Spiritual Refining, Religious treatise · Section 4 · Sermon 38
SERMON XXXVIII.
Laying open the Counterfeits of a new Birth.
JOHN 3. 3.
Unleſs a man be born again, he cannot ſee the Kingdom of Heaven.
HAving in way of digreſſion obſerved ſome remarkable particulars in this excellent Dialogue between Chriſt and Nicodemus: I do now re-aſſume this Text, wherein a new Birth is ſo vehemently and indiſpenſably aſſerted: And becauſe we have already demonſtrated the nature of it; the next thing to be inſiſted upon is the Counterfeit of it, that ſo no more any may deceive themſelves, as if they had it, when they had it not. For who is there who hath heard the nature of it laid open, and the neceſſity of it preſſed, doth not believe he hath it, although the work be ſo rare and ſupernatural? for a man would wonder, when Chriſt who is truth it ſelf, preſſeth this upon every man, let him be never ſo ſelf-righteous and ſelf-holy, what men think of themſelves; for certainly either they do not attend to, or believe theſe things, or elſe they make no reflexion upon themſelves, ſaying, Am I ſuch a man; or elſe they vainly delude themſelves with hopes, concluding that to be the work of regeneration in them, which indeed is not.
Therefore to undeceive your ſouls herein, conſider this great work may be Counterſeits of Regeneration.counterfeited in ſeveral reſpects. There may be much gliſtering, which yet is not this true gold; and becauſe our Saviour expreſſeth this work metaphorically, as a new Birth, we ſhall in alluſion to that, diſcover the falſe wayes thereof.
And firſt, As in the new Birth the ſoul, as you heard, brings forth in ſorrow, there are pangs and groans unutterable; ſo many men may be in great pain, fear and trouble about ſinne, As if ſome excellent and beautiful childe of grace were to be born, and yet at laſt after all thoſe pangs, there come forth ſome ugly Toad. Men after thoſe troubles and torments about ſinne, proving as loathſome, and as abominable as before; for men may be greatly afflicted in heart for ſinne, and the Miniſters of God may as Paul in another caſe, Rejoyce that they have made them ſorrowfull; They cry out in the agonies of their ſoul, We have ſinned grievouſly, The ground of this ſorrows fruitleſneſſe. 1. When Gods judgements are upon them, but when removed laid aſide.what ſhall we do that we may be ſaved? And yet for all this travail the ſoul brings forth nothing but winde and emptineſs.
For, 1. Men may be in great troubles of ſoul about ſinne, while the apprehenſions of danger and Gods judgements are upon them, but when theſe are removed, they preſently ſettle on their lees again. The Iſraelites are a pregnant inſtance for this, while Gods hand was heavy on them, their ſins alſo were an heavy burden, Is their affliction they ſought God early, they humbled and mourned before him, Hoſe. 7. 14. but their hearts were not ſtedfaſt; when they had eaſe, and were delivered, they ſoon forgat God, who helped them. Oh (Beloved) we have too many examples of ſuch troubles for ſinne in our dayes! Take ſome men in deſperate ſickneſſes, when death the King of terrors is ready to ſeize on them, or while they are under ſome publick miſeries which do ſo immediately burden them they know not what to do. In theſe extremities, what confeſſions, what reſolutions have you? Do they not ſeem to be new creatures? You never heard them ſpeak, purpoſe, pray to God ſo before; you never ſaw them ſo affected and wrought upon as they are for a ſeaſon; but upon recovery and eaſe they preſently forget all, and were they prophane, worldly, negligent, yea oppoſite to God and his way? the ſame they prove again? Do not thou therefore deceive thy own ſoul, ſaying, I remember the time ſince my ſins have pained me at the very heart, ſince I roared on my bed becauſe of mine iniquities, I had no comfort in my life, ſinne made every thing ſo bitter: grant all this, but ask the Queſtion, How comeſt thou to be quiet again? How are thoſe windes and waves come to be appeaſed? Did Chriſt rebuke them and bid them be ſtill, or hath time wore them out? or hath the removal of the judgement removed alſo thy trouble? Oh if this had been the true ſpiritual travail of thy ſoul, no outward comfort could have appeaſed thee! No freedom from external calamity could have pacified thee, till thou hadſt in a godly manner obtained the light of Gods countenance, and be reconciled with him. It was thus in David when wounded in heart for ſinne, though Gods outward judgements were over, yea though Nathan told him, His ſinne was forgiven, yet for all that his heart runs out like a fountain of water before God, Pſalm. 51. And this, if rightly conſidered, doth break the pillar of many mens hopes.
