The Blessedness of the Righteous, Chapter 17
CHAP. XVII.
Rule 3d. Directing such as upon enquirie find, or see cause to suspect a total aversation in themselves to this blessednesse, to be speedy, and restlesse in their indeavours, to have the temper of their Spirits altered, and made suitable to it. Doubts and Objections conconcerning the use of such indeavours, in such a case, answered. Some Considerations to enforce this Direction propounded and pressed.
3.Rule. 3. THat if, upon such reflection, we find, or suspect our selves, wholly diseffected, and unsuitable to this blessedness, we apply our selves to speedy, incessant indeavours to get the temper of our Spirits changed, and fitted thereto.
The state of the case speaks it self, that there is no sitting still here. This is no condition, (Soul) to be rested in; unless thou art provided to encounter the terrours of eternal darkness, and endure the torture of everlasting burnings. Yet am I not unapprehensive how great a difficulty a carnal heart will make of it, to bestir itself in order to any redresse of so deplorable a case. And how real a difficulty it is to say any thing, that will be thought regardable to such a one. Our sad experience tells us, that our most efficacious words are commonly wont to be entertained, as neglected puffs of wind; our most convictive reasonings, and perswasive exhortations lost (yea, and though they are managed too in the name of the great God) as upon the deaf, and dead. Which is too often apt to tempt into that resolution, of speaking no more in that name. And were it not that the dread of that great Majesty retains us; how hard were it to forbear such expostulations; Lord, why are we commonly sent upon so vain an errand? Why are we required to speak to them that will not hear? and expose thy sacred truths and counsels, to the contempt of sinful worms? to labour day by day in vain, and spend our strength for nought. Yea; we cannot forbear to complain. None so labour in vain as we. Of all men, none so generally, improsperous, and unsuccessful. Others are wont to see the fruit of their labours, in proportion to the expence of strength in them. But our strength is labour, and sorrow, (for the most part) without the return of a joyfull fruit. The Husbandman ploughs in hope, and sowes in hope, and is, commonly, partaker of his hope; we are sent to plough, and sow among Rocks, and Thorns, and in the high Way; how seldom fall we upon good ground! where we have any increase. Yea Lord! how often are men the harder for all our labours with them, the deader for all indeavours to quicken them. Our breath kills them, whom thou sendest us to speak life to, and we often become to them a a deadly savour. Sometime, when we think somewhat is done to purpose, our labour, all returns, and we are to begin again; and when the duties we perswade to come directly to cross mens interests, and carnal inclinations, they revolt and start back, as if we were urging them upon flames, or the swords point, and their own souls, and the eternal glory are regarded as a thing of naught. Then Heaven and Hell become with them Phancies and Dreams, and all that we have said to them false and fabulous. We are to the most, as men that mock, in our most serious warnings, and counsels, and the word of the Lord is a reproach. We sometimes fill our mouthes with Arguments, and our hearts with Hope, and think, sure, they will now yield, but they esteem our strongest reasonings (as Leviathan doth Iron, and Brass) but as Straw, and rotten Wood, and laugh at Divine threatnings; as he doth at the shaking of the Spear. Yea, and when we have convinc't them, yet we have done nothing; though we have got their Judgements and Consciences on our side, and their own; their Lusts, onelyonly, reluctate, and carry all. They will now have their way, though they perish. We see them perishing under our very eye, and we cry to them (in thy name, O Lord) to turn, and live, but they regard us not. For these things sometimes we weep in secret, and our eyes trickle down with tears, yea we cry to thee, O Lord! and thou hearest us not; thy hand seems shortened, that it cannot save; it puts not on strength as in the days of old. It hath snatcht souls by thousands, as firebrands out of the fire, but now thou hidest and drawest it back. Who hath believed our report, to whom is the Arm of the Lord revealed. Mean while even the Divels instruments prosper more than we. And he that makes it his business to tempt, and intice down souls to hell, succeeds more then we that would allure them to heaven.
But we must speak, whether men will hear, or forbear, though it concerns us to do it with fear and trembling. Oh how solemn a business is it to treat with souls! and how much to be dreaded least they miscarry through our imprudence, or neglect! I write with sollicitude what shall become of these lines; with what effect they will be read (if they fall into such hands) by them, whom they most concern; Yea, and with some doubt, whether it were best to write on, or forbear. Sometimes one would incline to think it, a merciful omission… lest we adde to the account, and torment of many at last, but sense of duety towards all; and hope of doing good to some must oversway. Considering therefore the state of such souls I am now dealing with, I apprehend there may be obstructions to the entertainment of the counsell here recommended, of two sorts; partly in their minds, partly in their hearts, something of appearing reason; but more of re… perverse will. That which I shall do in persuance of it, will fall under two answerable heads,
1. A reply to certain doubts and objections wherein to meet with the former.
2. The proposal of some considerations, wherein to contend against the latter.
As to the first, It appears men are grown ingeniously wicked; and have learned how to dispute themselves into hell; and to neglect what concerns their eternal blessednesse, with some colour, and pretence of reason. It will therefore be worth the while to discusse a little their more specious pretences; and consider their more obvious (supposeable) scruples, which will be found to concern, either the possibility, lawfulness, advantage, or necessity of the endeavours we perswade to.
