Spiritual Refining, Religious treatise · Section 1 · Sermon 2
SERMON II.
Holding forth more advantages to Aſſurance.
2 COR. 13. 5.
Examine your ſelves, prove your ſelves, &c.
THere remain more advantages, which will accrew to a Chriſtian, that beſides a general notion-knowledge hath a practical and experimental diſcovery of grace in his heart.
Firſt, He will enjoy the ſweetneſs and benefit of the Ordinances, which men of parts I. The knowing experienced Chriſtian only enjoys the ſweetneſs of the Ordinances.and gifts only do not. How many are there who in our Church-adminiſtrations are like old Barzillai that had loſt his taſte and hearing, and ſo cared not for Davids feaſts and muſick? David, Pſa. 19. preferreth Gods Word in ſweetneſſe above the honey and honey-comb, Pſal. 84. is ſpent in admiring the lovelineſs and beauty of Gods Ordinances: Now (alas) a man without the experimental work of grace upon his ſoul, can no more be affected with theſe, then a blinde man with colours, Cant. 1. 4. Becauſe of thy ointment poured forth, therefore the virgins love thee; Chriſt in his Ordinances doth as Mary, Open a box of ointment, which diffeſeth a ſpiritual ſavour in Church-Aſſemblies to the godly, and this only the experimental Chriſtian feels. Chryſoſtom ſometimes in his Sermons ſpeaking of the more hidden and choice principles of the Chriſtian Religion, uſeth this phraſe, Sciunt initiati quid dico, Thoſe that are initiated or admitted into our myſteries know what I mean. Thus alſo may the Miniſters of God, preaching either of the bitterneſs of ſinne, the ſadneſs of ſpiritual deſertions, or the fulneſs of Chriſt, the ſweetneſs of his fellowſhip and communion, ſay, The practiſed, exerciſed Chriſtian knoweth what I mean; formal cuſtomary Chriſtians are ſtrangers unto that vertue and efficacy which is communicated in ſpiritual Ordinances. Cant. 4. 12. The Church is compared to a garden ſhut up, a fountain ſealed, which is to be underſtood not only in reſpect of the defence and protection God vouchſafeth his Church, that none can deſtroy her; but alſo, becauſe ſtrangers and wicked men are not able to drink of her delicacies, or ſmell of her ſweetneſs. A ſpiritual Sermon is a Fountain ſealed up, the ſpiritual adminiſtration of a Sacrament, is a Garden incloſed; formal notional Chriſtians underſtand not, or perceive the full ſweetneſs thereof. There were many people in a throng and croud about our Saviour, but the infirm woman onelyonly, felt efficacy come from him: ſo many may attend the Ordinances, frequent the Aſſemblies, but ſome few only finde the inward power of Chriſt derived unto their ſouls: As therefore Thomas, though upon an ill ground, ſaid, He would not believe Chriſt to be riſen, unleſſe he ſaw his wounds, and put his fingers into them: So neither do thou believe thy eſtate to be good and ſound, unleſſe thou mayeſt ſee and feel the efficacy of Chriſt in his Ordinances upon thee. Auſtin ſpeaks Auſtin. lib. 10. Confeſ. cap. 40.experimentally of this fatneſs and ſweetneſs in Gods Ordinances, Aliquando intromittis me Domine in affectum multum inuſitntum introrſus, ad neſcio quam dulcedinem, quae ſi perficiatur in me, neſcio quid erit, quod vita iſta non erit.