2. Men may be in great trouble of heart, and ſo ſeem to others and to themſelves, as 2. When men labour by all means to extinguiſh the ſorrow they feel.if they were in this new Birth, but all provefalſe, becauſe they labour to quiet and content themſelves with earthly advantages, and in a carnal manner labour to extinguiſh and to put out the ſorrow they feel. Theſe differ from the former, becauſe they are like the Hart wounded, that labours to eat out the arrow; ſo theſe being troubled for their ſinne are fretted and diſcontented at it, and ſo uſe all the wayes they can to ſtupifie their conſcience, and they labour that their ſinne may not alwayes be before them. How great and terrible ſoever theſe mens eſtates may be, yet it will vaniſh like ſmoke. For where God doth graciouſly ſoften the heart, there is a tender melting, and a willing mourning for ſinne, as Zech. 12. like a mother for her only childe; but in theſe men their hearts rage, and fret at the wounds, which God makes upon them, and ſo they are like the devils and damned in hell, who are full of horrour and gnawings of heart for their ſin, but yet blaſpheme God, becauſe of their hatred againſt him; Such an one was Cain, who cried ſtubbornly, My ſins are greater then I can bear; and therefore to eaſe himſelf, buildeth Cities and uſeth all means to divert his fears. Conſider therefore, How haſt thou been under terrible apprehenſions of Gods wrath for ſin? Haſt thou deſired the ſanctification of them, that God would make a thorow and perfect change in thee? Or elſe haſt thou deſired to put out this fire, to bolt out this light? Haſt thou judged thoſe happy that live jollily in their ſins, and finde no pangs upon them? All ſuch tears are but like the waters of ſtanding pools that breed Toads and other Vermine. Take heed therefore that thy ſorrow be not a Cains ſorrow.
3. Men may be in travel and bring forth nothing but winde, becauſe in theſe troubles 3. When men hearken to thoſe that cure wounds ſlightly.they apply themſelves to falſe Prophets and falſe Teachers, who apply peace when there is no peace. As it was with the Iſraelites outward condition. The falſe Prophets ſleightly cured her wound, and cried Peace, ſowing pillows under their elbows, Ezek. 13. 18. Thus it is alſo with falſe teachers about the inward eſtate of their people, they ſooth up men in their evil waies; They bid them die comfortably, believe ſtrongly, they bid them, Go and proſper, as he did to Ahab. This is daubing with untempered morter, which when a froſt comes fals all to the ground again, and ſo when Gods terrible anger ſhall ariſe, all that falſe peace will tumble to the ground; both the falſe teacher, and he that receives the falſe peace and comfort will fall into the pit together. And hence it is an heavy judgement to live under ungodly and prophane Miniſters, who uſually pour oil into all wounds, tell every man that is ſick or dying, his condition is good; but what ſaith Paul, If I ſhould pleaſe men, I were not the ſervant of Chriſt, Gal. 1. 10. that is, pleaſe men in a ſinful way, give content to them in their ſins; ſo that as in any outward ſickneſſe or loſſe it is a grievous ſin to go to the Devil and to Wiſe men, as ye call them; The Prophet ſeverely rebuked the King of Iſrael, and told him, his childe ſhould die, and ſaid, Is it not becauſe there is no God in Iſrael? Its to deny the true God, and to make the Devil your God; ſo in ſoul-troubles to go to thoſe looſe teachers, who will proclaim peace to you, is to make all your ſorrow, and all your travail for ſinne in vain. Chooſe therefore a godly and wiſe Phyſician for thy ſoul in ſuch caſe, and ſay, Give me one, not that will flatter me, but inform me impartially about my ſins.