Is it a possible undertaking you put us upon?Doubt. 1. or is there any thing we can do in order to the change of our own hearts? We find our selves altogether, undesirous of those things wherein you state blessedness, and they are without savour to us. If therefore the notion you give us of blessedness be right, all the work necessary to quallifie us for it, is yet to be done; we yet remain wholly destitute of any principle of life, that may dispose us to such relishes and injoyments. If the new Creature, (as you say) consist in a suitable temper of Spirit unto such a state as this, 'tis as yet wholly unformed in us. And is there any thing to be done by a dead man in order to life? Can a Child contribute any thing to its first formation? or a Creature to its coming into being?
If you were serious in what you say;Reply. methinks you should have little mind to play the Sophisters, and put fallacies upon yourselves in a matter that concerns the life of your souls. And what else are you now doing? For sure, otherwise one would think it were no such difficulty to understood the difference between (the esse simpliciter) the meer being of any thing, and (the esse tale) its being such, or such; by the addition of somewhat afterward to that being, Though nothing could contribute to its one being simply. Yet sure, when it is in being, it may contribute to the bettering, or perfecting of it self (as even the unreasonable creatures themselves do) And if it be a creature naturally capable of acting with design, It may act designedly in order to its becoming so or so quallified, or the attaining of somewhat yet wanting to its perfection. You cannot be thought so ignorant, but that you know the new Creature is onelyonly an additional to your former being. And though it be true, that it can do no more to its own production, than the unconceived Child (as nothing can act before it is) doth it therefore follow, that your reasonable soul, in which it is to be formed, cannot use Gods prescribed means in order to that blessed change? You cannot act holily, as a Saint; but therefore can you not act rationally, as a man! I appeal to your reason and conscience in some particulars.
Is it impossible to you to attend upon the dispensation of that Gospel, which is Gods power unto salvation? the seal by which he impresses his image, the glass through which his glory shines to the changing of soules into the same likeness, are you not as able to go to Church, as to the Tavern; and to sit in the assembly of Saints, as of Mockers?
Is it Imp…ssible to you to consult the written word of God, and thence▪ learn what you must be and do in order to blessedness? will not your eyes serve you to read the Bible as well as a Gazett or Play-book?
Is it impossible to inquire of your Minister, or an understanding Christian neighbour concerning the way and terms of blessednesse! Cannot your tongue pronounce these words, what shall I do to be saved? as well as those, pray what do you to think of the weather? or what news is there going! Yet further,
Is it impossibly to apply your thoughts to what you meet with suitable to your case, in your attendance upon preaching, reading, or discourse? Have all such words a barbaro…s sound, in your ear, can you not consider what sense is carried under them? What they import and signify? can you not bethink yourself; do the doctrines of God, and Christ, and the life to come, signifie something or nothing? or do they signifie any thing worth the considering, or that tis fit for me to take notice of?
And yet to proceed a little further with you,
I pray you once more demand of yourselves, and put your consciences clossely to it; whether, when they have told you (as no doubt they will) that such things deserve your consideration, it be impossible to you, to use your considering power thus, and imploy it even about these things. Do but make this easie tryal, and then say, whether it be impossible; See if you cannot select one hour on purpose, wherein to it down by yourselves alone, with this resolution. Well, I will now spend this hour in considering my eternal concernments. When you have obtained so much of your self: set your thoughts on work (you will find them voluble and unfixt, very apt to revolt, and fly off from things you have no mind to) but use your authority with your self. Tell your soul (or let it tell it self) these things concern thy life. At least, taking this prepared matter along with thee (that …hou mayst not have this pretence thou knowest not what to think of) try if thou canst not think of these things, now actually suggested, and offered to thy thoughts; as namely,
Consider, that thou hast a reasonable immortal soul, which, as it is liable to eternal misery, …o it is capable of eternal blessedness.
That this blessedness thou dost understand to consist onelyonly in the vision of the blessed God, in being made like to him, and in the satisfaction that …s thence to result and acrue to thee.
Consider (what thy very objection supposeth) that thou findest the temper of thy Spirit to be altogether indisposed, and averse to such a blessedness. Is it not so? is not this thy very case? feel now again thy heart, try is it not at least coldly affected towards this blessed state?
Is it not then obvious to thee to consider that the temper of thy Spirit must be changed, or thou art undone? That, inasmuch as thy blessedness lyes in God, this change mustly in the alteration of thy dispositions and the posture of thy Spirit towards him. Further,
Canst thou not consider the power, and fixedness of thy aversation from God? and with how mighty a weight thy heart is carried, and held down from him? Try, lift at thy heart, see if it will be raised God-ward, and Heaven-ward? dost thou not find it is as if thou wert lifting at a Mountain, that it lies as a dead weight, and stirs not? ponder thy case in this respect. And then,
Is it not to be considered, that thy time is passing away apace? that if thou let thy self alone, 'tis likely to be as bad with thee to morrow, as this day, and as bad next day, as to morrow? And if thy time expire, and thou be snatcht away in this state, what will become of thee? And dost thou not therefore, see a necessity of considering what ever may be most moving, and most likely to incline thy heart God-ward, of pleading yet more lowdly, and importunately with thy self?
