Remains, Part 1 (1 of 3)
The Second Part of CRISTS Alarm to DROUSIE SAINTS.
REVEL. 3.1.
Thou haſt a name that thou liveſt, and art dead.
I Have ſpoken of the life of the affections, and now I ſhould come to the next thing, namely, to ſhew how far a child of God may be ſaid to be dead; but before I handle this, there is another point that would be ſpoken to in a word or two;1. Point why a child of God may think he is dead, or deader then ever▪ when there is no ſuch matter. and that is this, Why a child of God may think himſelf to be dead when he is not, and think he is grown deader then ever he was, and there is no ſuch matter; and others may think he is grown cold and negligent, and yet the truth is, he is more affected, and more alive towards God then formerly; this is a very needful point, and there be ſeveral cauſes of falſe livelineſs which a child of God may have, and when they go away he may ſeem to be deader then he was, whereas indeed he is not ſo.Seven caſes of falſe livelineſs.
The firſt is novelty of Religion and grace, when grace is yet new, and the word comes freſh to a man, and the promiſes of eternal life look freſhly into a mans heart, they will affect him much,1. Novelty of Religion and grace. and not only raiſe his ſanctified affections, but his unſanctified too; for the unſanctified affections will ſtir at a novelty; a man that hath no grace at all, nor any life, will be ſtirred at a new thing; as when the Apoſtle preached new doctrine to the Athenians, Acts 17.32. we will hear thee again of this matter, ſay they; they cared not how often they heard this, becauſe it was news to them; ſo when Chriſt preached up and down, O what new doctrine is this! ſay they, never man ſpake as this man, Joh. 7.46. it was a new kind of preaching, new gifts, this ſtirred them mightily; ſo it may be with a true Chriſtian, when the word of God comes firſt to him, and grace comes firſt to him, the novelty of grace may affect him; when God firſt opens his eyes, how ſtrangely will he be moved in prayer? how ſtrangely will he carry himſelf at a Sermon? his very bowels yearn at a Sermon, and he will cry out, Oh the infinite mercy of God to my ſoul! what a beaſt was I before? I was an hell-hound, a child of the Divel; and now the Lord hath made me a child of God; I went on in the high way to perdition, and now God hath brought me into the right way; this is admirable; but do you think theſe are all good affections? there is a great deal of corruption in theſe; as new Beer, when it is firſt tunned, it hath a great deal of working then, but when it is ſtaler, it doth not work ſo much, yet then is the Beer more powerfull, and hath more life; as it is with a mans firſt entrance into an hot bath, it doth ſo ſtir him, as if it did ſcald him, but after he hath been in a while, he is ſenſible of little or no heat; the heat is as much as it was at the firſt, and works upon him as much, but he feels it not ſo much; ſo a good Chriſtian doth not ſeem to be ſo much affected afterwards as formerly; are his true affections therefore down? no, but his unſanctified ones are down; may be a man hath not loſt a jot of his true, and ſound, and ſanctified affections, but only his unſanctified ones; for when grace comes firſt into the ſoul of a new convert, there is a greater Army raiſed up for God then is likely to continue; there are a company of mercenary Souldiers ſteping, and ſeem to go out and to fight for God, as well as the reſt; you ſhall have more fears in that man, then are true; and more deſires after grace then are true; carnal deſires, and joys, and delights, theſe will be all up at the firſt, and will go out, though they never go to the journeys end; it is with a new convert, at his ſetting out towards heaven, as it was with the children of Iſrael, when they came out of Egypt, there was a mixed multitude went up with them, Exod. 12.38. why? the plagues of God had wrought upon many of the Egyptians, and they would go up with them, but they would not go into the land of Canaan, but returned back again; the true Iſraelites, that were affected truly, they only went into the Land of Canaan; but a mixed company went up with them; ſo when a man ſets forth towards heaven, there is a mixed company in that mans boſome, goeth along with him, mixed joy, and fear, and hope, and even corrupt nature is raiſed up at firſt; for you muſt think the fears of God lying upon the ſoul, and the newneſs of Religion, (he was in hell before, now he is in heaven) that will raiſe up even corrupt nature, for a time a man will ſeem to be ſo affected and ſo lively; now after a while theſe mercenary Souldiers, this mixed company go back again, and leave nothing but the bare ſanctified affections; and now the man ſeems to be deader then he was; as if he had loſt all; and may be he complains he is not the man he was he was thus, and thus moved before, and enlarged to good duties, now he is down the wind; I ſay this doth not follow, it is even as if a man that hath bought a buſhel of peaſe at the Market, when they are ſhell'd, and the pods are off, and none but the bare peaſe left, ſhould complain he hath leſs then he had at firſt; ſo it is here, there is nothing gone but the meer traſh and husks; when a man is firſt converted, there is a great deal of traſh with it, a great deal of corrupt nature that will leave a man in the lurch afterwards: yet it follows not, but the man hath the ſame ſanctified affections he had formerly.
Secondly,2. Violent Commotions. Violent commotions may ſtir a man, and make him ſeem to be more affected then he is; there are many ſeem to be full of life, whereas, if they were ſearched to the bottome, there is nothing but violent commotions, that will come to nothing; a child of God at firſt ſetting out, may be marvellouſly quickned & ſtirred, and ſeem to be mighty zealous and fervent, when in truth the greateſt part of this is nothing but violent commotions; a little grace will ſeem a great deal when there are theſe violent ſtirrings; this man will make a greater ſhew, then the ſame godly man afterwards, when he hath more grace a great deal; as James and John ſeemed to be very zealous, Luke 9.54. as zealous as Elias; you will ſay were they not affected? when they ſaw the Samaritans would not receive Chriſt, oh thought they, they deſerve to be burnt down to the ground; Wilt thou that we command fire, to come down from heaven to conſume them, as Elias did? they could have been content to have fired whole Towns that would not receive Chriſt; you will ſay this is admirable; but theſe were nothing but violent commotions; now when Chriſt had ſtilled theſe violent commotions, will you ſay they were grown cold and dead, and not ſo lively as formerly? you know the torrent, though it run not ſo violently as in a great flood, yet ſtill it runs; ſo it is here, may be a godly Miniſter at his firſt entrance puts forth himſelf more, and preaches as if he would fly in the face of the ungodly; afterwards he preacheth more gently and evenly; ſhall we ſay he is grown more dull and dead, and not ſo well affected as before? no, he may be more affected; ſo for a private Chiſtian, it may be ſo ſoon as ever God turned his heart and inclined him towards his heavenly Kingdom, and made him look out for the good of his ſoul we ſhall have him pray with ſuch violence and ſuch extended paſſages, he will reach forth himſelf in the confeſſion of ſin, as if he would trample upon himſelf, and in his petitioning for grace, as if he would wreſtle with God, and in his acknowledging of Gods goodneſs as if he were affected more then thouſand Chriſtians beſides, but afterwards when he comes to have his eyes better enlightned, to ſee what a deal of froth was in theſe things, and how dead he is in regard of true ſaving life, now he begins to be aſhamed of him…elf, he doth not lay them down, but he would have them in more truth: Now ſhall we ſay this man is more dead and leſſe affected then he was before? no, but this man hath leſs violent commotions.
