Sermons, Sermon 18
The XVIII. Serm.
1 Tim. I. 15.
Of whom I am the chief.
THE chief buſineſs of our Apoſtle St. Paul in all his Epiſtles is, what the main of every Preacher ought to be, Exhortation. There is not one doctrinal point but contains a precept to our Underſtanding to believe it, nor moral diſcourſe, but effectually implies an admoniſhment to our Wills to practiſe it. Now theſe Exhortations are propoſed either vulgarly in the downright garb of precept,1 Tim. IV. 11. as, Theſe things command and teach, &c. or in a more artificial, obſcure, enforcing way of Rhetorick, as, God forbid that I ſhould glory, Gal. VI. 14.ſave in the croſs of Chriſt, whereby the world is crucified to me, and I unto the world; which though in words it ſeems a proteſtation of St. Pauls own reſolution, yet in effect is a moſt powerful exhortatory to every ſucceeding Chriſtian to glory only in the croſs of Chriſt, and on it to crucifie both the world and himſelf. This method of reducing St. Paul to Exhortation I obſerve to you for the clearing of my Text. For this whole verſe at the firſt view ſeems only a meer Theſis or point of belief, that Chriſt came into the world to ſave ſinners, illuſtrated and applied by the ſpeaker as one, and the chief of the number of thoſe ſinners to be ſaved. But it contains a moſt Rhetorical powerful Exhortation to both Underſtanding and Will; to believe this faithful ſaying, That Chriſt came, &c. and to accept, lay hold of, and with all our might to embrace and apply to each of our ſelves this great mercy, toward this great ſalvation beſtowed on ſinners, who can with humility confeſs their ſins, and with faith lay hold on the promiſe. And this is the buſineſs of the Verſe, and the plain matter of this obſcure double Exhortation to every mans Underſtanding, that he believe that Chriſt, &c. to every mans affections, that he humble himſelf, and teach his heart, and that his tongue to confeſs, Of all ſinners, &c. This Text ſhall not be divided into parts (which were to diſorder and diſtract the ſignificancy of a Propoſition) but into ſeveral conſiderations; for ſo it is to be conceived either abſolutely as a profeſſion of St. Paul of himſelf, and there we will enquire whether and how Paul was the chief of all ſinners. Secondly, reſpectively to us, for whom this form of confeſſing the ſtate and applying the ſalvation of ſinners to our ſelves is ſet down. And firſt, whether and how Paul was the chief of all ſinners, where we are to read him in a double eſtate, converted and unconverted, expreſt to us by his double name Paul and Saul, Paul an Apoſtle of Jeſus Chriſt, Saul a Perſecutor, mad againſt the Chriſtians; and that both theſe eſtates may be contained in the Text, although penn'd by Paul regenerated, may appear, in that the Pronoun foreign I, ſignifying the whole compleat perſon of Paul, reſtrains not the ſpeech to his preſent being only, but conſiders alſo what he had been; more eſpecially ſet down at the 13. verſe, Who was before a blaſphemer, &c. So then Paul in his Saul-ſhip being ablaſphemer, a perſecuter and injurious, and in ſum, a moſt violent, perverſe, malicious unbeliever, was a chief ſinner, rankt in the front of the Devils army; and this needs no further proof or illuſtration. Yet ſeeing that that age of the world had brought forth many other of the ſame ſtrain of violent unbelief, nothing inferiour to Saul, as may appear by thoſe many that were guilty of Chriſts death (as Saul in perſon was not) and thoſe that ſo madly ſtoned St. Stephen whilſt Saul only kept the witneſſes clothes, Acts VII. 58.and as the Text ſpeaks, was conſenting unto his death; ſeeing, I ſay, that others of that age equalled, if not exceeded Sauls guilt, how can he be ſaid above all other ſinners to be the chief. I think we ſhall not wreſt or enlarge the Text beſide or beyond the meaning of the Holy Ghoſt or Apoſtle, if in anſwer unto this we ſay that here is intended not ſo much the greatneſs of his ſins above all ſinners in the world, but the greatneſs of the miracle in converting ſo great a ſinner into ſo great a Saint and Apoſtle. So that the words ſhall run, Of all ſinners that Chriſt came into the world to ſave, and then prefer to ſuch an eminence, I am the chief, or as the word primarily ſignifies foreign, I am the firſt, i. e. Paul was the chief of all converts, and Paul was the firſt, that from ſo great a perſecuter of Chriſt was changed into ſo great, ſo glorious an Apoſtle. For ſo it follows in the verſes next after my Text, For this cauſe I obtained