Secondly, By this practical knowledge and exerciſe thou wilt be taken off from II. Is taken off from needleſs and vain diſputations, to look more into his own heart.all needleſſe and vain diſputations in matters of Religion, and wilt be more ſolicitous at home in thy own heart. In former times when the people of God were buſie about the touch ſtone and trial of grace in themſelves, they did not launch out into ſuch deep and unprofitable Queſtions, but now of late ſince believers have buſied themſelves in diſputes and controverſies, and new opinions, this practical knowledge of grace is much neglected, you ſhall finde men ſooner diſputing about faith then living by faith, talking of heavenly-mindedneſſe then being ſo indeed. Thus the trees in Gods garden ſprout up into ſuckers and barren boughs, and bear …ittle fruit upon them, 1 Tim. 6. 4. The Apoſtle doth excellently deſcribe ſuch a temper, he cals it Doting about Queſtions, or as it is in the Greek, Sick and languiſhing; Even as much fretting and vexation conſumeth the fleſh of the body, ſo do proud and vain affectations of new opinions pine away the ſoul. What is this but to think that a ſtone may become bread, and a ſerpent fiſh? As it is a Miniſters duty to preach only thoſe things that are profitable, The ſower went out to ſow good ſeed, not poiſon, or empty chaff; ſo it is alſo required of private Chriſtians, that they do think, conferre of, and ſtudy thoſe things only that may edifie and practically build up their ſouls. I would not hereby diſcourage an indeavour in Chriſtians to grow in knowledge. The Apoſtle reproveth ſome for being babes, and that he could not ſpeak unto them as ſpiritual but as carnal, only they muſt know, that faith hath efficacious purifying acts as well as knowing acts, and therefore our increaſe muſt be equal both quoad notitiam, and efficaciam, in reſpect of knowledge and efficacy alſo. A Chriſtian may grow either Quoad amplitudinem ſcientiae or efficaciam ſcientiae, the inlargement of his knowledge both in reſpect of the matter, he may know more things then he did, as alſo in the manner, more clearly, evidently and firmly then he did, or elſe in the efficacy of his knowledg, though he do not more things then he did, yet he knoweth them more practically, they have a greater influence upon his heart and affections, they move and inflame him more then ever they did; now though the former way of increaſe be neceſſary and pleaſing to God, yet this is much more. Take heed then that we be not like Pharaohs lean Kine, that devour many Queſtions, but yet are as ſtarved and ill-favoured as before. When one came with a curious Queſtion to our Saviour, asking him, Whether many ſhould be ſaved? How pertinently doth our Saviour anſwer him, Strive to enter in at the ſtrait gate. This therefore diſcovers the neceſſity of importunate preſſing and urging practical knowledge upon people in theſe dayes, Ubi malunt homines diſputare quàm vivere, they had rather argue then live. As little boyes in ſport ſtrive who ſhall ſtrike moſt ſparks out of their iron, not intending to kindle thereby for their uſe, ſo do Chriſtians ſtrive who ſhall ſtrike out the moſt ſubtil and fineſt ſpun notions, not intending the profit of their ſouls therein.
Thirdly, By this practical experience, a Chriſtian ſhall attain to the end of all III. And to attain to the end of knowledge, viz. to do.knowledge, which is to do. If ye know theſe things, bleſſed are you if ye do them. It was ſaid of ſome people that they had money only to tell it, they made no other uſe of it; it is as vain when we have knowledge in matters of religion only to know, Tit. 1. it is called, The acknowledging of the truth after godlineſſe; inſomuch that in the Scripture phraſe, They who have not the practical power of knowledge, are denied to have any knowledge at all. Hence are wicked men ſo often called fools, and ſaid not to know God. By this means a private Chriſtian may be ſaid to know more of God, then a learned Doctor that hath nothing but orthodoxy; for you may have an orthodox learned man write and preach admirably about juſtifying faith, converſion, &c. yet in regard of the practical knowledge of theſe things no wayes comparable to ſome private man or woman, who feel the power of theſe things upon their own hearts: It is diſputed, Whether Divinity be ſpeculative or practical, and it is reſolved by many upon good grounds, that it is practical, there being nothing in all Religion but what is to be improved for for practice one way or other, foreign. It is well done that orthodoxy and true Doctrine be defended by books, diſputations and Sermons; but above all things we are to indeavour that our life anſwer our Chriſtian profeſſion. When Chriſt looked upon the fig-tree that had only leaves on it, he curſed it. To him that knoweth how to do good, and doth it not, there is the greater ſinne; as if he ſhould have ſaid, ſaith Bernard, Sumenti cibum, & non digerenti, pernicioſum eſt ei; to him that takes meat, and doth not digeſt it, it is very dangerous. There muſt be true Doctrine, and a godly life joyned together. Cyril conſidering Abrahams ſervant, who gave to Rebecca ear-rings and bracelets, applieth it to Chriſt and his Church, who vouchſafeth to her both true faith that cometh by hearing, and a godly life the practice or work of our hands.
