in thee, as in its proper poſſeſſion: ſo that in your turning from ſin, be ſure you go as deep as to this native filthineſs: Its not to turn thy coat, or thy skin, but thy very heart and inwards, when you are to turn unto God: We ſhall ſhew in time, of many turnings to God, but they laid no good foundation, they laid not the ax to the root of the tree; they cut off Sampſons hair, but plucked it not up by the root, and ſo the ſtrength of corruption prevailed over them again; ſo that this turning from ſin, is to turn from thy own ſelf, to leave thy own ſelf, and joyn with God, to be one with him: As iron put into the fire a long while, loſeth its coldneſs, and its black colour, and looks like fire. Its a true and good ſaying of Ambroſe, Homo recedens malè a Deo, cecidit in ſeipſum, Man falling from God, fell into his own ſelf: So that he is as a beaſt tyed up in a cloſe dungeon; his thoughts, his affections, his deſigns are onelyonly for himſelf, original corruption hath brought this perverſe diſtemper on a man; look then that thou break this Dragons head: Thou wilt finde thy ſelf within (how glorious ſoever in thy externals) like Ezekiels wall, whereon were pourtrayed the forms of all creeping and abominable things; or like Peters ſheet, that had all the kindes of unclean beaſts within, Thus thy heart hath all manner of vile and foul luſts cleaving unto thee; and therefore though thou wert as innocent from actual ſins, as once in thy cradle, yet thou art to turn to God, and to forſake that preſent condition.
Secondly, That man is ſtill in ſin, and ſo needs converſion unto God, who 2. Having inward delights and luſts after ſin.hath daily inward delights and luſts after ſin, though it may be, fear, and ſhame, and outward puniſhment keep them from acting the evil they would do. It was a received opinion among the Phariſees, and many Heathens, that the meer will and purpoſe to ſin, did not deſerve puniſhment, no not from God: From man indeed it cannot: but to think thoughts, deſires, and inward purpoſes of ſin, are free alſo with God, is to deny the Law to be a ſpiritual law, forbiddin, all the inward motions and affections of ſin; it is to deny God to be a father of ſpirits, who beholdeth and tryeth the inward man, and doth moſt abhor ſpirit-filthineſs. Hence Peter, 2 Pet. 1. Beſeecheth as ſtrangers to abſtain from thoſe luſts that war againſt the ſoul: Grant therefore, that ſtill thy life be unſpotted from all the groſs ſins of the world, yet as long as unruly luſts prevail in thy heart, as long as inward ſecret motions of ſin prevail over thee, thou art far off from God, and therefore needeſt turning to him: Oh how well were it, if all thy filthy luſts within were diſcovered to thee! if thou didſt judge thy ſelf a ſerpent, which though it hath a glittering, glorious skin, yet is full of poyſon and venom within.
Thirdly, He is ſtill in his ſins, and ſo needeth turning to God, that doth conſtantly and daily live in the committing of groſs and known ſins: This is as clear 3. And ſome live in the conſtant and daily committing of groſs and known ſins.as that thou liveſt and breatheſt; and to this man properly the Text ſpeaks, Return from his evil way. An evil way, is the trade, cuſtom, and ordinary practice of a man: Oh then if we behold the lives of moſt men, who is there that doth not need converſion? who doth not walk in one evil way or other? who doth not live in the practice of one known ſin or other? Then what an heavy judgement is this of God, that no more are converted? that ſo few ever turn from their wicked way, but live and dye in it? How often, as the Scripture cryeth out, Return, O Shunamite, Return, Return, have the Miniſters of God cryed aloud to ſuch, Return, O return, and yet men go on deſperately in paths of rebellion againſt God! Oh why is it, that when ſo many in our Congregations need this grace of converſion, ſo few obtain it! Know, thou that liveſt in the cuſtomary commiſſion of any known groſs ſin, thou art ſpeedily to get out from it, as Lot was out of Sodom, when fire and brimſtone were ready from heaven to deſtroy him.
Laſtly, They live ſtill in their ſin, and ſo need converſion to God, Who though 4. Or if they nenever yet repented of them.now they do not commit their ſins they once did, yet never have truly and unfeigned lyrepanted of them: Oh its again and again to be conſidered, upon what terms men leave their ſins; Thou waſt ſuch and ſuch a prophane wretch once, but now thou art not; How comes this forbearance of time? if it be not from godly ſorrow, and a true apprehenſion of Gods diſpleaſure, thou art ſtill in thy ſins, though they were committed many years ago. Its one thing not to commit ſin again, and another thing to turn from ſin: The former may be done upon many grounds that are not heavenly and gracious; but the latter is onelyonly upon pure grounds: But of this more in the counterfeit work of converſion.