Thirdly,3. Indiſcretion. Indiſcretion will make a man ſeem to be more affected then indeed he is: as a godly man that is raſh and indiſcreet, let this man reprove a ſin, he will be ſo zealous and earneſt, nay, he will be ſo cholerick, that if you do not yeild preſently, he is in a combuſtion; afterwards, when God gives him more knowledge of his waies, and more diſcretion to reprove ſin, he will not be ſo cholerick, and in ſuch a paſſion; hath this man loſt his affections now? no, this doth not follow; he may keep his affections ſtill, and it may be hates ſin a thouſand times more then he did before, but he goes another way to work, and deals more compoſedly, and gravely, and zealouſly, for the good of the mans ſoul; as when Paul ſaw the Philippians ſo loving in the midſt of all his afflictions and ſufferings for the Goſpels ſake, ſending him ſo many hundred miles a great preſent to relieve him in his neceſſity, what doth he do? doth he bid them abate their love? no, encreaſe in it more and more ſaith he, but let it be with knowledge and judgment, Phil. 1.9. a man that is of a loving nature, when he hath pared off all fooliſh charity, and all vain and proud charity, whereby he doth things out of pride, oſtentation, and vanity, as he will do when he comes to have more underſtanding; if he do not diſcern and compare himſelf with the word of God, he may ſeem to abate in his love, but he is not leſs loving but more judicious. So Samuel at firſt, he was ſo zealous againſt Saul, when he had ſinned againſt Gods commandment, that he would not ſtay with him by any means: no, ſaith he, you have rejected the word of the Lord, when Saul confeſſed his ſins, and entreated him to ſtay, and was very earneſt; no, by no means; what, ſtay with a wretch that hath rejected the word of the Lord? 1 Sam. 15.26. yet afterwards he did ſtay; will you ſay now Samuel was grown cold, and leſs affected againſt ſin? no, but he was more judicious; he begun to conſider, certainly if I do not ſtay, it will be a diſparagement to the Lords anointed; I may diſparage the Lords ordinance, and diſparage the Kings Authority, and cauſe the people to ſcorn him; he began to ſee that Saul ſpake with ſenſe, honour me before the people; and he did ſtay then; now he was not leſs affected, but more judicious.
Fourthly,4. Preſumption. Preſumption may make a man ſeem to be more affected and quickned a great deal then indeed he is; as Peter, he ſeemed to be ſo mightily tranſported and enlarged towards Chriſt, and ſo full of zeal for him; though all men forſake thee, yet will not I: he thought he was ſo affected, that he could compare with all the Apoſtles and Diſciples of Jeſus Chriſt, and go beyond them all; but afterwards when Chriſt asked him, Peter, loveſt thou me? ſee his anſwer, Joh. 21.15. his anſwer was nakedly, Lord, thou knoweſt that I love thee; he would make no more compariſons; though Chriſt put him upon it there, yet he would not be brought to compare any more. Now was he leſs affected towards Chriſt? no, but he was leſs preſumptuous.
Fifthly,5. Activeneſs of natural diſpoſition. Activeneſs of natural diſpoſition may make a man ſeem to be more affected then indeed he is; for a man the more active his nature is, and the more ſpirits he hath, the more ſtirring he hath; a man that hath ſuch a diſpoſition, will go further then another of a ſlower ſpirit; there is a great deal more grace required to make an heavy dull natured man to ſpeak a word for God, then to make a cholerick man ſtrike a blow for God; mens natures differ, ſome men are more active naturally; may be one man is full of activity and ſtirring, another man is of a dull diſpoſition; will you ſay this man is deader then he? no, this man may have more life of grace then he; it is as if one man ſhould ſwim with the ſtream, and another againſt the ſtream▪ he that ſwims with the ſtream, will more eaſily ſwim a mile, then he that ſwims againſt the ſtream, will ſwim half a mile; will you ſay that this man cannot ſwim ſo well as the other? no, he may be a better ſwimmer of the twain; for this is the thing, we are not to judge of the life of our grace, by what we do, but by what labour we take in doing, as the Apoſtle ſaith, remembring without ceaſing, your work of faith, and labour of love, 1 Theſ. 1.3. may be another man is of a more loving nature then this man, but the man that is more unkinde naturally, and harſh-natured, he labours a thouſand times more abundantly then the other; who hath moſt grace of love now? the other hath moſt natural love, but this man hath more grace of love, as Paul proves he had the life of grace in him, becauſe he laboured more abundantly then they all ▪ it is not what thou doeſt, but what thou laboreſt to do, he that ſwims down the ſtream, doth not labour, if he ſhould do nothing but ſtir his hands and feet without any labour, the ſtream will carry him, ſo when a man hath nature to help him, he need not labour much, but when a man muſt fetch all out of the hard flint, how is he fain to labour? there thou mayſt try the life of thy affections, not by what thou prayeſt, but by what thou laboureſt in prayer, not by what thou remembreſt at a Sermon, but though thou haſt a blockiſh memory, how doſt thou labour to remember? ſo it is not the not doing of ſin, but the labouring againſt ſin, hereby thou mayſt know whither they zeal and affection be abated in thee: So again for a mans ſelf, may be he was more active heretofore, had a more nimble ſpirit and temper of body, now he is grown more ſad and melancholy, his head is diſtempered and grown more weak, his memory fails, and his underſtanding decayes, that quick diſpoſition of his body is taken down, and he cannot do as he did before, is the man therefore not ſo quickned as he was before? is he grown more dead? may be the man complains, certainly he hath cauſe to ſuſpect himſelf, and he doth not think he is right; formerly he could remember a Sermon, be fixed in meditation, be attentive at the word, be fervent in prayer, and put forth himſelf in this faſhion: now he cannot, he was ſo lively before, now he hath not the ſame activity, and therefore begins to call all into queſtion, certainly all is not right. I anſwer, this doth not follow; it is true, in many a man it is the deadneſs of his heart, and the decayedneſs of his ſpiritual eſtate that cauſeth this, but it doth not follow that it is ſo with thee, but the cauſe is this, may be thou haſt worn out thy tools, therefore no marvel thou canſt not work ſo well as formerly; take a skilful Muſitian, whoſe inſtrument is crackt and marred, he cannot make ſo good muſick upon this inſtrument, as he could when it was ſound; doth it follow, he hath loſt his skill? no, give this man a ſound inſtrument, as he had before, and he will play as well as ever; all our operations, not only external, but alſo internal, do much depend upon the diſpoſition of the body; as for meditation, may be when the body was lively and active, a man could fix his meditations upon a thing, now it is weakned he cannot; may be he hath the ſame deſire and delight as he had before, but he cannot do it; ſo may be he hath as great a deſire as ever to remember the word, but his memory is gone; ſo may be he hath as great a deſire to put forth himſelf in any ordinance of God as ever in all his life, but his body will not bear it; I ſay, the ſpirits depend much upon the body; you may ſee this in natural operations; let a mans eyes fail, will any man ſay, that the ſoul of that man is leſs able to ſee then it was? no, the ſoul is as able to ſee in a blind man, as in a ſeeing man; in an old man whoſe eyes fail him, as in a young man that hath the quickeſt ſight; if this man had an excellent eye given him, he would ſee as well as any body elſe; the ſoul is able to do it, but it wants a tool; ſo many Saints of God, cannot do many duties as they were wont, not for want of love and zeal, and affections, but for want of tools; it is ſaid 2 Sam. 21.16. that when David waxed old, they would not let him go out into the field; did they look upon David now as leſs worthy then before? no, they looked upon him as more worthy then before; the text ſaith, they looked upon him as the very light of Iſrael, though he could not fight for Iſrael ſo well as he did before; ſo you ſhall ſee many a godly man, and reverend father upon his death bed, ſhews no great matter in his dying; what, becauſe he is dead, and is not the man he was? no, but becauſe he hath worn out his tools; he is not the man in regard of operation, though he hath the ſame affections he had formerly.
