Gospel Holiness, Part 1 · Sermon 8
SERMON 8.
Iſaiah 6. 5. For mine eyes have ſeen the King, the Lord of Hoſts.
I Hope you are not wearie of this ſubject though I have been ſomthing long upon it; you may remember the laſt doctrine was, that
A ſaving ſight of God in Chriſt is the principall means of true humiliation.
It is the principall meanes to humble the heart of any man whether he be a Saint, or a ſinner. I have ſpoken much to you concerning that ſight. At the laſt we came to this, to examyne whether we have ſeen God or no. John puts much ſtreſſe upon that word, If any man love not his brother, he hath not ſeen God. I ſay if you have ſeen God in Chriſt, as Moſes had ſeen him; and as all the Saints ſee him with open face, it will appeare by this, it will make your hearts humble, it will worke a holy frame of humiliation. No proud man hath ever ſeen God; no man hath ever ſeen God, but his heart was thorowly humbled. But that begat another queſtion. How ſhall I know whether I have an humble heart or no?
I told you, you might know it.
Firſt by the carriage of your ſouls towards God.
In poynt of juſtification.
In regard of his commands.
In regard of his truths.
In regard of his corrections.
In regard of his mercies. And this laſt was the thing I did endeavour to open to you the laſt day.
Secondly, you may know whether your hearts 2. True humiliation known by our carriage towards men.be truly humbled by your carriage towards men. When ever men are converted to God there the hearts of the children are turned to their fathers.
Now among men, there are two ſorts in generall, They are eyther
Sinners. or,
Saints.
I ſhall leave to ſpeake of our carriage towards Saints for the laſt: becauſe it will require a little more time; and becauſe I ſhall ſpeake but a few words of this, of the carriage of a humble heart towards ſinners, and that I ſhall endeavour to ſhew you at this time. Therefore breifly, whoſoever hath this humble frame of heart, his carriage towards ſinners is according to the rule that we 1. To ſinners, with meekneſſe.read of, Titus 3. 2. To ſpeake evill of no man, to be gentle, ſhewing all meekneſſe unto all men. His carriage I ſay is meek. and affable, and courteous, and gentle, towards all men.
Indeed, there is no heart in the World ſo proud (you ſhall obſerve it) but it hath in it ſome meekneſſe, and eſpecially to ſome men. The proudeſt Tyrants in the World have had ſome favourites that they did fawne on, and in ſome ſort might be termed meek men: but the Apoſtle ſayth that we muſt ſhew all meekneſſe, and that unto all men: to all ſorts of men, to whoremongers, to drunkards, to thoſe that deprive us of our goods, and of our good name, which is hard to doe: but I will give you a Scripture that will open it. Colloſ. 1. 9. I pray for you, ſayth Paul that you may be filled with the knowledg of his will, in all wiſdome and ſpirituall underſtanding, &c. If the Lord hath revealed himſelfe, that thou haſt had a ſaving ſight of him, then the Lord humbleth thy heart. How will that appeare? By thy carriage to all men, there will be all meekneſſe to all men. It will appeare by thy affabilitie, for meekneſſe and humbleneſſe have the ſame name in the Originall. Moſes was a humble man, and Moſes was a very meeke man. VVhere ever there is a humble heart, it is a meeke heart; there will be meekneſſe ſhewed even to ſinners. That you may ſee this, I will give you but one ſolid inſtance inſtead of many. You know that of all proud men there were none that had the name ſo much as the Phariſees, therefore they are called the proud Phariſees. And of all that have Chriſts meekneſſe to ſinners.been humbled, there was not ſuch a patterne of humilitie as our Lord Jeſus Chriſt. Now you ſhall ſee how the pride of the Phariſees was expreſſed, and how the humilitie of our Saviour is ſet forth by his carriage to ſinners. As he ſayth, Mat. 11. 28. Come, and learne of me: for I am meeke and lowly of heart. It is becauſe of the pride of our hearts that we are not meeke: you ſhall ſee this meekneſſe of Chriſt by paralell places, in Luke 7. 