A Golden Mine Opened, Sermon 19
HEB. VI. 4, 5, 6.
For it is impoſſible for thoſe who were once enlightned, and have taſted of the Heavenly Gift, and were made Partakers of the Holy Ghoſt, ver 4.
And have taſted the good Word of God, and the Powers of the World to come, ver. 5.
If they fall away, to renew them again unto Repentance: ſeeing they crucify to themſelves the Son of God afreſh, and put him to an open ſhame, ver. 6.
Serm. 1.BELOVED, this Place of Holy Scripture was ſent to me in Writing ſome Months ago, I know not by whom, perhaps by ſome who hold a Total and Final Apoſtacy from Afterwards I was informed who it was that ſent it to me.a State of True Grace.
But before I entered upon this Text, I reſolved, in the Strength of God, to endeavour to prove the Impoſſibility of their final Falling, who are True Believers, or ſuch who have Real Union with Jeſus Chriſt, which I hope I have effectually done.
I know that this Text is brought by ſome to prove, That True Believers may fall, not only foully, but alſo finally: Which certainly is a great Miſtake, which I ſhall endeavour, God aſſiſting, to make appear.
Mr. John Goodwin, ſpeaking of this Place, and that in Heb. 10. Mr. John Goodwin's ſenſe of the Subjects … meant.26. If we ſin wilfully, &c. ſaith, Evident it is from theſe two Paſſages, the Holy Ghoſt, after a ſerious manner, and with a very pathetick and moving ſirain of Speech and Diſcourſe, (ſcarce the like to be found in all the Scripture) admoniſheth thoſe who are at preſent true Believers, to take heed of relapſing into the ways of their former Ignorance and Impiety. This Caveat or Admonition he preſſeth by an Argument of this import, that in caſe they ſhall thus relapſe, there will be very little or no hope at all of their Recovery or Return to the Eſtate of Faith and Grace, wherein now they ſtand before the Faces of ſuch Sayings and Paſſages as theſe: rightly underſtood, and duly conſidered, there is no ſtanding for that Doctrine which denies a Poſſibility, either of a total or final Defection of the Saints, &c. He add, That the Suppoſition or Hypothetical Propoſition, If they fall away, doth denote here a Poſſibility of it: which I will not deny; but that theſe Perſons of which the Apoſtle ſpeaks, were true Believers, I ſee no ground at all to believe, but do utterly deny it: yet I readily grant, this hath always been look'd upon as a very difficult place of Scripture to be rightly underſtood, I have therefore conſulted the beſt Authors and Expoſuors I could meet with upon it.
1. And I find that ſome of the Antients, miſtaking the Drift The Senſe of ſome of the Antient Fathers of this Text.and Deſign of the Holy Ghoſt herein, would take no Repentance from ſuch who fell under Temptation in Times of Perſecution, eſpecially if they fell into Idolatry.
2. Nay, ſuch as fell into ſcandalous Crimes, as Adultery, and the like, they would not admit by Repentance into the Church, or have Communion any more with them. And from hence I find that Tertullian reflects upon the Biſhop of Rome, that had admitted an Adulterer upon his Repentance. Alſo Novatus, as I find him quoted by a good Author, denied all Hope of Church Pardon unto ſuch Perſons that had fallen into groſs Sins, after they had made a Profeſſion of the Goſpel, and that from hence. Which may ſeem ſtrange, conſidering that Paul admitted the inceſtuous Perſon upon his Repentance, that being ſo notorious a Crime, as moſt do or can fall into. But no more as to this.
Brethren, before I proceed, let me premiſe three or four things.
1. That the Apoſtacy here ſpoken of, is not a bare falling into this or that Actual Sin, be it of whatever Nature it will: For do we not read how grievouſly ſome of the Saints of God ſinned and fell, and yet were reſtored again by Repentance?
2. Nor is it a partial Apoſtacy, or a falling upon Temptation or Surprizal, in Time of Perſecution, though it be to the denying of Chriſt; for did not Peter ſo fall, and yet was reſtored afterwards?
3. Neither is it a falling into ſome Capital Error, as ſome of the Corinthians fell, by denying the Reſurrection of the Dead, whom Paul laboured to recover: Or like that of the Galatians, who fell by denying Juſtification by Faith alone, but mix'd Works with God's Free Grace in that great Point of Faith.
