The First Last, Chapter 5
CHAP. V. The firſt Ʋſe of the Point, in ſeveral Inferences, for Information, or Inſtruction.
THe firſt Uſe may inform, or teach us ſeveral good Leſſons.
1. An outward conformity to the Rule of the word, is not converſion; 'tis more then cleanſing the life from groſs and palpable miſcarriages, or waſhing the outſide of the Cup or Platter; if this were all, the Formaliſt would not only go into the Kingdom of heaven before the prophane perſon; but would be there already. If prayer, hearing, faſting, talking religiouſly, were all, who would be ſaved ſooner then the Formaliſt? Then might we ſay of ſuch, as the Jews of the Scribes and Phariſees, if but two go to heaven, the one of them ſhould be a Formalliſt. Preſs him to reading, hearing, prayer, &c. He will be ready to reply (and in ſome ſenſe truly) All theſe things have I done from my youth: what lack I yet? He can ſay with the Phariſee, Luke 18.11, 12. I thank God that I am not as other men are; and with Paul, Phil. 3.6. As touching the Righteouſneſs which is in the Law, blameleſs: his life is not ſpotted with any notorious, ſcandalous ſin; his Conſcience accuſeth him of nothing, but that which is incident to the beſt; in a word, take him, as to his outſide, his life, his frequency in duty, &c. you may rank him with thoſe of the higheſt form; yet this man may be poſſibly at a further diſtance to Chriſt, his converſion more hopeleſs, his heart more obdurate then the vileſt drunkard, ſwearer, &c. One thing, yea many things are lacking, eſpecially theſe three, which are eſſential to a Chriſtian.
1. He wants a throughly humbling ſight of ſin, eſpecially of the ſin of his nature and of his heart; he ſees not that Atheiſm, pride, unbelief, hypocriſie, &c. which lodg in his boſom: this is a main thing in order to converſion. Paul had all above-mentioned while a Phariſee, but till the law revived and he died, Rom. 7.9. till he ſaw himſelf carnal ſold under ſin, he remained unconverted. The formaliſt is ready to ſay with that proud Monk, Iſidorè, non habeo dominè quod mihi ignoſcas, I have nothing that needs a pardon; but if ever the true work be begun he muſt change his note, and cry out with David, Pſ. 25.11. Pardon my ſin, for it is great; and with the Publican, Luke 18.13. God be merciful to me a ſinner. There is no converſion without ſome conviction, none were ever ſaved (in Gods ordinary way of working) but they have ſeen themſelves loſt. There will be ſome ſenſe of ſin, and ſolicitouſneſs about the pardon of it, in all thoſe that are truly converted.
2. He wants ſelf-denyal, to wit, a total and abſolute diſclaim of his own righteouſneſs; abnegation of ſelf is neceſſary, praerequiſite to acceptation of Chriſt; this is more then whole burnt offerings and ſacrifices. He can do duties, but cannot deny them; he cannot with Paul, count all loſs and dung for Chriſt, &c. Phil. 37.10. He doth, and expects for doing; looks for heaven not as a gift of grace, or the purchaſe of Chriſts blood, but as wages for working. He is much of the temper of thoſe two Monks, or Popiſh Prieſts, the o…e whereof proudly challenges God, Redd… mihi vitam aeternam quam debes. Pay me eternal life, which thou oweſt me; the other as ſcornfully refuſeth heaven as a gift, Coelum gratis non accepiam, I will not take heaven on free-coſt; now hence, all becomes odious to God that ſuch a one doth: his duties no more acceptable then killing a man, cutting off a dogs neck, offering Sw…nes blood, or bleſſing an Idol, Iſ. ….3. He is but (Ephraim-like, Hoſ 10.1) An empty Vine br nging forth fruit unto himſelf. Self is that great Idol, which (like Bell in the Apocryphal ſtory) devours all; ſelf is prayed to, ſelf is praiſed, ſelf is the principle and end, the Alpha & Omega of all this ſpeaks him ſhort of true converſion.
