Spiritual Refining, Religious treatise · Section 9 · Sermon 80
SERMON LXXX.
That our turning to God muſt be with the whole Heart; Wherein Hearty Converſion conſiſts, with the effects of it.
JOEL. 2. 12.
Turn ye, even to me, with all your heart.
THe object, or term to which of our Converſion hath been diſpatched, we come to the manner how we muſt turn to God, and that is, With all thy heart. God doth not ſay onelyonly, as in another place, give me thy heart, but all thy heart, Prov, 23. 26. The Scripture doth for the moſt part make the heart the ſeat of the rational ſoul, as if all underſtanding, reaſon, and affections were placed there, and herein it doth contradict the opinion of moſt eminent Philoſophers, who make the brain or the head, the ſeat of the rational ſoul; now ſome learned men think that therefore the Scripture makes the actions of the ſoul to flow from the heart, becauſe God doth not make any account of meer ſpeculative, or brain knowledge; but as it is accompanied with the ſtrong affections, and motions of the heart, which put a man upon practice. Ariſtotle obſerveth that looſe diſſolute practices, do not corrupt the habits of meer ſpeculative ſciences, as the Mathematiques, &c. but they do quickly deſtroy practical habits, as prudence and the abilitie to guide and govern our actions. Now the end of the Scripture being wholly to make us good, and to reform our lives, which cannot be done without the vigorous and ſtrong affections of the heart, doth therefore attribute all to this, in ſo much that a good heart, or a bad heart, are made the good or bad treaſury of a man. So then howſoever in ſome places of Scripture, Mat. 22. heart is oppoſed to minde, and to ſoul, and ſtrength, yet when it is put alone, as here, then it ſtands for all theſe, and in this ſenſe we are to underſtand it, Turn to God with all thy minde, thy ſoul, thy might, with all thy heart.
Obſ. That we are to turn from our ſins, even to God, with all our heart. This Obſ.[Whole heart] is but two words, but hath very great matter and conſequence in it: for a man to mourn for ſin, to ſeek to God externally onelyonly, or with his whole heart, differ as much as a picture and a live man, as real burning fire, and painted: To leave ſin unwillingly, as Phaltiel did his wife; to turn to God with a deceitfull heart, is very abnominable. If a falſe balance be ſo abominable unto him, How much more muſt falſe and deceitful, or heartleſſe converſions? But this ſacrifice doth not ſo much need an exact diviſion, or cutting of it, as to be bur…, or offered up in the flames of our affection.What it is to turn to God with the whole heart. 1.
Let us therefore conſider, Firſt what it is to turn to God with the whole heart, and then the conſequents of ſuch a total converſion.
And Firſt, To turn to God with the whole heart, is when we do not reſerve any part thereof for any ſin, when we offer up our ſelves an whole burnt offering, and not like thoſe Sacrifices where God had but part, and others they had part: ſuch a converſion duplicate page duplicate page Herods was, that did many things gladly, but not all things: ſuch a Convert was Judas, Did it not ſeem a glorious thing in Judas to forſake all, and follow Chriſt? but yet ſtill he kept part of his heart for a lodging to receive ſome Luſts. And ſuch half hearted Converſions are frequent in the world: Experience teacheth us of many who turn from divers ſins they once lived in; but there is one or two endeared ſins, and thoſe they would joyn with God. Thus they attempt a contradiction, to make light and darkneſſe have communion, to cauſe an agreement betwixt Chriſt, and Belial. As the Idolatrie of ſome is recorded, who feared God, and yet worſhipped the Idol gods of the Heathens: They would have the Ark, and Dagon alſo; ſo theſe would turn to God, and to ſome beloved ſin alſo, as if a man at the ſame time could turn one eye towards heaven, and the other downwards. Oh fear leaſt it be ſaid to thee, as it was to Ananias and Saphira, Why haſt thou detained part of the price? Thou haſt not lyed to man, but to God, Acts 5. 3. and ſo thou dealeſt deceitfully with God, who will not be mocked, as if thou hadſt parted with all thy ſins, deſtroyed all thy enemies, and yet hideſt ſome, as Rahab did the ſpies, that they might not be diſcovered. Know then that he who turneth to God, with all his heart, doth not wittingly or willingly ſpare any one Agag, he doth not keep any one Iſaak alive whom God would have ſacrificed. Oh what a ſad conviction is this of the inſufficient, and imperfect converſion of thouſands: If it be with thy whole heart, How comes ſin and the world to have ſo great a ſhare of it? Remember the firſt Commandment, Thou ſhalt have no other Gods before me. God is a jealous God, not onelyonly when his worſhip is given to other nuncupative Gods, but when thy heart and affections are given up to any Object beſides him.