4. Nor is it a falling of Ignorant Perſons, who never made any Profeſſion of Religion; ſuch are not capable ſo to ſin as is here mentioned, becauſe it is expreſly ſaid to be ſuch who were once enlightned, &c.
5. And laſtly; Neither is it a falling away of ſuch who are juſtified Perſons, or of thoſe who have ſavingly been enlightned and quickned by the Spirit of God; for ſuch I have ſufficiently proved cannot fall totally and finally ſo as to periſh. Thus far in the Negative.
But in the Affirmative.
1. This Apoſtacy is a total and final falling away; and that becauſe it is ſaid, It is impoſſible to renew them again unto Repentance.
2. It doth intend, or comprehend, ſuch Perſons that have received the Knowledg of the Truth, or of the Way of Righteouſneſs, according to that in 2 Pet. 2. 20, 21. They are ſuch who have not only been enlightned, but alſo are ſuch who had taſted of the Heavenly Gift.
3. Yet never were ſavingly illuminated, wrought upon, or regenerated by the Spirit and Grace of God. Brethren, there are great Attainments which Perſons may arrive unto, without one Dram of true ſaving Grace; as the young Man, alſo the fooliſh Virgins, and thoſe meant by the ſtony and thorny Ground, Mat. 13.
I ſhall now come to the Text it ſelf: And,
Firſt, Conſider the Words, with the Connexion of thoſe things preceding and ſucceeding
Secondly, The Subjects or Perſons ſpoken of, under their divers Qualifications.
Thirdly, What it is that is ſaid concerning theſe Perſons.
Firſt, As touching the Connexion of the Words with what precedes, it is evident, that the Hebrew Church, or ſome among them, had been ſlow and dull of hearing, or very ill Proficients in the School of Chriſt, viz. they had not attained to that Knowledg and Experience which for the time they had they might have arrived unto, Chap. 5. 12. They ſeemed but Infants or Babes in Knowledg, and had need to be taught again which were the firſt Principles of the Doctrine of Chriſt. And from hence the Apoſtle acquaints them with the Danger of not perſevering in the Knowledg of Chriſt, and of not preſſing forward, or going on to Perfection: And alſo intimates, that this would give juſt Cauſe or Ground to fear, that they were not ſincere Chriſtians; and from thence gives them an Account of thoſe that might ſin the Sin againſt the Holy Ghoſt, or of the miſerable State and Condition of ſuch who after high Illuminations and great Knowledg of the Divine Truth, and a Profeſſion of the Goſpel, do fall away; whoſe Apoſtacy, though at firſt it might be but partial, yet might (they not being truly regenerated) end at laſt in a total and final falling away: And that deadneſs, dulneſs, and non-proficiency in Godlineſs, might and would end (if their Hearts were not right with God) in a final Apoſtacy: Or, as a worthy Writer notes,Mr. David Dickſon. he preſuppoſeth, "Except they ſtudy to make Progreſs, they ſhall go backwards; and that going backwards, tendeth to Apoſtacy: And that voluntary and compleat Apoſtacy from known Truth, doth harden the Heart from Repentance, and cutteth off a Man from Mercy: He accounteth our natural Security ſo great, that there is need of moſt fearful Threatnings to awaken us out of it; and that the way to be freed from final falling, is to make a good Progreſſion." From hence note,
Doct. 1. That the ſevereſt Doctrine is not only uſeful, but exceeding neceſſary towards Perſons that are obſerved to be remiſs and ſlothful in their Profeſſion.
Yet Charity becomes a Miniſter nevertheleſs, and not to cenſure a People from hence. And this we may gather from what he ſaith, with the Connexion of the Words with what ſucceeds: But Beloved, we are perſwaded better things of you, and things that accompany Salvation, though we thus ſpeak, ver. 9.
Secondly, We ſhall conſider the Perſons here ſpoken of, under What the Perſons are that the Apoſtle here intends.their divers Qualifications and great Attainments, which are fivefold; and yet notwithſtanding all that, they might fall away and periſh for ever: and if they did fall totally, before they were truly regenerated, their Apoſtacy would be final; or it would be impoſſible for them to be renewed again by Repentance, either to that State in which they were before, or unto a better, from whence there is no poſſibility of their final falling.