And canst thou not consider, and reason the matter thus? O my soul, what's the reason that thou so drawest back, and hangest off from thy God? that thou art so unwilling to be blessed in him? that thou shouldest venture to run thy self upon eternal perdition rather? what cause hath he ever given thee to disaffect him? what is the ground of thy so mighty prejudice? Hath he ever done thee hurt? Dost thou think he will not accept a returning soul? that is to give the lie to his Gospel, and it becomes not a perishing wretch so to provoke him in whom is all its hope. Is the eternal glory an undesirable thing? or the everlasting burnings tolerable? canst thou find a way of being for ever blessed without God, or whether he will or no? or is there a sufficient, present pleasure in thy sinful distance from God, to outweigh Heaven and Hell? Darest thou venture upon a resolution of giving God and Christ their last refusal? or say, thou wilt never hearken to, or have to do with them more? or darest thou venture to do, what thou darest not resolve? and act the wickedness thou canst not think of? scorn eternal Majestie and love? spurn and trample a bleeding Saviour.
Commune thus awhile with thy self, but if yet thou find thy heart relent nothing. Thou canst yet further consider, that it lies not in thy power to turn thy own heart (or else how comest thou thus to object?) And hence,
Canst thou avoid considering, this is a distressed case? that thou art in great straits; liable to perish (yea sure to do so, if thou continue in that ill temper of Spirit) and wholly unable to help thy self. Surely thou canst not but see this to be a most distressed case.
I put it now to thy conscience; whether, being thus led on, thou canst not go thus far. See whether upon trial, thy Conscience give thee leave to say; I am not able thus to do, or think: and be not here so foolish, as to separate the action of the first cause, and the second, in judging thy ability: Thou may'st say no, I cannot think a good thought without God; true, so I know thou canst not move thy finger without God; but my meaning in this appeal to thy Conscience, is, whether upon trial, thou findest not an assistance sufficient to carry thee thus far?
Possibly thou wilt say yea; but what am I the better: I am onelyonly brought to see my self in a dristressed, perishing condition, and can get no further.
I answer, 'tis well thou art got so far; if thou do indeed see thy self perishing, and thy drowsie soul awake, into any sense of the sadness of thy case. But I intend not thus to leave thee here. Therefore let me, furthermore, demand of me. What course would'st thou take in any other distress, wherein thou knowest not what to do to help thy self? would not such an exigencie, when thou findest thy self pinch't, and urg'd on every side, and every way is shut up to thee, that thou art beset with calamities, and canst no way turn thy self to avoid them;…udio v…l…us cum ad coe…u… … nihil aliud quam Deum …, v…lgi naturalis … est s…rmo. Min. F…l. Oct…. would not such an exigencie force thee down on thy knees? and set thee a crying to the God of mercy for relief and help? would not Nature it self prompt to this. Is it not Natural to lift up▪ Hands, and Eyes to Heaven, when we know not what to do?
Therefore having thus far reasoned with thee about thy considering power. Let me demand of thee, if thou canst not yet go somewhat further then considering? that is, in short,
Is it impossible to thee to obey this dictate of nature? I mean, represent the deplorable case of thy soul before him that made it? and crave his merciful relief? Do not dispute the matter, thou canst not but see this is a possible, and a rational course as thy case is. Should not a people seek unto their God? Fall down therefore low before him, prostrate thy self at the footstool of his mercy-seat. Tell him thou understandest him to be the Father of Spirits, and the Father of Merci…s, that thou hast heard of his great mercy, and pitty towards the spirits of men, in their forlorn lapsed state. What a blessedness he hath designed for them, what means he hath designed to bring them to it. Tell him thou only needest a temper of Spirit, suitable to this blessedness he invites thee to. That thou can'st not master, and change thy sensual, earthly heart, thou know'st he easily can; thou art come to implore his help, that his blessed, and holy Spirit may descend, and breath upon thy stupid, dead Soul; and may sweetly encline, and move it towards him, that it may eternally rest in him; and that thou may'st not perish, after so much done, in order to thy blessedness; onelyonly for want of a heart to entertain it. Tell him thou com'st upon his gracious encouragement, having heard he is as ready to give his Spirit, to them that ask him, as Parents bread to their craving Children, rather then a stone. That 'tis for life thou beggest. That 'tis not so easie to thee to think of perishing for ever, that thou canst not desist, and give up all thy hopes; that thou shalt be in Hell shortly, if he hear and help thee not.
Lastly, If thus thou obtain any communication of that holy blessed Spirit, and thou find it gently moving thy dead heart, let me once more demand of thee; Is it impossible to forbear this or that external act of sin at this time, when thou art tempted to it, sure thou can'st not say, 'tis impossible. What necessitates thee to it? and then certainly thou may'st as well, ordinarily, with-hold thy self from running into such customary sensualities, as tend to grieve the Spirit, debauch Conscience, stupifie thy Soul, and hide God from thee.