34. You ſhall finde there, that our Lord Chriſt was at a feaſt: when he ſat at meat in a Phariſes houſe, there comes in a woman, and ſhee was waſhing his feet, and wyping them with the haire of her head, as he ſate at the table. The Phariſees fall a reaſoning with themſelves: Surely if he were a Prophet ſay they, he would have knowne what manner of woman this is; for ſhee is a ſinner. VVe did hope he had been a Prophet, and a good man, but ſure hee is no Prophet, for then hee would know what this woman is: for this woman is a Harlot, ſhee is a Whore; and if he were a Prophet, he would be as we are, he would have nothing to doe with her. Then Chriſt asks a queſtion concerning a Creditor that had two Debtors, and thereby ſets forth himſelfe as a patterne of meekneſſe in converſing with, and forgiving the greateſt ſinners; he was at a feaſt, and he doth not with violence reproove the Phariſee and fall upon him, calling him hypocrite, &c. But ſecretly whips the Phariſee upon anothers back as it were. So in John 8. There they brought a woman that was taken in adulterie, and ſet her before him, and ſayd, Maſter, this woman was taken in adulterie, in the very act, now Moſes in the law commanded us that ſuch ſhould be ſtoned, but what ſayeſt thou? Their end was to tempt Chriſt; but when they were thus accuſing her, Chriſt ſtoopes downe, and writes in the ſand. Not as if our bleſſed Lord were wont to be idle, but he had rather doe any thing then heare malicious people be condemning poore ſinners. Well at laſt they make him heare; and then he makes them an anſwer. He that is without ſin, let him caſt the firſt ſtone at her. He was loath to heare, and when he did heare he was loath to condemne her, though ſhee was taken in the act, and though he hated the ſin, for this is not to plead for ſin, though it be for ſinners; He that is without ſin, let him caſt the firſt ſtone at her. Now ſee the Phariſees in the next Chapter. There was a blind man whoſe eyes Chriſt had opened, and the Phariſees began to queſtion the man, and he begins to ſet forth Chriſt, and his power, and ſayth he, if this man were a ſinner he could not have done this: For God heareth not ſinners, and ſo they caſt the man out as a great ſinner. Beloved, people thinke it is their holineſſe to be churliſh, and auſtere, and bitter to poore ſinners. But I ſay, it is the pride of their hearts, the loftineſſe of their ſpirits. If ever they had ſeen the face of God in Chriſt Jeſus, their hearts would be meeke, they would ſhew all meekneſſe, even to the worſt of ſinners. In Luke. …5. The beginning. You ſhall read that Chriſt was a companion to poore ſinners, they came about him; he left the Phariſees at the other Cautions in meekneſſe to ſinners.end of the table, and he ſpeaks Parables in three long Chapters, to ſhew the neceſſitie of 1. Not to have communion with them in inſtituted worſhip.the care of poore ſinners. I ſhall ſay no more of it. Examine, and try your ſelves by that. Only let me give you theſe cautions concerning that.
Firſt of all, in your meekneſſe, and courteouſneſſe, and affableneſſe to poore ſinners, take heed leaſt it draw you into companie, or communion with them in any inſtituted worſhip. Take that caveat, for though it be a glorious Goſpell-truth, yet you muſt take a few caveats, I ſay, beware of communion with them in any inſtituted worſhip. Indeed you 1. Sinners may be converſed with in naturall things.may have communion with them in naturall things, you may in eating, and drinking, and buying, and ſelling, or elſe (as Chriſt ſaith) you muſt goe out of the World. And I ſpeak it out of experience thoſe ties and reſtrictions that you put upon your ſelves, to keepe you off, and to diſtinguiſh you from ſinners, it doth but harden them. The Apoſtle calls it a develiſh thing to forbid meats, and drinks, and Marriage. So, for you to diſtinguiſh your ſelves from ſinners by naturall things; to my knowledge, and experience, and woe, it doth but harden them. Therefore you may in naturall things converſe, and be affable with them.
Secondly, you may be affable, and converſe 2. In winning Ordinances.with them in winning Ordinances, that is, in Ordinances appointed by Chriſt, to win ſinners to be Saints, that is, the Preaching of the Goſpell: an I deot came into the Church of Corinth among the Saints: and truely Beloved in my eye it is not commendable to ſever ſinners and Saints in this Ordinance, in hearing the word of God preached.
Thirdly, we may joyne with them in naturall 3. In naturall duties.duties, that is (as I have formerly told you my opinion) in praying, and ſinging, for ſinging is nothing elſe but prayſing God, whether it be with a tune, or without a tune. Theſe were written in the hearts of men at the firſt; and when a naturall man doth theſe things, he doth but his dutie; every man ſhould call upon the name of God. Therefore when a naturall man joynes with me in prayer, I doe not ſin: for it is a naturall thing: Prayer a naturall duty.it is his dutie to pray; but if he pray without faith it is his ſin. Therefore if you aske, ſhall a naturall man pray or not pray? I anſwer, if he pray, he ſinneth, but if he pray not, he ſinneth twice; he ſinneth both in the matter and manner. But now in inſtituted worſhip, in things that are meerly ſo, if there be a mixture of Saints and ſinners, it is defiling: for that Ordinance is not to win but to buyld up.