mercy, that in me firſt Chriſt Jeſus might ſhew forth all long ſuffering, &c. The iſſue of all is this, that Saul unconverted was a very great ſinner, yet not the greateſt of ſinners abſolutely, but for ought we read in the New Teſtament, the greateſt and firſt that was called from ſuch a degree of infidelity; a blaſphemer, a perſecuter, to ſo high a pitch of ſalvation, a Saint, an Apoſtle, yea, and greater then an Apoſtle; whence the obſervation is, that though Saul were, yet every blaſphemous ſinner cannot expect to be called from the depth of ſin to regeneracy and ſalvation. Although Saul being foreign, the chief of ſinners, was called and ſaved; yet Saul was alſo in another ſenſe, for ought we read foreign, and perhaps the laſt that from ſo great a riot of ſin obtained ſo great ſalvation. Wherefore, O ſinner, be not preſumptuous from Pauls example, but from Pauls ſingle example begin to ſuſpect thy ſtate, and fear that ſuch a miracle of ſalvation ſhall not be afforded thee. There hath been an opinion of late reviv'd, perhaps original among the Romans, that the greateſt ſinner is the more likely object of Gods mercy, or ſubject of his grace then the mere moral man, whom either natural fear, or the like, not ſpiritual reſpects hath reſtrained from thoſe out-rages of ſin. The being of this opinion in the primitive Romans, and the falſeneſs of it is ſufficiently prov'd by that expoſtulation of St. Paul, Shall we continue in ſin, Rom. VI. 1.that grace may abound? God forbid. In anſwer to ſome, who, hearing that Chriſt came into the world to ſave ſinners, thought that the exceſs of ſin was the beſt qualification, and only motive to provoke and deſerve a more abundant grace and certain ſalvation. As if that ſpirit which once to manifeſt its power called Saul in the midſt of his madneſs breathing out threatnings and ſlaughters againſt the Church, would not call any but thoſe who had prepared themſelves by the ſame degree of madneſs, but required that men ſhould make themſelves almoſt Devils that they might be called into Chriſtians, as if that God which could out of ſtones, John XI. 39.could not alſo out of men raiſe up children unto Abraham; as if that Chriſt which raiſed up Lazarus, being dead four dayes, and as they thought ſtinking in his grave, could not as eaſily have heal'd him whilſt he was yet alive: whereas we read that Chriſt dealt more on the cures of the impotent, then reſurrections of the dead; that is in a ſpiritual application heal'd more from the bed of languiſhment, of their weakneſſes and diſeaſes, then he raiſed out of the graves of treſpaſſes and ſins, though ſome alſo hath he out of death quickned to exalt the power and miracle of his mercy. Yet hath not this doctrine too, been moſt confidently maintained among ſome of our times? That there is more hope of the debauch'd man, that he ſhall be called or ſaved, then of the mere moral, honeſt man, who yet is in the ſtate of unregeneracy. Have not ſome men defining this moral man by the formal hypocrite ſet him in the greateſt oppoſition to Heaven? As if that degree of innocence, or rather not being extremely ſinful, which a moral care of our wayes may beſtow on us, were a greater hindrance then promotion toward the ſtate of grace, and the natural man were ſo much the further from God, the nearer he were to goodneſs, and no man could hope to come to Heaven but he that had knockt at Hell gates. I confeſs indeed that the Holy Ghoſt where he means to inhabit hath no need of pains to prepare him a room, but can at his firſt knock open and cleanſe, adorn and beautifie the moſt uncouth, ugly, and unſavory heart in the world. That omnipotent convincing Spirit can at the ſame inſtant ſtrike the moſt obdurate heart, and ſoften it, and where it once enters cannot be repuls'd by the moſt ſturdy habituate ſin, or Deval. I confeſs likewiſe, that ſome have been thus rather ſnatch'd then call'd, like the fire-brands out of the fire, and by an extaſie of the Spirit inwardly in a minute chang'd from incarnate Devils into incarnate Saint. So was Mary diſpoſſeſt of ſeven Devils, who was after ſo highly promoted in Chriſts favour, that ſhe had the honor to be the firſt witneſs of the reſurrection.Mark XVI. 9. So that Gadarene who had intrencht and fortified himſelf among the Tombs, and was garriſon'd with an army of Devils, ſo that he brake fetters and chains, and could not be tam'd or kept in any compaſs, yet in a minute at Chriſts word ſent forth a legion of Fiends ſufficient to people and deſtroy a Colony of Swine. And ſo was Paul in my Text, in a minute at Chriſts call delivered of a multitude of blaſphemous malicious ſpirits, and ſtraight became the joy of Angels, the Apoſtle of the Gentiles. Yet mean time, theſe miraculous, but rarer examples muſt not preſcribe and ſet up, muſt not become a rule and encourage any one to Sauls madneſs on confidence of Pauls converſion, to a more impetuous courſe of ſinning, that he may become a more glorious Saints. 