3. He wants ſincerity (which is Evangelical perfection) in all he doth: that which he doth, is good, but he doth it not well. The Scripture diſtinguiſheth betwixt doing that which is right in the ſight of the Lord, and doing it with a perfect heart, Aſa's heart was perfect all his days, 2 Chron. 15.17. And he did that which was good and right in the eyes of the Lord his God. Chap. 14.2. not ſo Amaziah, Chapt. 25.2. He did that which was right—but not with a perfect heart: God looks at the principle, manner, and end of our actings, as well as the matter; here the Formaliſt is deficient: non factum ſed modus in culpâ: the matter is good, but the manner is culpable. God may ſay to ſuch as the Jews of old, Pſal. 50.8. I will not reprove thee for thy ſacrifices or thy burnt offerings to have been continually before me; I will not blame thee for neglect of, but want of ſincerity in duty: God will draw up a charge againſt them, like that Zech. 7.5, 6. When ye faſted and mourned, did ye at all faſt unto me, even to me? And when ye did eat, and when ye did drink, did not ye eat for your ſelves, and drink for your ſelves? They failed, you ſee, in the end of their duties: Self, and not God, was their End; and this is a great piece of inſincerity. Converſion, if right, not onelyonly rectifies a mans actions, but chiefly his Principles and Ends; ſo that the Formaliſt, in this, appears to be ſhort of true Converſion.
2. A ſecond Leſſon we may hence learn, is this, viz. The Reaſon, or at leaſt a reaſon why Converſion is ſo rare in theſe laſt days: Men are got up to a Form, and there they ſtick: It was long ſince foretold, that Formality ſhould be a ſin of the Laſt days, 2 Tim. 3.5. There are few but they have got ſome knowledg, and do ſomething in a Form, and they think this enough, and all. Some Diſeaſes are called Opprobria Medicorum, the ſhame or reproach of Phyſicians, becauſe they cannot find out the cauſe and rule of them. This, if any, is the Opprobrium Miniſtrorum, very hardly diſcovered, and more hardly cured. Though it cannot be denied, that there is too much Prophaneneſs in the World; yet even Prophaneneſs it ſelf is got under this ſhelter: A Form of Godlineſs is many times found amongſt thoſe that are under the Power of open Wickedneſs. Relig…o… g ins in breadth, …t hath more Profeſſo…s and Practiſers of it in a Form; but loſeth in depth and height, never ſo little ſincerity and ſeriouſneſs in the profeſſion and practice of it. Knowledg and Means abound; Light gets into the Conſcience. Men cannot keep their Conſciences from being Clamourous, without doing ſomething; loth they are to forgo their ſweet, their profitable ſins: Hence ariſe a civil Commotion, (as the Philoſopher ſpeaks of the morally wicked, foreign, their Souls are at odds with themſe ves) light and luſt are together by the ears; now to take up the quarrel and comprim…ze the differerence, Satan and their own hearts find out this expedient, to ſet up a form of Godlineſs, that under this cloak they may more ſecurely practiſe the power of ungodlineſs: they will do ſomething that is good, ſuppoſing they may have the better leave to do evil; when men are got to this, they ſtick at it, and make it their non ultra: thus they think to ſatisfie both Intereſts, viz. of their ſins, and of their ſouls. 'Tis true, there are Formaliſts of different forms and degrees; ſome more groſs and palpable, others that ſpin a finer thread, and waſte more in the dark; but this ſin, more or leſs, is to be found in the generality of profeſſed Chriſtians, and this renders Converſion a very rare and difficult work.
