Spiritual Refining, Religious treatise · Section 9 · Sermon 70
SERMON LXX.
Anſwering ſome Prejudices and Cavils of ungodly men, againſt Converſion, or turning unto God.
EZEK. 33. 11.
Turn ye, turn ye, Why will ye dye, O houſe of Iſrael?
THis ſubject of Converſion, is like Ezekiels waters, that riſe higher and higher; therefore marvel not, if we continue long upon it, for the matter will ſtill be new, though it be the ſame Text. The laſt day our endeavor was, to uſe all thoſe forcible Reaſons, that might perſwade you to turn from your ſins to God; although indeed, the very naming of it, doth carry ſo much light and truth with it, that it argueth incredible ſtupidity and obſtinacyin all thoſe, who yet wilfully continue in their iniquities: that therefore every mountain may be made level, & every valley raiſed, to make a prepared way for Chriſt, I ſhall anſwer thoſe Objections, or Prejudices, or Cavils, which are as a great gulf between them and converſion. The Objections that ariſe from a carnal vain heart, I will call The mountains that muſt be made low; the objections from a diſcouraged or dejected heart, that doubteth of its acceptance with God, if it doth return, or imagineth ſtrange impoſſibilities for its own particular; this I call The valley that must be exalted: And firſt, let us endeavor to prevail with the carnal man, to have ſo much faith, as to throw this mountain into the ſea. That objection which I ſhall begin with, is this:
To turn unto God, is to leave all thoſe pleaſures, that delight and carnal mirth, I have had in my ſinful ways: If ſo be I were to be a Cloiſtered Monk, or a ſolitary 1. Carnal Objections againſt converſion.Hermit; If I were perſecuted, flying into caves and dens, that it would deprive me of all my pleaſure, then ſuch contemplations, and holy meditations might be imbraced; but for me, that finde ſuch pleaſure, ſuch jollity in my wicked ways, to turn to God with mourning and humiliation, is to bid me be no more Naomi, but Marah: Thus the voluptuous man, the unclean man, the drunkard, the glutton, the earthly and coveteous man; yea, all who finde iniquity, like honey in their mouth; theſe all ſpeak like the Fig-tree and Olive-tree in Judges, Shall I leave my fatneſs, and my ſweetneſs, and forſake all my former pleaſures, to mourn and faſt, and reform, and to live a ſtrict life of mortification? Thus every man is drawn aſide by pleaſure. To take you off in this reſpect:
Firſt conſider, That the Scriptures judgement about ſin, is wholly contradictory to thine: The word of God acknowledgeth no pleaſure, no deſireableneſs Anſw. 1.in ſin; but the clean contrary, Gall, and Wormwood, and Bitterneſs, and Death, Wrath, and Terror, and Curſes, and Torments: How then comeſt thou to ſpeak of pleaſures and delight in ſin, when Gods word knoweth no ſuch thing? Now the Scripture is the wiſdom of an All-knowing God, and we are to believe that, more then our own ſenſe and apprehenſion: We ſee diſeaſes do ſo infect the palate, that it many times judgeth bitter ſweet, and ſweet bitter, but the nature of things is not changed becauſe the palate is changed; and thus it is here, by reaſon of that corrupt frame of heart in thee, thou judgeſt ſin pleaſant; no ordinances, no godly objects have any ſavour or delight in them: but theſe do greatly affect thee; know all this is a diſeaſe, a ſickneſs upon thy heart, as ſome diſeaſes make the ſick parties eat black coals, and ſuch loathſom …raſh: This is a diſeaſe. The word of God, which onelyonly revealeth true wiſdom, ſpeaketh otherwiſe: Oh then! call no more thy luſts ſweet, thy ſins pleaſant, its a diſeaſe on thee makes thee think ſo, if thy palate and taſte were ſpiritual, thou wouldſt with diſlike, reject every temptation of ſin, as Chriſt did the vinegar they gave him to drink. Paul told Elymas, He was in the ſtate of gall and bitterneſs, Acts 8. 23. Elymas did not think ſo, nor feel ſo: And thus is every wicked man, in a condition of gall and miſery; if his heart were truly qualified, he would cry out of the bitterneſs of thoſe ſins, which he now ſaith are ſweet: Judge then righteous judgement about thy iniquities, and thou wilt quickly forſake them.
