Heart Treasure, Chapter 8
CHAP. VIII
The ſecond uſe is for Conviction of four ſorts of Perſons.
IF it be ſo neceſſary to have a treaſure within, that a Chriſtian may be fitter to walk, ſpeak and act holily, then this falls with weight upon the head of four ſorts of perſons, viz.
1. Careleſs loyterers.
2. Vain-glorious boaſters.
3. Impious offenders.
4. Unprofitable Chriſtians.
1. Careleſs loyterers, that ſleep out a fair Summers day of grace, and forget the day of their Viſitation; many poor Miniſters have cauſe to weep over their dear people, as Chriſt over Jeruſalem, and ſay, If thou hadſt known, at leaſt in th… thy day, Luk. 19.41, 42.the things that belong to thy peace! but now they are hid from thine eyes: If any ſoul be without grace, under precious meanes of grace, let ſuch tremble at preſent providences, leaſt they lead on to the loſs of Ordinances: if thou haſt ſate under the droppings of the Sanctuary, and art yet barren, be afraid, leſt God either command the Clouds to rain no rain on thee, or the curſe of the barren Fig-tree be pronounced againſt thee, Mat. 21.19 Luk. 13.7.Let no Fruit grow on thee hence forward for ever, or elſe, cut it down, why cumbreth it the ground? Oh ſirs, have your ſouls been yet empty of grace, under Ordinances, which are the Channels of grace? have you lived thus long in Goſhen, and are you yet in Egyptian darkneſs? where's the fault, what can you ſay for your ſelves? Suppoſe God ſhould put you to it, to bring forth your ſtrong reaſons, (as he expoſtulated with the Man that wanted the wedding Garment,) and ſhould ſay, Mat. 22.12friend (for ſo wilt thou needs be accounted, and as ſuch thou waſt invited) where haſt thou lived? in my Church? and didſt thou not there hear of a rich Ward-robe provided for naked ſouls, even the fine white linnen of Chriſts perfect righteouſneſs? was there not a wellfurniſht ſhop and ſtore-houſe of the gifts and graces of the ſpirit to fill and adorn the houſe of thy heart? how comes it then that thou art ſo devoid and deſtitute of what is good? hadſt thou lived in Turky or India, where I did not ſet up ſuch an office of mercy, thou mighteſt have more to ſay, but now what apologies can you make? what Fig-leaves can you finde to cover your ſhameful nakedneſs, or colour your wretched negligence? how cameſt thou hither? qua fronte? what canſt thou ſay to excuſe thy brazen Impudence, that dareſt approach ſuch a preſence in ſo ſordid an habit, or rather miſerably naked? the truth is, though witty ſinners can finde ſhifts enough to put off Miniſters arguings, and ſilence the bawlings of conſcience, yet how can their hearts endure, or hands be ſtrong, when God ſhall deal with them? their mouths ſhall be muzled up in ſpeechleſs, yet ſelf-condemning aſtoniſhment: they muſt needs be condemned out of their own mouths: Oh conſider, if yet you be without a treaſure of grace, and rather ask thine own heart ſome heart-awakning, than that God ſhould ask thee ſuch aſtoniſhing interrogatories: as thus, ſay to thy ſoul, my poor pining ſoul, How is it with thee? What haſt thou been doing? and what waſt thou ſent into the World for? what muſt become of thee? what proviſion haſt thou made for an eternal ſtate? where muſt thou lodge, if thou die this night? and let me propoſe to you theſe Conſiderations:
1. If thy ſoul be yet without a true treaſure of a gracious Principle, thy condition is miſerable, for thou haſt no aſſurance of any more meanes to obtain it, nor to live another day, to hear another Sermon, or of Grace, to make the means effectual for thy ſouls good: Remember Eſau; haſt thou ſtood out ſo long, and doſt thou now preſume upon a longer day? Muſt the earth be forſaken for thee? and ſhal God leave his ordinary road … thee good, ſtep aſide to meet with thee? …od ſometimes doth ſo, but what ground haſt thou to expect it, that haſt abuſed Grace ſo long?
