Spiritual Refining, Religious treatise · Section 3 · Sermon 21
SERMON XXI.
Fully clearing that there may be affections and ſweet motions of Heart in holy things, which yet evidence not Grace, nor accompany Salvation.
HEB. 6. 9.
But (beloved) we hope better things of you, and things that accompany Salvation.
THe Text hath an adverſative reſpect to the verſes precedent, as the firſt word (But) plainly denoteth: For it is put in by way of mollifying and ſoftening, after thoſe ſevere and terrible expreſſions the Apoſtle had uſed before. At the 4. verſe there is an Hypothetical Propoſition, containing Beneficium Dei, The goodneſs and mercy of God: and Maleficium hominis, The ingratitude of man, with the ſentence or judgement upon him. I ſhall not now ſpeak to that controverſal matter, which is uſually debated by the learned upon theſe words: you may briefly obſerve the mercies of God beſtowed upon this ſuppoſed Apoſtate reduced to two heads
Firſt, That which concerneth his intellectuals, in that expreſſion, Enlightened.
Secondly, Thoſe that relate to his Affectionate part: and herein are moſt particulars, viz. taſting of the heavenly Gift, partakers of the Holy Ghoſt, taſting of the good word of God, and the powers of the world to come. Theſe things (God willing) ſhall be more diſtinctly handled when we ſhall diſcourſe of the Grace of Converſion, and the counterfeit of it, (and then we ſhall vindicate the Orthodox interpretation from all corrupt oppoſitions) In the Second place, you have the Ingratitude, or wickedneſs of the man abuſing theſe mercies, and that is, foreign, which may be proved of an univerſal Apoſtacy, not a fall in ſome particular groſs ſin, Toti, in totum, de toto, as Junius: which miſtake made the Novatians deny any Church-reconciliation to lapſed ſinners, and which made the Roman Church delay the receiving of this Epiſtle into the number of Canonical. In the Third place, there is the heavie doom of ſuch, It is impoſſible to renew them again, foreign, the word is in the Active ſenſe, and ſignifieth there are no Teachers, no Doctors, no Miniſtry, no Sermons can ever inſtrumentaly reduce them to godlineſs: and the Apoſtle ſaith, it is impoſſible, not abſolutely to God, nor in that ſenſe, as it is impoſſible for every man by nature of himſelf to recover out of his ſins, ſeeing that it is common to every natural man: but here he ſpeaketh of a ſpecial impoſſibility. Therefore its impoſſible from a ſpecial decree of God, whereby he doth threaten to ſuch abuſers, and contemners of his Grace and mercy, a total ſubſtraction of all his favours, and goodneſs from them: even as a branch once grafted in, and afterwards disjointed is hardly capable of a ſecond coalition. Now this the Apoſtle
1. Aggravateth from the cauſe, becauſe they crucifie the Sonne of God afreſh, viz. as much as lyeth in them: if they be reſtored, there muſt be a new Chriſt, or a new oblation of Chriſt, Thoſe that fall in Adam Chriſt repaireth, but if a man fall off from Chriſt, and reject him, there is no further remedy appointed by God, but ſuch are in as hopeleſſe a condition as the Apoſtate Angels.
2. He illuſtrateth by the earth, drinking in rain, yet bringing forth thiſtles, which is near to curſing. Now having thus wounded them, and powred ſalt in their wounds, at laſt he powreth oyl to ſupple them, telling them that he doth not think they are theſe Apoſtates, partly becauſe his judgement is they have better things then theſe, partly becauſe God is juſt and faithfull, and will therefore perfect the good work begun in them: My Text is the firſt mollifying expreſſion, wherein you have,
1. The Apoſtle his charitable judgement expreſſed by foreign, which according to the ſubject matter is ſometimes to be underſtood of ſuch a divine faith and hope that cannot be deceived, ſometimes of ſuch a certainty as we have by charitable conſtruction and morall prudence, and in this ſenſe it is taken here.