Secondly, Grant thy ſins have pleaſure and delight in them, yet they are pleaſant onelyonly to the bruitiſh and ſenſual part of a man; the eyes, the ears, the body, the 2.imagination, theſe for the moſt part are pleaſed in the actings of ſin: Now what an unworthy and irrational thing is it for thee, to purſue thoſe pleaſures, which are common to thee, with beaſts? Sin haply may bring bodily pleaſures, bodily delight; but how low ſhould theſe things be to thee that haſt a ſoul, whoſe true good and happineſs lyeth in godly actions, and enjoying of God? Did not the rich man in the Goſpel, ſhew himſelf like a beaſt, when ſpeaking of his barns full, he ſaid, Soul, take thy eaſe, for thou haſt much good laid up for thee, Luke 12. 19. Soul! O brutiſh expreſſion, what were theſe good things to his ſoul? he might have ſaid, Body, take thy caſe, but Soul he could not: when therefore the pleaſures of ſin, have painted themſelves, like Jezebel, to intice and deceive thee, reject them with diſdain: Theſe are not pleaſures for an immaterial, immortal ſoul; theſe are not a proper delight, for the chief and moſt noble part of me; If I were onelyonly a body, and not a ſoul; then there might be greater reaſon to admit them.
Thirdly, Grant further, that ſin hath pleaſure with it, yet its ſuch a pleaſure, that cauſeth death, a pleaſure that brings damnation with it; like ſome deadly and 3.mortal herbs, that they ſay, will put a man into laughing till he dyeth: Pleaſant delightful things, do ſooner cauſe diſeaſes, then bitter: Much honey, quickly turneth into much choler; ſo that ſins imbracement of thee, is like that of the Ivy, which ſecretly devoureth the thing it cleaveth to. Conſider what the Wiſeman, that had got the true experience of all things, affirmeth, I ſaid of laughter, It was madneſs, Eccleſ. 2. 2. and, It is better to go to the houſe of mourning, then of mirth, Eccleſ. 7. 2. do not then like thy ſins the better, becauſe ſweet and delightful. Poyſon that kills preſently, may be made ſweet; and ſo thoſe ſweet luſts, and thoſe ſweet ſports of ſin, convey death and hell in their pleaſure.
Fourthly, Let it be ſtill granted, that ſin hath pleaſure in it, yet it is but for a moment, its but like the blazing of ſome crackling thorns in the fire: That which 4.the Scripture ſpeaks about a mans vanity of life; its but a Vapor, a Shadow, a Bubble, is true of all the pleaſures of ſin; they paſs away in the enjoying of them: The godly comfort themſelves in this, That theſe preſent afflictions are but light and momentany, in reſpect of that eternal weight of glory, 2 Cor. 4. 7. and the contrary a wicked man may ſay, That theſe preſent momentany pleaſures, are nothing to that eternal weight of torment: Thus the grace of Moſes is commended, That he choſe rather to endure the reproaches of Chriſt, then to enjoy the pleaſures of ſin for a ſeaſon, Heb. 11. They are but pleaſures for a ſeaſon; O then! when thou art but a mortal ſinner, and thy joy a mortal joy, all is fading; why then art thou ſo importunate after theſe ſhadows?
Fifthly, Although ſins may have ſweetneſs for the preſent, yet they have a torment 5.and a ſting afterwards. A man that in his hot blood hath got a dangerous wound, he feels it not preſently; but when he is cold, then he begins to be ſenſible of it: And thus it is here, a man in the hot and violent purſuit of luſts, feels nothing, apprehends nothing; but when his conſcience is once awakened and terrified, then he cryeth out, O the wounds, the ſting, the blows that ſin giveth him: Thus Solomon, ſpeaking againſt drunkenneſs, not to be inticed with the occaſions of it, he addeth his reaſon, Look not upon the wine, while it moveth it ſelf in the cup, for at laſt it biteth like a Serpent, and ſtingeth like an Adder. Prov. 23. 32. Little doth the drunkard think, he had as good ſwallow down ſo many live Adders, and ſtinging Serpents. The Apoſtle tells us, That ſin hath a ſting, 1 Cor. 15. How then is it, that thou perceiveſt the honey, but not the ſting of it? but its no wonder, for this is at laſt: At laſt it biteth like an Adder, at the time of death, at the time of fears and grievous judgements, then it puts forth thoſe ſharp and poyſonous ſtings. It was Ariſtotles advice, we ſhould look upon pleaſures going and notcoming, they leave horror and terror behinde them: Commune therefore with your own hearts, ſit down and conſider, This ſweetneſs will be turned into gall; this is the Devils ſubtilty, to preſent the pleaſure, but not the torment of a ſin; ſee what a ſting it made in Cains conſcience, what a ſting in Judas, and it will be ſuch a ſcorpion in thy ſide one time or other.