3. This ſhews us, that (although nothing is common, yet) nothing is more dangerous, to ſtep out of Prophaneneſs, into Formality: how ordinary is it for notorious ſinners, when beaten out of open wickedneſs, to take Sanctuary in a form of Godlineſs? What's this, but to run further from God, while we ſeem to come nearer him? at beſt but to come out of Egypt, and ſtay in the Wilderneſs? ſuch men turn ſin (like ſome thief or lewd Companion) out of the ſtreet-door, and then receive it in at a back-door, lodging it in the ſecret Chamber of their hearts; they retire out of the field of a more open hoſtility againſt God and Holineſs; but betake themſelves into an impregnable Caſtle, where they ſet God and Chriſt at Defiance: under a pretence of Kiſſing, they do more certainly kill Chriſt: ſhunning Scylla, they fall into Charybdis: thinking to deceive God by a ſhew, they deceive themſelves really. For,
1. You, (that I may turn my ſpeech to ſuch) do but more obſtruct the way to your own Converſion; get further out of the reach and power of the Word: the Plague, when it comes outward in a boyl or ſore, is leſs dangerous, then when it ſtrikes inward, and ſeizeth upon the Brain or Vitals. Formality is but a ſtriking in of that diſeaſe, which formerly appeared on the Face and Body, and therefore makes it more incurable. 'Tis ſad to think, how many have left the fouler way of Prophaneneſs, in which they were walking towards Hell, and are now more certainly, and ſwiftly poſting thither, in the cleaner way of Formality! Well, let me tell you, the Divel thinks none ſo ſurely his, as thoſe, who ſerve him under Chriſt's Livery. They that think themſelves Free, and yet are not, are moſt likely to continue in Bondage, He is twofold more the Child of Hell, who hath got a Cloak of Religion to cover his Rags and filthineſs withal; and hath got the Art to keep up a practiſe of duty, and a courſe of ſin together. That diſeaſe is moſt Mortal oftentimes, that is leaſt fealt: Formality onelyonly ſerves to Brawn the heart, and Sear the conſcience, and then there's but little hope of ſuch a ſoul's Converſion. He that is become inſenſible, (and ſuch is the Formaliſt) is next door to incurable.
2. As you do more effectually ſhut Heaven's door upon you, ſo you open a wider door into Hell; (that I may allude to that Scripture, 2 Pet. 1.11.) A more abundant entrance you have into Satan's Kingdom: your evidences are hereby made clearer, your title ſurer. Hell is the hypocrite's Fee-ſimple, Matth. 24.51. The nearer Heaven, if you fall ſhort of it, the greater will your fall be, and the heavier your condemnation, 2 Pet. 2.20, 21. &c. If you have eſcaped the pollutions of the world—and are again entangled, (as certainly you will be, if you reſt in formality) your later end will be worſe then your beginning; better you had never known the way of righteouſneſs, then afterward to turn from the holy commandment. A great part of Hell will doubtleſs be a ſad recapitulation of the poſſibilities, probabilities, advantages, convictions, motions, &c. which we had, and ſlighted; the more of theſe here, the more of Hell hereafter. And who then may expect a hotter Hell then your ſelves? Oh, will it not be a heart-cutting conſideration, to think how many ſteps you had taken, and all in vain, for want of one ſtep further? Yea, to think, that there are many now in glory, who took leſs pains (as to the matter, and frequency of duty) then thou didſt, who ſhalt yet lye down in the Lake of Fire and Brimſtone for ever.
