Spiritual Refining, Religious treatise · Section 3 · Sermon 30
SERMON XXX.
That every peaceable frame of heart, and perſwaſion of Gods love, is not a ſure Teſtimony of ſaving Grace.
JOHN 8. 54.
If I ſhould honour my ſelf, my honour were nothing, it is my Father that honoreth me, of whom you ſay, he is your God.
IN this chapter we may obſerve ſeveral ſharp skirmiſhes between Chriſt and the Phariſees: but as Satan in his conflict was overcome by him, ſo are his children in theſe hot diſputes. The Phariſees in the latter end of this Chapter, charge two things eſpecially upon him to make his doctrine odious, the one is, The he had a Divel, and ſo all his Doctrine and Miracles to come by Satanical impoſtures: the other, That he did all out of vain glory, to have a multitude of Diſciples, and to be admired by them: Our Saviour is both defenſive in this cauſe, vindicating himſelf from thoſe horrid aſperſions; and offenſive, retorting the ſame things upon them, That they were of their Father the Divel, becauſe he was a man ſlayer, and abode not in the truth: So ſaith he, You ſeeck to kill me, a man, that is cruelty, Who tells you the truth, that is ingratitude, Which he heard of God, that is impiety: and becauſe they gloried in this, That Abraham was their father, he ſheweth the diſparity between their works, and Abrahams works: becauſe alſo they ſaid, God was their Father, he driveth them alſo out of this refuge; for if they were of God, they would hear and know his Word; Children do preſently diſcern their Fathers voice. To that accuſation of vain glory, he anſwereth in my text, by ſhewing the vanity of all humane glory: if I ſhould look at this, I ſhould but catch at a ſhadow, open my mouth to ſwallow air: it is nothing. Now if Chriſt did judge all the glory which he ſhould hear by his Doctrine and miracles, nothing; how ſhould this make Miniſters afraid, who affect honour for ſome new notions, excellent Sermons, and parts? Chriſt did not glorifie himſelf, why ſhould we then? Yet leaſt they ſhould think him without glory, he tels them, There is one that honoureth him, viz. God the Father, by immediate teſtimony from heaven, and by many miraculous operations: and to humble them the more, he ſaith, This that honoureth me thus, is he of whom you ſay, he is your Father, of whom you make your boaſt and braggs, that he is yours. I ſhall ſtand onelyonly upon this paſſage, intending to ſhew that a people may have great confidence, and a bold perſwaſion of heart that God is their God, and yet they be of their Father the Divel. For whereas the laſt time I told you a man might have an hiſtorical, or dogmatical faith in matters of religion, and yet be deſtitute of Gods Spirit in a ſaving manner: now I ſhall ſhew you, he may have ſome fiducial application of Gods favour, and confidently repoſe himſelf in the boſom or arms of Chriſt, and yet Chriſt ſay to ſuch, Depart, I know you not. A neceſſary ſubject to be handled, becauſe moſt people who have no true claim or intereſt in God, yet it is ſtrange to conſider what quietneſs, and peace, and boldneſs they have in their hearts, when indeed fear ſhould compaſs them round about.
Doct. Every peaceable frame of heart, and confident perſwaſion of Gods love, is not aſure teſtimony that ſuch an one is in the ſtate of Grace.
Paul, Rom. 7. Sheweth he was alive without the Law, That is, he had great quietneſs and eaſe of mind; he thought himſelf in a ſure and ſafe way: but alas, this was his ignorance, his blindneſs. Even as a man in a dungeon may think himſelf ſafe, when there are Serpents and poyſonous creatures round about him, onelyonly he doth not ſee them: or as a man in a Lethargy feels no pain, though he be near the gates of death: Such is the condition of many perſons, they thank God they have no trouble, their ſoul is at much eaſe and quietneſs, they doubt not of Gods favour and love to them: hence in the midſt of their afflictions they will ſay, I thank my good God, when (alas) we may ſay of ſuch, as Chriſt of the Jews, You ſay he is your Father, but you have not known him; ſo they know nothing powerfully and practically about God.
To open this, Let us conſider what is the nature of this ſecure quietneſſe.The nature of this falſe peace. 1. Free from terrour.