In this general Deſcription of the Perſons here mentioned, let us conſider four or five things more particularly.
1ſt. Conſider the Apoſtle's Deſign, which is to declare or diſcover the fearful State and juſt Judgment of God againſt the Perſons here meant or intended.
2dly. That thoſe five Attainments he here ſpeaks of, are acquired by ſome who had been Profeſſors of the Goſpel, and look'd upon as eminent Chriſtians, ſuch that had made a Profeſſion of Repentance from dead Works, and of Faith towards God, and had been baptized, and owned all other Principles of the Doctrine of Chriſt. See ver. 1, 2, 3.
3dly. That all thoſe high Privileges and Attainments, whereof they were made Partakers by the Goſpel, they afterwards deſpiſed; or, when under their Apoſtacy, did contemn: which loudly proclaims their Deſtruction from God to be juſt and deſerved.
4thly. That all their Privileges and Attainments, (as Reverend Dr. Owen obſerves) do conſiſt in certain Operations of the Holy Ghoſt, under the Diſpenſation of the Goſpel; and therefore not ſuch Perſons that never profeſſed it, or had been enlightned thereby.
5thly. And let it be well and for ever obſerved, that the Apoſtle mentions not one of thoſe ſpecial and diſtinguiſhing Marks or Characters of true Believers or Sanctified Chriſtians. As,
1. Here is not a word of the Covenant of Grace into which they had been received, nothing ſpoken of the Faith of the Operation of God in all thoſe five Attainments they had arrived at.
2. Not a word of their having attained to Union with Chriſt, or of the Implantation of the Holy Spirit, though they had had ſome kind of taſte thereof.
3. Not a word of Regeneration; he doth not ſay, It is impoſſible for ſuch that have been born of God, begotten of the Spirit: No, no, nothing of that.
4 Here is nothing ſpoken of their being juſtified, or of Juſtification unto Life.
5. Not a word in all their fivefold Attainments of Sanctification by the Spirit; we read not of any effectual Calling they had arrived unto.
6. Nothing is mentioned of their Election, of Adoption, nor of their Love to God or to his poor Saints; none of theſe things are expreſſed or aſſigned unto them, which do all appertain to every true Chriſtian.
6thly. It ought alſo carefully to be noted, that when the Apoſtle What things do accompany Salvation.comes to ſpeak of his Hope of the Saints to whom he wrote, i. e. that they were not ſuch, he lays down or deſcribes by way of Intimation, the Characters of true Believers, by other diſtinguiſhing Qualifications: But Beloved, we are perſwaded better things of you, and things that accompany Salvation, though we thus ſpeak. Now obſerve, Heb. 6. 9.if thoſe Perſons he mentions that had been once enlightned, and had taſted of the Heavenly Gift, &c. had been true Chriſtians; what better things could the Apoſtle be perſwaded was in theſe Hebrews than was in them? Are there better things than Vnion with Chriſt, than Juſtification, than Regeneration, true Faith, Pardon of Sin, Love to God and to his People, Sanctification of the Spirit and Adoption? No, no, there are no better things that any Chriſtian can attain unto in this Life than theſe. Moreover,
7thly. The Apoſtle clearly intimates, that they were ſuch who were like the Ground which the Rain falls oft upon, that nevertheleſs brings forth Briars and Thorns, and no good Fruit.
8thly. There is one thing particularly noted by the Apoſtle concerning theſe Hebrew Chriſtians, which they had, and which the other had not, therefore not gracious Perſons: See ver. 10. For God is not unrighteous, to forget your Work of Faith and Labour of Love, which ye have ſhewed toward his Name, in that ye have miniſtred to the Saints, and do miniſter.