Fourthly, By this experimental knowledge a man will be ſetled in the truth, and endure all perſecution rather then forſake it. He will believe no fallacies or ſophiſms, IIII. And be ſetled in the truth to endure perſecution.he will not be frighted out of it by any dangers. Its called taſting of God and his Word, and the rule is, Non eſt diſputandum de guſtu, there is no diſputing againſt taſte. The ſenſe of taſte and feeling do herein differ from the other ſenſes, that they are joyned really to the objects themſelves, whereas ſeeing and hearing do receive only the intentional ſpecies, and therefore cannot make ſuch a real and powerfull impreſſion, as is in taſting or feeling. Pauls experimental knowing whom he did believe, made him boldly to ſpeak: what makes men have a monethly or yearly faith, change their opinions as often as their garments, but becauſe they have not felt the power of truth upon their own ſoul? The Schoolmen ſpeak of a gift of the holy Ghoſt, which they call Sapience, The cauſe of changes in Religion.which they define to be Quoddam lumen divinorum, ſub quo videntur & guſtantur divina per experimentum, A certain light of divine things, whereby they are ſeen and taſted by experience: or others deſcribe it, A contemplation of God out of love, with a certain experimental ſweetneſs in the affections. But whatſoever their conceit is about this, it is certain the Apoſtle Heb. 5. 14 would have us by uſe to have our ſenſes exerciſed to diſcern both good and evil. Where the Apoſtle attributeth to the minde foreign, which are properly the Organs of ſenſe in the body, but he applieth it to the ſoul, becauſe of the intuitive and experimental knowledge the ſoul ought to have in good things; and therefore he ſpeaks of uſe and cuſtom which the people of God have in this ſpiritual diſcerning: No wonder then that faith is called Heb. 11. foreign, The real ſubſiſtance of things believed in the ſoul. (Ariſtotle cals the thick cloud that by the repercuſſion of the Sunne beams makes the Rainbow foreign, and the Rainbow foreign,) and foreign an undeniable conviction of the minde of man, becauſe where this grace is operatively upon the ſoul, it makes a real impreſſion. Hence alſo the whole work and way of grace is compared to life, Gal. 2. ult. becauſe it is moſt real, it is not in imagination and fancy. That is notable Heb. 13. 9. Be not carried about with divers doctrines, for it is good to have the heart eſtabliſhed with grace; Where the Apoſtle makes grace and godlineſs to ſtabliſh and ſettle the heart; and therefore men that are led aſide into errors, are ſaid to be carried about with them, a Metaphor from chaff and ſtraw, which becauſe of its emptineſs and lightneſs is blown this way and that way. Thus a man that is empty of grace, and not conſolidated by the power of it upon his heart, he runneth from one opinion to another, without any ſtay at all. Therefore a ſavoury inward knowledge of divine truths, would be an excellent ballaſt in the ſoul. And as it would thus keep the heart firm to the truth, ſo it would unite the heart to holy things as the beſt and ſweeteſt, without hypocriſie, double-mindedneſs and inconſtancy, and this is much to be conſidered, thy heart is one while for good things, another while as vehemently for the world, thy heart is divided between the Creator and the creature, how cometh this about? for want of real and experimental knowledge of the goodneſs of God, He that drinketh of this water (ſaith Chriſt) ſhall never thirſt more, that is, Siti totalis indigentiae, with a thirſt of total want. Now how great a mercy it is to be kept from that double-mindedneſs the Apoſtle ſpeaks of, To be like a wave that is ſometimes toſſed up high to the heavens, and then preſently ſinks down low in the ſea; or like the Graſhoppers that leap up towards heaven, but immediatly fall down to the ground: When temptations of profit and pleaſure come, how eaſily can they be repulſed by an heart who feels better things? So that till you have an inward feeling and joy about the things of God, you are not able to withſtand other temptations, but you will alwayes be ſtriving to make poſſible that which our Saviour hath pronounced ſo impoſſible, To ſerve God and Mammon.