2. Is not this emptineſſe of good a dreadful ſign of rejection? Salomon ſaith, He that hath a froward heart findeth no good: Pro. 17.20.nothing doth him good, Word, nor Rod; but he ſaith, the heart of the prudent getteth knowledge; Pro. 18.15.may not you ſadly fear judicial hardneſſe, to puniſh wilful negligence? One would have thought, if any good had been intended for you, that you ſhould have been poſſeſſed of it before this: its a black brand of reprobation to live long under melting Ordinances, and be ſtil hard and dead.
3. Wilful neglect is an act of diſ-ingenuity to God, cruelty to your own ſouls, & the ready way to baniſh Ordinances from poſterity: What? Muſt God alwaies hold you the Candle to play by? Pro. 17.5.Wherefore is there a price in the hand of a fool, when there's no heart to improve it? Be ſure, if Satan finde you idle, he wil ſet you a work; Negligence is a ſad prognoſtick, and preparative for eternal torment, and ſo much eaſe now, ſo much torment hereafter: Shal the God of Heaven alwaies threape kindneſſe upon offending Grace-abuſing and refuſing wretches? No, no, when Love hath ſaid its errand, Juſtice will act its part:
And 4. Your loſt advantages wil prove your bittereſt torment, all men muſt be judged according to their receits, and wilful Loyterers ſhal be puniſht according to their contempt of Goſpel-opportunities: Goſpel-deſpiſers ſhal account poor Heathens comparatively happy, though their Companions in eternal miſery: their bright Sun of Goſpelgrace ſhal ſet in more utter darkneſſe, and greater treaſures of wrath ſhal be poured into thoſe Veſſels, that ſhut out treaſures of Grace.
2. Another ſort to be reproved, are empty and vain-glorious boaſters, guilded Hypocrites that pretend to a great Treaſure, but are ſorry beggars: Some devout Papiſts there are, which wil tell you they have merit enough, both for themſelves and others, that out of the abundant treaſure of their good works, can furniſh defective ſoules on earth, and deliver tormented ſoules out of Purgatory: But believe them not, they would make merchandize of ſoules, and draw them to deluſions and damnation; Jeſus Chriſt is our onelyonly Treaſury, there is nothing like merit in a meer Creature. Angels in Heaven ſtand by Grace, having their confirmation by Chriſt; Sure I am, they have no merits to ſpare, the wiſe Virgins could not furniſh others, but a boaſting Fryer pretends he can: the moſt of his ſeeming good works wil rather prejudice himſelf, than profit others, ſince they are generally that vain wil-worſhip, that's coined in the mint of a wanton ſuperſtitious Brain, and ſo make the Commands of God to be of none effect, and provoke the Lords wrath againſt the promoters and practiſers thereof. But ſuppoſe a man could obey poſitive Commands, in practiſing all Scripture-duties, and avoiding all prohibited ſins, yet wherein hath he to glorie? Is he not ſtil an unprofitable ſervant? Doth he give God any thing but his own? Is it not due debt? and is it by his own ſtrength, or by the ſtrength of God? And can he do what he doth perfectly without the leaſt tincture or ſtain of imperfection, or of defect? Let any meer creature ſhew ſuch good works as theſe, and let him climb up to Heaven upon Aceſtu's rotten Ladder, we are reſolved to aſcend on Jacobs Ladder; let others ſeek their own merit, let right Chriſtians ſtudy grace. I hope we ſhal be ſo wiſe to chuſe Bellarmines dying ſafe…way, Quaerant ali…, ſi…elint meritum, nos grattam studeamus: Bern. Serm. in Nat. Mat. Col. 2.13. Iſa. 64.6.rather than his Diſputing politick-way to Heaven, to repoſe all our truſt in the mercy of God, and merits of Chriſt, rather than the tottering foundation of mans beſt righteouſneſs, which is but a filthy rag, and wil rather defile than cover our nakedneſſe. But I principally deſign to laſh ſuch perſons, as hypocritically and hiſtrionically act the part of Kings and Emperours, but are poor deſpicable Muſhrooms, that pretend upon the ſtage of their fair profeſſion