(1.) This he mentions as a Reaſon of his good Opinion of them, Love to the poor Saints, a bleſſed ſign of true Grace.and why he was ſo perſwaded of them; and which was better than all thoſe high Attainments of which he ſpeaks concerning ſuch that are in danger of Final Apoſtacy: Love to the poor Saints in miniſtring to them for the ſake of Chriſt, or becauſe they are the Members of his Body, is more than all thoſe five Attainments mentioned in the 4th, 5th and 6th Verſes. Now alſo let it be conſidered, that if this Fruit of true and ſaving Grace, I mean, Charity or Love to the poor Saints, as ſuch, had been in the Perſons he ſpeaks of, who were in danger of falling finally; how then could this be an Argument of ſuch Confidence in Paul concerning them, or of Comfort to thoſe Saints he wrote unto? Alas, what are common Illuminations? What is it to have ſome tranſit taſte of the Heavenly Gift, or to be made Partakers of the common Operations of the Spirit in Convictions of Sin or of Duty, to the Inhabitation of the Spirit, or unfeigned Love to Chriſt and to the Children of God? Or what is it to have ſome taſte of the good Word of God, to a ſpiritual feeding and digeſting it, or to be affected with the powerful Doctrine of the Goſpel in reſpect of the World to come; or with the Reſurrection of the Dead and laſt Judgment, to the gracious Experience of the Power of Chriſt's Reſurrection, and ſo feel in our Souls a Diſcharge from the Judgment of the Great Day, through Faith in Jeſus Chriſt?
(2.) The Apoſtle was perſwaded concerning theſe Hebrew Chriſtians, that they had ſuch things in them that did accompany Salvation; that is, ſuch things that are inſeparable from Salvation; i. e. ſuch who have them ſhall certainly be ſaved. He deſcribes ſuch who are ſincere Chriſtians, by the Fruits and Effects of true Grace, namely, the Work of Faith, and Labour of Love, by which their Obedience unto God did appear.
1. He notes the Principle from whence they acted in their Duty to God.
2. The Conſtancy of their Obedience; they continued in bringing forth of that good Fruit, they had miniſtred to the Saints, and ſtill did miniſter to them.
3. He takes notice of the Principle from whence they acted, or did what they did, viz. they miniſtred to the Saints in Love to God, and to Jeſus Chriſt; it was Love ſhewed to his Name.
4. He adds that in their Preſervation in their happy State, the Faithfulneſs of God: God is not unrighteous to forget your Work of Faith, &c. which comprehends his Covenant and Promiſe to them; which for their farther Comfort, he enlargeth upon, ver. 13 to ver. 19. to which he ſubjoins the Promiſe and Oath of God made to all that are ſincere Believers, or Heirs of the Promiſe.
But to proceed, to ſpeak to thoſe five Qualifications or Attainments of the Perſo she ſpeaks of in our Text, who may fall away and finally periſh for ever.
Firſt, The firſt is their being once enlightned. They might be inſtructed in the Doctrine of the Goſpel beyond many, or be illuminated, not only by learning the literal Knowledg of the Goſpel, as Men learn Philoſophy, but alſo may attain to ſome ſupernatural Light by the common Illuminations of the Spirit; and may underſtand many profound Myſteries of the Goſpel: yet remember, Knowledg puffeth up; they might have knowing Heads, but graceleſs Hearts. Note from hence,
Doct. 2. That it is a high Privilege and an Attainment for Men to be enlightned with the Knowledg of the Goſpel; yet nevertheleſs Men may attain to much Light therein, and yet not be ſavingly enlightned, but may finally fall away and periſh notwithſtanding at laſt.
Firſt, I ſhall ſhew you what the common Illuminations of the Spirit are that Men may fall from.
Secondly, Shall ſhew you what the ſaving and ſpecial Illuminations of the Spirit are, and how they differ.
1ſt. Common Enlightnings of the Word and Spirit, may tend The Nature of the common Illuminations of the Spirit.to convince the Conſcience of a Sinner of Sin.
1. As to the horrid Guilt thereof, as it expoſeth the Soul to God's Wrath: Thus was Judas enlightned, his Conſcience was convinced that he had betrayed the Innocent Blood: Thus alſo Felix was enlightned under Paul's preaching.
2. From theſe Convictions they may alſo with much horror confeſs their Sins: Cain, Judas, and many others did this.
3. From theſe Illuminations and Convictions, they may reform their Lives, and do many things, like as Herod did upon his hearing John the Baptiſt.
