Immanuel, Chapter 5
CHAP. V.
An expoſtulation with Chriſtians concerning their remiſs and ſluggiſh temper, an eſſay to convince them of it by ſome conſiderations; which are, firſt, The activity of worldly men; ſecondly, The reſtleſs appetites of the body; thirdly, The ſtrong propenſions of every creature, towards its own centre: An enquiry into the ſlothfulneſs and inactivity of Chriſtian ſouls: two things premiſed, and ſo an anſwer is given to the enquiry in five particulars. The grace of faith is vindicated from the ſlander of being meerly paſſive. A ſhort eſſay to awaken Chriſtians unto a greater vigour and activity.
WE have ſeen in what reſpects Religion is an Active principle in the ſoul where it is ſeated: give me leave to enlarge a little here for Conviction or Reprehenſion. By this property of true Religion we ſhall be able to diſcover much that is falſe and counterſeit in the world. If Religion be no lazy, languid, ſluggiſh, paſſive thing, but lift, love, the ſpirit of power and Freedom, a fire burning, a well of water ſpringing up, as we have ſufficiently ſeen, what ſhall we ſay then of that heavy, ſluggiſh, ſpiritleſs kind of Religion that moſt men take up with? Shall we call it a ſpirit of life, with the Apoſtle; and yet allow of a Religion that is cold and dead? ſhall we call it a ſpirit of love and power, with the ſame Apoſtle; and yet allow of it, though it be indifferent low, and impotent? or will ſuch paſs for currant with the wiſe and holy God, it we ſhould paſs a favourable cenſure upon it? And why ſhould it ever paſs with men, if it will not for ever paſs with God? But indeed how can this inactivity and ſluggiſhneſs paſs for Religion amongſt men? who can think you are in purſuit of the infinite and ſupream good, that ſees you ſo ſlow in your motions towards it? who can think that your treaſure is in Heaven, that ſees your heart ſo far from thence? The more any thing partakes of God, and the nearer it comes to him who is the fountain of life and power and vertue, the more active, powerful and lively will it be. We read of an Atheiſtical generation in Zeph. 1. 12. who fancied to themſelves an idle and ſlothful God, that minded not the affairs of the world at all, ſaying, the Lord will not do good, neither will he do evil; which was alſo the falſe and groſs conceit of many of the Heathen, as Cicero confeſſes of ſome of the Philoſophers themſelves, qui Deum nihil habere negotii dicunt & nihil exhibere alteri: And indeed though it be not ſo blaſphemous, yet it is almoſt as abſurd, to fancy an idle Saint, as an idle Deity. Sure I am, if it be not altogether impoſſible, yet it is altogether a ſhameſull and deformed ſight, a holy ſoul in a lethargy, a godly ſoul that is not in purſuit of God. Moſes indeed bids Iſrael ſtand ſtill and ſee the ſalvation of the Lord; but there is no ſuch divinity in the holy Scriptures as this, ſtand ſtill and ſee the ſalvation of the ſoul (though ſome have violently preſt thoſe words, Exod. 14. 13. to ſerve under their ſlothful ſtandard:) No, no, the Scripture ſpeaks to us at another rate, Phil. 2. 12. foreign work out your own ſalvation: and indeed the ſpirit of God doth everywhere deſcribe Religion by the activity, induſtry, vigour and quietneſs of it, as I hinted in the very beginning of this diſcourſe, and could abundantly confirm and explain, if there were need of it.
But that I may more powerfully convince and awaken the lazy and heavy ſpirit and temper of many profeſſors, I will briefly touch upon a few particulars, which I will next propound to their ſerious conſideration.
1. The children of this world, earthly and ſenſual men, are not ſo ſlothful, ſo lazy, ſo indifferent in the purſuit of earthly and ſenſual objects. You ſay you have laid up your treaſure in Heaven; we know they have laid up their treaſure in the earth: now who is it that behaves himſelf▪ moſt ſuitably and ſeemly towards his treaſure? you or they? you ſay you have a treaſure in Heaven, and are content to be able to ſay ſo, but make no haſte to be fully and ſeelingly poſſeſt of it, to enjoy the benefit▪ and ſweetneſs of it. But they riſe up early, and ſit up late, and either pine themſelves, or eat the bread of ſorrow, to obtain earthly and periſhing inheritances; they circuit the world, travel farr▪ ſell all to purchaſe that part which is of ſo great price with them: And when they have accompliſht it, oh how do they ſet their heart upon it, bind up their very ſouls, in the ſame bags with their money, and ſeale up their affections together with it▪ yea and ſo they are not at reſt neither, but find a gnawing hunger up…n their hearts after more ſtill, to add houſe to houſe▪ and land to land, and one bagg to another; the covetous miſer is ready to ſit down and wring his hands, becauſe he hath no more hands to ſcrape with; the voluptuous Epicure is angry that he hath not the neck of a Crane the better to taſte his dainties, and ambitious Alexander when he dominee…s over the known world, is ready to ſit down and whine, becauſe there are no more worlds to conquer. What Chriſtian can chooſe but be aſhamed of himſelf, when he reads the deſcription which Plautus the Comoedian makes of a covetous worldling, under the perſon of Euclio, how he hid his pot of Gold, heeded it, wa…cht it, viſited it almoſt every hour, would not go from it in the day, could not ſleep for it in the night, ſuſpected every body that ſo much as lookt towards it, and by all means kept it even as his life? For where is the like eager and ardent diſpoſition to be found in a Chriſtian towards God himſelf? Tell me, is it poſſible for a man that vehemently loves a Virgin, to be content all his life long to Court her at a diſtance, and not care whether ever he do actually enjoy her or no? or muſt not ſuch an one neceſſarily purſue a matrimonial and moſt intimate union with her? let us now confeſs the truth, and every one judge himſelf.