to Coffers of gold, and precious treaſures of Grace; But alas, follow them into withdrawing-Rooms of privacy, and you ſhal finde them wofully deſtitute of all ſaving good; theſe poor ſoules conceit with counterfeit graces to purchaſe Heaven! and by making lies their refuge to be ſecured from wrath: But alas, the God of Heaven ſees their falſe coyn and ſelf-flattering hearts; Prov. 16.2. All the wayes of man are clean in his own eyes, but the Lord weigheth the ſpirits. Oh, how many hearts and waies would be found light, and wanting, if weighed in an even ballance, even in the ballance of the S…nctuarie? At the laſt day it wil be ſeen that there are wonderful ſelf-cheating conceits and confidences: there's many falſe hearts under fair Vizors, but when theſe Vizors are pluckt off, all ſhal appear in their colours: and oh, what ſtrange ſights wil then be ſeen? foreign Signifies both a dec…itfull man, and an Uſurer See Prov. 29.13. …g. …or Uſurers are …ually …audu…t. ….When wicked mens foul inſides are turned out, certainlie they wil be very abominable, though now every cunning Hypocrite carries ſo cloſely, that none can detect him, or ſay black is his eye, yet a time ſhal come that ſhal bring every ſecret thing to light, and diſcover the guile of the deceitful Uſurer in Religion; who thinks to truck for Heaven with his ſtollen wares: Oh, how much better is a poor ſoul than ſuch a ſelf-deluding Richling! that thinks he is ſomething, yet he is nothing, and ſo deceives his own ſoule, plaies the Sophiſter, and puts a falſe Syllogiſme upon himſelf, as the Apoſtle James ſpeaks: How many are in a golden dream? that build Caſtles in the Air, and fancie they are Kings; but, when they awake out of their frantick dreams do finde themſelves miſerably miſtaken! Salomon ſaith, Whoſo boaſteth himſelf of a falſe gift, is like Clouds and wind without rain, Prov. 25.14. i. e. He that pretendeth to give or receive what is not real, but counterfeiteth either, renders himſelf ridiculous to men, and odious to God: Our Lord Jeſus curſed the barren Fig-tree, to manifeſt his diſpleaſure againſt hypocriſie; Hypocrites are the moſt hateful of all perſons, they are hated of wicked men for ſeeming good, they are hated of God and good men, for But ſeeming, and not Being truly good: As Hypocrites fruit is like the Apples of Sodom that look fair with a beautiful skin, but touch them, and they are duſt: ſo are Hypocrites ends likelie to be like that of Sodom, which God overthrew as in a moment: yea, theſe muſt be patterns to others of a more dreadful deſtruction; hence the phraſe of appointing a portion with the Hypocrites. Matth. 24.51.But here comes in a carnal, ſenſual ſot, and applies all this to the zealous Profeſſor, and wil needs condemn him for an hypocrite, becauſe he makes ſo great a ſhew, and account himſelf a ſincere Saint, becauſe he conceits his heart to be good; the former cenſure is contrarie to Scripture, and this latter is contrarie to their own ſenſe and experience: for they may finde, and Gods children do feel that the heart is the worſt part of the whole man; 'tis a mans ignorance of it that makes him imagine it is the beſt: the truth is, no man wil commend this common Cheater, but he that knows it not, for its known to be deſperatelie wicked, and 'tis deceitful, or a Supplanter (as the word imports) that wil trip up the heels of the Chriſtian, Jer. 17 9.and cheat him of his prize and reward: if ever thou be undone, 'tis thy heart that wil undoe thee; thou doſt brag of thy heart, alas poor ſoul, thou haſt cauſe to bewail it, and be affraid of it; and if conviction open thee a window to look into it, thou ſhalt ſee a monſtrous dreadful ſight, that wil make thee out of love with thy ſelf, and cauſe thy heart to ake, if it do not break with godlie ſorrow; As for the Children of God whom wicked men condemn, for making ſo great a ſhew, I ſhal ſay but this, that it is the moſt unreaſonable, uncharitableneſſe in the world, to judge contrarie to what