2. There is the object of this charitable judgement, better things, that is, better things then thoſe fore-mentioned benefits (though ſeemingly very glorious) which hypocrites may have, and at laſt fall away; better then to be meerly inlightned, better then to have a taſte only, and ſome ſweet affections in holy things, and for better explication ſake, he addeth, and things that accompany ſalvation, foreign, harentia ſaluti, ſaith Austin, that cleave to ſalvation, that cannot be disjoyned from it: ſuch things as whoſoever hath, cannot but be ſaved; implying that thoſe Doct. Sweet motions of heart in holy things not infallible evidences of grace. 1. What motions in Scripture declareth to be conſiſtent with unregenerateneſſe.benefits though they were good things and gifts of Gods Spirit, yet were not neceſſarily accompanying ſalvation.
That although affections and ſweet motions of heart in holy things are much relyed upon as evidences of grace and ſalvation, yet they are not indeed any true ſigns or infallible teſtimonies.
This Point needeth a powerfull and a wary diſcovery: Therefore for explication ſake, let us conſider what religious affections and motions the Scripture declareth to be in ſome, who yet are not truly regenerated. The known and famous inſtance is Mat. 13. 20. where the third kinde of hearers is ſaid to receive the word with joy. This is taſting the good Word of God, finding ſome ſweetneſſe and power in the Ordinances, yet that this hearer was not hereby regenerate is plain, partly becauſe he is ſaid to have no root, partly becauſe he is oppoſed to the good ground, that is, the good and honeſt heart (what is ſaid by Arminians to theſe things, hereafter ſhall be diſcuſſed) ſo Joh. 5. 35. you have a plain inſtance of ſome that had light and heat in them, yet not godly. Ye did for a ſeaſon rejoyce in Johns light and Miniſtery, ſo that men who ſhall at laſt be thrown in utter darkneſſe, may yet for a while rejoyce in the light of Gods word: Thus Herod putteth it alſo out of all queſtion, Mar. 6. 20. for he heard John gladly, and the motive was religion, for it's ſaid he feared or reverenced him, becauſe he was a juſt man. I look upon this point as fundamentall in practice; and which if true, may ſtrike like an arrow into our hearts, and therefore have brought undeniable places of Scripture to aſſert this truth; Affections in holy adminiſtrations with delight and joy, may be in thoſe who yet have no true grace: I will inſtance only in another affection, and that is ſorrow and grief about ſinne, even this may be in a man unſeaſoned with grace, Mat. 27. 3. it is expreſly ſaid of Judas, he repented himſelf and confeſſed I have ſinned in betraying the innocent bloud, foreign, the word is properly uſed of that ſorow, grief and care, which is in the affectionate part of a man: Ahabs humiliation, 1 King. 21. is ſo great, that God taketh notice of it; Seest thou how Ahab humbleth himſelf? The Iſraelites how often were they in their humiliations and mournings for ſin? though theſe laud flouds were dried up again, inſomuch that Gregory did well compare them to the graſhoppers which make ſudden leaps from the earth, as if they would fly to heaven, but preſently fall down upon the ground again. Take one place for many, Pſal. 78. 34. They ſought him and they teturned, and they enquired early after God: Great expreſſions! Do you not think God like that Father in the Parable will preſently kiſſe them, put robes upon them, prepare a fatted calf for them? No, verſ. 36. marreth all. Nevertheleſſe their hearts were not ſtedfaſt within him. Now it's remarkable, as the Scripture cals theſe actions, repentance, humiliation, returning and ſeeking after God, giving the name of grace to them, becauſe they have the outward lineaments of grace, ſo alſo the Scripture attributeth pardon of ſin and forgiveneſſe unto them, verſ. 38. he being full of compaſſion forgave their iniquities, Numb. 14. 