4. Men may be in trouble for ſinne, yet miſcarry, Becauſe of inordinate dejection 4. When men are inordinately dejected.and black deſpair. This is not ſo ordinary, men being for the moſt part preſumptuous, and there are few ſuch ſinners as the inceſtuous perſon, whom the Miniſters and people of God muſt comfort, leſt they be overwhelmed with deſpair; yet Judas was thus undone. As Rachel died in bringing forth of children; ſo theſe are damned in thoſe very ſorrows and fears they have about ſinne. God therefore who commands a ſoul to grieve for ſinne, and to come out of the pit of iniquity, doth alſo command the ſame ſoul to believe and ſeek for eaſe in Chriſt. We muſt indeed deſpair utterly in our ſelves, but not of Chriſt, and the ignorance of the acceptableneſſe of faith unto God, and how wel-pleaſing it is for the humbled ſoul to rely on Chriſt, keeps many of Gods children longer in the dark womb then they would. Inſomuch that it is a mercy of mercies in thoſe ſpiritual agonies, to be directed into the way of believing. Thus you ſee that all pain and trouble wrought in the womb of the ſoul, doth not neceſſarily inferre, that there ought to be joy, becauſe a man-childe of Grace is born in the heart.
A ſecond ſort, which miſcarry in this new Birth, may be ſtiled Embryoes, 2. There may be Embryoes of preparative workings without, &c. 1. When ſear keeps men in awe.Such who have ſome initial and preparative workings upon their heart, but they die in the wilderneſſe ere they come to Canaan. And they may be reduced to theſe heads.
Firſt, Thoſe who by fear are kept in their duty, and becauſe they are afraid of Gods judgement, therefore they forbear ſinne, and perform the duties required of them. This Rom. 8. is called, The ſpirit of bondage. The Spirit of God worketh ſuch a diſpoſition in them, though not the ſinfulneſſe of it, that they are kept from ſin, as the Wolf or Lion are kept from their prey, who otherwiſe would greedily devour it. This is called by Divines ſervile fear, and although a man while he goeth no further is but an hypocrite, yet Auguſtine compareth this fear to the Needle that draweth in the threed, it is introductory ſometimes by the bleſſing of God, of a more excellent way; and in this reſpect there is a neceſſity of the Magiſtrate and the ſword to repreſſe evil men, If thou doſt ill, be afraid, for he beareth not the ſword in vain, Rom. 13. for howſoever this external force doth not ſweeten and alter the nature, yet by outward reſtraining of them, they may at laſt become ſenſible of ſinne, and in ſtead of leaving it for fear, afterwards forſake it for love; As Paul rejoyced the Goſpel was preached, whether for love or out of envy; So the Miniſters of God are to bleſſe God, men are reſtrained from outward wickedneſſe, whether it be from fear or love, although it will not be comfortable or ſoul-ſaving to thoſe, who do it only from ſervile and ſlaviſh fear. Let not men therefore think they have a ſure ſign of this new Birth within them, if they finde this external change wrought in them; they dare not runne in the ſame exceſſe of riot, as they have done; they will ſet a watch before their mouths, that they curſe and ſwear no more; for if all this come not from a principle of love and delight within, in that which is good, here is no new Birth.
Secondly, Thoſe may be ſaid to have ſome preparatory work, who have ſome reſolutions 2. When men ſet upon good purpoſes and reſolutions, their practices remaining ſtill the ſame.and purpoſes to take up Christs yoke, who are not in flat oppoſition and contradiction to his wayes, but ſhew much general willingneſſe to imbrace his way. Of this ſort was that young man, whom Chriſt is ſaid to love, becauſe he was not farre from the Kingdom of Heaven. And there are many who declare good affections, ſhew a willing compliance with thoſe things that are good, but they move alwaies upon this hinge. They never obtain any further degree in the waies of God; Oh what pity is it, that ſuch perſons, who come ſo near the haven ſhould yet ſuffer ſhipwrack, that they ſhould with Moſes as it were ſee the Land of Promiſe, and yet not enter into it! We tell ſuch they are not farre from true Repentance, they are not farre from this new Birth. Thy good affections and compliances with good men and good things, but going no further, make the Miniſter of God hope well of thee, and yet to be afraid of thee alſo. They hope well, truſting God will give thee more knowledge, work more inward power in thy heart, to break thorow all temptations, and to ſet upon the waies of godlineſſe, whatſoever it coſt thee, and yet they are afraid alſo, becauſe where the fire of grace is, there it will burn ſometimes or other; where this life of grace is, there it will be growing ſometime or other. Thy good affections are more then leaves upon the tree, they are buds, only they continue buds, they never bloſſome; we cannot ſay thou art dead, and yet we cannot ſay, thou art alive, we do not perceive the breath of the life of grace breathing from thee. Oh therefore that this Sermon might be like a fiery nail (as Eccleſiaſtes ſpeaks) faſtned by Chriſt in the heart of ſuch! If thy affections and diſpoſitions be real for God, it's not enough to ſtay there, Come out of Aegypt, do not be as Ephraim is called A cake half baked, the upper part towards heaven all dough, but the lower part baked. If God and Heaven be to be ſought for in the firſt place, if the Kingdom of Heaven muſt be got by violence, know thy good inclinations and ſweet affections will not be enough.