4. Nay, common Illuminations may diſcover to the Sinner much of that Evil that there is in Sin, that God abhorreth it, and that it is contrary to his Nature, as well as a violation of his Holy Law; and this Light they may receive, from what God declares concerning Sin, and of his abhorrence of it in his Word, as alſo by thoſe fearful Judgments which he inflicteth upon, and pronounceth againſt ſuch that ſin, live in Sin, and make a Trade of it. Likewiſe by the Knowledg they may attain concerning Chriſt's ſuffering for Sin, and by the Puniſhment of the Damned in Hell; and no doubt but the Devils know the great Evil of Sin in all theſe reſpects.
But pray obſerve, that although theſe Perſons may know that Sin is againſt God, contrary to his Holy Nature, and that he doth abhor it; yet this Light and Knowledg they have, never brings them to loath and abhor it in themſelves becauſe of the evil Nature of it, and as it is againſt God.
2dly. They alſo by theſe common Illuminations, may come to know that God is Man's chiefeſt Good: The Heathen found this out by the Light of Nature, conſidering in themſelves that nothing in this World could ſatisfy the Soul, &c. But theſe Perſons attain unto a farther Sight and Knowledg of it, by the Word, in a ſupernatural manner; but yet remember that the Light they have, never leadeth them to make choice of God as their chiefeſt Good and only Happineſs.
3dly. They may attain unto the Knowledg of all the great and eſſential Principles of the Chriſtian Religion, and be able to diſpute and contend for them alſo, againſt Oppoſers; nay, may be able Preachers of that Holy Doctrine: Have we not propheſied in thy Mat. 7. 22.Name? &c. No doubt but Judas was a great Preacher as well as Peter. Yet obſerve, and note it well, they may be utter Strangers to that Grace, Faith, Love and Regeneration, which they may open, explain, and preſs upon others.
4thly. They may know that Chriſt is a moſt bleſſed and precious Object; but yet never experienced him to be precious above all things to themſelves.
5thly They may know the True Church, and alſo know what is required of Perſons in order to their becoming Members thereof, namely, Repentance, Faith and Baptiſm: Nay, and they may have ſome kind of Repentance; Judas repented: Alſo they may believe; Simon believed: They may have a common Faith, the Faith of Credence, or an Hiſtorical Faith; believe the Report of the Goſpel and Revelation of Chriſt, and the Sum of the Chriſtian Religion; nay, believe or receive the Word with ſome ſort of Joy, Mat. 13. 20. Moreover, they may be baptized and received into the Church, and be look'd upon to be true Believers: But becauſe theſe things are daily opened to you, I ſhall not enlarge further upon them: You that have that excellent Book, called, The Almoſt Chriſtian, may ſee how far a Man may go and be but a falſe Profeſſor. O take heed you reſt not on any External Knowledg or Revelation of Divine Things. You can talk of Religion, diſpute for thoſe great Points of Faith; you know Truth from Error; and ſo you may, and yet periſh for ever. Moreover conſider, that all Convictions that end not in Regeneration, or in true Converſion, or that change not the Heart and Life, will avail you nothing.
Secondly, I ſhall ſhew you the Nature of True Illuminations, and how the one differs from the other: it appears by what the Holy Ghoſt intimates here and in other places, as well as by all our Experiences, that Light or Illumination is the firſt thing God doth create in the Souls of all that are renewed; and if it be but a common Light, the Work that flows therefrom will be but a common Work of the Spirit; and if that Light that is in Men be Darkneſs, how great is that Darkneſs!Mat. 6. 23.
Now as touching the ſpecial and ſaving Illuminations of the Spirit, they differ from the common.
1. In reſpect of Convictions of Sin: Evangelical Illuminations The Nature of the ſpecial Illuminations of the Spirit.of the Spirit, diſcover to the Soul its fearful State; not only that Sin is of a hateful Nature, but that he is condemned as a Perſon dead in Law, and trembles at the ſight and ſenſe thereof, not knowing but that the Sentence may be ſuddenly executed upon him: They were pricked in the Heart, and cried out, Men and Brethren, Acts 2. 37.what ſhall we do? It was their Sin that made them cry out. But pray obſerve, that the ſight and ſenſe of Sin never breaks the Heart throughly and kindly, till the Soul ſees the pardoning Grace of God in Chriſt. Shew a Condemned Malefactor a Pardon from his Prince, (that was hardned before under the Senſe of the Severity of the Law) O then he is melted and wounded, Goodneſs and Mercy overcomes him; ſo it is with a poor Sinner, when he ſees God's Love and Grace in Chriſt; or a bleeding Chriſt, who has born the Puniſhment due to him for his Offences: then he is kindly broken, and mourns that ever he grieved or offended God; They ſhall look unto him whom they have pierced, and ſhall Zech. 12. 20. Acts 2. 36.mourn: It was Jeſus that you have crucified, the Lord of Life and Glory, whom God hath made both Lord and Chriſt.