Secondly, To turn to God with thy whole heart is with our utmost might and endeavor, and highest perfection we are able to cloſewith him. It is muchdiſputed in what ſenſe 2.the whole heart is required in that commandment, Thou ſhalt love the Lord with all thy heart, with all thy ſoul, and with all thy might. The Papiſts give too low an Expoſition, making it to be no more then ſincerely or truely. Thus they bring down the Commandment to our power, and not make that to riſe up to the Commandment, but by the concomitant phraſe, With all thy might, it is plainly meant the utmoſt perfection of a man, and therefore can never be perfectly fulfilled in this life; yet a perfection the godly have, though it daily need more perfection, & in this ſenſe we turn to God with the whole heart, when we cleave cloſer and cloſer to him; and draw nearer and nearer: So that this oppoſeth all faint, weariſome, and imperfect turnings to God. God complained of the Iſraelites, That they were weary of him; and ſuch is the liſtleſneſſe of man to what is good, that he quickly turneth out of the way, or fits down before he comes to an end. Thus they did not turn to God; that began in the ſpirit and ended in the fleſh, Gal. 3. 2. and that with Lots wife look back, wiſhing for their old luſts again. It was no wonder that the Prodigal ſhould with all his heart go from his ſwine, and his husks, to the dainty food in his fathers houſe; but if after that he ſhould have gone from the fatted Calf, and been weary of his Fathers muſick to his old husks again, this had been intollerable Apoſtacie. Do thou ſay then when turned to God, as the Church did, I held him and would not let him go, Cant. 3. 4. Do not go forwards and backwards as the children of Iſrael did in the wilderneſſe: Oh if thy whole heart were in this work, thou wouldſt be more earneſt, violent, and purſuing the enjoyment of God.
Thirdly, To turn to God with the whole heart, is to do it ſincerely and uprightly. Oh this God hath complained of in the Iſraelites, that in their ſeeming converſions, 3.their hearts were not upright, and unfeigned in them: they did but diſſemble with their tongues, and as it is ſaid of faith, may we not alſo ſay of uprightneſſe, When the Son of man ſhall come, ſhall he find uprightneſſe on the earth? He may find the Chriſtian faith, he may find praying and hearing, but ſhall he find ſincerity? Thus the whole heart is very often uſed in the Scripture for a ſincere and upright heart, as on the contrary a falſe hypocritical heart is excellenty called an heart and an heart. Oh this is too ordinary to pray with an heart and an heart; to confeſſe ſin with an heart, and an heart: An heart ſeemingly for God, and yet an heart for ſin alſo: an heart apparently for Chriſt, and yet cloſely for the world alſo. This is commonly made the difference between the good Kings, and thoſe that had a glorious ſhew of goodneſſe, but wanted the power of it. The one is ſaid to ſeek to God, or cleave to God with the whole heart; the other had an heart and an heart. As therefore the time was once when thou wert afraid of prophanneſſe, and groſſe impieties: ſo now take as much heed of hypocriſie, and falſhood of ſpirit.
Fourthly, To turn to God with the whole heart, is to have the heart all one in this 4.work, not to be overcharged with diſtractions and diviſions of thoughts about other things. Thus David prayeth, Unite my heart to fear thy name, Pſ. 86. 11. and dividing cares and thoughts, as alſo diſtractions about many things are frequently forbidden. Oh this is admirable, and comfortable, when the whole ſoul is inclined but one way, and that to God. As the Scripture ſpeaks of a city, or family, it is excellent where they are all of one mind: ſo it is well when a man within himſelf is all the ſame way; nothing dividing, diſtracting, or diſturbing in his motions to God: to run well, and to have nothing hinder. Thus ſome expound that promiſe, I will give them one heart, Jer. 36. 32. that is an heart not divided, not diſtracted, but wholly bent upon one object. As a Kindgom divided againſt it ſelf cannot ſtand, ſo neither an heart in this ſenſe divided; ſome thoughts for God, and ſome againſt him; ſome affections preſſing towards him and ſome pulling back from him, ſo that if thy heart be wholly turned to God, Oh what a ſweet harmony will there be in that motion. No unequal walking, no harſh jarring: but this being the predominant object, will carry all along with it. Indeed it follows afterwards, Rent your hearts, but that is a renting off from ſin, not a renting it between God and other things. Do thou then grow acquainted with thy own heart more, ſee what it is that doth hinder thee from the one neceſſary thing: Is this turning with thy whole heart to God, when it is divided into many objects? Oh let thy heart rather be as the Temple was, into which they might bring no unclean thing, neither might men of no buſineſſe walk there up and down.