Firſt, It is accompanied with a great deal of eaſe and peace in a mans heart, ſo that their conſciences have no terrour, no tremblings, but all is well within them. Now that wicked men may be in ſuch a condition, is plain by that where they ſay, Peace, peace, then ſhall come ſudden deſtruction: and the Pſalmiſt doth with ſome kinde of emulation, deſcribe the joyful quiet condition of many wicked men. They have no bonds in their death: They ſeem to live more cheerfully, and dye more quietly then Godly men: ſo then, all peace and quietneſs in thy conſcience, is not preſently a good teſtimony; for this ſecurity may ariſe from blindneſs, from ſelf-love, from a ſenſeleſs cauterized heart, as is to be ſhewed: So that this frame of Spirit is ſo far from being boaſted of, that it is indeed the wofulleſt and ſaddeſt calamity that can be; better to be ſo many Cains, fearing every thing will damn a man, then to be one of Lachiſh, ſitting at eaſe, and fearing nothing. It is true, the Prophet ſaith, There is no peace, ſaith my God, to the wicked: and is therefore compared to the ſea, alwaies foaming and diſquieted: So that by this place, we would think it were not poſſible for a man to be a wicked man, and have any peace, but the Scripture ſpeaks there of a true and right peace, ſuch as when the Apoſtle ſaith, Being justified by faith, we have peace with God: Inſomuch that the wicked mans quietneſs doth not deſerve the name of Peace. There is onelyonly a forbearance of wrath: and it is becauſe his heart is rotten, that it feeleth no pain; even as the member of a mans body rotten, is not ſenſible of any torment. The Apoſtle ſpeaks of ſome, who had cauterized conſciences, Seared with an hot Iron, or cut off, as ſome expound it: and of others who were paſt feeling. They were ſo brawny and cruſted over, they had no ſenſe of any pain: Alas this cannot be called peace. Take heed therefore leſt that ſecurity and quietneſs in thy heart, come not from a mere rotten, ſenſeleſs, ſtupidity in thee. Certainly this truth doth much concern us; do not think to put off God as Jacob did Iſaak; do not think to ſteal a bleſſing and heaven from God.
Secondly, As there is nothing but quietneſs within, ſo there are bold and confident perſwaſions about God, and his love towards them. Now a mans condition cannot be 2. They are perſwaded of God, love.more deſperate then when he is deluded with a reſolute perſwaſion that God loveth him; even as ſome mad men have been perſwaded that they were great Kings and Emperors, and had ſuch great Kingdomes, when at the ſame time they were under cruel hardſhip. Oh ſuch a madneſs is upon moſt men, that do not, with the Divel, look upon all the Glory of the world, and ſay falſly, all that is his, but upon all the Glory of heaven, and ſay preſumptuouſly, all that is his: This was the Phariſees impudencie, who were confidently perſwaded that God was their Father, that he he loved them, when they were the miſerable wretched Impps of Satan! This alſo was the grand cauſe of all thoſe expoſtalations the Prophets had with the Jews; they truſted in Gods love, though they did lye, ſteal, ſwear, yet they would come into his Temple, and call upon him, which the Prophet Jeremiah with much heavenly zeal expoſtulates with them for. Oh, this groſs impudencie is too viſible in our daies: have you not many prophane ſinners? many lyars, curſers, oppoſers of what is good? Yet they will come here, and ſay, Our Father: nay, you cannot meet with any beaſtly ſinner, but his heart is filled with this bold impudencie, to think and hope that God is his Father; So that we may cry out, Oh that God would touch theſe mountains, that they might melt before him, Oh that God before whom the very earth did tremble and quake, would alſo make ſuch mens hearts afraid before him.