Sixthly,6. Extraordinary aſſiſtance Extraordinary aſſiſtance may make a man ſeem to be more lively and quickned then indeed he is; for God doth aſſiſt his people extraordinarily in their beginning; 'tis true ſome of his people he doth extraordinarily aſſiſt all their life long, but he doth not uſually do it, he doth chooſe rather extraordinarily to ſtrive and help his people at the firſt, and afterwards he helps them only ordinarily, leaving them to fight with their own corruptions; why? becauſe it is an extraordinary caſe; when a child is young, his parents will extraordinarily help him to go, and will not let the weight of his body li… upon any one ſtep, but help him in every ſtep; afterwards they help the child, but more ordinarily they look the child ſhould go alone, and may be now he gets more knocks then he did before, and falls oftner; will you ſay the child is now grown weaker? no, he is ſtronger then he was, but there is a differe…e, he had extraordinary aſſiſtance before, now he is left to himſelf and to his own legs; ſo it is with God towards his children; at firſt, when they are new beginners, when they are newly born again, he takes compaſſion upon them extraordinarily, helps them in prayer, and againſt their corrupt luſts; and if the Lord ſhould not do thus, it is impoſſible they ſhould ſtand, as the Lord ſaith of Ephraim, when he was a child I loved him, and taught him to go, Hoſ. 11.1, 3. he carried him in his arms as a child, when he was young; afterwards he looks he ſhould go alone; not as if any of Gods children could go alone, they have need of his help every day; but they muſt go alone in reſpect of extraordinary help; for God hath given them acceſs to the throne of grace, and hath given them underſtanding, and ſome ſtrength; and he looks they ſhould uſe theſe things not as though they could uſe them without his aſſiſtance, but without extraordinary aſſiſtance; now when God leaves his child to walk by himſelf, he will fall oftner then before; you ſhall have many grown Chriſtians fall oftner then young beginners; why? becauſe they are weaker and leſs quickned? no, but becauſe they have no ſuch extraordinary aſſiſtance; they can go alone. I ſpeak not as though it were without the aſſiſtance of God, but without extraordinary aſſiſtance; and though for want of care and watchfulneſs they get a fall, yet they are not weaker; few new beginners ever fell as David and Peter fell afterwards; no, the Lord bears them in his arms, but afterwards he lets them go alone; now when the Saints of God feel duties to come on ſo heavily, extraordinary aſſiſtance being gone, they think they are grown dead and lumpiſh; why? the load lies heavier upon their own backs then ever it did before; yet it doth not follow they are more dead; a child whom his father bears in his arms, may be carried along from one end of the houſe to the other, ſooner then another child that goes alone, can go it in thrice as much time; will you ſay this child is weaker then the other? no, this child goes alone, and the other is extraordinarily helped; ſo the people of God, when they are firſt converted, they muſt know they are extraordinarily aſſiſted, and they muſt take heed leſt they be proud and conceited; oh they may think they have gotten ſuch a deal of grace and life already; no, no, alas you ſhall ſee what you have when you go alone.
Seventhly,7 Freedom from temptations Freedom from temptations may make a man ſeem to be more quickned then he is; as a heavy dull tempered man, may go faſter a great deal having no clog, then the nimbleſt man in the Country with a clog at his heels; a man at his firſt converſion, God will not let him be tempted, he is but in his nonage, in his entrance into the Kingdom of God, and if God ſhould let temptations preſently fly upon him, before he hath more grace and judgement, and more experience of the vileneſs of his own heart, and the goodneſs of God, he would break▪ his neck; now God will never ſuffer a man to be tempted above what he is able; therefore when his people are firſt converted, he frees them from temptations a while, and then they go roundly on; afterwards when they have been ten or twenty or thirty years in grace, may be they are fouly overtaken, and go heavily on; ſhall they therefore complain they are deader then they were? as an horſe, when he carries ſingle may go roundly; afterwards, the ſame horſe being put to carry double, he goes more heavily; will a man ſay the mettal of the horſe is grown worſe? no, but he carries double; ſo it is with the Saints of God; may be formerly they carried ſingle, now they carry double; the Lord lets more temptations fall upon them then he did before; will you ſay that Joſeph was grown cold, becauſe he had gotten that vile cuſtome of ſwearing in Pharaohs Court? he never ſware at home, alas he had no temptations at home; if he had had thoſe temptations at home, and had had no more grace then he had then, it would have been the bane o… …is ſoul; no wonder he goeth on more heavily, becauſe he hath more temptations; you may ſee how heavily David drew on, 1 Sam. 27.1. I ſhall one day periſh by the hand of Saul; formerly he could believe admirably, and truſt in Gods promiſes wonderfully; he fought againſt the Lyon and the Bear, and was mightily affected with God, but now he goeth heavily on; what hath he loſt his faith? no, but he is more tempted then he was before; may be the man had more grace of life in him then before, but he was more tempted, and carried double.
We come now to the next thing,How far forth a child of God may be dead. to ſhew you how far forth a child of God may be dead and loſe his quickning, not only ſeem deader, but be deader indeed then he was; and this point we will ſhew you in theſe particulars.
1. That every man by nature is dead to all goodneſs. 2ly, That the livelieſt of Gods ſervants have ſome of this deadneſs ſtill remaining in them. 3ly, The meaneſt of Gods ſervants that have leaſt grace, have ſome life, and cannot be quite dead. 4ly, We will ſhew you this is a very tickliſh point, and very dangerous; a world of miſchief may come of it by reaſon of the corruption of mens hearts. Yet 5ly, It is a very neceſſary point. 6ly, Thoſe particulars wherein he may be dead. 7ly, The uſes of the point.
Firſt,1. All by nature dead. We are all by nature dead, we have no heart to ſeek reconciliation with God, no heart to get his image in our hearts, and to have communion with him, and approve our ſelves unto him; we ſee naturally, how the world ſlights theſe things; they ſeek how they may live, and do as others do, but to look after righteouſneſs, and holineſs, and pleaſing of God, they have no heart to theſe things; and though God afford them good motions; and checks of conſcience, and all helps, yet people have no life at all to theſe things, Eph. 4.18. they are as Paul ſpeaks there, alienated from the life of God; and as the father ſpeaks of his prodigal ſon, this my ſon was dead, quite dead; by nature we have not the ſon of God, and therefore have no life; as Chriſt ſaith, the dead ſhall hear the voice of the ſon of God, and live; he ſpeaks of the elect people that naturally are dead to all good; for though a man be alive to many of the acts which the Saints of God do naturally, yet to thoſe works that a Saint doth as he is a S…nt, he is altogether dead; as a beaſt, though it hath a life of its own, yet it is dead to the life of a man; indeed it can do many things a man doth, a beaſt can ſee and hear, and goe up and down as well as a man doth, but for thoſe acts a man doth as he is a man, he is altogether dead to thoſe acts; a beaſt cannot diſcourſe; how many things are in a man which a beaſt looks not after? it is altogether dead to them; ſo a natural man is alive to do what the Saints of God doe as they are men, becauſe he is a man himſelf; but as they are Saints of God, and have the life of God in them, he is altogether dead to that; he cannot carry himſelf as the Saints do, he cannot curb himſelf of all his luſts as the Saints of God do; you cannot if you would never ſo fain bring a natural man to theſe things, you may as well bring a dead man to walk up and down among men, as to make a natural man to be ſo ſtrict and preciſe as a Saint.