2. Common Convictions reach only to ſome Sins, perhaps ſcandalous Sins; they chiefly, if not only, torment the Conſcience, under ſome awakening Providence, or under the preaching of Wrath and Judgment; And as he reaſoned of Righteouſneſs, Temperance, Acts 24, 25.and Judgment to come, Felix trembled. Doubtleſs Felix lived in ſome groſs Sin, and now his Conſcience was awakened, and terrified him for thoſe Evils, he hearing of the Judgment to come. But ſpecial Illuminations in Convictions, cauſe the Soul to ſee all its Sins, its ſecret Sins, yea, Heart-Evils: Come, ſee a Man which Joh. 4. 29.told me all things that ever I did; Is not this the Chriſt? Chriſt's Word laid all the Evils of the Heart open to her ſight. I was, faith David ſhapen in Iniquity; and in Sin did my Mother conceive Pſal. 51. 5.me. All Sin afflicts the Soul, Original Sin as well as Actual Sin.
3. Common Convictions make a Perſon ſenſible of the Puniſhment of Sin, and to feel the Wrath of God which is due unto him: My Puniſhment is greater than I can bear, ſaith Cain. But ſpecial Illuminations under Convictions make the Soul to groan under the Filth and Pollution of Sin; They ſhall loath themſelves for Ezek. 6. 9.the Evils they have committed. But when is that? Even when they ſee that I am (ſaith the Lord) pucified towards them: And ye Ezek. 20. 43.ſhall remember your Ways, and all your Doings wherein you have been defiled, and ye ſhall loath your ſelves in your own ſight. Hence Job cries out, I abhor my ſelf, and repent in Duſt and Aſhes. Moreover, Job 42. 5. Pſal. 38. 7.upon this reſpect it was that David compared his Sin and Pollution to a loathſom Diſeaſe. The one cries out, that he has offended an angry God; this is the Nature of legal Convictions, ſuch would fain get out of God's Hands, he flies from him: But the other cries out, I have grieved a Good and Gracious God, and he flies to him, as the Prodigal did to his loving and compaſſionate Father.
4. Common Illuminations in Convictions, lay the Soul half dead, he ſees he is Wounded; but ſpecial Illuminations of the Spirit, diſcover the Soul is quite Dead: When the Commandment came, Sin revived, and I died. The one diſcovers that the Perſon Rom. 7. 9.is a Sinner, but not in a helpleſs State; for though he ſees he is undone by his Sin and Diſobedience, yet he thinks he may riſe by his Duties and Obedience: But a Perſon truly enlightned, ſees he muſt have a Principle of Life infuſed, before he can riſe, live, or act; and that all his own Righteouſneſs he hath, or is capable of obtaining, is but as Dung and Filthineſs in his ſight.
5. Common Illuminations cauſe a Man to ſee Sin, as it is a great Evil againſt himſelf; I have killed a Man to my hurt, ſaith one of this ſort: But ſpecial Illuminations diſcover Sin to be the greateſt Evil, as it is againſt God: the one may know that God hates Sin, but the other is brought to hate it himſelf, and becauſe God hates it: Againſt thee, thee only have I ſinned, and done Pſal. 51. 4.this Evil in thy ſight. O ſaith a poor Believer, what have I done? I have contemned, deſpiſed, and ſpit in the very Face of God; the one is afraid of God, but the other fears God; the one is afraid of him becauſe of his Juſtice, the other feareth God becauſe of his Goodneſs; They ſhall fear the Lord and his Goodneſs; or ſhall fear and worſhip God in Chriſt, becauſe of his Goodneſs, Hoſ. 3. 5.Grace and Mercy.