4. This ſhews us, that the Formaliſt hath no reaſon to boaſt, or lift himſelf in his own conceit, above the prophaneſt wretch that he ſees or knows of: 'Tis ordinary with ſuch to bleſs themſelves with the Phariſee, Luke 18.11. God, I thank thee, that I am not as other men are, nor as this Publican. To ſtand upon their compariſons, or rather diſpariſons Iſaiah 65.5. Stand by thy ſelf; Come not near me, I am holier then thou: but there is a checking word follows, Theſe are a ſmoke in my noſe, and a fire that burneth all the day; highly and continually offenſive to God. 'Tis a ſpeech much like that o… our Saviour to Peter, Get thee behind me Satan, thou art an offence unto me. Poor deluded, ſelf-deluding ſouls! You think your ſtate incomparably better then your prophane Friend or Neighbour; when, alas, it's worſe, in this at leaſt, that you think it better: What difference do you think, will God make betwixt an open Enemy, and a counterfeit Friend; ſurely, if any, the later is worſe. God ſeems to be puſled, and at a non-plus, what to do with ſuch as thou art, Rev. 3.15. I would thou wert either hot or cold; but verſ. 16. comes to a peremptory and terrible reſolution; So then, becauſe thou art neither hot nor cold, I will ſpue thee out of my mouth: Is this a condition to be proud of? What more loathſom then vomit? Can the vileſt wretch on-earth, undergo a heavier doom? Indeed, could not God find thee out, thy caſe might be more hopeful, but he can, and will unmask and uncaſe thee: Then thy condition will be ſo much the worſe, by how much better it ſeemed to thee, Pſal. 125. 5. Such as turn aſide unto their crooked wayes, the Lord ſhall lead them forth with the workers of iniquity. Such are the wayes of the hypocritical Formaliſt, tortuous and crooked; full of windings, and turnings, like the Hare's doublings before the Dogs; but God will find them out, and lead them forth with the wor…rs of iniquity, In tortuoſi talibus.i. e. They ſhall be numbred with the prophane and open Sinners, and fall with them into the ſame condemnation. Let me then ſay to thee, as the Penitent Thief to his Fellow, Luke 23.40. Doſt not thou fear God, ſeeing thou art in the ſame condemnation? Why boaſteſt thou againſt the prophane, when both muſt lye down together in the ſame Hell? Yea thou, in the hotter place: The Tares, as well as Briars and Thorns, muſt be burnt with fire unquenchable, Matth. 13.30, 40. Your boaſting therefore is not good.
5. This may intimate a twofold duty incumbent on Miniſters, in reference to this ſin of Formality.
1. Let us take heed of driving our People out of Prophaneneſs into Formality, and there leaving them. What skill and prudence is neceſſary, ſo to manage our Work, that we, not onelyonly draw upon them the Lineaments, but beget in them the life of Chriſtianity: Leſt we be like the unskilful Chyrurgion, to skin the ſore, and let it feſter inwardly; this is inſtead of curing, to render them more incurable. Two things will much conduce to a thorow work.
1. Let us be ſure to preſs an inward, as well as outward change; labour we to get into their hearts, and convince them, that the Root of all their Malignity is there, according to that of our Saviour, Matth. 15.19. Let us tell them, and tell them again, That they muſt be renewed in the ſpirit of their minds, Epheſ. 4.23. That it is not enough to cleanſe their hands, except they alſo purifie their hearts, Jam. 4.8. That 'tis not onelyonly the courſe of their lives, but chiefly and primarily the frame of their hearts that muſt be changed: while we onelyonly preſs outward Reformation, and performance of duties, we do but teach them to do as Chriſtians, not to be Chriſtians; 'tis good to begin at the heart, and bring the diſeaſe outward.
2. Let us be much in preſſing Faith and Obedience to Chriſt, as well as Repentance and Reformation. Repentance towards God, and Faith towards our Lord Jeſus Chriſt, were the ſum of Pauls Doctrine, Acts 20.20. Both muſt be preached; the former in ſubordination to the latter: Luther uſed to ſay, he that can well diſtinguiſh betwixt Law and Goſpel, is a good Divine; I ſay, he that can join them well together, is the skilful Preacher: we ſhould be very careful that we ſeparate not Faith and Duty, Law and Goſpel, or make thoſe oppoſite, which are ſubordinate; while we preſs Repentance, Prayer, Hearing, &c. with little or no mention of Chriſt, we teach men to be Loyaliſts; while we preach Chriſt, Free-Grace, the Saints Priviledges, &c. without the Law, we teach men to be Libertines, and Licentious Antinomiſts: The mean is beſt; a prudent mixture of Loyal ſeverity, with Goſpel ſweetneſs, is the way to make men thorough Chriſtians.