Secondly,2. Livelieſt of Saints have ſome deadneſſe. the livelieſt of all Gods Saints have ſome of this deadneſs remaining in them, the child of God, though in one part, ſe. the ſpirit, he be alive, yet in the fleſh he is dead, Paul himſelf tells us, I am not perfect, neither have I yet attained, Phil. 3.13. David was as lively a man as any in the Old Teſtament, yet he cries out Pſal. 143.11. quicken me O Lord for thy names ſake; the Saints are like to a man ſick of the numbe palſey, he is dead on one ſide; ſo the Saints are dead on one ſide; like the Moon, that ſide the Sun ſhines upon is light, but the other ſide is dark; ſo when God ſhines upon his Saints by his Spirit, there is light: but they are dark on one ſide, for though juſtification be perfect in this life, yet ſanctification is ſtill but imperfect; the guilt of ſin may be fully forgiven here, but the power of ſin is never here fully deſtroyed; none of the Saints of God but find ſome clog, they go not ſo quick as they ſhould or would do: Paul himſelf groans under this burden, Rom. 7.24. and Chriſt doth not quicken his ſervants all at once, Job. 10.10. Chriſt doth put life into his people, yet ſo as that it goeth gradually on, he gives them more and more, he makes them more and more agill and quick in good duties; the beſt of Gods Saints are like to a goodly tree, that may be hath a hundred dead boughs upon it, though the root and body be alive; may be a young tree hath fewer dead boughs, yet it is weak, and there is leſs ſtrength a great deal in it then in the other, and leſs fruit; ſo I ſay for a Saint of God, though he be conſolidated and ſetled, and grown ſubſtantial, yet there may be abundance of dead boughs.
Thirdly, The meaneſt of Gods Saints,3. Deadeſt of Saints have ſome life. the deadeſt of them all have ſome life, they cannot loſe all their life, they have an eternal life, Joh. 1.36. he that believes on the ſon hath everlaſting life, a child of God, though he may loſe all his livelineſs yet he cannot loſe his life, there is a difference between livelineſs and being alive, as Exod. 1.19. the Hebrew women there are ſaid to be lively; any woman is alive, but not lively: ſo all the children of God are alive, they may loſe their livelineſs but not their life; as the wiſe Virgins all ſlumbred and ſlept, but yet their oyl was not gone out; though old Eli was grown marvelous dull, and heavy, and lumpiſh, and had no zeal for God and livelineſs in him, yet he was not altogether dead, as appears by his anſwer to Samuel, and his care of the Ark of the Covenant; for the life of a Saint of God, is like a veſſel of Canary that cannot be quite frozen up; a child of God, though he be never ſo cold and frozen, yet he ſhall not be altogether frozen up, he ſhall have ſome life ſtill, the ſeed of God remaineth in him, 1 Joh. 3.9.
4. Dangerouſneſs of the point.Fourthly, This is a tickliſh point, and marvellous dangerous, unleſs great heed be taken; thoſe that hear it, that hear how far a child of God may grow dead, may recieve much miſchief by it; and I was once of the mind not to ha…e ſpoken of it, in regard of the evil conſequents that may grow upon it.
For firſt, This may greatly embolden the adverſaries of the Church of God. In ſome ſenſe it were well that the adverſaries of the Church did think the Church were more lively then they are; it might be a great means to curb them of doing that they do; as it is noted of the Scribes and Phariſees, that conceiving that the people were more lively then they were, it did withhold them from what they otherwiſe would have done; as when Chriſt ſpake of Johns baptiſm, they would have vilified it, but that they thought the people were ſo affected to his miniſtry, that they would ſtone them; I do not think they were ſo affected and wrought upon; I do not think there would have been ſuch a ſtir in the Country, but this was wel they thought ſo, for it ſaved a great deal of miſchief, Mat. 13.25. when the good mans ſervants were aſleep, then the enemies ſowed tares; ſo when the enemies of the Church ſhall ſee thee grown dull and careleſs, and ſleepy, the Sabbaths are little ſanctified, and the holy ordinances of God, and powerful preaching little looked after, nay even ſuch as were ſtrict people are grown cold; this doth embolden them to bring in errors, and broach what they liſt, when they durſt not do it if the Church were lively; ſo that it is ſomething dangerous to tell this in Gath, and publiſh it in the ſtreets of Aſhkalon.
Secondly, This may hearten abundance that are ſtanders by, that are dead in ſins and treſpaſſes, to be hardned under their deadneſs, and to be ſecure; for when a Miniſter ſhall ſhew how that the children of God may be marvellouſly dead, and may be quite off the hooks, and their zeal be quite gone, the life and livelineſs that hath been formerly is not ſeen; when they hear this, this may help them to hope, 'tis true I am dead, and my heart is like a ſtone in prayer, and like a block at the hearing of the word of God; I have no ſpirit, nor heat, nor affections in the ordinance of God; yet Gods bleſſing on the Miniſters heart; I heard him ſay a child of God might be dead like a dead tree, and I hope I may be a child of God for all this; no queſtion when a carnal heart ſhall read how Chriſt upbraided his own Diſciples with unbelief and hardneſs of heart, no queſtion when they read ſuch paſſages, but they have a great deal of ſuccour to their own conſciences; for when their conſciences flie in their faces for their untowardneſs and heartleſſeneſs in any thing that is good, they think the Saints of God have a great deal of heartleſſeneſs, and ſo reckon themſelves to be Saints of God; and ſo the Church of God when it was grown to be marvellous remiſs, and prophane, and looſe (Jer. 7.) though God had told the ten Tribes that he would out them off, yet they comforted themſelves; how did they comfort themſelves? they comforted themſelves in this, they thought verily they were a Church; ſo people, if they can get any word that falls out of the Miniſters mouth that may make for themſelves, they catch at it; if any word drop out from a Miniſters mouth, or if any miſcarriage or diſtemper be ſeen in a godly mans life, they lie at catch for theſe things; therefore it is dangerous.
Thirdly, It is dangerous becauſe it may teach people how to be dead; nay, people that were ſtirred at their deadneſs, and ſaw an infinite need of laying it aſide, and took pains to do it, yet when they hear this Doctrine, through the corruption of their own hearts, they may grow careleſs, and think, what need I keep ſuch a pudder? I am a child of God ſtill, though I am ſo dead and heartleſs, and have no more feeling under Gods word, yet I may be a child of God; I heard a Miniſter make an excellent Sermon upon that point, that a child of God may be very dead; but let me tell you, if any of you came to Church this day with a kind of joy and delight, oh, this day we ſhall hear how a child of God may be dead; if it be thus, you may juſtly fear that you have a rotten heart; for what is this a ſign of? but that your hearts lie at catch, and if you have but any argument to make you think you are a child of God, this is enough; I know this may be a comfort to the children of God, but they are ſuch as are abſolutely dejected and caſt down, and wrought upon; and whatſoever they hear out of the word of God, they uſe it for their help, that they may be recovered out of their deadneſs; but if any of you hear this to the end you may be ſecure, this will be your bane.