I ſhall in the next place ſhew you what impediments and deſtructive principles Impediments of an experimental proof in our ſelves. 1. Self-love and carnal conſidence.there are to hinder us in this experimental proof, which we are to make of our ſelves. For this duty here preſſed of examining and proving of our ſelves is like the compound that the high-Prieſt was to make, conſiſting of choice materials; Now one dangerous principle is, when we go to prove and examine our ſelves, being prepoſſeſſed with ſelf-love and carnal confidence, and where this foundation is laid, its impoſſible to make any good ſuperſtruction. Hence all the piercing and diſcovering Sermons which the Prophets and Chriſt made upon the Jews and Phariſees, could make no battery, give no ſhaking to their rotten foundation, and all becauſe they had carnal confidence, and vain truſt in themſelves. Therefore when thou ſetteſt upon this duty, thou muſt ſay, Lord, I come not in any love of my ſelf, I can as eaſily judge and condemn my ſelf for an hypocrite (if ſuch I ſhall be found) as approve my ſelf for an upright one: O Lord, it ſhall not ſeem an hard thing to me, if I perceive that I have thus long, thus many years laboured in vain. O Lord, it ſhall be ſo farre from being matter of diſcontent, as that I ſhall rejoyce, if now at length, I may be put into a ſound and right way of holineſs. But how many go to ſearch the grounds, principles and ends of their actions with as much negligence, as ſome officers do alehouſes and unlawfull meetings? they are unwilling to ſee the hidden works of darkneſſe, Prov. 28. 26. He that truſteth in his own heart is a fool. It is deſperate folly to believe thy heart will deal truly with thee. Hence the Prophet Jeremiah calleth it deſperately wicked, or crafty, which will beguile and deceive thee without much caution, inſomuch that this duty of examination is but ridiculous, and a meer mockery, unleſs we reſolve to become impartial Judges. It is like diſputing with the Church of Rome, who hold the true Church cannot erre, and then that ſhe is the true Church, whereby ſhe becomes incurable and without hope of healing, Prov. 16. 2. Every mans way is clean in his own eyes, but the Lord pondereth the hearts. This is one way to blinde us, but Temptations to unbelief.then we may runne into another extream, by temptation of unbelief; and thus when a godly ſoul ſet againſt it ſelf, and taking every thing for hypocriſie that he ſhall do, if in this caſe he goeth to examine himſelf, he will alſo draw falſe concluſions; As the carnal man fails the former way, ſo the tempted Chriſtian doth the other way; The one believeth every thing to be done with a good heart, the other nothing; But as a man that would ſee his face in the water, muſt make no commotion or trouble at all; ſo he that would rightly judge his heart, muſt take heed of carnal confidence on one ſide, and unbelief on the other ſide.