2. The other branch of our duty is this, That we bend our ſtudy much againſt this ſin, it being the ſin of the age we live in. What charge the King of Syria gave concerning the King of Iſrael, 1 King. 22.31. Fight neither with ſmall nor great, &c. The ſame ſhould our care be as to this ſin: 'Tis the Devil's laſt and ſtrongeſt hold: beat him out here, and we are Conquerors. Two things (omitting other) I commend to this purpoſe.
1. (To make us more able for this work) Let us diligently obſerve the windings and formality of our own hearts: For as it is, Proverbs 27.19. As in water, face anſwereth to face; ſo the heart of man to man. (Though I will not be confident that's the ſenſe of that Text) we are all of the ſame mould: Books may make us able, but this will make us profitable Miniſters: The beſt way to fit our Sermons for others hearts, is to try them upon, or rather to dig them out of our own: What our people do moſt induſtriouſly ſtrive to hide from us, viz. the naughtineſs of their hearts, we may in deſpight of them ſee in our own: (and poſſibly this may be one reaſon why the Wiſdom of God hath choſen men of like infirmities with others, to be the Preachers of the Word.) Well, my Brethren, let's but ſhoot home at our own hearts, and it's a thouſand to one if we hit not ſome, yea, many in our Congregations.
2. (To make us more ſucceſsful in this work) Pray over our ſtudies: Some ſteep ſeeds before they put them into the Earth, and water them after: How well might we hope that ſpiritual ſeed would thrive, that hath Prayer to go before, and follow it: and truly, if ever we have need to pray, it is when we are to grapple with this ſin. This formal Devil will ſcarce out without prayer and faſting; What need have we to beg that the ſearcher of hearts will direct the arrow of his Word to the heart? The Apoſtle in Heb. 4.12, 13. ſpeaking of the words diſcovering power, ties with a ſtrange connexion, the Omniſcience of God to it. Surely, if the All-knowing God do not more immediately concur, the Word will not ſo pierce to the dividing aſunder of the Soul and Spirit, joints and marrow, &c. 'Tis fabled of Pigmalion, that having made the Pourtraicture of a curious Woman, falling in love with it, he prayed to Venus, and ſhe put life into it: Have we drawn the amiable Picture, or carved the lovely image of a Chriſtian upon any of our people? O let's beg down life into them from God.
6. Once more: We may hence learn, that God looks not at worthineſs or unworthineſs, at preparitory diſpoſitions, previous qualifications, or that Popiſh fiction of merit of congruity in thoſe whom he calls: (I deſire here to be underſtood of what we may imagine to diſpoſe a man, or put him in a nearer capacity to converſion; otherwiſe there is no ſuch thing as fitneſs or unfitneſs really, as to Gods Omnipotency) ſhould God judg as man judgeth, or look upon the outward appearance, as man looketh, Whom ſhould he ſooner call then the Formaliſt? were we to gueſs according to carnal Reaſon, whom the Lord would chuſe, would we not ſay of the Formaliſt, as Samuel of Jeſſes eldeſt ſon;1 Sam. 16. ſurely the Lords annointed is before him? theſe ſeem to meet God half way, and not to be far from the Kingdom of God. Who would take (as was before hinted) the knottieſt, crookedſt timber to lay in his building? the rougheſt ſtones to make his wall? yet ſo it pleaſes God to do: God looks with other eyes then we do. Mat 9.12, 13. Chriſt came not to call the righteous, but ſinners to repentance. God delights to make all his works Creations, and to build where there is no appearance of foundation; and this to exclude mans boaſting. He will have his grace to be, and to appear free. But to proceed to a ſecond Uſe.