Secondly, you muſt not have unneceſſarie converſation 2. Unneceſſary converſe with ſinners forbidden.with them, I doe not teach you to delight in the company of ſinners; for ſinners will delight in ſinners; as we ſay birds of a feather will be together: but we ſhould ſhew our meekneſſe to win them, and to edifie them. If I ſee one that is a drunkard, I will get within him to win him to Chriſt if I can. If I cannot I doe not ſay that you ſhould leave the company of the Saints, and forbeare to come at them, and take pleaſure in the other: for David tells you how he was affected when he was forced to be in evill company. Pſal. 120. 5. VVoe is me that I ſojourne in Meſech, that I dwell in the Tents of Kedar. And ſo in the text. VVoe is me, I am undone, for I am a man of polluted lips, and I dwell in the midſt of a people of polluted lips. There is a great greife and trouble in the heart of a Chriſtian to be among ſinners: but yet there is an abundance of joy, ſo far as he hath any hope to doe any good: but take heed of unneceſſary converſation notwithſtanding.
Thirdly, take heed of too neare an union with 3. Too near union with ſinners forbidden.ſinners, you muſt keepe them at a diſtance: as in marriage that is a very neare union, for the Scripture ſayth They two are one fleſh. Thoſe that are Saints after they are called they muſt be carefull that they marrie in the Lord, they muſt have fellowſhip with thoſe that are in the light, and not in darkneſſe. I may, and ought to love ſinners, ſo as to doe them all the good I can; but not ſo as to make him, my husband, or her my wife. And ſo there ought to be a care in the choyce of ſervants.
Not that it is utterly unlawfull: there are but a Few things unlawfull.few things that are unlawfull, under the Goſpell, though ſome there are. But I meane for ſervants, though it may be lawfull, yet it is very unneceſſarie to have too near union with carnall men, eſpecially in ſpirituall things: beſides the unfaithfulneſſe that may be found.
But eſpecially take heed of having any thing to 4. Not to comply with ſinners in ſin.doe with them in any of the works of darkneſſe. If a ſinner be excerciſed in a dutie that is naturall, I may goe a long with him, and joyne with him, or if it be as I ſaid, in a winning Ordinance, but I muſt take heed of joyning with him in any thing that is ſinful, as you have it ſet downe by the Apoſtle. 2 Cor. 6. 17. 18. VVherefore come out from among them, and be yee ſeperate ſayth the Lord, and touch not the uncleane thing, and I will receive you, And I will be a father unto you, and yee ſhall be my ſons and daughters, ſayth the Lord Almightie. That place is miſtaken by ſome who take it as if the Apoſtle meant that we ſhould ſo come out from ſinners as to have no manner of communion, or fellowſhip with them. We know the Apoſtle elſewhere teacheth us to ſhew all meekneſſe to all men, as I told you before. And why doth he doe ſo? I ſhall ſpeake a few words of that, and ſo have done for this time.
How is it poſſible that a Saint that is a Newteſtament Queſt Saint that hath ſo much holineſſe required of him, that he ſhould in any kind be a companion of ſinners, as the Scripture ſayth our Saviour Chriſt was; whence is it that he ſhould carrie himſelfe thus, withall meekneſſe towards them?
Truly there are theſe foure reaſons for it, there Anſw. Why Saints ſhould bee meek to ſinners.are foure leſſons written in the heart of an humble Saint, that teach him to doe this.
Firſt, when he looks upon another that is a ſinner, he conſidereth that he hath been worſe then 1. A Saint conſiders what he once was.he, whoſoever he is. Thinks he, whoſoever he is that is yonder, that is a wretched man, that even the boyes in the ſtreets are ready to ſhout at, and throw ſtones at, yet I have been worſe then he. Beloved, it is a ſtrange thing that Paul ſhould ſay that he was blameleſſe for holineſſe ſuch as it was, and yet that he ſhould ſay after, I am the worſt of ſinners, the cheife of ſinners.
Truly one cannot ſay I have been in every particular act as bad, or worſe then any other: but yet in ſome ſence or other in ſome reſpect or other, any man may ſay he is the cheife of ſinners: Paul ſayd ſo in regard of his perſecution of the Church: and though otherwiſe he was honeſt, and better then moſt other men, yet there he accounted himſelfe the worſt of ſinners. That is one thing that makes a Saint to be mild, and affable in his carriage to ſinners, becauſe he hath been as bad, or worſe then they.