A ſecond dangerous principle is, When we conclude that action to be done well, 2. An erroneous principle.which is for the matter good, whatſoever the principles, ends, motives or manner be. This deſtroyeth many thouſands, Jehu did that which was according to Gods will, and this made him bold to ſay he is zealous for God, Come ſee my zeal, ſaith he; but though his actions were very great, and of high concernment to the Church of God, yet God would be avenged on him for theſe, Hoſ. 1. 4. Who would think God would be avenged on Jehu for diſpoſſeſſing Jeroboam, killing Baals Prieſts, making ſo great a Reformation as he did? But becauſe he himſelf did not do theſe things with an upright heart, therefore he is threatned. The Phariſees had an external righteouſneſs, but there was a great gulf between them and true godlineſs. Hence they are called Vipers, which though they have a glorious skin, yet are full of poiſon; and how holy ſoever they appeared, yet like the Serpent they eat of the duſt of the earth, live upon earthly advantages. A man therefore had need be Eagle-eyed, or like Ezekiels living creatures full of eyes, that would ſee into the bottom of his wayes: Thy profeſſion, thy family-duties, thy religious performances are plainly viſible, every one that runneth may read them; but the ends and motives are ſecret and latent, the foundations and roots of things lie under ground; The firſt letters in the book are garniſhed with many gaies, and we can hardly tell what they are. This made Paul diſtinguiſh between a Jew outwardly, and a Jew inwardly, circumciſion of the fleſh and circumciſion of the heart; Eſpecially the end, and motive that doth ſpecifie and diſtinguiſh moral actions; Two may be in a family, both pray, both mourn for ſinne, yet becauſe one is done upon a pure motive and principle from God and to God, therefore it is right; and the other, becauſe its defective in one of theſe, is rejected: who then is ſufficient and prepared for ſo great a duty as this is?
A third way of miſguidance is, When we try our ſelves by falſe Rules, when we weigh with falſe weights; This duty of examining and proving ſuppoſeth there is 3. Trying our ſelves by falſe rules.ſome ſure ſtandard, which if we go by, we are ſure not to be deceived, now that rule is the word of God; but as in matter of Doctrine men have left the Scriptures the ſure rule, and taken up antiquity, univerſality, tradition, and the like for their guide, and by this means have fallen into the ditch; ſo in matter of godlineſs, when we ſhould try our ſelves according to the characters and ſigns that the Scripture deciphers, we take up principles in the world, the applauſe of others, the converſation of moſt in the world; And thus it is with us, as men in an Hoſpital, becauſe every one is either wounded or lame, or ſome way diſeaſed, therefore none are offenſive to each other.
The fourth and laſt dangerous way to miſcarriage, is, When we miſtake 4. A miſtaking about the object matter of our enquiry.about the object matter which is to be diſcovered, when we miſtake what godlineſſe is, and ſo think it to be in us, when it is not; And in this is the grand impoſture; men take a good nature, morality, civility, the common graces of Gods Spirit for godlineſs, and when they ſee they have theſe, they conclude all is well. This is as if a man digging for gold ſhould take lead or copper for it, and think himſelf rich, becauſe he hath theſe. He therefore that would not be deceived in this great matter, muſt conſider what the Scripture makes the nature and properties of godlineſs, and muſt conclude godlineſs is no leſſe or inferiour a thing then the Scripture makes it. If a man ſhall not reach up to thoſe Scripture directions, he is but a Glow-worm though he ſeem to be the Sun; but more of theſe things hereafter.
Let the Uſe be, to ſet us with all diligence, fear and trembling about this Uſe.work: How much better is it to eat and drink, to pray and hear with fear and trembling of heart, then to ſit down ſecure when there is no cauſe? Believe not your hearts in times of danger, or fears of death, or any ſudden fits; You ſee Pharaoh and Ahab can cry out of ſinne under the judgements of God, but attend to pure motives only; In the civil law no credit is given to a teſtimony that is given by one upon the wrack, becauſe it is ſuppoſed, the torture and pain will make him ſay any thing to be eaſed. And thus in times of trouble and fear even a falſe and unſound heart will ſay any thing, hoping for ſome relief. Howſoever in this life we may ſatisfie our ſelves and others with a profeſſion and external diligence in holy duties, yet at the day of Judgement we ſhall be aſtoniſhed and ſilent before God. In the Parable, the man that was at the feaſt without a wedding Garment, when expoſtulated with, was preſently ſpeechleſſe, he pretended not poverty, or difficulty to get a wedding Garment, but was immediately ſpeechleſſe, even as if he had had a muzzle put on his mouth, as the word ſignifieth. At that day all the crooked and ſubtile windings, all the falſe pretexts of thy own heart, will be ſo diſcovered, that thou canſt not but ſee it, and acknowledge it.