20. God upon Moſes his praier, ſaith he had pardoued their iniquity: now this cannot be a true and proper pardon of ſin. for Heb. 3. it is plain, All theſe periſhed becauſe of their unbelief. Therefore when the Scripture ſaith, that upon ſuch humiliation and repentance God doth pardon ſin, eſpecially ſpeaking of an whole body of people, it's to be underſtood in a particular ſenſe thus, for not puniſhing them at that time, but either quite taking away, or at leaſt differring the temporall affliction, but is ſtill abiding them, for no unconverted man, truly and properly ever hath any ſin pardoned him: ſo that as to a godly man repenting, God taketh away eternall puniſhment, but lets a temporall chaſtiſement ſometime abide, ſo to the unconverted repenting, God doth ſometimes take away the temporall, but cauſeth the eternall puniſhment to continue. By all this you ſee the Scripture ſpeaking of ſome, as rejoycing in that which is good, and mourning for that which is evill, whereupon their ſins are ſaid to be forgiven, that yet all this while are men whoſe hearts are not right within them: and this is no wonder, ſeeing they are ſaid to beleeve, Mat. 12. they beleeve for a ſeaſon, yea, Joh. 2. 23. unconverted men are ſaid foreign, to beleeve in the name (which ſome make the higheſt expreſſion of beleeving) now according to the colluſtration of their underſtandings by faith, ſuteable are the motions of their affections in their heart. As they beleeve, ſo they rejoyce, mourn, deſire, and delight in things believed.
2. Theſe affections we may for diſtinction ſake call temporary affections in holy 2. Such mo…ions may be called temporary affections.things. As our Saviour cals it a temporary faith, ſo may we a temporary joy, a temporary mourning, a temporary …ht in good things; Not as it were of the eſſence of theſe affections to apoſtatize at …aſt. It is true, faith is called temporary, becauſe when hot perſecutions aroſe it preſently withered, but had no ſuch ſtorms or tempeſts come, an houſe that is built upon the ſand only, will not fall. It is the opinion of a learned man, Conradus Bergius, praxis Cathol. pag. 105. that it is not likely that any one dyeth a meer temporary beleever, but that at leaſt when he cometh to die, ſeeing he muſt part with worldly comforts, which he alwaies loved more then God, he then fretteth and murmureth againſt God, and ſo extinguiſheth that temporary faith and affections to God; or elſe reſigneth himſelf up unto God, and of a temporary faith there is ſuddenly by the grace of God a ſaving faith; let the Authour ſee to the making of this good: We call it not temporary, as if it were neceſſary there ſhould be Apoſtacy from theſe. Certainly the fooliſh Virgins were ſuch Chriſtians as did live and die with temporary faith and affections to God, that had a lamp and ſhining, and ſo ſome oil, elſe their lamp could not ſhine, but not ſuch ſtore as would hold out: ſo then, theſe affections and motions of thy heart, may be all the pillar thou leaneſt upon, when yet many damned in hell have gone as far.
3. Chriſtians with theſe temporary affections do not conſtitute a third kinde of beleevers 3. Temporary beleevers are unregenerate perſons.between converted and unconverted, but are in the ſtate of unregenerate perſons. And the work upon the godly and thoſe temporaries differ not only gradually or in duration, but eſſentially and ſpecifically. They are then fooliſh Virgins, They are thoſe that build upon the ſand; They are the thorny ground: notwithſtanding theſe great promiſing hopes: So we ſay, that we can neither call them regenerate nor unregenerate, nor yet make them a third kinde, but that they are like the Embrio, proving abortive, which we cannot call either a man or a beaſt, nor yet make it a third kinde, for it's only an inchoate, imperfect being: but by the Scripture we may ſurely enough place them in the rank of thoſe who are not members of Chriſt, and not being united to him cannot be ſaid to partake of the divine nature, and therefore muſt be in a carnall, ſinſull temper, and are not like a tree rooted that ſprouteth and flouriſheth, but like ſome branch of a tree put into the ground, that may ſprout for a ſeaſon.