Fifthly, Though it be dangerous,5. Needfulneſs of the point. yet it is a neceſſary point to be inſiſted upon, the people of God may have need of it; but you will ſay, it is pitty ſuch a Sermon ſhould be preached to ſhew how far a child of God may be dead, there be ſo many ſtumbling blocks, and ſuch a deal of miſchief; I anſwer, whatſoever truth may tend to the eſtabliſhing of the people of God, and the building of faith, is not to be omitted, though thouſands of reprobates break their necks at it; as Chriſt, when the Phariſees ſtumbled at his doctrine, Mat. 15.12. ſee how he anſwers, ver. 13. Every plant which my heavenly father hath not planted, ſhall be rooted up; ſo I ſay we muſt hazard that; we muſt tell people what danger they may catch if they take not heed; and we muſt deliver the truth, for it is helpful to the people of God; we know that the credit of his ſervants is precious in his ſight; and yet he hath diſgraced his ſervants in the Scriptures as it were, and hath left their dulneſs and untowardneſs upon record, that the world may know it; as who ſhould ſay, it is of ſuch uſe to all generations to know this, that it may not be concealed from the world; you may ſee thoſe horrible ſins of David, and fowl offences, that one would think the ſpirit of God would caſt a vail over; yet he is ſo far from hiding of that his murther and adultery, and making Ʋriah drunk, that he doth not only record his murther and adultery once, 1 Sam. 11. but again, Pſal. 51. and committed the Pſalm to the Muſitian, to be ſung in the Church to the end of the world; ſo Peters denial of his Maſter, one would have thought the Scripture would have ſaid nothing of that; what a Diſciple of Chriſt to deny his maſter, and curſe and ban himſelf? yet the ſpirit of God is ſo earneſt to have this known, that he will have all the Evangeliſts ſet it down; you have things of great importance, that our eternal life depends upon, yet there is but one Evangeliſt toucheth them; but every one tells us of Peters fault; how ſhamefully he did forget himſelf, and how he was carried away with his luſts, ſo that it is very needful to be known: now then to come to the ſixth thing,6. How far forth a child of God may be dead. how far a child of God may be dead; for this we will ſhew you theſe particulars.
Firſt, he may loſe all his zeal; you know zeal is a thing that God baptizeth his people with, not only with the holy Ghoſt, but with fire; yet a child of God if he ſtand not upon his guard, and looks to himſelf, if he grow ſecure and drowſie and give way to ſin, he may come to this, to loſe his zeal, it was the caſe of many of Gods people in Laodicea, though the chiefeſt bulke in the Town were lukewarm; yet it is plain that many of thoſe that were neither hot nor cold, were Gods own children; for he ſaith, Rev. 3.19. as many as I love, I rebuke and chaſten: ſo in the daies of Saul, when Religion went down the wind, and the Ordinances of God were ſlacked, every thing went to wrack during his government, you ſhall ſee how the Church of God had loſt their zeal, 1 Sam. 17.16. it is ſaid there, that when Goliah of Gath came into the hoſt, and all Iſrael were there, and the main bulke of the Church of God were looking on, and hearing what this fowlmouth ſaid, there he ſtood defying and blaſpheming the Army of God, and he ſhewed himſelf ſo forty daies together, and all Iſrael heard him, and they were all dull and blockiſh, and not a man ſtepped out to hazard his life to appear in Gods cauſe, until it pleaſed God to make a little child take up a weapon, and fight againſt him; ſo our Saviour Chriſt ſhews us in the laſt times (which is ſtrange) for in the laſt times knowledge ſhall abound, the love of many ſhall wax cold, Mat. 24.12. you know what zeal is; it is when a man doth not only walk in Gods commandements and do them, but uſeth Gods arguments, and uſeth them with all his heart, and ſtirreth up himſelf to take hold on God; he preſſeth hard after the mark; he is a man that ſtands upon his guard; a man that will be preciſe and ſtrict in every thing; he will eſchue every evil; if he find any luſt riſing, he is never at quiet till he get it down again; if this man be in company, he will not ſtand upon curteſie to ſee who will begin to ſpeak, but if others will not, he will; and he will not ſtand upon terms and difficulties, but come what can come, he will ſtand for God; now 'tis ſtrange how this zeal may be taken off, in a man that is otherwiſe a good man.
Secondly, He may loſe all his affections, which is a ſtrange thing; you know what the affections are, they are the wings of the ſoul; if the wings be off, the bird cannot flie; now a child of God may loſe all his affections; as it was with Sardis, they had not only loſt all their zeal, but their affections, Rev. 3.2. ſtrengthen the things which remain, that are ready to die; they had loſt all, and but a little remained, and that little was ready to die;2 Chro. 16. what a poor heartleſs, lifeleſs creature was Aſa? he was grown to that paſs, that though God ſent his Prophets to him, yet his affections were not ſtirred; nay, they were ſtirred the clean contrary way; he was angry with him; and when God laid afflictions upon him, he was ſo little affected with his ſins, that he ſought not to the Lord, but to the Phyſitians; a child of God may loſe his ſorrow and grief for ſin; though he be privy to a world of corruption and diſtempers, and dulneſs, and blockiſhneſs, yet he is not able to relent and grieve for them, there is no ſorrow in his heart; as David, when he had committed thoſe horrible ſins, there were no affections in him; when Joab ſent him word that Ʋriah was dead, which he had a hand in, one would have thought it ſhould have made him cry and roar, and made his heart to burſt; but he was ſo far from being affected with remorſe, as that he made nothing of it; oh ſaith he, tell Joab, the ſword kills one as well as another, 2 Sam. 11.25. ſo a child of God may loſe all the affection of ſhame. It is one of the duties we owe to God, that all the corruptions, and untowardneſs that is in us, we ſhould be aſhamed of them; now a child of God may loſe this ſhame; David when he had committed adultery, he was not aſhamed of it, he did not bluſh, nay he was impudent, he durſt let his ſervants know it, and be privy to his villany; he could ſay to them▪ go and fetch me the woman, 2 Sam. 11. Again, he may loſe all his delights in good duties, and the ordinances of God; he may go to them, but with poor delight; what poor delight do you think David had in good duties for the ſpace of ten months, till Nathan came unto him? we may well think what a blockiſh and feared heart he had; again, he may loſe all his deſires and yearnings; he may pray, and have no heart to lift up his ſoul to God, and be earneſt for the having of thoſe graces he ſtands in need of, but pray ſo coldly, as if indeed he would teach God to deny him; again, he may loſe all his fear, he may grow to be ſo marvellous venterous and bold, he may grow to be familiar with ſins, he may grow to come neer the occaſions of ſin, and thruſt himſelf upon temptation; again, he may loſe his affections of love, and have hardly any love at all to God, as Chriſt complains of Simon, who otherwiſe was a good man; he forgave his ſins, and yet he complains he loved him but a little, Luke 7.44. ſc. in one word, a child of God may loſe all his affections.
Thirdly, He may grow to be even ſenſeleſs of ſin, and of the grace of God; I may ſhew this in divers examples; to inſtance in the Patriarchs, they conſpired the death of Joſeph, afterwards flung him into a ditch, which was a moſt horrible and unnatural thing; one would think this ſhould have been as an arrow unto their hearts, and they ſhould have been aſhamed of themſelves; but were they ſenſible of this, or moved at it? no, but they ſate down to eat and drink when they had done, Gen. 37. ſo for the children of Iſrael in the wilderneſs, when they had committed that horrible ſin, of making a golden calf, and the Text ſhews that many of the children of God were guilty of it; when they had done, did their hearts ſmite them? were they affected with their ſin? did it work any impreſſion upon their hearts? no, they ſate down to eat and drink, and roſe up to play, Exod. 32.6. ſo David, when he had committed thoſe horrible hainous ſins of murther and adultery, ſins which deſerved death by the Law, his fault was aggravated by many circumſtances; he had wives of his own, he was not a young man, but well grown in years, he was no novice, he was not ignorant of God, but an old diſciple, and one that had had a great deal of experience of Gods goodneſs, one that was the moſt noted man in all Iſrael for forwardneſs for God, one that as himſelf confeſſeth, had more underſtanding then any one in the world, more then his teachers; theſe do aggravate his ſin, but when he had done, was he ſenſible of this? no, he was ſo far from it, that he laboured to father his baſtard upon Ʋriah; Ʋriah had been a great whiie from his Wife, and muſt have known it to have been a baſtard, if he had not ſent him down to his houſe; now thought he, if I can but get him to go down to his houſe, and lye with his Wife, the child may be thought to be his child, and not mine; nay, when Ʋriah ſpake words that might have burſt his bowels, when he bade him go to his houſe, you may ſee what a gracious anſwer he gave him, 2 Sam. 11.11. The Ark and Iſrael, &c. as who ſhould ſay, I had more need to be at prayer, and keep a faſt; all Iſrael is in the field againſt their enemies, therefore I had more need to ſeek God, then look after my pleaſures, and pampering my body; now one would think this ſhould have been as a dagger to Davids heart, and made him aſhamed; yet he was ſo ſenſeleſs that he laboured to do it more and more, and was never at quiet till he had made him drunk, thinking he would go home; thus we ſee that a child of God may be ſenſeleſs of his ſins.