Thirdly, Where ſuch bold apprehenſions are concerning God, there is not only confidence in the general, that God is merciful, but they have alſo a fiducial application, & appropriation 3. They may have fiducial applications.of God to their own ſelves in particular: And herein they have a great reſemblance of juſtifying faith, as Paul ſaid, Who loved me, and gave himſelf for me: ſo theſe will apply Chriſt to their particular: I thank my Chriſt, my Redeemer, my Saviour. In the Godly ſuch applications are of ſaith in the moſt excellent manner, in the wicked it is of meer preſumption, without any true ground at all. It is indeed the glorious fruit of the covenant of Grace, that thereby God becomes the God of his children, Hoſea 2. They ſhall call me Iſhi, and no more Baali, that is, My Husband, not my Lord: they ſhall have more dear and appropriated meditations of God; and at the end of the Chapter, I will be their God, and they ſhall be my people. Hence Jeremiah, 4. 3, 4. God would have the Church repenting, ſay, My Father. Fiducial applications of Gods love to us are a duty, as the learned prove againſt the Papiſts: Hence faith is called, Eating and drinking of Chriſt. When a true broken heart loaded with ſin, cryeth out with Thomas, My God, my Lord, this is not carnal preſumption, but holy believing. But now when men whoſe hearts were never ſmitten with Gods diſpleaſure for ſin, find no burthen of it, and ſo cry not for eaſe to Chriſt; when (I ſay) ſuch ſay, I thank my God, and my Redeemer, this is bold preſumption in them. God is not the God of the dead, we may ſay, but of the living; he is not the God, the Father of ſuch who live in, and love their wickedneſs. It would be a diſhonour to be a Father of ſuch Children: but he inviteth thoſe to call him Father, and my Father, who are deeply humbled for ſin under his hand, who are of ſelf-emptyed and poor ſpirits, acknowldeging his Grace onelyonly. As therefore we are not to diſcourage the wounded heart, but to imbolden him to appropriat Chriſt to himſelf in particular, and that he is to ſet againſt all ſe… vile fears and doubts that would like the Divels to the poſſeſſed man, keep him alwaies about the tombes, and make him gaſh and wound himſelf; ſo we are alſo to ſet a flaming ſword, as God did to Adam, to a prophane man, leſt he venture to come into this Paradiſe. Oh then he adviſed and conſider, whether it be faith or preſumption makes thee ſay, My God, my Redeemer. A Paul may ſay ſo, and a Phariſee may ſay ſo.
Fourthly, Where this boldneſſe is, there is a ſhifting and putting off all thoſe conſiderations that may bring us to make any doubt, or any queſtion about our ſelves: and 4.truely that is a real demonſtration; thy peace, thy comfort is not right, thou art ſo unwilling to be brought to light: the thief hateth the light ſaith our Saviour: now obſerve it, many of thoſe perſons who have ſuch bold perſwaſions of Gods love, they cannot abide to hear terrible Sermons, they love not to hear of hell, and the day of judgement: they cannot endure to hear of the differences of Gods work upon mens hearts, and how far hypocrites and reprobates may go: Oh theſe things cut them, and make them mad; and why is all this? but becauſe the peace and comfort they have, is a falſe and unſound one, which will abide no touchſtone, cannot endure any ſhaking or moving at all. What was the cauſe that the Phariſees were ſo immoveably perſwaded of Gods love towards them? did hate and oppoſe Chriſt even to death? It was onelyonly becauſe he manifeſted their godlineſſe was not true godlineſſe, their comforts were not true comforts, their peace was not true peace, and thus woful ſelf-flattery was their ruin. God ſeeing ſuch a pro…eneſſe to deceive our ſelves, makes expreſſe proviſion againſt it: If a man when he heareth all the curſes of the Law, ſhall yet bleſſe himſelf in his heart, and ſay, None of theſe evils ſhall come upon me, God will expreſly ſet againſt ſuch a man. Oh it is terrible when God curſeth thee, the Law curſeth thee, the Miniſters of God declare his curſes againſt thee, yet thou to bleſs thy ſelf, and to ſay, God loveth thee, and will do good to thee: Oh take heed of theſe curſed ſhiftings: this untempered morter will not hold out, though thou daub it up never ſo craftily: do not ev…e and ſay, Theſe judgements of God, theſe threatnings do not belong to me; for I love God, I have a good heart, I do that which is juſt and good to all; for all this ſlippery Ice will thaw when the ſun ariſeth.