Fifthly, He turneth to God with his whole heart, who doth not entertain any thing, 5.Supra, contra, aeque, or cum Deo, Above, or contrary, or equall, or with God: So that if all theſe particulars are neceſſary, we muſt conclude that converſion is a rare work. For firſt to turn with our whole heart, is to prefer nothing above God. This Chriſt makes a fundamental requiſite in every convert. A man muſt hate Father, or Mother, and his own life for Chriſts ſake. Oh the wonderful change then that this converting grace makes upon a man: now his right eye, or his right hand is not dear unto him in reſpect of God, and is it not good reaſon that he who is the moſt high, ſhould have the moſt high affections, the moſt high deſires? is it not reaſon to bid all things come lower, that God may have the higheſt room in our hearts. Oh but how many proclaim that there is a great gulf between them and converſion, for are not their baſe and filthy luſts preferred before God? is not the Divel obeyed in his luſts, rather then God in his Commandments? ſo that ſuch inſtead of turning to God, with their whole heart, thy are turned to their ſins, and to the world with all their heart: ſee then what that is which thy heart doth ſeek in the firſt place. The true Convert giveth the beſt and choiceſt of his thoughts and Affections to God: He now comes to Chriſt every day, and poureth out as it were a box of precious oyntment, the moſt excellent and quinteſſential vigour of his ſoul.
2. As an hearty Converſion makes a man prefer nothing above God, ſo neither any thing againſt him, he will much leſſe love that which is hated and loathed by God. Oh then if thou art turned unto God, how comes it about that his enemies and adverſaries do ſo often lodge in thy boſome? How is it that the prince of darkneſſe findes the Gates of thy ſoul open, when the prince of Glory ſhould come in? No man can ſerve two contrarie maſters: It was a plain argument that Dalilah was not heartie for Sampſon, becauſe all her projects were to advantage the Philiſtims, that were deadly enemies to Sampſon; and ſo when all thy deſires and purpoſes are to promote the waies of ſin, to further the Kingdome of Satan, thou mayeſt quickly conclude thou art far from converſion. As Joab adjured David, Thou loveſt thy enemies better then thy friends: ſo mayeſt thou expoſtulate with thy own ſoul, That it entertaineth her own damnable enemies, rather then her friends who would bring the greateſt good to her.
3. Hearty converſion goeth further ſtill, and loveth nothing equally with him; for where all the heart is, there all the heart cannot be any where elſe: God will have all or none. It was the falſe mother that was willing to have the child divided; the divel will take half, becauſe in that he hath all.
Laſtly, Still higher the true Convert goeth, for he entertaineth nothing with God: Minus to amat, qui tecum aliquid amat. So that God being the Center, and the ultimate repoſe of the ſoul, he entertaineth nothing with him in that relation. There are ſome things that do ſo challenge a primacy, that they admit nothing with them, as we ſay in our controverſies with the Church of Rome: It is a contradiction to ſay, a primary head, and a ſecondary head; ſo a primary husband, and a ſecondary husband; and thus it is here: God is the head, the ſpouſe of every faithfull ſoul, and ſo he will have no co-partner with him. And although we are allowed to love lawful comforts here below, yet becauſe all are in ſubordination to him, and becauſe of him, therefore ſtill God is onelyonly beloved. As we ſay, Such an houſe is ſuch a mans, becauſe though there be many ſervants, many attendants, yet becauſe they are but ſervants, and one maſter onelyonly, therefore it is his houſe only: ſo it is here; The heart of a Converted man is onelyonly Gods, and for him, becauſe though other things be received, yet as ſervants onelyonly, and with reference meerly to God. Thus we are ſaid to turn to him with all our heart. Oh then if all theſe things go to an hearty Converſion, In how narrow a compaſſe will this work be found? Who that heareth theſe things may not cry out, And who then can be ſaved? Who may not begin to make a ſtricter ſearch into his heart?