And if thou canst do all this, do not fool thy slothful soul with as idle a conceit, that thou hast nothing to do, but to sit still, expecting till thou drop into Hell.
2. But have I not reason to fear I shall but add sin to sin,Doubt 2. in all this? and so increase the burden of guilt upon my own soul, and by endeavouring to better my case, make it far worse.
Two things I consider, that suggest to me this fear. The
Manner,
End,
of the duties you put me upon, as they will be done by me in the case wherein I apprehend my self yet to lie.
1. Manner. (As to the positive actions you advise to) I have heard the best actions of an unregenerate person, are sins through the sinfulness of their manner of doing them, though as to matter of the thing done, they be injoyned, and good. And though it be true, that the regenerate cannot perform a sinless duty, neither yet their persons, and works being covered over with the righteousness of Christ, are look't upon as having no sin in them, which I apprehend to be none of my case.
2. End. You put me upon these things in order to the attaining of blessedness: and to do such things with intuition to a reward, is to be (as may be doubted) unwarrantably, mercenary, and …ervile.
1. First,Reply. as to this former reason of your doubt, methinks the proposal of it answers it. For as much as you acknowledge the matter of these actions to be good, and duty (and plain it is they are Moral duties, of common, perpetual concernment to all persons, and times) dare you decline, or dispute against your duty.
Sure, if we compare the evil of what is so substantially in itself, and what is so circumstantially, onelyonly by the adherence of some undue modus, or manner; it cannot be hard to determine which is the greater, and more dreadful evil. As to the present case, shouldst thou, when the great God sends abroad his Proclamation of pardon and peace, refuse to attend it; to consider the contents of it, and thy own case in reference thereto; and there upon to sue to him for the life of thy own soul. Dost thou not plainly see thy refusal must needs be more provoking then thy defective performance. This speaks disability, but that rebellion, and contempt *Therefore as to that form of expression [that such acts of unregenerate men are sins] that is a Catechrestical piece of Rhetorick which being so understood, is harmless, but to use it in property of speech, and thence to go about to make men believe that it's a sin to do their duty, is void both of truth & sense, and full of danger unto the souls of men.. Besides, dost thou not see that thy objection lies as much against every other action of thy life; the wise man tells us, the ploughing of the wicked is sin, (i… that be literally to be understood.Prov. 21. 4.) And what would'st thou therefore sit still and do nothing; Then how soon would that Idleness draw on gross wickedness? and would not that be a dreadful confutation of thy self, if thou who didst pretend a scruple, that thou mightest not pray, read, hear, meditate, shalt not scruple to play the glutton, the drunkard, the wanton, and indulge thy self in all riot, and excess. Yea, if thou do not break out into such exorbitances, would any one think him serious, that should say it were against his Conscience to be working out his salvation, and striving to enter in at the strait gate. Seeking first the Kingdom of God, &c. would not this sound strangely? and especially that, in the mean time, it should never be against his Conscience, to trifle away his time, and live in perpetual neglects of God, in persevering Atheism, Infidelity, Hardness of heart, never regretted or striving against; as if these were more innocent?
And what thou say'st of the different case of the regenerate, is impertinent; for as to this matter, the case is not different, they that take… themselves to be such, must not think that by their supposed interests in the righteousness of Christ, their real sins cease to be such, they only become pardoned sins; and shall they therefore sin more boldly then other men, because they are surer of pardon?
Secondly. As to the other Ground of this Doubt, there can onelyonly be a fear of sinning, upon this account, to them, that make more sins and duties then God hath made. The doubt supposes Religion inconsistent with Humanity, and that God were about to raze out of the nature of man, one of the most radical, and fundamental Laws written there, A desire of blessedness. And supposes it, against the expresse scope, and tenour of his whole Gospel-revelation. For what doth that design, but to bring men to blessedness? and how is it a means to compass that design, but as it tends to ingage mens spirits to design it too? unless we would imagine they should go to heaven blindfold; or be roll'd thither as stones, that know not whether they are mov'd; in which case the Gospel, that reveals the eternal glory, and the way to it, were an useless thing. If so express words had not been in the Bible, as that Moses had respect to the recompence of reward; yea, that our Lord Jesus himself for the joy set before him, indured the Cross, &c. this had been a little more colourable, or more modest.
And what, do not all men in all the ordinary actions of their lives act, allowable enough, with intuition to much lower ends? even those particular ends, which the works of their several callings tend to, else they should act as bruites in every thing they do. And would such a one scruple, if he were pining for want of bread, to beg, or labour for it, for this end, to be relieved. 'Tis the mistaking of the notion of Heaven, that hath also an ingrediency into this doubt (if it be really a doubt) what is it a low thing to be filled with the Divine fulness? to have his Glory replenishing our souls? to be perfectly freed from sin? in every thing conformed unto this holy nature and will? That our minding our interest in this, or any affairs, should be the principal thing with us, is not to be thought; our Supreme end must be the same with his, who made all things for himself, of whom, through whom, and to whom all things are, that he alone might have the glory. But subordinates need not quarrel. A lower end doth not exclude, the higher but serves it; and is, as to it, a means. God is our end, as he is to glorified, and enjoyed by us: our glorifying him is but the agnition of his glory; which we do most in beholding, and partaking it, which is therefore in direct subordination thereto.