'Tis a wrong way to Heaven to dig into the deep, and a brutiſh arrogance to hope that God will the more eagerly woo us, the further our ſins have divorc't us from him. If ſome (as hath been ſaid) have been caught or ſtrucken in the height of their rebellions, or in the fulneſs of the evil ſpirit called to a wane (as diſeaſes in the foreign, or top-pitch, are wont to decay and weaken into health again) if there have been ſome of theſe, as my Apoſtle, rais'd from the depth of ſin, as Lazarus from the ſtench of the grave, yet theſe in reſpect of others more ſoftly and ordinarily called, are found few in number; and ſuch as were appointed for the miracles as well as the objects of Gods mercy. Hence it is, that a ſtrange diſorder hath moſt times accompanied this extraordinary converſion of more violent outragious ſinners. Our Apoſtle (to go no farther) was to be caſt into a trance, and his regeneration not to be accompliſht without a kind of death and reſurrection, whereas others who are better morally qualified, or rather are leſs hardned in the ſins of unregeneracy, do anſwer at the ſofteſt knock or whiſpering'ſt call of the Spirit, and at his becken will come after him. More might be ſaid of this point, how St. Paul was moſt notably converted; that he had the alleviation of ignorance, for which cauſe (as he ſayes himſelf) he found mercy, and that others are not probably to expect the like miracle, who have not thoſe inſuperable prepoſſeſſions from cuſtom and religion, but that this is not the buſineſs of the Text, but a praecognoſcendum or paſſage to the clearing of it. Briefly therefore to conclude this note, Paul is the chief example mentioned in Scripture, and there be not many, though ſome more, that were called from the height of impiety, from the gall of bitterneſs, to this myſtical third Heaven, or ſo high degree of Saint and Apoſtle. The more ordinary courſe of Gods proceeding (if we may poſſibly judge of the Decree by events and examples) is to call ſuch to the ſtate of grace, and ſo conſequently of glory, who have paſſed their unregeneracy moſt innocently, and kept themſelves leaſt polluted from the ſtains of habituate wickedneſs, that is, have lived as much as natural men can do, in the plaineſt, honeſteſt courſe of morality, it being preſuppoſed that among all other moral vertues they have purchaſed humility, the beſt (if there be any preparative) for the receiving of grace. Mean while we are not to be miſtaken, as if we thought Gods purpoſes tyed to mans good behaviour, or mans moral goodneſs to woo and allure Gods Spirit, as that the Almighty is not equally able to ſanctifie the fouleſt ſoul by his converting grace, and the leſs polluted, or that he requires mans preparation: but our poſition is, that in ordinary charitable reaſon we ought to judge more comfortably, and hope more confidently of a meer moral man naturally more careful of his wayes, that he ſhall be both called and ſaved, that God will with his Spirit perfect and crown his morally good, though imperfect endeavours, then of another more debauch't ſinner utterly negligent of the commands of either God or Nature. Which poſition I have in brief proved, though nothing ſo largely as I might, in confutation of them who do utterly condemn unregenerate morality, and deject it below the loweſt degree of prophaneneſs, as if they would teach a man his way to Heaven by boaſting arrogantly, what Paul converted confeſſes humbly, I am the nearer to Chriſts Salvation, becauſe of all ſinners I am the chief. The Uſe in brief of this Theſis ſhall be for thoſe who not as yet find the power of the regenerating ſpirit in them (for I am to fear many of my auditors may be in this caſe, and I pray God they feel, and work, and pray themſelves out of it) the Uſe, I ſay, is for thoſe who are not yet full poſſeſſors of the ſpirit, to labour to keep their unregeneracy ſpotleſs from the greater offence, that if they are not yet called to the preferment of Converts and Saints, the ſecond part of Heaven, that earthly City of God, that yet they will live orderly in that lower