Thirdly, They are Embryoes, who by instruction and good education of others, are trained in a way of godlineſſe, and in the conſtant practice of duties, but in time diſcover 3. When all the good that appeareth is from the force of education.they never had the power of theſe things. Thus we read of King Joah, all the while Jehoiada the Prieſt was alive, 2 King. 12. 2. who had the tuition and education of him, He walked in the wayes of God, but when he died, then he turned aſide to do wickedly; and many ſuch there are alſo now adaies, who having godly parents are ſo accuſtomed unto the wayes of Religion, that they can pronounce Shibboleth, I mean, ſpeak and exerciſe the whole form of piety; but this is not a new nature wrought in them by God; it is their old nature painted and varniſhed over with good education. It is true ſuch inſtructions are a mercy; and the Wiſeman ſaith, The way a childe is trained up in, he will not leave. As on the contrary it is a woful curſe to be born of wicked parents from whom the children learn only to curſe, ſwear, lie, and to be prophane oppoſers of God and godlineſſe; but yet this excellent education is but the external moulding of a man, not the internal renovation of his heart. It's like the midwifes bowing or ordering the limbs, it's not giving the limbs themſelves. Be not therefore deceived in this great work, Hath God moulded thy heart as well as parents thy life? Thy Father and Mother they have taught thus, and thou ſaweſt them live thus, but hath God alſo taught thee the power of theſe things in thy own ſoul.
Laſtly, Thoſe may be called Embryoes, who have many deſires and wiſhes that they 4. When good deſires are overcome by temptations.might be in this happy ſtate of life, but then they have ſo many temptations, ſo many obſtructions and pull-backs in the way, that they preſently give over. Balaam (though we do not conceive of him, as in a preparatory way to grace, yet) he wiſheth he might die the death of the righteous; and thus ſome cried to Chriſt, Lord evermore give us of this bread out of a confuſed appetite; theſe are like the ſluggard that deſireth, but yet pulleth not his hand out of his boſom, therefore his deſire is ſaid to kill him. In this rank alſo you may have many who have inward wiſhes and deſires, Oh that they were ſuch in whom God delighteth! Oh that they might not only die the death, but live the life of a righteous man. Thus they deſire, but ſometimes carnal friends, husbands, neighbours, they throw water on theſe little ſparks, and preſently put out all, or elſe their worldly imploiments, and earthly buſineſſes they freeze the heart, and make it ſenſleſſe, or elſe their own ſluggiſhneſſe and dulneſſe choaketh that good ſeed in them. Therefore do not think all is ſure, becauſe thou ſayeſt, though I be thus and thus, yet I deſire to do otherwiſe. Oh here may be a dangerous deluſion! Thy deſires may be thy ruine; for if thou only deſireſt, and there is no further progreſſe, thou reſteſt in thy deſires, and theſe produce no reall operations, they will prove but cobwebs to thee in time of danger. There is indeed a poſition of Divines, That the deſire of Grace is Grace; as hunger and thirſt argue a man is alive, and the promiſe of being ſatisfied is made to the hungry and thirſty, but thoſe deſires are ſpiritual, ſtrong, conſtant, efficacious, and produce mighty operations; compared therefore to hunger, which will break ſtone wals to get ſome food. Do not therefore tumble in this pit of deſtruction, many have ſuffered ſhipwrack at this Rock, ſaying, They deſire to goe to Heaven, They deſire to pleaſe God; but if thy deſire were earneſt and powerfull, it would put thee upon the uſe of all the means, that lead thee to ſuch a bleſſed end. Notwithſtanding the ſluggards deſire to eat, yet his field was growne over with thorns and thiſtles, and ſo though thou deſireſt Heaven, yet thy life is the broad way to Hell.