Fifthly, Where this quietneſs is, there is much boaſting and glorying in this, that they have a good heart, and ſo rely much upon this. It is a wonder to hear men that 5. He is much in glorying of his good heart.live in a conſtant neglect of holy duties, yea ſometimes wallow in the filth and mire of laothſom ſins, yet how they will boaſt in this, They have a good heart, and that as good as any of the ſtricteſt profeſſors have: What wilde Logick is this? How can there be a good heart, if there be not a good life? How can there be a good tree, if there be not good fruit? Is that a good fire that burneth not, that warmeth not? Is that good meat that nouriſheth not? Oh, why do not ſuch conſider that excellent Aphoriſm of the wiſe man, He that truſteth in his own heart, is a fool? Oh take heed that all thy boaſtings of thy heart being good, whatſoever thy failings be, are not meere folly. It is folly to truſt in a mans heart, becauſe it is ſo deceitful: He thinketh he doth repent, when he doth not: he thinketh he loveth God, when he doth not. Doſt thou therefore appeal to thy heart, and call thy heart to witneſs for thy godlineſſe? Oh, that is the very cheat and couſener in the world: It is deceitful in all things ſaith the Prophet, who can know it? Do not thou reſt on that which is naturally full of …es, and hypocriſies: It is true, when the heart is enlightened by Gods ſpirit, as in the godly, then it is made a true heart, and a faithful heart though not perfectly: and ſo thoſe graces in us, which of themſelves would never evidence themſelves, by Gods Spirit become viſible; even as ſome relate of a precious ſtone, which will not caſt any glorious luſtre unleſſe the ſun-beams ſhine upon it.
Sixthly, This carnal preſumption and boldneſſe may hold in the midſt of Gods calamities and wrath, yea at the ſtroaks of death it ſelf. The people of Iſrael, though 6. This falſe conſidence may continue in calamity and death it ſelf.ſmitten by God for their abominations which were evident, yet ſaith the Prophet Micah, would come and lean upon God: they were either actually under Gods judgements, or under the terrible denunciation of them by the Prophet: yet they would lean upon God, as if he were their God, and that ſuch ſecure confidence may hold to death, appeareth by the fooliſh Virgins, who found no lack of oyl till it was too late: And we ſee thoſe condemned perſons at the day of judgement, pleading for themſelves, with a wonder why they ſhould be condemned, for they neglected no duty required of them: When ſaw we thee ſick, and viſited thee not? So that it is no ſure ſign, though a man even at deaths door abateth not his confidence in God for all that. The Pſalmiſt ſaith, they have no ſuch bonds in their death, or pain and fear as ſometimes other men may have: a godly man may dye doubting, and a wicked man preſuming: It is not then the ſaying, and the profeſſing they have a great deal of peace in God, but the grounds why, and the motives, they muſt be ſearched into. Therefore though we blame Papiſts for teaching to doubt, and making a doubt a duty, yet we preſſe for an holy ſearch, and a godly fear and trembling in the trying of our hearts, leſt we be deceived.
In the next place let us conſider, why ſuch bold confidence is not to be relyed upon: Why ſuch confidence is not: to be relied upon. 1.And
Firſt, Becauſe it comes not from a true and genuine ground, which is the ſpirit of adoption, the comforter, the ſeal, who onelyonly quieteth the heart in a gracious ſure way, but it cometh from carnal ſelf-love, and ſelf flattery: we are in love with our ſelves, and we think God loves what we love. Thus the Pſalmiſt notably to the ſecure wicked man, Thou thoughteſt I was ſuch an one as thy ſelf: as the Roman painter being in love with a woman, painted every goddeſs like the woman he loved; ſo doth every man ſet up ſuch a God in his thoughts and affections, which he would have, and is moſt like himſelf: and by this means, becauſe he ſaith, all is well, he judgeth all good within him, therefore he ſuppoſeth God doth ſo alſo. Oh then know, that ſelf-love and the Spirit of Adoption, differ more then heaven and hell. Indeed if thy aſſurance, if thy boldneſſe come in the Spirits way, it were a comforting by it, a rejoycing by it, then thou mighteſt rejoyce and be glad in God: But when it cometh from thy muddy and filthy heart, all this will waſh away. It is God that juſtifieth, and it is God that condemneth; it matters not though a thouſand hearts juſtifie us, if God do not. If a malefactor be condemned, and hath a pardon from inferior magiſtrates, he judgeth that nothing, unleſs the ſupreme Magiſtrate abſolve him. Oh, therefore judge thy ſelf: think, it may be for all my good thoughts God ſaith otherwiſe: I bleſſe it may be, but God curſeth it may be; and know, it cannot come from any thing but carnal love, if thou haſt this boldneſſe, and yet liveſt in groſſe ſins unrepented of, and unreformed.