In the next place, Conſider the effect of this hearty Converſion unto God. And
Firſt, It is inſeparable for the future. He that hath turned from his ſins to God with all his heart, will never go back again, as Hypocrites, and Apoſtates do, ſuch 1. Tho effects of hearty converſion to God.backſliding argueth that they never were rooted, or built up upon this rock: ſee how confidently that eminent Convert Paul tryumphs, Who can ſeparate us from the love of God in Chriſt? Rom. 8. And there he challengeth all things that can be named; ſo true is that, He which drinketh of this heavenly water, ſhall never thirſt more, John 6. 35. He becomes even like God: He prayeth, heareth, believeth, and loveth God; and in theſe things he changeth not. Oh this inconſtancy and unſetledneſſe, is a plain enemy to hearty Converſion.
Secondly, Hearty converſion to God is inſatiable: it hath never enough of God, ſtill it would have more in him, as we ſee in David, how full of longing and panting 2.expreſſions after God! It will never repent him that he did turn to God: He will never ſay, It was better with me when I enjoyed my pleaſures, and my luſts, then ſince I took God for my portion. And now here is one thing more to Solomons four things that never ſay There is enough, and that is a Godly heart enjoying God.
Thirdly, This turning with the whole heart is invincible, nothing can conquer it: This fire will dry up all waters: A man that hath an half heart, or a weak and 3.lazy heart, will quickly be beaten back. A Lion in the way, or tall Giants will ſoon diſcourage ſome men from Canaan: but where the whole heart is fixed, there it will break through ſtone walls: Chriſt became our Saviour with his whole heart; and becauſe this Law was written in his heart, hear how readily he ſpeaks, Rehold, I come to do thy will, O God, Pſalm 40. 8. This made him conflict with Death, and all Agonies through his Fathers diſpleaſure. No wonder then, till thy whole heart be in Converſion, if thou delayeſt, and findeſt out many excuſes.
Laſtly, This turning with the whole heart, is accompanied with much joy, delight 4.and pleaſant ſweetneſſe: What is done with all the heart, cauſeth a great deal of joy. Thus God ſaith, He would rejoyce over his people, and do them good with his whole heart, Jer. 32. 42. An admirable expreſſion to ſhew what joy and delight God would take in doing good to them: ſo that to leave ſin with ſome trouble, with many murmurings and repinings, argueth all thy heart is not in this work.
Uſe of Exhortation, to take up this Duty. God meeteth with many hypocrites, and in nothing more then in their turning to him: men would ſeem to do ſomething, they would gladly be thought Converts, but (alas) theſe things are not done with their whole hearts. And know this, to turn with all the heart to God, is a work of great difficultie and rarity. As Chriſt ſaid in another caſe, were there not ten cleanſed, but where are the nine? There hath returned but one. So of thoſe many that pray, and weep for ſin, and ſay they will become new Converts, may we not ſay, There is but ſuch a man, and ſuch a woman, that turn with all their heart? Now be moved to this cordial hearty Converſion.
1. Becauſe the work of the heart is more accounted of by God, then all thy outward worſhips, though never ſo diligently, and zealouſly performed: Rent your hearts and not your garments: God cared not for rent clothes, when mens hearts were too ſound in ſin: and ſo, a broken and contrite heart, thou wilt not deſpiſe; this is preferred before whole burnt-offerings.
2. Thou haſt turned to ſin with all thy heart, thou haſt drudged in the world with all thy heart: Now which is the moſt large and ample object to fill thy heart: God or ſin? God or the creature? Feciſti Domine cor neſtrum, & irrequietum eſt donec ad to veniat. Oh be for ever aſhamed that thou ſhouldſt have thy whole heart for ſin and the Divel, and not for God.
3. To turn imperfectly, and faintly, will be the greater confuſion to a man; for thou hadſt almoſt laid hold on God; thou wert very near cloſing with him; thou wert almoſt entering into the haven, and then ſome ſuddain blaſts of ſin or other, drive thee back again. Oh thou that beginneſt to run in this race, What hinders thee that thou doſt not get the prize?
Laſtly, Thou wilt one day lament and mourn with all thy heart, that thou haſt neglected the day of converſion; but then it will be too late. Would not the damned in hell with all their heart be delivered from eternal flames, and put into a day of grace again? Do they not with all their heart, and all their ſoul roar out for their undone eſtate to all eternitie? Oh that at laſt theſe Truths might prevail with you: Oh that it might be no more publiſhed in Gath, or Aſhkelon, That our preaching is not converting.