6. Common Illuminations give a Perſon a ſenſe of Death and Wrath due to Sin; but ſpecial Illuminations give a Man a ſenſe and an effecting ſight of the Death of Chriſt, and of that Wrath and Curſe he hath born for him in his ſtead: Legal Convictions diſcovered only to them under the Law (who ſaw no further) that the Life of the poor Beaſts went for Sin; but Evangelical Convictions ſhew that nothing can atone for our Sins, and ſatisfy God's Juſtice, but the Life of the Son of God, not the Blood of Bulls or Lambs; no, it muſt be the Blood of the Lamb of God.
7. Common Illuminations are a Man's Torment and Affliction, and fain he would be eaſed and freed of them, and of the ſmart thereby; but the ſpecial ones tend to make a Man fear that he is not troubled enough, he would be ſearched thorowly: Search me, Pſal. 139. 23.and know my Heart; try me, and know my Thoughts; ſee if there be any evil Way in me. O lance my Soul, Lord lay open my Sore, let me not be ſlightly healed: The one would fain ſhake the Trouble off, he thinks it is enough, nay, too much; the other would have it lie faſter on: O let not my Sore be skinned over. The Devils cried, Why doſt thou torment us before the Time? So unſound Perſons would not be tormented; but Conſcience hath got hold of them, and they cannot get out of its Hand. But one truly enlightned, ſaith, with David, I will be ſorry for my Sin; I chuſe it, I deſire it: The one deſires to be freed from the Effects of Sin, from the Pain and Puniſhment thereof; but the other cries out to be delivered from the Sin, which is the Cauſe of all Pain and Puniſhment: The one is like the Swine, who likes not the Whip, yet loves the Mire; they like not the Laſh of the Law, but hate to come under the Yoke of the Goſpel: The one cries out for a Plaiſter to eaſe his Conſcience, may be he is willing to let ſome Boughs and Twigs be lop'd off; but the other would have the Ax laid to the Root of the Tree; he would have the Body of Sin, as well as the Branches, to be deſtroyed; he is for cutting off the right Hand, Luſts of Profit, and for pulling out the right Eye, Luſts of Pleaſure: The unſound Soul is, like Saul, for ſparing ſome of the Fat of the Cattel, and Agag the King, I mean his chief and beloved Luſts; but a ſincere Chriſtian is for yielding up all to the Sword of the Spirit.
8. Common Enlightnings work Terror, which may be at laſt drive the Soul further from God; as it is ſaid of Cain, He went Gen. 4. 16.out from the Preſence of the Lord: But ſpecial and ſaving Convictions, cauſe the Soul to draw nearer to God in Jeſus Chriſt: The one is like a Slave under the Rod, fain would get away from his Maſter; the other is like a Child under the Rod, that deſires to ſee and behold his Father's reconciled Face and Favour. The common Illuminations wound, but the Soul ſees not the Way of Cure, nor will he bear the Inſtrument which would let out the Life and Power of Sin, but perhaps catches up ſome thing or another to apply to his Sore, may be his changed Life, his Duties and good Deeds: from hence he hopes that his State is good, he being as he thinks not the Man he once was. But as he who is under ſpecial Illuminations, comes to be wounded, by beholding a bleeding Saviour, which is the alone way of Cure; ſo he chiefly deſires that Faith, that Grace which will deſtroy the Life and Power of all Sin, and thorowly cleanſe and purify his Soul. Brethren, the Spirit of a Sinner may be torn into pieces by legal Terror, the Heart of Stone may be broken, and yet no Heart of Fleſh be given; the Ground may be plow'd up in part, yet the Seed of Grace not ſown in the Heart: Senſuality, ſaith one, may be kept down by a Spirit of Bondage, when it is not caſt out by the Spirit of Adoption: They have the Law to convince them, but not Grace to renew them; it is not being once enlightned that is ſufficient, unleſs truly enlightned; it is not great Knowledg, unleſs it be ſanctified; it is not the fair Fruit of Reformation, nor Oil in the Lamp of the outward Life and viſible Profeſſion of Religion; it is not your ſeeming pious Duties nor legal Convictions that diſcover you to be a true Chriſtian: no, nothing ſhort of Union with Chriſt, and Faith that works by Love, avails any thing. 1 Cor. 7. 10. Gal. 5. 6. 1 Theſſ. 1. 3.Neither Circumciſion, nor Uncircumciſion, but a new Creature.