regiment, wherein they yet remain, and be ſubject to the law of nature, till it ſhall pleaſe God to take them into a new Common-wealth under the law of grace, to improve their natural abilities to the height, and bind their hands and hearts from the practice and ſtudy of outragious ſins, by thoſe ordinary reſtraints which nature will afford us; ſuch as are a good diſpoſition, education, and the like; not to leave and refer all to the miraculous working of God, and to encreaſe our ſins for the magnifying of the vertue in recalling us. God requires not this glory at our hands that we ſhould peremptorily over-damn our ſelves, that he may be the more honoured in ſaving us. His mercy is more known to the world then to need this woful foil to illuſtrate it. God is not wont to rake Hell for converts, to gather Devils to make Saints of; the Kingdom of Heaven would ſuffer great violence, if only ſuch ſhould take it. If Saul were infinitely ſinful before he proved an Apoſtle (though by the way we hear him profeſs,Acts XXIII. 1. he had lived in all good conſcience) yet expect not thou the ſame miracle, nor think that the exceſs of ſins is the cue that God ordinarily takes to convert us. The Fathers in an obedience to the diſcipline and pedagogy of the old Law poſſeſt their ſoule in patience, expecting the prophecied approach of the new, did not by a contempt of Moſes precipitate and haſten the coming of the Meſſias. Cornelius liv'd a long while devoutly,Acts X. i. and gave much alms, till at laſt God call'd him, and put him in a courſe to become a Chriſtian: and do thou, if thou art not yet called, wait the Lords leiſure in a ſober moral converſation, and fright not him from thee with unnatural abominations. God is not likely to be wooed by thoſe courſes which nature loaths, or to accept them whom the world is aſhamed of. In brief, remember Saul and Cornelius; Saul, that he, not many, were called from a profeſt blaſphemer; Cornelius, that before he was called, he prayed to God alway: and do thou endeavour to deſerve the like mercy, and then in thy prayer confeſs thine undeſerving, and petition grace, as grace, that is not as our merit, but as his free-will favour, not as the deſert of our morality, but a ſtream from the bounty of his mercy, who (we may hope) will crown his common graces with the fulneſs of his Spirit. And now, O powerful God, on thoſe of us which are yet unregenerate, beſtow thy reſtraining grace, which may curb and ſtop our natural inordinacy, and by a ſober, careful, continent life, prepare us to a better capability of thy ſanctifying Spirit, wherewith in good time thou ſhalt eſtabliſh and ſeal us up to the day of redemption. And thus much concerning Saul unconverted, how of all ſinners he was the chief, not abſolutely, that he ſurpaſſed the whole world in rankneſs of ſin, but reſpectively to his later ſtate, that few or none are read to have been tranſlated from ſuch a pitch of ſin to Saint-ſhip. Now follows the ſecond conſideration of him being proceeded Paul, i. e. converted, and then the queſtion is, Whether, and how Paul converted may be ſaid the chief of all ſinners.
'Twere too ſpeculative a depth for a popular Sermon to diſcuſs the inherence and condition of ſin in the regenerate; the buſineſs will be brought home more profitably to our practice, if we drive it to this iſſue, That Paul in this place intending by his own example to direct others how to believe the truth, and embrace, and faſten on the efficacy of Chriſts Incarnation, hath no better motive to incite himſelf and others toward it, then a recognition of his ſins, that is, a ſurvey of the power of ſin in him before, and a ſenſe of the relicks of ſin in him ſince his converſion. Whence the note is, That the greatneſs of ones ſins makes the regenerate man apply himſelf more fiercely to Chriſt. This faithful ſaying was therefore to Paul worthy of all acceptation, becauſe of all ſinners he was the chief. St. Paul, as every regenerate man, is to be obſerved in a treble poſture, either caſting his eyes backward, or calling them in upon himſelf, or elſe looking forward and aloof; and accordingly is to be conceived in a treble meditation, either of his life paſt, or preſent ſtate, or future hopes. In the firſt poſture and meditation you may ſee firſt Paul alone, who was before a blaſphemer, a perſecuter and injurious; ſecondly, all the regenerate together: For when we were in the fleſh the motions of ſin did work in our members, &c. and many the like. In the ſecond poſture and meditation you may