3. But it may further be doubted, Doubt. 3.what if it be acknowledged that these are both things possible and lawful; yet to what purpose will it be to attempt any thing in this kind? O! what assurance have I of success? is there any word of promise for the encouragement of one in my case? or is God under any obligation to reward the indeavours of nature with special grace? wherefore, when I have done all I can, he may with-hold his influence, and then I am but where I were, and may perish notwithstanding.
And suppose thou perish notwithstanding.Reply. Do but yet consult a little with thy own thoughts, which is more tolerable and easie to them to perish, as not attaining what thy fainter struglings could not reach; or for the most direct, wilful rebellion; doing wickedly as thou couldest? Or who shall have, thinkest thou, the more fearful condemnation. He that shall truely say when his Master comes to judgment; I never had indeed (Lord) an heart so fully changed, and turned to thee, as should denote me to be the subject of thy saving, pardoning mercy; but thou knowest (who knowest all things) I long (and with some earnestness) did endeavour it. Thou hast been privy to my secret desires, and moanes, to the weak strivings of a listless, distempered spirit, not pleased with it self; aiming at a better temper towards thee. I neglected not thy prescribed means, onelyonly that grace which I could not challenge thou wast pleased not to give; thou didst require what I must confess my self to have owed thee; thou did'st with-hold onelyonly what thou owedst me not; therefore must I yield my self a convicted guilty wretch, and have nothing to say why thy sentence should not pass. Or he that shall as truely hear from the mouth of his Judge; Sinner, thou wast often forewarned of this approaching day, and call'd upon to provide for it. Thou hadst Precept, upon Precept, and Line, upon Line. The counsels of life, and peace were, with frequent importunity prest upon thee, but thou rejectedst all with proud contempt, did'st despise, with the same profane scorn, the offers, commands, and threats of him that made thee; hardenest thy heart to the most obstinate rebellion against his known Laws, did'st all the wickedness to which thy heart prompted thee, without restraint, declinedst every thing of duty which his Authority, and the exigency of thy own case did oblige thee to; did'st avoid, as much as thou couldest, to hear or know any thing of my will, could'st not find one serious considering hour in … whole life time, to bethink thy self wha… was likely to become of thee, when thy place on earth should know thee no more. Thou might'st know thou wast at my mercy, thy breath in my hand, and that I could easily have cut thee off, any moment of that large space of time, my patience allow'd thee in the world. Yet thou never thought'st it worthy the while to sue to me for thy life. Destruction from the Lord was never a terrour to thee. Thou would'st never be brought upon thy knees, I had none of thy addresses, never didst thou sigh out a serious request for mercy: Thy soul was not worth so much in thy account. Thy blood, wretch be upon thy guilty head; Depart accursed into everlasting flames, &c.
Come now, use thy reason a while; imploy a few sober thoughts about this matter; remember, thou wilt have a long eternitie, wherein to recognize the passages of thy life, and the state of thy case in the last judgement. Were it supposeable, that one who had done as the former, should be left finally destitute of Divine Grace, and perish. Yet, in which of these cases would'st thou chuse to be found at last?
But why yet should'st thou imagine so sad an issue as that after thine utmost endeavours▪ grace should be with-held, and leave thee to perish; because God hath not bound himself by promise to thee? what promise have the Ravens to be heard when they cry? But thou art a sinner. True, otherwise thou wert not without promise; the promises of the first Covenant would, at least, belong to thee. Yet experience tells the world his unpromised mercies freely flow every where; The whole earth is full of his goodness; yea, but his special grace is convey'd by promise onelyonly; and that onelyonly through Christ; and how can it be communicated [thr…ugh him] to any but those that are in him? What then is the first inbeing in Christ no special grace? or is there any being in him before the first, that should be the ground of that graci…us communication? things are plain enough, if we make them not intricate, or intangle our selves by foolish subtilties. God promises sinners indefinitely pardon, and eternal life for the sake of Christ, on condition that they believe on him. He gives of his good pleasure that grace whereby he draws any to Christ, without promise directly made to them, whether absolute, or conditional; though he give it for the sake of Christ also. His discovery of his purpose to give such grace to some▪ indifinitely, amounts not to a promise claimable by any, for if it be said to be an absolute promise, to particular persons, who are they? whose duty is it to believe it made to him? If conditional, what are the conditions upon which the first grace is certainly promised? who can be able to assign them?
But poor soul! thou need'st not stay to puzzle thy self about this matter. God binds himself to do what he promises; but hath he any where bound himself to do no more? Did he promise thee thy being; or that thou should'st live to this day? did he promise thee the bread that sustains thee, the daily comforts of thy life? Yea, (what is nearer the present purpose) did he promise thee a station under the Gospel? or that thou should'st ever hear the name of Christ? if ever his Spirit have in any degree mov'd upon thy heart, inclin'd thee at all seriously to consider thy eternal concernments, did he beforehand make thee any promise of that?