Sixthly, Thou wilt not turn to God, becauſe of the pleaſure in ſin? Oh! but what pleaſures and joy doeſt thou indeed deny thy ſelf, by not turning to him: If husks 6.and droſs hath pleaſure, how much hath true repentance, and the exerciſe of the graces of Gods ſpirit, which is the true manna? If a wilderneſs be ſuch a delight? what may Canaan be? If theſe droſſie and filthy luſts do affect thee, then how may glorious objects move thee, if thy heart were ſpiritual? At thy right hand (ſaith David) are rivers of pleaſures for evermore, Pſal. 16. 11. and, We believe with joy unſpeakable and full of glory, ſaith Peter, 1 Pet. 1. 8. Therefore if pleaſure and ſweetneſs do move thee, Oh taſte and ſee how good God is, and all the ways of godlineſs. The pleaſures of the world are like muddy puddling waters; but theſe are pure ſtreams: Thou wilt finde one hours praying, better then a thouſand of prophane fudlings; one hours enjoyments of Chriſt as thy husband, by faith, then all the wanton dalliances and unchaſt imbracements of unlawful objects: Oh then! thou art an enemy to thy true joy, to thy true peace, as long as thou doeſt not turn to God.
Seventhly, Call not that pleaſure, which when thy ſoul is powerfully wrought upon by Gods grace, will be onelyonly bitter and miſerable to thee: Look upon all the true 1.converts unto God, how have they been affected with ſin: Did not Mary Magdalene with anguiſh of heart, cauſe floodgates of ſorrow to be opened? Did not David upon his after-converſion to God, being turned aſide by murther and adultry, lie roaring through anguiſh of ſpirit? What profit, ſaith the Apoſtle, have ye of thoſe things, whereof you are now aſhamed, Rom. 6. 21. And ſo here, What pleaſure and ſweetneſs is there in that, which you now finde ſo bitter? And if thou haſt not ſuch a merciful time here to finde it bitter? thou wilt have a terrible and juſt time to finde it ſo in hell: What? do the damned ſouls feel any pleaſure? is there ſo much as one drop of honey, in all the gall they are to drink? If not, where is thy wiſdom and judgement, that doeſt not throw away thy ſins as ſo much hemlock, and imbrace godlineſs in the room thereof, which brings its pleaſant well-come with it, even much tranquillity and quietneſs of conſcience.
Thus we have unmasked this Objection, and made that appear to be a ſerpent, which was taken for ſo pleaſant a fiſh, if we may allude to our Saviours expreſſion.
The next obſtruction in the way, which doth commonly keep men from turning to God, is the profit and great advantage they finde in thoſe ſins they live in: If they 2. The profit of ſin.be ſins of Iujuſtice, Violence, Oppreſſion, any unlawful way of gain; Oh … hard then, not to cry out, Great is Diana: The Apoſtle ſpeaks of ſome, that thought gain was godlineſs, 1 Tim. 6. 5. not godlineſs gain, as it is indeed great gain: Thus ambitious men, covetous men, thoſe that are immoderately affected to any thing, they care not what laws they break, what violation they offer to Gods Commands, ſo that they may be rich, and great, and honored in this world, that is all they look at; ſo that a too attentive eye to worldly profit, is that many times which keeps from turning to God.
This is alſo eaſily anſwered, if a man go into Gods Sanctuary, or plow with his Heifer: For
Firſt, If there be profit in thy ſinful ways, it is about worldly fading things, which Anſw. 1.will leave thee at laſt, as Judas his thirty pieces did, in a tormenting hell: Our Saviour tells us, That if a man ſhould get the whole world, and loſe his own ſoul, it will not avail him, Mat. 16. 26. whereas that is indeed profit, which is immortal, which will continue for ever, which is profit in life time, and profit in death time, which will be profit when thy body is buried, and rotting in the grave: Thou then that getteſt profit, and this earthly profit comes upon thee daily, ſtill remember thy grave will be a period to it: There is a ſudden ſtorm ariſing, that will make all this ſuffer ſhipwrack, and thou muſt ſwim naked, as it were, to Gods Tribunal, to be judged there.