Thus you ſee how every Auditor is not to let theſe ſermons paſs as general things, like a tale that is told, wherein they are not concerned; but to conſider, Is not all this ſpoken to me? am not I in the number of thoſe, who yet need converſion? was it ever done upon me? when did God ever make this change upon me? Oh this undoeth you! notwithſtanding all preaching, and all your hearing, no man ſaith, What have I done? am I turned to God? you ſee every man by nature is a Blackamore, that muſt be made white: If thou haſt not outward wickedneſs to turn from, thou haſt that inbred pollution, yea, thy own ſelf to turn from. Thus you ſee who are to turn from ſin.
Secondly, Which is the quinteſſence of this point, Let us conſider what are the motives and grounds which are acceptable with God, when we turn from II. The acceptable motives and grounds of repentance.ſin; for, as you heard, Men have left their ſins, they have not ſo much turned from them, but even run from them. Ahab, the Iſraelites, Judas, thoſe turned from their ſins, would do ſo no more, at leaſt as their preſent condition was; yet they never truly turned from any one ſin: Therefore conſider, that every kinde of forſaking ſin, is not preſently a turning unto God. That you may underſtand this, conſider what are the right motives with a true convert to leave ſin; he will never do or live as he hath done, no, not for all the world; And
Firſt, There are inferior or leſſe principal motives, which do lawfully work upon a man, to make him turn from ſin, ſo long as they are in the ſecond place; And that is the 1.Argument in the Text, Gods framing and bringing evil upon men for their ſins: When God complaineth that he had thus and thus ſcourged them, yet they did not return unto him; this argueth, That its lawful to turn from ſin, becauſe of the fear of puniſhment, and Gods judgements accempanying it: And commonly this is the firſt motive in place, though the laſt in dignity and worth: Let then all the threatnings, all the wrath of God denounced againſt ſin, make thee ſpeedily turn from it, for God (as the Magiſtrate) doth not bear his ſword in vain, neither doth the Scripture threaten in vain; but if there be no more reaſon then this, if this be the principal and the onelyonly, then thou loveſt ſin ſtill in thy heart; thou art kept from it, as the Dog by a clog on him, from doing his miſchief. The godly, though they may be firſt awakened to turn from ſin by theſe thorns in their ſides, and yokes on their necks, yet they ſtay not in theſe; but they have more Noble and Divine grounds why they turn from ſin; And they are:
Firſt, The offence and juſt diſpleaſure that is given God, by their iniquities: Oh 1.this prevaileth with them, more then all external puniſhments in the world: Alas, what is ſword, or death, or hell it ſelf, to Gods frowns, to Gods diſpleaſures? Thus David in his converſion to God, after his grievous relapſe, is affected with this, Againſt thee, thee onelyonly have I ſinned, and done this evil in thy ſight, Pſal. 51. It was not loſs of childe, and many other ſad chaſtiſements that followed him and his poſterity, did ſo much affect him as this; He had diſpleaſed God, and done evil in his ſight: This is a ſure and everlaſting ground, thoſe that walk by this rule, will never prove a deceitful bow.
Secondly, They turn from ſin, becauſe of the contrariety it hath to the pure, ſpiritual 2.and holy Law of God: And this is a ſure ſign of a true convert, when a man turneth from his ſin, becauſe of the enmity and repugnancy it hath to the holy Commandment of God: This is to leave ſin, becauſe of the nature of it, and for its ſelfs ſake. Hence though God had not confirmed his Law by any threatnings, or made it penal in ſuch an high way of puniſhment, yet the heart of him, who thus turneth to God, could not cloſe with it, or imbrace it. The Apoſtle maketh the very nature of ſin to lie in this, that it is a tranſgreſſion of the Law: Now then when a man ſhall leave ſin, not onelyonly becauſe it hath the curſes and the puniſhment of the Law, but becauſe its the tranſgreſſion of the Law; this is a good ſign. You may behold this excellent diſpoſition in Paul, Rom. 7. What is that which makes him ſo ſadly bewail his captivity and thraldom to ſin? ſee the motive, Becauſe the Law was holy and ſpiritual, and he was carnal: The purity of the Law, and the impurity of his ſpirit, made ſuch anguiſh and conflicts in his ſoul: Oh then conſider, what is that which ſets thy ſoul on turning from ſin, is it meerly an external puniſhment, not the loathſom and contrary nature of ſin, to Gods pure commands? this is not compleat and ſincere; it doth not argue thy turning to be from a true inward principle, but from external violence: Even as the wheel in the mil, moveth as long as the force of the waters compell it, but when they ceaſe, then the wheel ceaſeth; all ſee this motion is not natural, but violent; ſo it is here, as long as the waters of afflictions are upon thee, they ſet the wheel of thy heart moving in prayer and other duties, but when theſe are dryed up, then thou ſtandeſt immoveable in thy ſins. Oh then hunger and thirſt for this frame of a true convert, that thou mayeſt ſay, O Lord, though ſin hath ſo many inticements of pleaſure and carnal advantage on one hand; and though it hath ſo much wrath and terror on the other hand, yet neither of theſe prevail ſo much with me, as becauſe ſin is contrary to ſo exact a rule, oppoſite to ſo heavenly a principle: He that can upon good grounds ſay this, needeth not doubt of the integrity of his heart.