Fourthly, A child of God may grow to be notoriouſly vain, and notoriouſly worldly, and to be notoriouſly guilty of ſin. I do not ſay to live in ſin, but to ſin notoriouſly, that a man that hath but half an eye may ſay, Yonder man is notoriouſly proud and conceited of himſelf, he is marvelous froward and given to his paſſions; yonder man is marvelous remiſs in his place and calling, marvelous dull and idle, and ſluggiſh; and even thoſe that are without may ſee this, much more the children of God; thus it was with many of Pauls brethren and companions he had at Rome ▪ though he did conceive theſe were the children of God, yet they were grown notoriouſly and groſſely worldly; when Paul had occaſion to ſend ſome Miniſter or other to fight againſt the falſe Apoſtles, he ſpake it ſeems to all his brethren and acquaintance, to intreat them to go to Philippi, but he could not get one of them to go; what excuſe they made we know not, whither they were loth to be at that charge, or whither they loved their own eaſe, but Phil. 2.21. he breaks out into this ſpeech, they all ſeek their own, and none the things that are Chriſts: Not as Calvin notes upon the place, as though they had no grace or life in them, but they were grown marvelous worldly and earthly, and carried away with their luſts, marvelouſly tender of their profits, ſeeking their own, and not the things of Chriſt; though Paul told them, it was the cauſe of Chriſt required it, yet it was againſt their profits and eaſe, he could get none of them to go; ſo David, that ſin of numbring the people, it lay upon his heart nine months, and he came not to repentance; yet Joab ſaw this thing, and he uſed gracious arguments to divert him; he ſaw plainly that he was tranſported with ſome luſt or other.
Fifthly, The child of God may grow to that paſs, that the ſervice of God may be a burthen; 'tis true, it cannot be abſolutely a burthen to any child of God; ſo the wicked only are abſolutely without zeal and affection, they are abſolutely wicked and worldly; therefore this cannot be abſolutely in a child of God; yet it may be horribly and groſſely, even to be tired and jaded under Gods ſervice, even to count it a burthen, to cry out with thoſe Mal. 1. what a wearineſs is it Lord! even to be loth to go to prayer, to go to it dully, as a trewant goes to his book; and when they are at it, to be blockiſh and without any ſpirit in it, and have no life, not ſo much as to heave up their hearts to the Throne of grace; nay, they may think it too long, and wiſh it were done; and they may think the opportunities to do and receive good come too often; this is an horrible thing, yet thus it may be; what was the reaſon that the Galatians were ſo open-eared to the falſe Apoſtles that came with another Goſpel, that ſeparated from the Goſpel of Chriſt? what is the reaſon that they opened the ear to them, and were even poyſoned by it? O ſaith the Apoſtle, be not weary of well doing, Gal. 6.9. as who ſhould ſay, you are weary of well doing; you were once affected with the word, and would have plucked out your eyes to do me good; you were wonderfully wrought upon, and went on in a right manner in ſome meaſure; Oh be not weary of well doing; as who ſhould ſay, the cauſe of your yielding is becauſe you were weary of well doing; you ſeek out for new opinions, and errours, and are ready to receive falſe doctrines, contrary to the doctrine of Chriſt; therefore, take heed that you be not weary of well doing.
Laſtly, A child of God may be ſo dead that nothing can quicken him; nay, the whole Church of God may be ſo dead, that the Goſpel may be going away, and God may be ready to depart, and ſhew ſigns of his going away from them, and yet they may have no heart to humble themſelves, and ſeek the Lord, to be moved and ſtirred to get more life, and intreat God to turn away the plague, as God ſaith, Iſa. 59.16. I wondred there was no Interceſſor; he ſent Prophet after Prophet to tell them that he would take away his Kingdom from them, and ſcatter them among the Nations; but though he had told them of theſe things, over and over again, yet there was none to ſtand in the gap; he ſpeaks in the general, there was not a man (though otherwiſe good) that could cry to God in this diſtreſs; ſo that I ſay, a man may grow to this paſs, that nothing can quicken him; all the ordinances of God cannot, nay, though he have many judgements of God upon him, and his conſcience lies digging in his ſide from day to day, yet nothing may work upon him, unleſs the Lord be more ſtrangely merciful to his ſoul; till a whale was provided to ſwallow up Jonah, there was no bringing of his heart to relent.
Qu. But you will ſay, Where is the ſign of Gods grace all this while? may a child of God be thus dead? certainly the life of the children of God is eternal; and when God gives his children grace, it continues for ever, it is ſpringing up to eternal life; now if a Saint may be thus dead, where is grace? is he unchilded again?
Anſ. I anſwer, the grace of a child of God can never be taken away, not for any goodneſs in himſelf, but through the goodneſs of God.
For firſt, there is the ſeed of God remaining ſtill in him, 1 John 3.9. a godly man cannot commit ſin, ſaith the Apoſtle, for the ſeed of God remaineth in him; that is, he cannot commit ſin as the wicked commit it, he can never grow to be a wicked man again, to do as the wicked do; why? the ſeed of God remaineth in him; you know ſeed is a little thing, there is a little thing left ſtill in that man, that ſhall ſtill difference him from ungodly men, that he cannot commit ſin with that fulneſs of ſway as the wicked do; now by this ſeed the Scripture means regeneration; regeneration is immortal, it is that ſeed which remaineth for ever, 1 Pet. 1. the laſt.
Secondly, As there is a ſeed of God remaining in him, ſo there be ſupernatural habits; and the difference between this ſeed, and theſe ſupernatural habits is this; this ſeed is immediately in the ſoul, though it runs through all the powers of it; but theſe ſupernatural habits are immediately in the powers and faculties of the ſoul; now theſe habits are ſuch, whereby they have heavenly inclinations to good, and inclinations againſt evil; and theſe ſhall never be quite extinguiſhed, though they be not like to moral and natural habits; for they do actually incline but ſupernatural habits do never actually incline that way, but upon concurrence of ſpecial grace; though they be in the ſoul yet they do not actually incline but upon concurrence of grace; now theſe habits can never be taken from a child of God, as David ſaith, Pſal. 37.24. though the righteous fall, yet he ſhall not utterly be caſt down; he may fall upon his hands and knees, but he ſhall not quite fall; he ſhall have ſomething or other to moderate and break the fall.