4. The affections and motions that ſuch may have in holy duties, may be upon ſeverall 4. There are ſevarall grounds of temporary holy motions. 1. Novelty of doctrine.grounds;
As in the firſt place, The novelty and the ſtrangeneſſe of the doctrine may much affect and delight: And this may be the reaſon why they rejoyced in John Baptists Miniſtery: What went you out for to ſee (ſaith our Saviour) foreign: ſome ſtrange, new ſight; and thus while the doctrine of the Goſpel is new, it hath many admirers. Commonly in the work of the Miniſtery, a new Miniſter is much delighted in, while his parts, his abilities are new, men hear with joy: but through cuſtome, their affections do abate: and ſuch kinde of hearers I fear London hath many: We may ſay unto many, What go ye out to ſee rather then to hear. Therefore by the way take notice of what a frail ground many go upon; who ſay, ſince they left our Congregations, our Miniſters; have gone into new waies of doctrine, they ſay, they have found more comfort, more ſweet affections then ever; What argument is this? All novell things will affect thus, and after use and cuſtome in thoſe waies they are in, and they go further into more new waies, upon new changes, they will finde new affections.
2, Men may be affected with the doctrine and truths of Christ, as it is comfortable 2. Comfortableneſſe or ſadneſſe of the matter.or ſad matter; without any reſpect to a ſpirituall operation. The Goſpel is called foreign, glad tidings, or good news, now a man may be affected in hearing this gracious counſell of God to ſave ſinners diſcovered, as he would be about any State or Common-wealth good news wherein he is much concerned, and all this is but knowing Chriſt after the fleſh; or elſe the ſadneſſe of the matter, the very Hiſtory of Chriſt recorded by the Evangeliſts, may abundantly make a man mourn to ſee how the innocent and righteous one was put to death, meerly to ſatisfie the luſts of proud and carnall men; and thus as Auſtin ſaith of himſelf, when he read the ſtory of Dido, he could weep over her dead, when he could not weep for himſelf dead in ſin; ſo thou maiſt be affected about Chriſts death, as it was a ſad paſſion, and never be affected with thoſe Scripture-Arguments that are propounded. In this ſenſe, Chriſt forbad thoſe women, weep not for me ye daughters of Jeruſalem, but weep for your ſelves.
3. The hearers affections may be much moved, or ſtirred at the Miniſters abilities, 3. Miniſters abilities.becauſe of his parts, cloquence, elocution, affectionàte utterance. Theſe things may much delight you, and you think this is a ſign of grace. The Prophet Ezekiel was like a pleaſant and ſweet tuned inſtrument unto his hearers, whereupon God ſaith, they come in Troops, and ſate as his people, but yet were not reformed. Auſtin while a Manichee was wonderfully affected with Ambroſe his preaching, becauſe of his eloquence: and certainly Rhetoricall elocution, eſpecially that which is about the foreign the affections of men may much prevail: Inſomuch that one Countrey made Hercules who was ſo famous for ſtrength, the god of eloquence, implying thereby how ſtrong that is, to turn and change man; Therefore examine your hearts in the ground of your affections; The learning of the man may pleaſe your intellectuals; The powerfull utterance may ſatisfie your affections, but all this while you are no more wrought upon in a ſpirituall way, then the Roman auditors were, when they heard Tullies Orations, veritas Chriſtiano-rum pulchrior eſt Helena Groecorum. The truth of Chriſtianity is fairer then the Graecians Helena: we may love a choice truth, as a man may be enamoured with a fair face; fine head notions may produce ſome affectionate heart-motions: but what ſymptome of grace is in all this?