we ſee, yea, 'tis a blaſphemous aſſuming to a mans ſelf the propertie of Gods Omniſcience, to pretend to ſearch the heart, in ſaying, the thoughts of the heart are oppoſite to the profeſſions of the Lips, and practices of the Life: the Lord rebuke ſuch railing Rabſhekah's, as condemn all the generation of Gods Children, and that becauſe of their holie world-condemning converſations; theſe Moles cannot endure the light of Saints pathes: hence they ſay, I warrant you theſe preciſe walkers are no better than their Neighbours; if the truth were known, they are a company of diſſemblers, and are rotten at the heart, Phariſee-like they make clean the out-ſide of the Cup, and condemn others as prophane, and then binde it with an Oath, they are as bad as themſelves: and if a Pro…eſſour ſlip into an open ſin, then they are confirmed in their cenſures, and conclude, they are all alike, a pack of diſſemblers: and now the holieſt Saint (that hates ſuch ſins, and mourns for it, as his greateſt burden) ſhal have his brothers miſcarriage daſht in his teeth for ever: But if a man might argue with theſe ſottiſh, yet cenſorious ſoules, in a rational way, what could they anſwer? Are not they themſelves worſe than the looſeſt Profeſſors? and how far ſhort do they fall of cloſe-walking Chriſtians? Should all be condemned for the ſake of one? and ſhould wee not judge according to what we ſee, or can attain to the knowledge of? Is not the Tree known to us by its fruits, and not by its Roots, which are inviſible to us? Lord, ſet theſe vain boaſters a work in ſearching their own hearts, and examining their own ſelves, 2 Cor. 13.5.whether Chriſt bee within them (as Paul directs the Corinthians in this very caſe) and this wil cure their cenſorious ſpirits, and finde them work enough to do at home; for as the Eye that looks moſt abroad ſees leaſt within, ſo the moſt uncharitable Cenſurers are the moſt emptie, unprofitable Profeſſors: when as a Chriſtian that hath moſt grace himſelf, judgeth beſt of others: and obſerve it, they that groundleſlie judge others to be worſe than they ſee apparent cauſe, Matth. 7.8, 2.wil be judged by others in like manner in this world, and are in danger of a ſad and juſt cenſure and ſentence at the dreadful day of judgment: Job 27.8.What then is the hope of the Hypocrite when he hath gained, when God taketh away his ſoul?
3. Another ſort to be reproved, is the impious offendors, impenitent ſinners, that verifie the latter part of the Text, and run a courſe directly contrarie to this good man: An evil man out of the evil treaſure of his heart bringeth forth evil things: How ſhould it be otherwiſe? Men muſt needs act as they are: It was a Proverb of the Antients, Wickedneſſe proceedeth from the wicked, 1 Sam. 24.13. ſuch as the Fountain is, ſuch muſt needs be the Streams, the Fruit is anſwerable to the nature of the Root and Tree: The working Forge of mens wicked hearts, Jam. 3.10.11. Gen. 6.5.doth ſparkle forth ſuitable imaginations: Why are men ſo wicked in their lives? its becauſe they have more naughtie hearts, for the cauſe hath more in it than the effects: Oh, how many vaſſals of Satan and veſſels of ſin are repleniſhing and preparing for wrath? for as a good mans treaſure prepares him to do the more good, ſo, too many are filling their ſoules with guilt; and harden their hearts by cuſtome in ſin, that they may be vile with leſſe remorſe, and ſwallow down iniquity, as the fiſh drinks in water: they cauterize their conſciences, and twiſt a ſtrong cord of cuſtomary ſinning, that they may draw iniquity with Cart-ropes, and do evil with both hands carneſtly, that their hearts may not ſmite them with ſenſe of remorſe: As the Scholar that Dr. Preſton ſpeaks of, who having committed a ſcandalous ſin, that he could not reſt by reaſon of terrours of conſcience, the Devil perſwaded him to commit that ſin again, and he ſhould be quiet, he did ſo, and afterwards could ſin without remorſe: juſt ſo do many perſons, who have woaded an