And Secondly, in ſome reſpect a humble heart 2. He thinks himſelfe as bad ſtill.he thinks himſelfe to be worſe ſtill. Truly, I will tell you a leſſon that it may be is a myſterie to ſome of you. Take the moſt glorious Saints that are, and they will tell you that all the good that is in them, it is rather paſsive then active; that is, he will ſay, I am carried on by God meerly, and by his ſpirit; it is God that doth it, I know not how nor why. So that though God doth work much good in them, yet they ſee themſelves paſsive, and not active, and they can ſay it is God that doth it, and not they. And therefore when they look upon themſelves in ſome reſpects, they can put themſelves below even the worſt of ſinners, the vilest of ſinners. And ſo we ſee Paul in that place 1 Tim. 1. I am the cheife of ſinners ſayth he, and yet to me was more merciemercy ſhewed then to all men, that I might be a patterne of Gods merciemercy to all men; therefore I have received more merciemercy, and more riches of grace then any man. And ſo a Saint may ſay I have had more mercies then that man; but I was paſsive in it, and if God did worke upon that man, but halfe that which he hath done on me, he would have been far better then I am.
Thirdly, he thinks though there be a difference, 3. He knowes God makes him to differ.yet it is god that hath made it, and not any thing in himſelfe.4. The worſt ſinner may come to be as good as he.
Fourthly, and laſtly, he conſidereth that the vileſt ſinner may be in Gods good time better then he. Remember theſe foure rules that a humble heart hath to bring himſelfe to be affable, and meeke in his carriage to poore ſinners. And therefore you ſhall ſee in Mat. 19. Compared with Mark. 10. VVhen the young man came to Chriſt that was rich, and Chriſt bids him goe ſell all, and give to the poore; he would not doe it, but went away ſorrowfull; the Diſciples came to Chriſt crying out as it were, and inſulting over him, and ſay they. Maſter we have left all and followed thee, what ſhall we have? As if they had ſayd, we ſee that yonder man is not ſo good as we; he would not part with his riches, but we have left all; we have left our fathers, and our mothers, and our boates, and our fiſhing, and our nets, and all, and therefore we hope we ſhall have a good reward. What ſayth our Lord to them? Many that are laſt ſhall be firſt, and thoſe that are firſt ſhall be laſt. What is the meaning of that? It is as if he had ſayd, you ſhould rather have reaſoned thus, yonder is a man that is gone away for the preſent, yet he may be in the Kingdome of God before me for ought I know; he is now laſt, but he may be firſt. And indeed Beloved, I doubt not but that there is many a poore ſinner that now follows the ale-houſe, and drinking, and ſwearing, and whoreing, that yet may be in Heaven before thee, and me.
The Apoſtle Peter wiſheth Chriſtians, to walke honeſtly before all men, to Let their light ſhine before ſinners that they may glorifie God in the day of their viſitation. (Remember that word) what is the meaning of that? That they may glorifie God in the day of their viſitation? Why thus; we ſhould conceive of every ſinner, that there is a day of viſitation appoynted by the Lord for him: not only Day of viſitation, what.the generall day of Gods mercies towards all ſinners, but there is ſome ſpeciall time when God will make at his heart: there is a time, there is one day of peculiar grace that God hath reſerved almoſt for every ſinner, which is called the day of his viſitation. Why now a poore humble hearted Saint thinks thus, yonder is a man is now jeering of the people of God, he is an enemie to all holineſſe, and ſayth he, yonder man his day of viſitation is not yet come; but then he will bleſſe God in that day, and ſay, O bleſſed be the Lord that ſent me ſuch a friend, or ſuch a neighbour, he would oft come to call upon me to goe to Sermons, and I did curſe him when he intreated me to goe: I would ſtay at home, and drinke, and ſweare: but now I remember his prayers, and his inſtructions that I did then jeere at, but now they are precious to my ſoul. And therefore thinks a poore humbled Saint, why is it that I am better then the worſt ſinner? It is becauſe God hath ſent me the day of viſitation before him. When God ſhall ſend his day of viſitation to him I have reaſon to think that he may be in the Kingdome of heaven before me, and therefore let me be meeke and affable towards him. Beloved, that ſtir, and rigour, and ridgidneſſe in Ridgidneſſe to ſinners ariſeth from pride.profeſſors towards poore ſinners it ariſeth only from the pride of their hearts. Now I ſay if thou have ſeene God in Jeſus Chriſt, thou ſhalt know it by thy humble carriage towards ſinners.
There is but one thing more, and ſo I ſhall have done with this text and that is, how a heart that is rightly humbled by ſeeing of God in Jeſus Chriſt doth carrie, and behave it ſelfe towards other Saints. But that I muſt leave to another opportunity.