Thirdly, The true Convert leaves his ſin and turneth from it, becauſe of love to God, and thoſe graces which ſin doth thwart: Ye that love the Lord, hate evil; hate that 3.which is evil, and cleave to that which is good, Rom. 12. Men may turn from ſin, and yet love it for all that; they part with it, becauſe ſin is either taken from them, or they from it: Who can ſay, but that Pharaohs diſmiſſion of the people of Iſrael, was wholly againſt his will? had it not been for the ſharp rod on his back, he would never have yileded; now all theſe things are by force and conſtraint: But as God loves a willing giver, ſo he loveth a willing forſaker of his ſins, one that doth it with love and delight in him. When two things are frozen and congealed together, they may either be violently ſeparated by forcible breaking the ice, or kindely by the thawings and meltings of the Sun: Thus it is here, when men and their ſins are congealed together, the Devil hath married them together; now theſe may be ſeparated violently, by ſome forcible judgements of God, that they cannot ſin, though they would, as they have done; or elſe in a kindely, gracious manner, and that is by the love of God ſhed abroad in their hearts; for whatſoever is not done out of love to God, is not thank worthy, neither doth God accept it: But the bypocrite, when he is forced to leave his ſin, it is with him, as it was with the Devils that poſſeſſed bodies, they came out indeed when Chriſt commanded, for they could do no otherwiſe, but ſore againſt their wills, therefore they were vexed, and tore and rent the poſſeſſed party as they went out; thus they leave ſin as unwillingly: Therefore let the love of God be kindled like a fire in thy breaſt, and that will ſeparate thee from ſin.
Fourthly, He turneth from ſin, becauſe of the unkindeneſs and ingratitude that is in every tranſgreſſion: All ſin hath rebellion in it, againſt God as our Soveraign, 4.and unkindeneſs againſt him, as a merciful father, and the fouutain of all the good we have: Now he that doth truly turn from ſin, is much moved thereunto, becauſe of the unkindeneſs therein to all Gods mercies, becauſe God was ſo ill recompenſed after his love to us: Thus God aggravates Davids ſins, by enumerating the ſeveral mercies that were beſtowed on him, If all this had been too little I would have given thee more, ſaith God; ſo many mercies, ſo many hot coals of fire, and this makes a man eſcape from his ſins. We might alſo ſhew, that becauſe theſe grounds of turning from ſin, hold in every particular tranſgreſſion, therefore their converſion is univerſal; but of that hereafter.
Now let us inſtance in thoſe things that hinder this motion or turning unto God: AndIII. The hinderances of it. 1.
Firſt, Want of ſpiritual life: You wonder not if the dead carcaſs lie always in the ſame place, and do not ſtir it ſelf; neither is it ſtrange to ſee men dead in ſin, and buried in the grave of it, never taking one ſtep forward to heaven.
Secondly. As in corporal motion, there are two things requiſite, the eye to 2.direct, and the feet to walk; ſo for the ſoul to turn from ſin, there muſt be a right and pure eye, and there muſt be ſound and good feet. The eye is underſtanding, eſpecially faith, which is the pupil of the eye; that diſcovers the danger we are in, the judgements imminent over us, and this will make us riſe up and walk. When that thick Egyptian darkneſs was, the people ſate ſtill, and did not ſtir out of their places for ſeveral days together; and thus men in darkneſs of minde, that know nothing of God, Heaven, or their own damnation, they ſit ſtill and ſee none of this evil coming on them.
Again, Affections are often called the feet of the ſoul; by theſe we turn from ſin, when we are converted, love to God, grief for ſin, and hatred of it, deſire 3.and hope of pardon, and enjoyment of Gods favor: But the natural man is like the poor Cripple, that lay thirty years by the pool of Betheſda, he cannot move himſelf to be healed: As the poor bed-ridden man, he cannot ſtir or move himſelf; ſo neither can ſuch, who lie ſin-ridden, under the power and command of all foul iniquities.
Uſe of inſtruction, how much this Text, and this point of Converſion, concerneth moſt of our hearers; for who is not in one evil way or other? Converſion is not onelyonly to be preached to thoſe that are in the High-ways, Gentiles and Heathens, but to you who frequent the ſolemn aſſemblies; yet what hearer goeth home, and thinketh with himſelf, I am yet to be converted, I am yet to turn from my evil way? Do not eaſily perſwade your ſelves, that the work is done already; no, ſuch a change as this would make more noiſe in thy conſcience, it would make more alterations in thy life; thy ſoul would have been in travel and pangs ere this manchilde had been brought forth: How art thou turned from that, which thou art committing every day? how art thou turned from thy prophaneneſſe when it is ſtill in thy mouth, in thy words, in thy hands, and actions. Oh if you did conſider you had to do with God, and ſcripture Truths will abide ſo, when ſin hath curſed and damned thee into hell, thou wouldſt not let theſe things paſſe away as thou doſt. You will know that converſion hath been preached unto you, and that all thy deſtruction and damnation is of thy ſelf.