obſerve him retracting an error, Acts XXIII.Acts xxiii. deprecating a temptation with earneſt and repeated interceſſions, 2 Cor. xii. 7.2 Cor. XII. 7. fighting with and harraſing himſelf, beating down his body, and keeping it in ſubjection, leſt while he preacht to others he himſelf might be a caſt-away, 1 Cor. IX. 27.1 Cor. ix. 27. &c. In the third poſture we find him, Rom. vii. 25. where after a long diſguiſe he cries out,Phil. III. 13. I thank God through Jeſus Chriſt our Lord. And again, Phil. iii. 13. moſt evidently, Forgetting thoſe things that are behind, and reaching out to thoſe things which are before, I preſs toward the mark, &c. like a racer in the heat of his courſe whoſe eyes deſires to anticipate his feet, and enjoy the goal before he reach it. Theſe three carriages of the regenerate man fully prove our obſervation: for if either of the two former ſights could afford him any content; if either his former or preſent ſtate did not ſufficiently terrifie him, he would not be ſo eager on the third, it being the folly of humane pride and ſelf-love to contemn any forraign aid as long as it finds either appearance or hope of domeſtick. If in the view of his former life he ſhould find any thing either good or not extremely bad and ſinful, he would under-prize the mercy of that Saviour that redeem'd him from ſo poor a guilt; if he could obſerve in his preſent ſtate any natural firmneſs or ſtability, any inherent purity, any eſſential juſtice, he might poſſibly ſacrifice to his own nets, and reckoning himſelf in perfect peace with God, neither invoke and ſeek, nor acknowledge a Mediatour. But when in his former life he ſhall find nothing but the matter and cauſe of horrour and amazement, nothing but hideous ghaſtly affrightments, yea, and a body of damnation: when in hope to mend himſelf, and eaſe his fears, he ſhall fly to the comfort of his preſent converted ſtate, and yet there alſo eſpy many thorns of temptations, 2 Cor. XII. 7.how can he but be frighted out of himſelf? How can he but fly from the ſcene of thoſe his torments, and ſeek out and importune the mercy of a Saviour, which may deliver him out of all his fears? After the example of our Apoſtle in my Text, where he does more peremptorily apprehend Chriſt, and more bodily believe, That he came into the world to ſave ſinners, becauſe of all ſinners he was chief, making his own ſinfulneſs (being the object and external motive of Gods mercy) an argument and internal motive of his own faith and confidence.I. The plain meaning of this Theſis is, that among men things are not alway valued according to the merit of their nature, for then each commodity ſhould be equally prized by all men, and the man in health ſhould beſtow as much charges on phyſick as the diſeaſed: but each thing bears its ſeveral eſtimation by its uſefulneſs, and the riches of every merchandize is encreaſed accordingly as men to whom it is proferred do either uſe or want it. Moreover, this uſefulneſs is not to be reckoned of according to truth, but opinion, not according to mens real wants, but according to the ſenſe which they have of their wants; ſo a man diſtracted, becauſe he hath not ſo much reaſon about him as to obſerve his diſeaſe, will contemn Hellebore, or any other the moſt precions Recipe for this cure: and generally no man will haſten to the Phyſician, or juſtly value his art and drugs, but he whom miſery hath taught the uſe of them. So then unleſs a man have been in ſome ſpiritual danger, and by the converting Spirit be inſtructed into a ſenſe and apprehenſion of it, he will not ſufficiently obſerve the benefit and uſe of a deliverer: unleſs he feel in himſelf ſome ſtings of the relicks of his ſin, ſome pricks of the remaining Amorite, he will not take notice of the want and neceſſity which he hath of Chriſts mediation. But when he ſhall with a tenderneſs of memory ſurvey the guilt of his former ſtate, from the imputation, not importunity whereof he is now juſtified, when he ſhall ſtill feel within him the buffetings of Satan, and ſenſibly obſerve himſelf not fully ſanctified, then, and not before, will he with a zealous earneſtneſs apprehend the profit, yea, neceſſity of a Saviour, whoſe aſſiſtance ſo nearly concerns him.II. The ſecond ground of this poſition is, That an extraordinary undeſerved deliverance is by an afflicted man received with ſome ſuſpition: the conſideration of the greatneſs of the benefit makes him doubt of the truth of it, and he will ſcarce believe ſo important an happineſs befaln him, becauſe his