4. Even corrupt lusts in men, ſuch as pride, ambition, ſelf ſeeking, may produce 4. Mens corrupt luſts.great affections in holy duties, eſpecially in publike adminiſtrations, where others may admire and applaud; Thus the Phariſees in their publique Expoſitions of the Law, and teachings in the Synagogue, as alſo in their praiers, might be much affected from thoſe carnall motives provoking of them; many times the more excellent a Sermon is, the more carnall the heart of a Preacher may be: Thus a private Chriſtian in praiers with others, the ſtronger his invention may be, the weaker his grace may be, and thoſe expreſſions which ſeem excellent to others come from a root very bitter to God; Even as in a Meadow full of graſſe and pleaſant flowers, if you digge to the bottom of them, there is nothing but noyſome earth; ſo if you go to the Fountain from whence all theſe expreſſions, vehement expoſtulations, that are uſed in praier, do flow, you may ſee it's a poiſoned fountain. As on the other ſide, an heart contrite, and full of grace before God may not be ſo admirable in expreſſions: As they ſay, the ground full of mines of gold is very barren for graſſe. Do not then go away rejoycing from a duty, becauſe of thy affections meerly in an holy duty. Let not this comfort thee, that thy ſoul was heated within, but conſider whether the ground upon which all theſe are built, be ſolid and enduring.
Laſtly, A mans affections may be inflamed not only from ſuch baſe and unworthy conſiderations, but even from the goodneſſe and excellency of spirituall things; 5. Sometimes even from the excellency of ſpirituall things.yet becauſe not radicated, not throughly changed in the bottome of the ſoul, all theſe affections be inſufficient: and this was the cauſe of that joy and delight in thoſe we inſtanced in, viz. The ſweetneſſe and excellency of holy things; They taſted the good Word of God, not the good worldly aims and reſpects by the Word of God, yet all this is in a vaniſhing unſetled way. They are affected with the world as well as with God, and thereby it is they miſcarry: ſo that all affections in holy things, and that becauſe of their excellency, is not preſently a certain Grounds of ap… to rely on theſe. 1. A ſeeming attainment of the end of all knowledge hereby.note of one who ſhall ioherit glory unleſſe deeply rooted.
The grounds why Chriſtians are apt to rely upon theſe are,
Firſt, Becauſe hereby we ſeem to have attained the end of all knowledge and abilities in religion. For ſeeing all ſupernaturall revelation of heavenly truths is for practice and operation: if we finde ſome love and joy and affection both to the revealer who is God, and the matter revealed, we are prone to think we are now arrived as farre as we ought to be. Indeed it will be eaſily granted, for a man to hear, pray, or beleeve the Word of God without ſome inward affections thereupon, that he may be judged a cloud without water, a tree without fruit: but when this oyl runneth from the head to the inferiour parts, then may we not ſay All is well. But Balaams conſideration of the good eſtate of the righteous, wrought in him affections to have ſuch an end as they have.
2. We are prone to make theſe all in all, becauſe affections are ſenſible and we feel them moving of us: Now we are affected and confirmed moſt by things of 2. Becauſe of the ſenſible motion of Affections.ſenſe. The reaſon why a godly man findeth it ſo hard to live by faith, is becauſe we have ſo much of ſenſe in us, and it is no mean work not to judge according to what we feel. Therefore that man who is in a falſe way, whether of doctrine, worſhip, or life, and yet findes comfort and conſolation therein, is in a very ſad and dangerous condition. The devil transforming himſelf into an Angel of light, of joy and comfort, doth the moſt incurably deſtroy. It is no good Argument I have comfort in this way, therefore it is of God, but let it be firſt diſcovered to be of God, and this will breed ſound comfort.
Laſtly, Therefore are we apt to rely on this moſt, becauſe this doth look moſt like grace; Of all falſe ſigns theſe do come neareſt. Temporaries are affected almoſt with the ſame feeling as the truly godly are, inſomuch that ſome have thought (though falſly) the difference is only in degrees: ſo that it is eaſier to convince men of the unſoundneſſe and weakneſſe of all ſigns rather then of this, although men have therefore the greater cauſe to fear herein, rather then any where elſe.
Therefore in the next place conſider, Why theſe affections are not to be looked upon as ſuch an Ark that will ſave, when the deluge ſhall overflow.