Secondly, It is becauſe Satan doth not frown upon, trouble and moleſt them. Now that cannot be called a good quietneſſe, or a good peace which is ſo onelyonly becauſe 2.the Divel looks upon them as his own, and ſo will no wiſe diſturb them: our Saviour doth abundantly confirm this, when he ſaith, That as long as the ſtrong man keepeth the houſe, all things are at quiet: Thus thoſe that are under Satans Dominion, they have jollity, ſecurity, hardneſſe of heart, that ſo they may not be ſenſible of their miſery, and thereby ſeek an eſcape out of his ſnares. Pharaoh then uſed the Iſraelites moſt cruelly, when they began to be weary of their bondage, and to ſeek comfort ſomewhere elſe; ſo that thou haſt little cauſe to be glad of this thy peace, for it is a peace thou art beholding to the Divel for; it is he that hardens thy heart; it is he that makes thee deſperate; that hath put out thy right eye that thou canſt not behold the enemy that lyeth in wait againſt thee: Therefore do thou no more be ſecure in this quietneſſe.
Thirdly, This bold confidence doth not ariſe from a good motive: It cometh from general apprehenſions of Gods goodneſſe and mercy, ſuch as heathens have. They 3.conceive of God in general, as one who is altogether merciful: they think he that made them, will ſave them: whereas divels might thus argue for hope, becauſe God made them, yet he will not ſave them. What a miſerable ſupport is it to have no more ground for thy ſalvation, then the damned ſpirits in hell have? But a true gracious confidence is from the Covenant of Grace in Chriſt; it hath reſpect not to the nature of God abſolutely conſidered, but relatively, as in Chriſt reconciled with us. Hence the promiſe of God is mutual, I will be their God, and they ſhall be my people: Do not thou think that any natural apprehenſion about God can give the leaſt hope, know this muſt come wholly by revelation: ſet the word of God aſide, which doth reveal Gods good pleaſure to believers, and the way of pardon and ſalvation is no more poſſible then that of the Divels: ſo then the godly mans confidence is from Scripture revelation and direction, whereas the preſumptuous mans is from natural ſuggeſtion.
Fourthly, This confidence is defective, becauſe it doth ſeparate and divide thoſe things which God hath inſeparably joyned together, and that is the means and the end. 4.The preſumptuous mans confidence is maintained and kept up, though he go not in the right way, yea, though he walk in a contrary way: as thoſe wicked men who though they defiled themſelves with abominations, ſaid, No evil ſhall come nigh us: and ſuch as had made a Covenant with Hell and death: but the godly mans faith, it cleanſeth the heart; and he that hath this hope, purifieth himſelf even as God is pure. How unſufferable is it to ſee a man confident of Gods love, and yet walk continually in the wayes he hateth! There is no making our calling and election ſure, but by the gracious f… of Gods Holy Spirit. Think not to …o into the North, by taking a journey So…d: and it is as abſu…d to call God …hy God, when God… wa… are not thy w…, Gods commands are not obeyed by thee. The Spirit of God that ſealeth and comforteth, doth al…o ſanctifie and make holy: Think not therefore to have …, and no heat.