A third ſort of thoſe who miſcarry in this new Birth, are Abortives, ſuch 3. There may be abortives as to an appearing life of grace, never coming to maturity.who come not to their maturity. Now although it be true, That in the true life of Grace there cannot be properly any Abortive, and where the life of Grace hath once been, though in the leaſt degree, that is an immortal and incorruptible life, yet we may call them Abortives, becauſe ſeemingly in their own judgement, and to all others they had the life of Grace, but yet it comes to no true ripeneſſe in them; Their Profeſſion, their Duties; are wilde Grapes. Theſe are denoted in the third kinde of hearers, in whom the ſeed came up, and there was Fruit, but ſaith the Text they did not foreign, They did not bring that fruit to perfection, to ripeneſſe. Thus Chriſt tels the Church, He did not finde her works perfect, Revel. 2. There was much outward appearing goodneſſe, but they were not ſolid, perfect works. Thy Duties are ripe, when all that ſour juyce and bitterneſſe is excocted, when they are not done out of Formality, Cuſtomarineſſe, Hypocriſie, when they are done from right Principles, in an holy manner, and to holy ends. So that thy Profeſſion, thy Family Duties, and all thy externall Demonſtrations of Grace, do not prove any thing, unleſſe they be ripe, and unleſſe Grace be predominant in them, though they cannot be done without all droſſe. But hath not God in his Providence ſhewed … our Humiliations and Profeſſions have been to him, in the very fruit of the Trees, and the Corne of the Ground, nothing kindely ripes, but wateriſh, and ſo not making wholeſome or pleaſant food for the ſuſtenance of man. Truely even ſuch hath our Righteouſneſſe, our Reformation been, and that under his Judgements. Our Prayers, our Family Duties, our ſolemne Aſſemblies have been full of corrupt bitterneſſe within. As that Body cannot be ſound, though it may appear never ſo well that hath inward vitall Diſeaſes; ſo let thy outward Converſation be never ſo unblameable and pious, yet if there be not a ſound conſtitution within, it will not endure; Know then this conſideration goeth deeper then the former, this happily may ſhake the foundation of all thy Hopes and Comforts thou haſt had a long while.
The laſt way of Miſcarriage in this new Birth, is, When it proves a Monſter; 4. There may be monſters brought …o…h.For ſo the Soul that ſometimes hath been in great travail and trouble, at laſt brings out a Monſter in ſtead of a lovely Childe; and as S…ptalius the Phyſician on Ariſtotle obſerveth, That of all Creatures, Monſters in man-kinde are the moſt terrible and deformed, which he attributeth partly to Gods wrath and revenge upon men for their ſinnes, or to preſage ſome terrible Events in the world; ſo Monſters in Grace in this new Birth are the moſt terrible of all.
Now as in Nature, ſo here in Grace, they come two wayes:This happeneth 1. From defect.
Firſt, Through Defect, when there is want of due matter; and thus in Grace men grow monſtrous through defect,
Firſt, When there is onelyonly the outward Lineaments and Shape of Chriſtianity, As, 1. When there's only a ſhape of Chriſtianity.but no inward ſupernatural life at all. When men have the outward Expreſſion and Profeſſion of Religion, but in their lives there is nothing but ungodlineſſe. Thus a man that prayeth, cometh to Church, takes upon him Chriſtianity, and yet lives in prophane courſes, this man is a ſpirituall Monſter, and ought to breed horrour and terrour in all thoſe that behold his wayes Or ſuppoſe his life be outwardly clean, and there be no inward change; this is a monſter through defect, Thou hast a name that thou liveſt, but thou art dead, ſaith Chriſt to the Church, Revel. 3. 1. He is a Jew that is one inwardly, and circumciſion is that of the Spirit.