miſery could neither expect nor hope it. Hence upon the firſt notice of it he deſires to aſcertain it unto his ſenſe, by a ſudden poſſeſſion of it, and not at all to defer the enjoying of that mercy which his former miſery made infinitely worthy of all acceptation. Thus may you ſee a ſhip-wrackt man recovered to ſome refuge, cling about, and almoſt incorporate himſelf unto it, becauſe the fortune of his life depends on that ſuccour. The new regenerate man finding in the Scripture the promiſe of a Redeemer, which ſhall free him from thoſe engagements which his former bankrupt eſtate had plung'd him in, cannot delay ſo great an happineſs, but with a kind of tender fear and filial trembling, runs (and ſtrives as the Diſciples to the Sepulchre) to aſſure his neceſſitous ſoul of this acceptable ſalvation: Matth. XX. 4.even ſets upon his Saviour with a kind of violence, and will ſeem to diſtruſt his promiſe, till his ſeal ſhall authorize and confirm it. Thus did the greatneſs of the work of the unexpected reſurrection beget in Thomas a ſuſpition and incredulity, I will not believe, &c.John XX. 25. where our charity may conjecture, that he above all the reſt was not abſolutely reſolved not to believe the reſurrection, but that he being abſent at the firſt apparition, would not take ſo important a miracle upon truſt, but deſired to have that demonſtrated to his ſenſe, which did ſo nearly concern his faith; that ſo by putting his finger into the print of the nails, and thruſting his hand into his ſide, he might almoſt conſubſtantiate and unite himſelf unto his Saviour, and at once be aſſured of the truth and partake of the profit of the reſurrection. Hear but the voice of the Spouſe, and any further proofs ſhall be ſuperfluous, where in violence and jealouſie of love ſhe importunes the Eternal preſence of the Beloved,Cant. VIII. 6. Set me as a ſeal upon thy heart, as a ſeal upon thine arm, for love is ſtrong as death, jealouſie as cruel as the grave: the coals thereof are coals of fire which hath a vehement flame. She had before often loſt her beloved, which made her ſo fiercely faſten on him,Cant III. 4. for having rouſed him, ruit in amplexus, ſhe ruſht into his embraces, ſhe held him and would not let him go. Thus you ſee the jealouſie and eagerneſs of love produc'd by either a former loſs, or preſent more then ordinary want of the object, both which how pertinent they are to the regenerate man, either obſerving his paſt ſins, or inſtant temptations, this diſcourſe hath already made manifeſt. The Uſe of this Theſis (to wit, that the greatneſs of ones ſins makes the regenerate man apply himſelf more fiercely to Chriſt) is firſt by way of caution, I.that we miſtake not a motive for an efficient, an impulſive for a principal cauſe. For where we ſay, It makes him apply himſelf, &c.] we mean not that the encreaſe of ſin produces faith formally, but only inciteth to believe by way of inſtruction, by ſhewing us what diſtreſs we are in, and conſequently in what a neceſſity of a deliverer. The meditation of our ſinful courſes may diſcloſe our miſery, not redreſs it; may explore, not mend a ſinner, like a touchſtone to try, not any way to alter him. It is the controuling Spirit which muſt effectually renew our ſpirits, and lead us to the Chriſt which our ſins told us we had need of. The ſenſe of ſin may rouze the ſoul, but it is the Spirit of God that layes the toils; the feeling of our guilt may beat the waters, but it is the great fiſher of our ſouls which ſpreads the nets, which entraps us as we are in our way to Hell, and leads us captive to ſalvation. The mere gripings of our Conſcience being not produced by any Pharmacon of the ſpirit, but by ſome diſtemper ariſing from ſin, what anxiety doth it cauſe within us? What pangs and twinges to the ſoul? O Lord, do thou regenerate us, and then thy Holy Spirit ſhall ſanctifie even our ſins unto our good; and if thy grace may lead us, our ſins ſhall purſue and drive us unto Chriſt. Secondly, by way of character, how to diſtinguiſh a true convert from a falſe. A man which from an inveterate deſperate malady ſhall meet with a miraculous unexpected cure, will naturally have ſome art of expreſſion above an ordinary joy; you ſhall ſee him in an extaſie of thankſgiving and exultancy, whilſt another, which was never in that diſtreſs, quietly enjoys the ſame health, and gives thanks ſoftly by himſelf to his preſerver. So is it in the diſtreſſes of the ſoul, which if they have been exceſſive, and almoſt beyond hope of recovery, as the miracle