impudence in their foreheads by conſtant ſinning, ſo that at laſt they are paſt feeling, foreign qui non amplius laborare volunt ant poſſunt. Vid. Hein's Excercis. in lot.having given themſelves over to all laſciviouſneſs, to work all uncleanneſs with greedineſs: Eph. 4.19. The Word paſt feeling, imports remorſeleſneſs, ſenſeleſneſs, like a member benummed, ſcared, and this comes with cuſtome in ſinning: according to that, Conſuetudo peccandi tollit ſenſum peccati, i. e. The cuſtome of ſinning takes away the ſenſe of ſin: We are apt to wonder at the horrid abominations that break out, but if we do conſider the prodigeous wickedneſs of an Atheiſtical heart, we may rather wonder that there is no more prophaneſs in the World: Jam. 3.6.If the tongue be a World of iniquity, how many Worlds of wickedneſs is there in a wicked heart? the thouſandth part of corruption breaks not out, of that which is within: Surely did not God fet bounds to Mens raging luſts, the World would not be habitable for the Saints: God reſtrains that wrath which ſhall not turn to his praiſe, and Saints advantage, and when wicked Men have belched out as much rage as they can, there is a remnant yet behinde, Pſal. 76.10. We are fallen into the dregs of times, and iniquity doth abound, there is a World of Atheiſme, pride, uncleanneſs, ſwearing, drunkenneſs, gluttony, blaſphemy, Sabbath-breaking, contempt, and ſcorning of Religion, men break out, and blood toucheth blood: But, were there a Caſement or proſpective, whereby a man might look into a carnal heart; Oh what a filthy ſink of un-heard of ſin, and ful neſt of odious vipers might he behold? certainly it would be the dreadfulleſt ſight in the World, far worſe than to ſee the Devil in the uglieſt hue: we may ſtand wondering at the fathomleſs, bottemleſs depth of wickedneſs in the heart of man, Cor…eſt theſaurus malorum, fons venenorum caput et origo omn is iniquitatis. Luth. Tom. 4. fol. 335. 2 Kin. 8.13it is, ſaith Luther, the treaſure of evils, the fountain of poyſon, the head and original of all iniquity? Every man hath that in his heart which he cannot believe is in him; but yet may and wil break out in its ſeaſon upon occaſion: as in the known inſtance of Hazael: the truth is, the ſeed and ſpawn of all haereſies, impieties, blaſphemies, are in our nature. Reverend Mr. Greenham ſaith, that if all errours, and the memorials of them were annihilated by the abſolute power of God, ſo that there ſhould not the leaſt remembrance of them remain, yet there is enough in the heart of one man to revive them all again the next day: And I may add alſo as to prophane practices: ſo that the wickedneſs that is in the World, doth not proceed from imitation of Adams firſt ſin (as Pelagians dream) at leaſt not from thence only, but alſo, and chiefly from the propagation of original corruption to all his poſterity, for there is an habitual pravity entailed upon us, and tranſmitted to us from our firſt Parents, which hath its regency in the heart, and activity in the life: Romans 5. will ſtand firm againſt all Pelagian and Socinian adverſaries, that both Adam and Chriſt our ſecond Adam, Vide Calvin Instit. lib. 2. cap. 1 ſect. 5, 6, &c.do communicate to their ſeed that which is their own both by imputation and propagation, only the firſt Adam diſtributes filth, guilt, death, the ſecond gives grace, righteouſneſs and eternal life: See M. Perk Expoſi. on Creed, fol. 162. Adamus fuit humanae naturae non modo progenitor, ſ…d radix, ideo millius corruptione merito, vitiatum fuit hominum genus: Calvin, ubi ſupra. Conferas hac de re Baron. de orig. Anim. Excer. …a Art. 6,7,8. pag. 91. ad p. 104.it wil remain as an undoubted maxime and ſad experiment, that there is an habitual depravation, and deviation of our whole nature from the Law of God: So that there's an univerſael corruption of the whole man, underſtanding, conſcience, will, affections, and all the members of the body: Now this propagation (Divines commonly ſay) is two wayes.