9. Common or Legal Illuminations doubtleſs flow from a ſenſe of God's Power, who is able to puniſh and reward the Creature according to his Work; not that they would be like God, but can't alas get out of the Hand of God: But true ſpiritual Enlightnings riſe from a ſenſe of God's Holineſs, by beholding the Excellency of it, and ſeeing a neceſſity of a Conformity thereunto; the Convictions of the one at the beſt is at a ſtay, they do not grow, however they never terminate in Converſion; the Effect cannot exceed the Cauſe, they only tend to reform the Life, and oft-times ſuch return with the Dog to his Vomit again: but the Path of the Juſt, in ſpiritual Convictions, is as a ſhining Light that Prov. 4. 18.ſhineth more and more to a perfect Day. Spiritual Enlightnings lead the Soul to Chriſt; the Spirit in them doth not only convince of Sin, but alſo of Righteouſneſs; ſuch ſee all their old Props and Supports to fail them: 'tis Chriſt now, and none but Chriſt; the World is nothing to them, a Name is of no worth to them: Knowledg and Gifts without Grace will not ſatisfy them; they ſee the Vanity of the Creature, and the Fulneſs of the Mediator. Chriſt is the chiefeſt of ten thouſand to all ſuch: Others may ſee ſome things Chriſt hath purchaſed that may affect them; but theſe ſee an Excellency in his Perſon; To you that believe, he is precious. 1 Pet. 2. 7.He is an Honour, or honourable: Whom have I in Heaven but thee? and there is none on Earth that I deſire beſides thee. Theſe Pſal. 73. 25.have their Eyes opened to ſee the Nature of God, the Holineſs of the Law, the Weakneſs of the Creature, the Sinfulneſs of Sin, and the Sufficiency of Jeſus Chriſt. Others are convinced of many Sins, and of ſome degree of Evil in Sin; but theſe ſee that Sin is exceeding ſinful, and that no Sin is ſo odious as the Sin of Unbelief, in which reſpects common Convictions fail. Now conſidering what Enlightnings Men may have, and yet not be ſavingly enlightned, what little reaſon is there for any to conclude, that the Perſons in our Text were ſanctified, holy, and true Chriſtians, becauſe the Holy Ghoſt ſays they were once enlightned? They may have, or attain unto a great Change, but not a true and thorow Change; and they may be ſuch who arrive to Light in ſpiritual Things above thouſands, nay, may be, exceed many true Chriſtians in Knowledg, Abilities, Gifts, and in their Lives and Converſations too, in ſome reſpects, and may not doubt of the Goodneſs of their State, nay and may ſuffer for Religion, yea give their Bodies to be burned, and yet be deſtitute of ſaving Grace, 1 Cor. 13. 1, 2, 3.or of true Love to God, and therefore not ſelf-condemned Hypocrites, whoſe Hearts condemn them, and yet be far from the State of ſincere and renewed Chriſtians.
APPLICATION.
1. O ſee what Light, what Spiritual Light you have received, and what Convictions you have had the experience of.
2. Which do you account the greateſt Evil, Sin or Suffering, the Torture or Pain you feel, or the Sin you have committed? Do you groan moſt under the ſenſe of Sin, and want of Holineſs; or under the preſages and fear of Hell and Damnation? May be you cry out, your State is ſad; but what think you of your Sin which is the Cauſe of it?
3. Be exhorted to labour after true Spiritual Illuminations, and thorow Convictions of Sin.
Motives.
1. Sin will be your Pain and Sorrow, firſt or laſt, either here or hereafter.
2. Conſider what a good and gracious God you have offended.
3. Without effectual Convictions, there will be no true Converſion; and where the firſt is indeed wrought, the laſt will follow; thoſe that God kills in this reſpect, he will make alive.
4. Remember the Word never comes with Power, until Convictions come with Power, and alſo abide on the Soul and Conſcience of the Sinner.
5. Conſider that it is better to be broken in Mercy than in Judgment, better here than in Hell.
6. Remember that true and thorow Convictions tend to let out the Life or Power of your Sin; and conſider alſo what Means of Convictions God is pleaſed to afford you.
7. Sinner, Chriſt was wounded for thy Sin, look up to him; nothing breaks the Soul rightly, you have heard, but a ſight of a broken and crucified Chriſt.