muſt, ſo will the expreſſion of this deliverance be ſomewhat extraordinary. The ſoul which from a good moral or leſs ſinful natural eſtate, is magis immutata quam genita, rather chang'd then regenerate into a ſpiritual, goes through this buſineſs without any great noiſe, the Spirit entring into it in a ſtill ſmall voice, Jo. XX. 22.or at a breathing: but when a robuſtous obdurate ſinner ſhall be rather apprehended then called, when the Sea ſhall be commanded to give up his ſhip-wrack't, and the Sepulchre to reſtore her dead, the ſoul ſurely which thus eſcapeth ſhall not be content with a mean expreſſion, but will practice all the Hallelujahs and Magnificats which the triumphant Liturgies of the Saints can afford it. Wherefore, I ſay, if any one out of a full violent courſe of ſinning conceive himſelf converted and regenerated, let him examine what a degree of ſpiritual exultancy he hath attained to, and if he find it but mean, and ſlight, and perfunctory, let him ſomewhat ſuſpect that he may the more confirm the evidence of his calling. Now this ſpiritual exultancy of the regenerate conſiſts both in a ſolemn humiliation of himſelf, and a ſpiritual rejoycing in God his Saviour; both expreſt in Maries Magnificat, where ſhe ſpecifies in the midſt of her joy the lowlineſs of his handmaid, and in St. Pauls victory-ſong over death. So that if the converſion of an inordinate ſinner be not accompanied with unwonted joy and ſorrow, with a godly ſenſe of his paſt diſtreſs, and a godly triumph for his delivery; if it be not followed with a violent eagerneſs to faſten on Chriſt; finally, if there be not ſomewhat above ordinary in the expreſſion, then I counſel not to diſtruſt, but fear, that is, with a ſollicitous, not ſuſpicious trembling to labour to make thy calling and election ſure: to pray to that Holy Spirit to ſtrike our hearts with a meaſure of holy joy and holy ſorrow, ſome way proportionable to the ſize of thoſe ſins, which in our unregeneracy reigned in us; and for thoſe of us whom our ſins have ſeparated far from him, but his grace hath called home to him, that he will not ſuffer us to be content with a diſtance, but draw us cloſe unto himſelf, make us preſs toward the mark, and faſten our ſelves on that Saviour, which hath redeemed us from the body and guilt of this ſo great death. III.The third Uſe is of comfort and confirmation to ſome tender ſouls who are incorporated into Chriſt, yet finding not in themſelves that exceſſive meaſure of humiliation which they obſerve in others, ſuſpect their own ſtate, and infinitely grieve that they can grieve no more. Whereas this doctrine being obſerved will be an allay to their ſorrow, and wipe ſome unneceſſary tears from their eyes. For if the greatneſs of ſin paſt, or the plentiful relicks of ſin remaining, do require ſo great a meaſure of ſorrow, to expiate the one, and ſubdue the other; if it be a deliverance from an habituate ſervitude to all manner of ſin, which provokes this extraordinary pains of expreſſion; then certainly they who have been brought up with the ſpirit, which were from their baptiſm never wholly deprived of it, need not to be bound over to this trade of ſorrow, need not to be ſet apart to that perpetual humiliation which a more ſtubborn ſin or Devil is wont to be caſt out by. I doubt not but a ſoul educated in familiarity with the ſpirit, may at once enjoy her ſelf and it; and, ſo that if it have an humble conceit of it ſelf, and a filial of God, may in earth poſſeſs God with ſome clearneſs of look, ſome ſerenity of affections, ſome alacrity of heart, and tranquility of ſpirit. God delights not in the torment of his children, (though ſome are ſo to be humbled) yea, he delights not in ſuch burnt offerings as they beſtow upon him, who deſtroy, and conſume, and ſacrifice themſelves; but the Lords delight is in them that fear him filially, and put their truſt, i. e. aſſurance, confidence in his mercy; in them that rejoyce, that make their ſervice a pleaſure, not an affliction, and thereby poſſeſs Heaven before they come to it. 