Secondly, Never call ſin profitable, for to that are all the curſes of God threatned, 2.How then can that be profitable to thee, which makes a man curſed at home, and curſed abroad, curſed in all his ſtore and abundance? Oh do not deceive thy ſelf! it is not wealth, but Gods wrath thou art treaſuring up every day: Indeed, godlineſs is profitable for all things, as the Scripture ſaith; and hath the promiſe of this world, and the world to come; but wickedneſs is profitable for nothing, but hath the curſes of this world, and the world to come: Do not then account of any increaſe by ſin, God hath threatned to blaſt it, it will melt away like the dew, it will turn to garvel in the belly; all theſe profitable morſels God will make thee vomit up. Hence the Scripture doth ſo commend a little with Gods favor, and obtained in Gods way, then all treaſures with iniquity, Pſal. 37.call not then that profitable, which is either the moth to eat thee ſecretly, or the fire to deſtroy thee violently.
Thirdly, That is onelyonly profitable, which is profitable to the greateſt good that we 3.ſtand in need of, and to divert the greatest evil that can befal us: Now no ſins are profitable to that, but the clean contrary; for the greateſt good that we are capable of, is the favor of God, the light of his countenance: This David doth ſo often pray for in his ſtraights, as being the onelyonly Sun to diſpel that dark night which was upon him; and on the contrary, no evil, no not of miſery, torment, and pain, is like that of Gods anger and fury againſt ſin. Now take all the profit and advantages thou haſt got in a ſinful way, what do theſe help, for the obtaining of the one, or repelling of the other? Oh take Cain and Judas burning and ſcalding in the guilt of ſin, can they buy Gods favor? can they purchaſe the light of his countenance? Doth not the Scripture make the ruſt of their money, James 1. 3.and the timber in the wall, to cry out, and witneſs againſt the wicked man? Then be aſhamed ever to pretend this any more, that the wicked ways thou liveſt in, are in ſo many reſpects hopeful to thee, for that cannot be, it deſtroyeth the main, and is contrary to the true happineſs.
Fourthly, That cannot be called profitable, which as it cannot help to the good we cannot want; ſo neither at the time, when we are in the greateſt extremity. Riches 4.will not avail in the day of wrath. Iudas had the bitter experience of this; if therefore thou couldſt finde any true profit in the way of ſin, it might then be diſcovered, when at the time of death, or at the time of fearful and heavy judgements, thou art in the greateſt extreamity: But (alas!) how truly mayeſt thou take up that, Ye are miſerable comforters all; who doth not then cry out of his ſins? who doth not then bewail the time, and his folly, that ever he entertained ſuch a bitter-ſweet as ſin is: Take up then at laſt principles of wiſdom, lay up treaſure for an evil day, provide againſt a ſad ſtorm ariſe, and what will that be? The hour of death, the hour of Gods judgements: Oh! then to have an Ark to run into, then to have a mark upon thee, that the deſtroying Angel may not conſume thee, is a great mercy: But this will never be obtained in a ſinful way; ſo that if thou turn to God, and art conſtant in the daily exerciſe of grace, then thou haſt the onelyonly Cordial, the onelyonly Oyl to be poured in thy wounded ſoul.
Fifthly, Never pretend profit, for all the while thou doeſt not turn to God, thou art in every thing a loſer: Who can enumerate all thy loſſes which come through ſin? 5.There is the loſs of all true joy and peace of conſcience; there is the loſs of eternity in happineſs, of heaven, and all the glory therein, which is more then can enter into the heart of man to conceive; there is loſs of thy immortal ſoul, which is more worth then all the world; and laſtly, there is the loſs of God, the fountain of all good and happineſs, Bonum in quo omnia bona, That Ocean of good, in which all the ſeveral ſtreams of goodneſs empty themſelves: Oh then that ever thou ſhouldſt be ſo ſeduced, as to ſay, Its better to live in my ſins as I do, then to turn unto God! for what? is it better to have that preſent profit, then Heaven, Happineſs, and God to all eternity? Oh ſay rather! Theſe my ſins will never make ſatisfaction for the loſs …incur by them; theſe my corruptions will never get me as much, as I loſe through them: I keep coals and dung; and part with gold and precious pearls. Its the great ignorance and pravity of our corrupt natures, that knoweth not how to put a right prize and eſteem upon things.