Fifthly, This ſecu…e confidence is not fil… … a Evangelical in its operation: It is not ſpiritual and in…: they are not hereby ca… out to ob… Gods commandements, 5.out of lov… and delight in God: love apprehend by …vil… …ſh diſpoſitions, makes them more d…, they turn the grace of God i… wan…onneſſe, and make … lov… aboundeth: But love ſhed abroad in the hea… of G…, it works Evangelically, graciouſly, d… to become like God, w… us. Having theſe Promiſes (… the Apo…) let … cleanſe our ſelves from all filthineſs. 2 Cor. 7. 1. The promiſes were, That God would be our God and Father: So then, conf… of Gods love in an unregenerate hear, is like ſome unkinde influences of the ſtars, that cauſe diſeaſes and pu…i…factions. When Papiſts o… againſt … aſſurance, that it b…ee…s contempt, neglect of means, and d…, We Anſwer, Preſumption indeed …oth, and a vain p…, which wi…d men have of Gods love; but in the godly it breedeth a … like …, and holy f…ar to diſpleaſ… that God, whoſe goodneſſe we ſo … taſte of. Examine therefore what the operations of this confidence are upon thee: D… thou her by take libertie in the waies of …? This is ungodly.
Sixthly, It is not a c… ariſing out of ſpiritual conflict and agony: and this 6.is indeed a …o… diſcovery of all … confidences: carnel pr… of Gods favour, it m… no oppoſition: … man ſo carried away, never …t trouble of ſin is, what the terrible d…ts of the A… are, how difficult and ſupe… a work it is to rely upon Gods promiſes; but all his joy and peace comes with a great deal of eaſe to him: but in the godly it is otherwiſe, I … my unbelief: ſo Davids Pſalms, what ebbing and flowing …e hath, confident of Gods ſavour at one time, then preſently as much dejected and deſpondent: See how he expoſtulat…th, Why art thou caſt down, O my ſoul? ſtill truſt in God Now the ground of this difficulty and combat, is from the oppoſition every thing ſpiritual, hath to that which is carnal: an unregenerate heart doth oppoſe Gods ſpirit ſealing and comforting, as well as convincing and ſanctifying. The eaſineſſe therefore that thou findeſt in having this comfort, may juſtly make thee ſuſpect it: ſay, My quietneſſe is from the Divel, elſe my heart would oppoſe it more, I could not get into a true Canaan, unleſſe I went through ſome wilderneſſe.
7. This carnal ſecurity is at that time, & in thoſe conditions, when the Scripture calls for the contrary, Therefore it cannot be of God. As for example, Thou art thus perſwaded 7.of Gods love, though thou liveſt in conſtant waies of prophaneneſſe; though thou neglect… the exerciſe of all holy duties. Now remember, doth … Scripture call upon thee to believe that God is pleaſed with thee? That he loveth thee? No, Gods word commands thee clean contrary: it bids ſuch mourn and w…ep: it calls upon ſuch to believe that the threatnings of God belong to them; that God is not their God; that their ſins are not pardoned: Oh then, why will ye preſumptuouſly, and wilfully believe a lie? Why do you applie promiſes to you, when you ſhould do threatnings? Thou muſt make a new Bible, a new Scripture, e're thou canſt take any comfort to thy ſelf: Oh therefore if thou didſt know what thou didſt, and how it is indeed with thee, what an alteration would there be? For all that quietneſſe, horrour and trembling; for all that jollitie, mourning and howling: for that eaſineſs to believe, thou wouldſt find it moſt difficult; Oh, who can believe? Lord make me to believe.
Uſe of Exhortation, To awaken, if poſſible, all ſuch ſecure perſons: Do not Uſe.the generality of Chriſtians, as thoſe of the Jews, glory in this, God is their Father? But how comes this about? Where is your evidence? How will you prove it? put your hearts to it. If this confidence of God being your Father were right, and of God; thy life would differ from what it is, as much as light from darkneſſe, a wilderneſſe from a garden. Oh how may the Miniſters of God with Jeremy ſay, Our ſouls ſhall mourn in ſecret for you. Had we not as good ſet our ſhoulders to a great Mountain to remove that, as make men begin to ſearch whether their peace be a good peace or no, their quietneſſe a good quietneſſe? Oh do ye not ſay to us as the devils to Chriſt, Why are ye come to torment us? As we would not unſettle or put doubts into any that truly fear God, ſo on the other ſide, to thoſe that vainly rely upon God, when yet he is not theirs; we could deſire theſe words might be as arrows ſhot into their hearts, wounding of them; ſo as to take no reſt till they have a true peace indeed.