Secondly, A Miſcarriage through defect is, When there are ſome inward 2. When affections on the heart come to no perfection.Affections and Workings of God upon the heart, but they come to no Perfection. Such a monſter was Agrippa, Thou hast almoſt perſwaded me to be a Chriſtian, Acts 26. 28. If therefore the Lord at any time cauſe trouble and fear to riſe in thy ſoul about ſinne, pray that thou maieſt not miſcarry: Oh Lord, ſay, I fear all this pain may give over again; we ſee nothing more ordinary then ſuch miſcarriages; What is become of thoſe Troubles, Reſolutions and ſtrong Purpoſes that were once in thy heart? Are they not all vaniſhed? But this was touched upon before.
Thirdly, A third Miſcarriage is, Want of Perſeverance, when men for a great while have gone on with much Fervency and Delight in Gods wayes; Who ſeemed more Zealous then they, more Religious then they? but afterwards prove wretched Apoſtates, and return to their old vomit again: Oh theſe are terrible and dreadfull monſters! The Apoſtle chargeth ſome, That began in the Spirit, but ended in the fleſh. Is not this to make the Poets monſter, Humano capiti, &c. To adde a Serpents body to a mans head, &c? A godly man …e groweth up further and further into a full ſtature. Paul thought himſelf not to have apprehended yet. As a man on the bottome of an high hill, thinks if he were on the top, he were then able to touch the Heavens, but when he comes up he ſeeth himſelf infinite ſhort ſtill. Thus it is in the way of Grace. A natural man thinketh, if he could doe thus and thus, he then ſhould be compleat, but if once God change his heart, and he come to ſuch a ſtature, he ſeeth ſo farre into the way of Grace, and ſo much more is ſtill to be done, that he judgeth himſelf even at the higheſt, but to beginne to be a Chriſtian.
Or ſecondly, A Monſter may be by Exceſſe. Now although it be true, That a man cannot exceed in Godlineſſe, and that of the Father be true, Modus diligendi Deum eſt ſine modo, The meaſure of loving God is without meaſure; yet as we ſay, Superſtition is an Exceſſe in Worſhip, becauſe it runneth out in the practice of many Externall things God never commanded. So it is here. Thus many have been troubled for ſinne, found great burdens upon them, and what have they done? Betook themſelves to ſome Monaſtery, afflicted themſelves with many penitentiall Chaſtiſements, lying on the Ground, feeding on Herbes, &c. This was to miſcarry in the Exceſſe; God hath not required ſuch things, and we are to manifeſt our Humiliation, our Repentance only in ſuch wayes, and after ſuch a manner as God himſelf hath commanded.
Uſe. Of Exhortation unto all thoſe who make any pretence to Religion, that Uſe.they would take heed of ſuch Soul-Miſcarriages. As they ſay of bodily Miſcarriages, They may endanger ever having a perfect Childe afterwards: So the Soul that hath been often in pangs and trouble for ſinne, yet hath come out again, without any Reformation, and this done ſeverall times, it falleth out very rarely that ever ſuch come to any maturity in Godlineſſe; Conſider whether thy Miſcarriages are not in the Defect, for ſo the moſt are. Doth the Word, though it convince thy judgement, yet make thy Converſation holy? Thou haſt the Name of a Chriſtian, but the life of an Heathen, or a Pagan; What a monſtrous Compoſition is this? If there ſhould be a ſoul of a beaſt in the body of a man, to informe it, the outward lineaments of the body would not make him a man; for it's the ſoul that giveth the Specification, and Denomination. Thus it is here, Thou haſt the body of a Chriſtian, when thy outward life is conformable to his Law, but the ſoul as it were of a Beaſt, when thy heart is faſtened to any ſinne, and thy Affections glewed to pleaſures. Eſpecially look to this, you who have at any time found great pangs and troubles of Conſcience for ſinne. Oh thy heart hath been in ſuch fears, terrours, that thou needeſt Miniſter after Miniſter to pour Oyl in thy wounds! Oh where are all theſe? What is become of them? Why haſt thou begunne in the Spirit, and ended in the fleſh? As thou art a Monſter indeed, ſo thou ſhouldſt be in thy own apprehenſion, and to thy own ſelf. O Lord, I am aſhamed to look on my ſelf, to think on my ſelf, I am ſo miſ-ſhapen, I am ſo foul a Beaſt!