A promise would give thee a full certainty of the issue, if it were absolute out of hand? if conditional, assoon as thou findest the condition performed. But what, canst thou act upon no lower rate then a foregoing certainty, a preassurance of the event?
My friend, consider a little, (what thou canst not but know already) that 'tis HOPE (built with those that are rational, upon rational probabilities, with many, oftentimes, upon none at all) is the great Engine that moves the World, that keeps all sorts of men in action. Doth the Husbandman foreknow when he Ploughs, and Sows; that the Crop will answer his cost, and pains. Doth the Merchant foreknow, when he Imbarques his goods, he shall have a safe, and gainful return? Dost thou foreknow, when thou eatest, it shall refresh thee? when thou takest Physick, that it shall recover thy health? and save thy life? Yea further, can the c… …tous man pretend a promise, that his unjust practises shall inrich him? the malicious, that he shall prosper in his design of revenge? the ambitions, that he shall be great and honourable? the voluptuous, that his pleasures shall be always unmixt with gall, and wormwood? Can any say, they ever had a promise to ascertain them that profaneness and sensuality would bring them to Heaven? that an ungodly dissolute life would end in blessedness? Here the Lord knows men can be confident, and active enough without a promise, and against many an expresse threatning. Wilt thou not upon the hope thou hast before thee, do as much for thy soul, for eternal blessedness, as men do for uncertain riches, short pleasures, an airie soon-blasted name? yea as much as men desperately do to damn themselves, and purchase their own swift destruction.
Or canst thou pretend, though thou hast no preassuming promise, thou hast no hope? Is it nothing to have heard so much of Gods gracious Nature? Is it suitable to the reports, and discoveries he hath made of himself, to let a poor wretch perish at his feet, that lies prostrate there expecting his mercy? Did'st thou ever hear he was so little a lover of souls? Do his giving his Son, his earnest, unwearied strivings with sinners, his long patience, the clear beams of Gospel-light, the amiable appearances of his Grace, give gro…nd for no better, no kinder thoughts of him? yea, hath he not expresly stiled himself the God hearing prayers, taken a name on purpose to encourage all flesh to come to him. Wilt thou dare then to adopt those profane words,Psal. 65. 2. what profit is it to pray to him? Job 21. 15.and say, 'tis better sit still, resolving to perish, then address to him, or seek his favour, because he hath not by promise assured thee of the issue, and that, if he suspends his grace, all thou dost, will be in vain?
How would'st thou judge of the like resolution? If the Husbandman should say, when I have spent my pains, and cost in breaking up, and preparing the Earth, and casting in my Seed; if the Sun shine not, and the rain fall not in season; if the influences of Heaven be suspended, if God withhold his blessing: or if an evading enemy anticipate my Harvest; all I do, and expend, is to no purpose; and God hath not ascertain'd me of the contrarie, by expresse promise; 'tis as good therefore sit still. Censure, and answer him, and thy self both together.
But thou wilt yet,4. Doubt. it may be, say, that though all this may be possibly true; yet thou canst not, all this while, be convinc't of any need, so earnestly to …u…ie thy self about this affair. For God is wont to surprise soule by preventing acts of Grace, to be found of them that sought him not, to break in by an irristible power, which he least thought of. And to goal to anticipate his grace, were to detract from the …, and so from the glory of it.
But art thou not in all this afraid of charging God foolishly?Reply. When the merciful God, in compassion to the souls o… men, hath given his Gospel, constituted, and settled a standing Office to be perpetuated through all ages for the publication of it; Invited the world therein to a treaty with him, touching the concernments of their eternal peace; required so strictly their attendance to, and most serious consideration of his proposals, and offers; encouraged, and commanded their addresses to him, set up a Throne of Grace on purpose, wilt thou dare to say all this is needless?
When God speaks to thee, is it needless for thee to hear him? or regard what he saith? or when he commannds thee to pour forth thy soul to him, wilt thou say, 'tis a needlesse thing?
Dost thou not plainly see, that the peculiar, appropriate aptitude of the things prest upon thee,Necessitas medii. speaks them necessary as means to their designed end; whence also they are sitly called, means of Grace? Is not the Word of God the Immortal Seed? 1 Pet. 1. 23.are not Souls begotten by that Word to be the first fruits of his creatures? Jam. 1▪ 18.Is it not the Type,Rom. 6. 17. the Mould, or Print, by which Divine Impressions are put upon the Soul.Joh. 17. 17. The Instrument by which he sanctifies. Are not the exceeding great and precious promises the Ve…icula, 2 Pet. 1.the conveighances of the Divine Nature. And what can be the means to mollifie, and melt the obdurate heart of a sinner, to asswage its enmity, to overcome it into the love of God, to transform it into his image, but the Gospel-discovery of Gods own gracious, and holy nature? and can it operate to this purpose, without being heard, or read, and understood, and considered, and taken to heart? Do but compare this means God works by, with the Subject to be wrought upon, and the Effect to be wrought, and nothing can be conceived more adequate, and sitly corresponding.