Thirdly, A child of God ever hath an anointing, 1 John 2.27. that is, a gift and grace of God, whereby he doth enlighten his eyes by the ſpirit of revelation, whereby he looks upon God, and all ſin and iniquity, and the ordinances of God, with an heavenly eye; now I ſay, this eye can never be taken away; let a child of God be at the loweſt ebbe, he looks upon ſin, and Gods wayes after another faſhion then other men; he looks upon corruption after another manner then any other man; ſo he looks upon Gods holineſs, and righteouſneſs, and graciouſneſs, he looks upon theſe ſo as no natural man doth; if a man do but talk with him, he will ſee that he hath anointing at the loweſt ebbe; he will not talk of the wayes of God as a natural man; he will diſcover that he hath ſomething of God, ſomething of this oyntment left in him ſtill.
Fourthly, There is a little ſtrength in his heart, as the Lord ſaith, Rev. 3.8. A child of God, take him at the loweſt ebbe, yet he hath a little ſtrength; I ſpeak not here of actual grace, for a child of God may have no actual grace ſtirring, it may be quite in a ſwound; as David; I hardly think there was any grace ſtirring in his heart when he lay with Bathſheba; but I ſpeak of the frame of a child of God; when he is grown dead in his general bent, frame, and inclination, he hath yet a little ſtrength; he doth a little fear God, though it be much born down; he hath ſome good deſires, though but weak and in a great meaſure ineffectual; he hath a little endeavour to pleaſe God, though the pleaſing of his fleſh and corruptions be ſo much, that his grace doth ſcarcely appear.
The firſt uſe is this, Is it ſo, that a child of God may thus far grow dead?Uſe. let us know, this is not to encourage any man in ſin, that any man ſhould conclude, well then it is no great matter though I ſin now and then, and lie and ſwear now and then; in many things we offend all, and we are all ſinners; the Miniſter told us to day how dead a man may be, and yet be a child of God for all this; this is a damned uſe of this doctrine; there is no doctrine, no example recorded in all the whole Bible, to encourage men to ſin; therefore when we look into the lives of Noah, of Abraham, of Lot, &c. and read of their great falls, this is not to encourage any man to ſin, but rather to ſtir up a man ſo much the more to labour againſt ſin; for if the children of God that have his favour, and have got into his covenant, and have got power in grace, and have traded in Religion, and have waded far in mortification and newneſs of life, and have gone many degrees towards Gods Kingdom; if theſe men give way never ſo little, may be dead, if ſin may get dominion over theſe; how ſhould others quake and tremble, and reaſon thus, Did David and Peter fall? how then ſhall I ſtand? how careful ſhould I be? David had a thouſand times more grace then I, and was more mortified then I, and had a better heart then I; if he were ſo weak to overcome ſin, when he had given way to it; if he could not preſerve his affections from being deaded; and if he could not preſerve his ſoul from being a block in Gods ſervice; if he had ſo many advantages beyond me, and yet giving way to idleneſs and drowſineſs, were born down in that faſhion; oh how ſhould I take heed then?
Uſe. 2 Secondly, If a child of God may be thus dead, then let the beſt of Gods Saints and children that are now moſt zealous and lively, take heed; let them follow hard after the mark, let them ſtand upon their guard, let them fight againſt idleneſs and drowſineſs of ſpirit, let them not be carnally confident to truſt in their own hearts; take heed, thou knoweſt not how thy heavenly father may deal with thee; for this is certain, no child of God can get up again (though he had the moſt grace that ever man had, beſides the Lord Jeſus Chriſt, if he give way to ſin) except the Lord help him; we are like to a little babe; if it falls, there it lies till the parent help it up; ſo when a child of God falls, there he lieth in woful diſtreſs all this while, and cannot get up for his life; and if he had a thouſand ſouls, and they were all to be damned, he could not ſave one of them, unleſs God aſſiſt him, Lam. 5.21. turn us O Lord, and we ſhall be turned; therefore art thou never ſo full of life? take heed, deſpiſe not propheſying, deſpiſe not preaching, deſpiſe not prayer, deſpiſe not any ordinance of God, deſpiſe none of theſe things, never grow ſecure; if thou doſt, woe unto thee; may be God will help thee up again, but who can tell? the covenant of grace is certain for nothing but for eternal life; if a man take heed, and ſtand upon his watch, he may the better build upon God, that he ſhall not fall, Pro. 28.4. therefore take heed that you paſs the time of your ſo journing here in fear, 1 Pet. 1.17. and having theſe promiſes, let us cleanſe our ſelves from all filthineſs of fleſh and ſpirit, &c. 2 Cor. 7.1. as who ſhould ſay, let us labour to have this holy fear in our heart, ever to conſider how weak and impotent we are; if we grow drowſie and careleſs at any time, we give advantage to the Divel; we let him in, and God knows when we ſhall get him out again; therefore let this work fear and trembling.
Uſe. 3 Thirdly, This may be for comfort to thoſe people of God, that have been fooliſh, and have deceived their own ſouls, and have given way to Satan, and let in this cruel and damned enemy that hath done a world of miſchief, that they are now come to deſpair almoſt; they are afraid they ſhall never get up again; never were any of Gods ſervants ſo dead and dull as I am; Gods children can never be thus; I ſay, is there ſuch a one among you? let this doctrine be a thred let down from heaven to help him up again; as the Apoſtle ſaith, all things are written for our learning, Rom. 15.4. ſo theſe Scriptures that ſpeak of the falls of Gods Saints, are written for ſuch peoples learning, that they may take comfort in the Scriptures, that they may not be altogether out of heart, but have ſomething to lay hold on; as Paul ſpeaks of his ſins of being a perſecutor,1 Tim. 1. and a blaſphemer, he ſaith, it is recorded, that I afterwards may be an help to them that ſhall believe; and as the ſins of Gods elect before converſion are recorded, that this may be a means to perſwade Gods elected (not yet converted) that they may find grace, though they be never ſo vile ſinners; for God hath left a pattern and pledge, he hath been merciful to hainous ſinners; ſo the fall of Gods Saints and children after converſion, are recorded to this end; and I can tell you in time of temptation, when conſcience ſhall be awakned, and the wrath of God ſhall ſtick in a mans ſoul, a man cannot ſpare any one ſweet propoſition in Scripture, nor any one example in Scripture, nor any tittle of comfort; it will be little enough to bear up the ſoul from deſpair …nd from being overwhelmed; all will be little enough to aſſure the ſoul of Gods favour, and that he can and will pardon ſuch tranſgreſſors; therefore I ſay look upon this doctrine, it is for thoſe that are dejected with their dead hearts, that they may yet receive ſome comfort to their ſouls.
The laſt day I ſhewed you how far forth a child of God might be dead;The deadneſs of a child of God amplified. but ſome may ſay, I cannot believe a child of God may come to this; and thou art confident thou ſhall not come to this; therefore I will ſpeak a little further of it.
And firſt, Let me tell you, there is not the fowleſt, haynouſeſt,A child of God may fall into very foul ſins. abominableſt, the moſt notorious, ſcandalous ſin in the world, but the moſt devout, godly mortified man upon the face of the earth may fall into it, if he take not heed, (except the ſin againſt the holy Ghoſt) I will inſtance in ſome particulars.
Firſt, For Idolatry, groſs Idolatry; will you think that ever a child of God, that believes in his name, and is acquainted with his word, and his goodneſs and mercy, and his jealouſie againſt this ſin and iniquity, ſhould fall into it, ſhould fall down and worſhip a ſtock, a ſtone, a creature? you will never believe it; yet you ſhall ſee the wiſeſt man that ever was, and one that was beloved of God, did fall into this ſin in a great degree, 1 Kings 11.4. Solomons wives drew his heart away from God; they drew away his heart from God in an high degree; and they did not nakedly draw away his heart from God, but they drew his heart after other gods. If a man ſhould ſay, I hope I ſhall never fall into this ſin; I ſay let us hope ſo ſtill, and go on in uſing the means; if we be ſo confident, let us take heed that none of us come to bowe to the creature; let our own hating and abominating of it, be a watch-word to us to take heed.