And firſt, Theſe motions argue only Gods spirit, working in thee, not dwelling in thee. Now the godly they are the temples of the holy Ghoſt, and being members of Chriſt they are animated with the ſpirit of Chriſt not only aſſiſting but informing. The Spirit of God in a temporary is like an Angel appearing in ſome outward ſhape or body; there was an eating, a drinking, but the Angel was only a form aſſiſting not informing that body: therefore the bodies they aſſumed did not live, neither were they nouriſhed, or could grow by all the food they took, but the Spirit of God is in a godly man like the ſoul in the body. I do not ſpeak of a perſonall union, as if they made up one, as the ſoul and body do one man, but of a morall union, or a union myſticall by faith, with a conſtant inhabitation. A woman may have many expreſſions of love from a man, but yet not preſently ſuch as give a conjugall affection, Therefore thou canſt draw comfort from thoſe things only which argue the ſpirits inhabitation, not the Spirits motion or operation.
Secondly, A ſecond ground is in the Text, There are better things in the way of Heaven then theſe. Now we can take comfort in nothing but that which is the beſt work for its kinde, of Chriſt in us. There are better things then praying, hearing, with ſome affections; and that is a renovation of the heart, a deep radication of grace in thy ſoul: Whereas now if we ſpeak of the ſaving graces in the godly, it would be abſurd to ſay we hope better things, then truly to beleeve in Chriſt, really to mortifie ſinne. It is true, there may be a graduall bettering of them, but not a specificall.
Laſtly, (becauſe more of this in another place) They are not things that accompany ſalvation: If a man had the higheſt degree of temporary faith, temporary joy, yet no promiſe of juſtification or ſalvation is made to ſuch a perſon: There are great promiſes made to the beleever, to him that rejoyceth in the Word of God, but they are not to be underſtood of a temporary faith, or a temporary joy: he that goeth no further then theſe, hath no promiſe in all the Scripture to comfort himſelf by: whereas the leaſt degree of true faith and ſincere joy, may with all boldneſſe apply the promiſe.
Uſe 1. of Inſtruction, How remote they are from all hopes of ſalvation, who go on in a rode, or round of the duties of religion, without the leaſt ſavoury, affection in them! You whoſe hearts never thought of ſinne, and were troubled, of whom God cannot ſay at any time as he did of Ahab, Seeſt thou how this man humbleth himſelf? You, who pray, hear, and finde no more relliſh in theſe things then in the white of an Egge, as Job ſpeaks, Oh what a gulf is there between mercy and you, that neither mercy can come to you, or you to mercy! We have removed our Idols out of our glaſſe windows, but there are ſtill too many Chriſtian Idols, in our Pews and Congregations, who have eyes and ſee not, hearts and underſtand not, nor rejoyce in any thing that is good. Oh how unexcuſable is it, that thy ſoul hath found a ſweetneſſe, a ſavourineſſe in the world, in luſts, and none in God! what is it becauſe God is a wilderneſſe, and the creature a pleaſant fountain?
Uſe of Exhortation, To take more diligent heed to thy ſelf th… ever: It may be thou haſt no better evidences for heaven, then what th… third kinde of hearers, then what the fooliſh Virgins have had: Oh how terrible will it be, when God ſhall ſay to you, I looked for better things, then that joy, that ſorrow, that faith. I know not how alate we are all become frozen and very barren; many inchoate and imperfect workings there are upon mens hearts, but few have a ſolid, and thorow change wrought upon them. It's the opinion of Bergius before-cited, that the greater part of Chriſtians are but temporaries, and it is to be feared that this opinion is too true: for if you do regard what little rooting grace hath in mens hearts, how weak their pulſe beats that way, how ſtrong their affections are to the world, and the things thereof; we Miniſters may fear, that the greateſt part of our ſeed is ſown upon thorny ground. Oh therefore that this Sermon might be bleſſed by God to make ſome Embryo to become a perfect man, ſome that are almoſt, true beleevers, true rejoycers in good things, even altogether ſuch: Oh this ſluggiſhneſſe and lazineſſe, whereby people reſt contented with ſome flaſhes of joy and ſorrow, in the matters of God, will devour like a roaring Lion.