1. By divine appointment and deſignation whatſoever Adam received or loſt ſhould be not only for himſelf, but for his poſterity, being a publick perſon, ſo God leaves the ſoul in reſpect of his image, and hence follows defect of original righteouſneſs, this, he doth not as Author of ſin, but as a righteous Judge.
2. By natural generation, as ſweet Oile poured into a fuſty Veſſel loſeth its pureneſs, being infected by the Veſſel, ſo the ſoul created good, and put into the corrupt body, receives contagion thence: this putting a pure ſoul into a corrupt body is a juſt puniſhment of the ſin of all Men in Adam: So ſome: But this is generally agreed upon, that original ſin is not in ſome Men more, in ſome leſs, but in every man equally, as all men do equally from Adam participate the nature of man, and are equally the Children of wrath: and the reaſon why ſome are more civil, others outragious, proceedeth from Gods bridling ſome and leaving others: and truly reſtraining grace is a choice mercy in its kinde, elſe what would not men do? or rather, what would they not do? the truth is, the original of ſin is within, every man is tempted when he is drawn away, Jam. 1.13, 14, 15. See Capel on Tempt. p. 38. to 43. and p. 55. to 70. its excellently and fully hand led. Reynolds Sinf of ſin. p. 151. 152, &c.and enticed of his own luſt, ſaith the Apoſtle, there luſt is the father, and luſt when it hath conceived bringeth forth ſin, there luſt is the mother too: hence ſaith one, there's no ſin but might be committed, if Satan were dead and buried— original ſin is (vertually) every fin, and could one kill the Devil, yet you cannot name the ſin that original luſt would not entice a man to: Suppoſe it poſſible for a man to be ſeparated from the contagious company of wicked men, and out of the reach of Satans ſuggeſtions, nay to converſe in the midſt of renowned Saints, yet that man hath enough in himſelf to beget, conceive, bring forth, and conſummate all actual ſins: Well then, ſirs, let all men behold the foul face of their hearts in the pure glaſs of the Law of God, and they ſhall ſee a ſtrange and aſtoniſhing ſpectacle; which would end either in evangelical Repentance or final deſpair, as one ſaith,
—If apparitions make us ſad,
By ſight of ſin we ſhould grow mad.
Herbert.
there is a neceſſary and profitable ſight of ſin, which drives the ſoul out of it ſelf to Jeſus Chriſt: O labour for that, take the Candle of the Word, and go down into the dark Dungeon of your hearts, ſearch your ſelves, leſt the Lord ſearch you as with Candles, know and acknowledge the plague of your own hearts, be not afraid to know the worſt of your ſelves, 'tis better we ſhould ſet our ſins in order before us (while there is hope of pardon) for our humiliation, than that God ſhould ſet them in order before us, at the great and laſt day, for our eternal condemnation: we may ſay of an impenitent ſoul, as the Prophet of his Servant, Lord open his eies, and ſurely he ſhall ſee a troop of luſts. The mountain of his proud heart is covered with monſtrous armed ſins, that fight againſt the ſoul: Oh that the thoughts of your hearts may be diſcovered, pardoned, and purged out, leſt by wilful ſinning, Rom. 2.5.you heap up wrath againſt the day of wrath, and your ſoules periſh for want of a treaſure of grace, and by reaſon of this dreadful treaſure of ſin and guilt.