But in as much as there hath been an enmity between God and sinners, and that therefore the whole entire means of reconciliation must be a Treaty. And that a Treaty cannot be managed, or conceived without mutual interlocuti…n; therefore must the sinner have a way of expressing its own sense to God; as well as he speaks his mind to it; which shews the necessity of Pr…yer too; and therefore, because the Peace begins on his part (though the War began on ours) he calls upon sinners to open themselves to him;Is…. 1 Chap. 55 Come now, let us reason together▪ he invites and addresses; Seek the Lord, while he may be f…und, and call upon him, while he is nigh, &c. And doth not the natural relation it self betwen the Creatour and a Creature, require this besides the exigencie of our present case? Every Creature is a supplicant; Its necessary dependence, is a natural Prayer. The eyes of all things look up, &c. 'Tis the proper glory of a Deity to be depended on, and addrest to.… Should n…t a people seek unto their God? 'tis an appeal to reason, is it not a congruous thing!
Further,… dost thou not know thy Makers will made kn…, in…ers upon thee a necessitie of obeying; unless thou think the …re…ch between God and thee, is better to be healed by Rebellion: And that the onelyonly way to expiate wickedness, were to continue, and multiply them. Is it a needless thing to comply with the will of him that gave thee breath and being? and whose power is so absolute over thee, as to all thy concernments, both of time, and eternity?
Again, while thou pretendest these things are needless; come now, speak out freely; what are the more necessary affairs wherein thou art so deeply ingaged, that thou can'st not suffer a diversion? what is the service, and gratification of thy flesh and sense so important a business? that thou can'st be at no leasure for that more needless work of saving thy soul? where is thy reason and thy modesty; Dost thou mind none other from day to day, but necessary affairs? Dost thou use when thou art tempted to vain dalliances, empty discourses, intemperate indulgence to thy appetite, so to answer the temptation. It is not necessary? or art thou so destitute of all Conscience, and shame, to think it unnecessary to work out thy salvation, to strive to enter in at the strait gate that leads to life? but most indispensably necessary to be very critically curious, about what thou shalt eat, and drink, and put on; and how to spend thy time with greatest ease and pleasure to thy flesh, that it may not have the least cause to complain it is neglected?
Thy pretence, That God is wont to be found of them that sought him not; Isa. 65. 1.to the purpose thou intendest it, is a most ignorant, or malicious abuse of Scripture. The Prophet is in that Text foretelling the calling of the Gentiles; who, while they remained such, did not ('tis true) enquire after God, but then he expresly first tells us (personating God) I am sought of them that asked not for me (that is after the Gospel came among them) and then 'tis added I am found (upon this seeking, plainly) of … that sought me not (i. e. who once in their former darkness, before I revealed my self in the Gospel-dispensation, to them that sought me not) q. d. I am now sought of a people, that lately sought me not, nor asked after me, and I am found of them. But whats this to thy case? whom God hath been in Gospel earnestly inviting to seek after him, and thou all this while refusest to comply with the invitation?
And suppose thou hear of some rare instances of persons, suddenly snatch't by the hand of Grace, out of the mid'st of their wickedness, as fire-brands out of the fire. Is it therefore the safest course to go on in a manifest rebellion against God, till possibly he may do so by thee also? how many thousand may have dropt into Hell since thou heard'st of such an instance (as a worthy person speaks to that purpose *Mr. Baxter.) If thou hast heard of one Elijah fed by Ravens, and of some thousands by our Saviours miracles, canst thou thence plead a repeal of that law to the world; they that will not labour, shall not eat; or is it a safer or wiser course to wait till food drop into thy mouth from Heaven, then to use a prudent care for the maintenance of thy life? If thou say thou hearest but of few that are wrought upon in this way, of their own foregoing expectation and indeavour; Remember (and let the thought of …t startle thee) that there are but few that are …aved. And therefore are so few wrought upon in this way, because so few will be perswaded to it. But can'st thou say (though God hath not bound himself to the meer natural endeavours of his creature neither) that ever any took this course, and persisted with faithful diligence, but they suceeded in it?
What thou talkest of the freeness of Gods grace, looks like an hypocritical pretence. Is there no way to honour his grace, but by affronting his authourity? but to sin, that grace may abound? Sure grace will be better pleased by obedience, than by such sacrifice. For a miserable perishing wretch to use Gods means to help it self, doth that look like merit? Is the Beggar afraid thou should'st interpret his coming to thy door, and seeking thy alms, to signifie, as if he thought he had deserved them? I hope thou wilt acknowledge thy self less then the least of all Gods mercies, and that thou canst not deserve from him a morsel of bread, may'st thou not therefore, in thy necessity, labour for thy living? least thou should'st intrench upon the freeness of Divine bounty? With as much wisdome, and reason, mightest thou decline the use of all other means, to preserve thy life (which thou must owe always to free mercy) to eat when thou art hungry, to take physick when thou art sick, least thou should'st intimate thy self to have merited the strength, and health sought thereby.