Sixthly, If thy profit keep thee from turning to God, and thou thinkeſt it a great part of wiſdom and prudence to continue in this ſaving way, as thou calleſt 6.it: Then how doth this condemn all the holy Martyrs and Confeſſors for the faith of Chriſt, of the greateſt folly and madneſs that ever was; They may then lay aſide thoſe Robes of Glory they are adorned with; For what did not they loſe? their wealth, their riches, their pleaſures, their lives to follow God; they thought turning to Chriſt more profit, then turning to any carnal ſafe way in the world. Did not the Martyrs take the ſpoiling of their goods joyfully? Did not they as willingly lay down their bodies at the ſtake, as men do their cloathes to ſleep? Certainly, ſin and the world did then tempt them to turn out of Gods way, but they would go forward; and thereby our Saviour had given them an excellent Antidote, He that will ſave his life, ſhall loſe it; and he that will loſe it, ſhall ſave it: And thus we have caſt this mountain down, that exalted it ſelf againſt our converſion.
The third Cavil is, The cuſtom and habit they have in ſin: That now they ſay; It is vain to attempt this work; had they in their yonger years ſet themſelves upon 3. The cuſtom and habit they have in ſin, which ſeems unpoſſible to overcome. Auſ…. 1.ſuch courſes, there might have been hope; but now, none can make this crooked thing ſtraight, they are too far gone, ever to turn again, To remove this ſtone: Conſider
Firſt, That God is ready to ſtretch forth his hand to thee, who are willing to ſwim cut of this ſea of corruption: This very thought or deſire at laſt to turn to him, cometh from God: Thou art as unable of thy ſelf, to have a good thought of turning to God, as to turn unto God. The women could not remove the ſtone from our Saviours Sepulchre, and there comes an Angel, who did it: Thou canſt not remove or ſtir thy heart, but God can: And
Therefore in the ſecond and laſt place (becauſe this may be more ſpoken to, when we come to remove the diſcouraging Objections that are in ſome 2.mens hearts;) Although to change this cuſtom of ſin, and to make the Blackamore white, be impoſſible to fleſh and blood, yet with God all things are poſſible; and therefore ſay, Though the work be too hard for me, yet it is not to God. Lezarus was many days dead in the grave, yet Chriſt raiſed him to life, as well as thoſe that were lately dead. Conſider how Autoratively God ſpeaks. I will take away an heart of ſtone, and give an heart of fleſh; I will doe it, who can Ezek. 3….hinder? I will not depend upon the conſent and co-operation of Free-will. Can God do wonderfull things, and miraculous works upon the whole Creation, upon mens bodies, and cannot he alſo upon the ſouls? Is not he the Father of Spirits, as well as the God of all fleſh? Therefore be thou awakened and look up to heaven, who changeth the natures of things? who cureth diſeaſes that have been from the very birth?
Uſe of Admonition to all thoſe who are bound in any of theſe Cords. Ariſe, Uſe.like Sampſon, and break them in pieces: ſpeak not of delight and pleaſure when thou leaveſt the wayes of God; ſpeak not of profit when thou loſeſt God and Heaven. Oh, no man is in the ſtate of bitterneſs if thou art not, none are undone men if thou art not. Why ſhould not reaſon perſwade you? Why ſhould not Scripture counſell you? Suppoſe Wiſdome (as Solomon deſcribeth it) calling aloud… to you; Why do ye paſſe by O ye ſimple and fooliſh? Come in to me, I have my Feaſt Prov. 6.provided, my glory prepared: Why ſhall not this prevail with you? What, ſhall luſts and ſin ſtand at the door and ſay, Come in, turn into me; and you readily go in, though her paths lead to the gates of death; and do ye refuſe Gods Calling? Will you not be juſtly condemned at that great day? Shall not heaven and earth bear witneſſe againſt you? Oh turn from ſin now; fot in hell and torments there is no turning from them.