'Tis obſerved in husbandry, that ſoil, laid on hard, barren, ſtarved ground doth improve it, and at once deface and enrich it, which yet in ground naturally fruitful, and kept in heart, and good caſe, is eſteemed unneceſſary and burthenſome. You need not the application. Again, the husbandman can mend a dry, ſtubborn, wayward, fruitleſs earth, by overflowing of it, and on ſuch indeed is his ordinary requiſite diſcipline, to puniſh it for its amendment. But there is a ground otherwiſe well tempered, which they call a weeping ground, whence continually water ſoaks out, and this proves ſeldom fruitful (if our learned husbandmen obſerve aright) whereof there is ſometime need of draining, as well as watering. The application is, that your ſoul which either hath been naturally dry and barren, or elſe over-wrought in the buſineſs of the world, needs a flood of tears to ſoften and purge it. But the well temper'd ſoul which hath never been out of heart, but hath alwayes had ſome inward life, ſome fatneſs of, and nouriſhment from the ſpirit, is rather oppreſt then improved by ſuch an overflow. The Chriſtian is thereby much hindred in his progreſs of good works, and cannot ſerve the Lord with alacrity, that ſo perpetually hangs down his head like a Bulruſh. Wherefore, the Country rule is, that that ground is beſt which is mellow, which being cruſht will break but not crumble, diſſolve, but not exceſſively. Hence, I ſay, the habituate believer need not ſuſpect his eſtate, if he find not in himſelf ſuch an extremity of violent grief, and humiliation as he obſerves in others; knowing that in him ſuch a meaſure of tears would both ſoil the face of his devotion, and clog the exerciſe of it. His beſt mediocrity will be to be habitually humbled, but actually lively and alacrious in the wayes of godlineſs; not to be too rigid and ſevere a tyrant over his ſoul, but to keep it in a temper of Chriſtian ſoftneſs, tender under the hand of God, and yet man-like and able both in the performance of Gods worſhip and his own calling. And whenſoever we ſhall find our ſelves in either extreme, either too much hardned, or too much melted, too much elevated, or too much dejected; then to pray to that Holy Spirit ſo to faſhion the temper of our ſouls, that we neither fail in humbling our ſelves in ſome meaſure for our ſins, nor yet too cowardly deject and caſt down our ſelves, below the courage, and comfort, and ſpiritual rejoycing which he hath preſcribed us. O Holy Lord, we are the greateſt of ſinners, and therefore we humble our ſelves before thee, but thou haſt ſent thy Chriſt into the world to ſave ſinners, and therefore we raiſe up our ſpirits again, and praiſe, and magnifie thy name. And thus much of this point, and in brief, of the firſt conſideration of theſe words, to wit, as they are abſolutely a profeſſion of Paul himſelf, to which end we beheld him in his double eſtate, converted and unconverted. In his unconverted ſtate we found, though a very great ſinner, yet not abſolutely greater then thoſe times brought forth, and therefore we were to think of him relatively to his future eſtate, and ſo we found him the greateſt ſinner that ever was called in the New Teſtament into ſo glorious a Saint. Whence we obſerve the rarity of ſuch converſions, that though Saul were, yet every blaſphemous ſinner could not expect to be called from the depth of ſin to regeneracy and ſalvation: and this we proved both againſt the ancient Romans and modern Cenſors of morality, and applied it to the care which we ought to have of keeping our unregeneracy ſpotleſs from any reigning ſin. Afterward we came to Paul converted, where we balk't the diſcourſe of the condition of ſin in the regenerate, and rather obſerved the effect of it; and in it, that the greatneſs of his ſin made (as Paul, ſo) every regenerate man more eagerly to faſten on Chriſt. Which being proved by a double ground, we applied firſt by way of caution, how that propoſition was to be underſtood; 2. by way of character, how a great ſinner may judge of his ſincere certain converſion; 3. by way of comfort to others, who find not the effects of humiliation and the like in themſelves, in ſuch meaſure as they ſee in others; and ſo we have paſt through the firſt conſideration of theſe words, being conceived abſolutely as St. Pauls profeſſion of himſelf, we ſhould come to the other conſideration, as they are ſet down to us as a pattern or form of confeſſing the eſtate, and applying the ſalvation of ſinners to our ſelves, which buſineſs requiring the pains, and being worthy the expence of an entire hour, we muſt defer to a ſecond exerciſe.
Now the God which hath created us, hath elected, redeemed, called, juſtified us, will ſanctifie us in his time, will proſper this his ordinance, will direct us by his grace to his glory. To him be aſcribed due the honour, the praiſe, the glory, the dominion, which through all ages of the world have been given to him that ſitteth on the Throne, to the Holy Spirit, and Lamb for evermore.