Nor can I think of any rational pretence that can more plausibly be insisted on, then these that have been thus briefly discust. And it must needs be difficult to bring any appearance of reason for the patronage of so ill a cause, as the careless giving up of a mans soul to perish eternally, that is visibly capable of eternal blessedness. And certainly were we once apprehensive of the case, the attempt of disputing a man into such a resolution, would appear much more ridiculous, then, if one should gravely urge arguments to all the neighbourhood, to perswade them to burn their houses, to put out their eyes, to kill their children, or cut their own Throats. And sure, let all imaginable pretences be debated to the uttermost, and it will appear that nothing with-holds men from putting forth all their might in the indeavour of getting a Spirit Suitable to this blessedness, but an obstinately perverse, and sluggish heart, dispoil'd, and naked of all shew of reason, and excuse. And though that be a hard task to reason against meer will, yet that being the way to make men willing: and the latter part of the work proposed, in pursuance of this direction: I shall recommend only some such considerations as the Text it self will suggest, for the stirring up, and perswading of slothful reluctant hearts (chusing those as the most proper limits, and not being willing to be infinite, herein, as amidst so great a variety of considerations to that purpose, one might.)
That, in general, which I shall propose, shall be onelyonly the misery of the unrighteous? whereof we may take a view in the opposite blessedness here described.Poena Damni. Sensus. The contradictories whereto will afford a Negative. The Contraries apositive description of this misery. So that each consideration will be double, which I shall now (rather glance at then) insist upon.
1. Consider then; if thou be found at last unqualified for this blessedness; How wilt thou bear it to be banish't eternally from the blessed face of God? There will be those that shall behold that face in righteousness, so shalt not thou. The wicked is driven away in his wickedness, with a never more see my face.
Again, what amazing Visions wilt thou have? what gashly, frightful objects to converse with, amidst those horrours of eternal darkness: when the Devil, and his Angels shall be thy everlasting associates! What direful images shall those accursed, enraged Spirits, and thy own fruitful parturient imagination for ever entertain thee with, and present to thy view?
2. Is it a small thing with thee, to be destitute of all those inherent excellencies, which the perfected Image of God, whereof thou wast capable, comprehends? view them over in that (too defective) account, some of the former pages gave thee of them. Thou art none of those bright stars, those sons of the morning, those blessed glorified Spirits: Thou might'st have been. But
Consider, what art thou? what shalt thou for ever be? what image or likeness shalt thou bear; alas! poor wretch thou art now a Fiend! conformed to thy hellish partners; thou bearest their accursed likenesse. Death is now finished in thee, and as thou sowedst to the flesh, thou reapest corruption. Thou art become a loathsome Carcass; the Worms that never die, abound in thy putrified, filthy soul. Thou hast an Hell in thee. Thy venomous lusts are now mature, are in their full grown state. If a world of iniquity, a fulness of deadly poyson, tempered by Hell fire, is here sometimes, to be found in a little member, Jam. 3. 6.what will there then be in all thy parts and powers;
3. Consider, how blessed a satisfaction dost thou lose? how pleasant, and delightful a rest, arising both from the sight of so much glory, and so peaceful a temper, and constitution of Spirit? Here thou might'st have injoyed an eternal undisturbed rest.
But for rest, and satisfaction thou hast vexation; and endless torment, both by what thou beholdest, and what thou feelest within thee. Thy dreadful visions will not let thee rest; but the chief matter of thy disquiet, and torment, is in the very temper, and composition of thy soul. Thy horrid lusts are fuller of poysonous energie, and are destitute of their wonted objects, whence they turn all their power, and fury upon thy miserable self. Thy inraged passions would fly in the face of God, but they spend themselves in tormenting the soul that bred them. Thy curses, and blasphemies, the invenom'd Darts, pointed at Heaven, are reverberated, and driven back into thy own heart. And therefore,
4. Consider what awaking hast thou? Thou awakest not into the mild, and chearful light of that blessed day, wherein the Saints of the most High, hold their solemn, joyful triumph.
But thou awakest into that great and terrible day of the Lord (dost thou desire it for what end is it to thee?) a day of darkness, and not light; a gloomy, and a stormy day. The day of thy birth is not a more hateful▪ then this is a dreadful day. Thou awakest, and art beset with terrours, presently apprehended, and drag'd before thy glorious, severe Judge: and thence into eternal torments. O happy thou, might'st thou never awake, might the grave conceale, and its more silent darkness cover thee for ever. But since thou must awake, then, how much more happy wert thou, if thou would'st suffer thy self to be awaken'd now. What, to lose, and endure so much, because thou wilt not now a little bestir thy self, and look about thee? Sure thy Conscience tells thee, thou art urg'd but to what is possible, and lawful, and hopeful, and necessary, methinks, if thou be a man, and not a stone; if thou hast a reasonable Soul about thee, thou shalt presently fall to work, and rather spend thy days in serious thoughts, and prayers, and tears, than run the hazard of losing sotranscendent a glory, and of suffering misery, which, as now thou art little able to conceive, thou wilt then be less able to endure.