Secondly, What ſay you to apoſtacy? nay, almoſt totall apoſtacy, that a child of God ſhould grow to be an apoſtate, which of you would think it; that he ſhould come to curſe and bann himſelf, if ever he knew Jeſus Chriſt, or loved him, or ever did countenance him? yet you may ſee a child of God, and a notable one too, fell in this faſhion; Peter, he did curſe and ban himſe;lf, that he never knew the man, Mark 14.71. this is very far.
Thirdly, What ſay you to perſecution? to perſecute a man that is godly; doſt think that a man that hath the image of God in him, that hath the knowledge of the Scripture, that hath the fear of God before his eyes, and a ſympathy with all the Saints of God in the world, that this man ſhould ever perſecute one that is godly, and for his godlineſs too? would you think this? yet directly thus it is; Aſa, a godly man, for a fit, as long as the time laſted, when the Prophet reproved him for his ſins, and dealt roundly with him, what was this but gracious dealing? yet the man did not only not ſubmit to the Prophets reproof, but his very heart roſe up againſt him, and he caſt him into priſon, he was a perſecutor of him 2 Chro. 16.10. in one word, what enormous flagitious ſin in the world is there, but a child of God (if he look not to himſelf) may actually fall into (but the ſin unto death?) Noah a Preacher of righteouſneſs, the holieſt man upon the earth, the world had not his fellow, yet he fell to be once drunk; David a man after Gods own heart, a man of admirable experience, a man that traded as far in mortification, in holineſs and righteouſneſs, and walking with God, and acquaintance with him and his Laws and promiſes as ever any Saint in the Old Teſtament; yet he fell into the ſin of murther and adultery, yea, to make a man drunk, and that otherwiſe a good man too, one of the worthieſt of all the Kingdom; you ſee this is clear, there is no ſin ſo deſperate (the ſin againſt the holy Ghoſt excepted) but a child of God may fall into it; therefore he had not need to be carnally confident.
Secondly,2. A child of God may be hardned in ſin. When a child of God hath fallen thus into ſome fowl ſin, he may be much hardened, wofully deaded and benummed, and grow blockiſh and untoward to call upon God, and go on in any of his waies, become marvelouſly unfitted and indiſpoſed to the uſe of Gods ordinances; nay, he may be grown to that paſs that he ſhould never riſe up more, but that for the infinite goodneſs of God that doth bring him again home, and lift him up again by renewing his faith, and his repentance; you may ſee when Jehoſhaphat had ſtruck with Ahab, 2 Chro. 19.and helped the ungodly, and loved him that hated the Lord, though he were ſmitten in the field, and were like to have loſt his life, and ſaw what danger he was in for joyning with Ahab, yet all this did not humble him; the Lord ſent after him by hue and cry, rouſing up his conſcience by his Prophets; if he had not done thus, God knows how long he might have lain thus; ſo David he found a deadneſs in all goodneſs, when he had committed thoſe foul ſins, he found no working of Gods bleſſed ſpirit, his own ſpirit grew dull, his own heart grew dead, he was as if he had never known what grace meant; create in me O Lord a new heart, Pſal. 51.10. his ſin was like to a ſweeping rain that leaves nothing; like to a conſumption that waſtes all; it was even like a Thief, that breaks into a mans ware-houſe in the night, and a man knows not what he hath loſt, till he caſts up his accounts, and then he ſeeth he hath loſt almoſt all his eſtate; ſo it is with the beſt of Gods ſervants; if they give way to ſin, contrary to evangelical obedience, God knows what a Thief they let into their ſoul; they know not what they have loſt, till God give them an heart to caſt up their accounts, and then they may ſee that they have loſt almoſt all that they have; who knows what God may do? it is a fearful thing; you ſee a child of God may not only fall into foul and fearful ſins, but he may lie in them.
Then Thirdly,3. A child of God may be long in ſin. To go further, when a child of God is come hither, then you will ſay, certainly this man muſt riſe up again quickly, grace will not let him lie dead; 'tis true, God will not for ever let him lie dead; but for how long he ſhall lie dead, no man nor Angel can tell; as the Church ſpeaks concerning her miſery, there is never a Prophet, never an ordinance of God, all is gone to wrack, and there is none among us can tell us how long, Pſal. 74.9. ſo when a man hath fallen into ſin, and hath pulled diſtempers into his ſoul, there is none among us can tell us how long; 'tis true, Peter got up again within a few hours; but David got not up again till after ten months; and may be another not till after ten years, may be twenty, forty, nay, who can tell how long? grace is free; therefore no man can preſcribe any time, the wind blows where it liſteth, John 3. Reaſons of the point.and how long it liſteth, and how long it will be ere it blow again who knoweth?
Reaſ. 1 The Reaſons of this, firſt in regard of Satan, he fights moſt of all againſt the children of God, his fingers itch to be at them, and at them moſt; his greateſt ſpight is againſt them, the very bowels of the enmity is between him and them; the children of God come to take his place that he once had in heaven; the children of God are ſet up againſt Satan, as David was put in the room of Saul; therefore I ſay, all the ſtrength of hell is ſtill a working againſt the Church of God, and the Saints of God, and every one of them, from that very moment that the woman was delivered of a man child, he ſought to deſtroy it: Simon, Simon, Rev. 12.13.(ſaith Chriſt) Satan deſires to winnow thee, &c. Luke 22.31. he is the god of this world, and his temptations are welcome enough with any body but the children of God; none reſiſt his dominion but they; he is the Gaoler, and hath all the world in cloſe priſon, but only them; they are the only ones that have broken looſe, that have gotten away out of the power of Satan; therefore all his malice, and all the gates of hell, they are up to ſend hue and cry after them, to hook them in again if they can; he is juſt like a Pyrate; a Pyrate will rather ſet upon one rich ſhip, then upon a thouſand beggarly barks, becauſe there he may have a rich prize; ſo the Divel knows he can advantage his Kingdom, if but one fall that is a Saint, more then by the falls and the notoriouſeſt falls of millions of others; therefore no wonder that a child of God ſhould grow remiſs and careleſs at any time, that he may have a miſchief; for it is all the Divels buſineſs, he hath nothing elſe to do but do miſchief, to be buſie to get a child of God down, and if he have him down, to hold him down if he can.
Secondly, Another reaſon is, in regard of the children of God themſelves; Reaſ. 2 they carry fleſh about them as well as other men, they have a Traitor in their own boſomes, that lies in ſcout every moment to work them woe; as Paul ſaith, I find another law in my members, &c. Rom. 7.23. though a child of God hath wounded all his luſts, nay, though he hath given them their deaths wound, yet there is never a one but may revive and make head again, if he take not heed, and that in a woful degree; as the Lord ſaith of the Caldeans, Jer. 37. (I quote it only for a ſimilitude) ver. 10. though you had ſmitten all the whole army of the Caldeans, yet they ſhall come and fire the City; when Judah had provoked God, though they had wounded all the Caldeans, yet thoſe wounded men ſhould come and fire the City; ſo let a man take heed he doth not give way to ſin; for though his luſts be mortified, and he hath given them their deaths wound, yet theſe wounded Caldeans may come and fire all his ſoul, if he take not heed.