2. This dull and earthly body is not ſo indifferently affected towards meat and drink, and reſt, and the things that do ſerve its neceſsities, and gratifie its temper. Hunger will break down ſtone walls, and thirſt will give away a kingdom for a cup of water, ſickneſs will not be eaſed by good words, nor will a drowſie brain be bribed by any entertainments of company or recreation: no, no, the neceſſities of the body muſt and will be relieved with food and phyſick and ſleep; the reſtleſs and raging appetite will never ceaſe calling and crying to the ſoul for ſupplies till it ariſe and give them. Behold O my Soul, conſider the mighty and inceſſant appetites and tendencies of the body after ſenſual objects, after its ſuitable good and proper perfection, and be aſhamed of thy more remiſs and ſluggiſh inclinations towards the higheſt good, a God-like perfection!
3. No creature in the whole world is ſo languid, ſlow, and indifferent in its motions towards its proper reſt and centre. How eaſie were it to call Heaven and earth to witneſs the free, pleaſant, cheerfull, eager addreſſes of every creature according to its kind, towards its own centre and happineſs. The Sun in the Firmament rejoyces to run its race, and will not ſtand ſtill one moment, except it be miraculouſly overpowred by the command of God himſelf; the rivers ſeem to be in pain till by a continued flowing they have accompliſht to themſelves a kind of perfection, and be ſwallowed up in the boſome of the Ocean, except they be benummed with cold, or otherwiſe overmaſtered and retarded by forraign violence; I need not inſtance in ſenſitives and vegetatives, all which you know with a natural vigour and activity do grow up daily towards a perfect ſtate and ſtature. Were it not a ſtrange and monſtrous ſight, to ſee a ſtone ſetling in the ayre, and not working towards its centre? ſuch a ſpectacle is a godly ſoul ſetling upon earth, and not endeavouring a nearer and more intimate union with its God. Wherefore Chriſtians, either ceaſe to pretend that you have choſen God for your portion, centre, happineſs, or elſe ariſe and ceaſe not …o purſue and accompliſh the cloſeſt union and the moſt familiar conjunction with him that your ſouls are capable of: otherwiſe I call Heaven and Earth to witneſs againſt you this day: and the day is comming when you will be put to ſhame by the whole creation. Doth every (even the meaneſt) creature of God, purſue its end and perfection, and proper happineſs with ardent and vehement longings; and ſhall a ſoul, the nobleſt of all creatures, ſtand folding up itſelf in itſelf, or choaking up its wide and divine capacity with duſt and dirt; ſhall a godly ſoul the nobleſt of all ſouls hang the wings, ſuſpend its motions towards the ſupream good, or ſo much as once offer to faint and languiſh in i…s enterprizes for eternal life? Tell it not at Athens, publiſh it not at Rome, leſt the Heathen Philoſophers deride, and hiſs us out of the world.
But you will ask me when a Chriſtian may be ſaid to be ſluggiſh and unactive, and who theſe lazy ſouls are. I will premiſe two things, and then give you a brief account of them. Firſt, When I ſpeak of a ſluggiſh and ſpiritleſs Religion, I do not ſpeak as the hot-ſpirited Anabaptiſts or Chiliaſts▪ who being themſelves acted by a ſtrange fervour of mind, miſcalled zeal, are wont to declaim againſt all men as cold and benummed in their ſpirits, who do not call for fire from Heaven to conſume all diſſenters, under the notion of Antichriſtian; who are not afraid to reproach the divine, holy, gentle, yet generous ſpirit of Religion, calling it weak, womaniſh, cowardly, low, cold, and I know not what. Theſe men I believe (ſo far as I can gueſs at their ſpirit) if they had lived in the dayes of our Saviour, and had beheld that gentle, meek, humble, peaceable and pacate ſpirit, which did infinitely ſhine forth in him, would have gone nigh to have reproved him for not carrying on his own Kingdom with ſufficient vigour and activity; if not have judged Chriſt himſelf to be much Antichriſtian. I hope you ſee nothing in all my diſcoveries of the Active ſpirit of Religion, that ſavours of ſuch a fiery ſpirit as this is. Secondly, when I do ſo highly commend the Active ſpirit of true Religion, and the vigorous temper of truly Religious ſouls, I would not be underſtood, as if I thought all ſuch ſouls were alike ſwift, or that any ſuch ſoul did alwayes move with like ſwiftneſs, and keep a like pace towards God. I know that there are different ſizes of Active ſouls, yea and different degrees of Activity in the ſame ſoul: as may be ſeen, Cant. 5. 3. compared with the ſixth verſe of the ſame chapter; and in many other places of Scripture.
But yet that none may flatter and deceive themſelves with an opinion of their being what indeed they are not, I will briefly diſcover the ſluggiſhneſs and inactivity of Chriſtians in a few particulars. I pray take it not ill though the greateſt part of Chriſtians be found guilty; for that is no other than what Chriſt himſelf hath propheſied.
1. The Active ſpirit of Religion in the ſoul will not ſuffer men to take up their reſt in a conſtant courſe of external performances; and they are but ſlothful ſouls that do place their Religion in any thing without them. By external performances, I mean not only open and publick and ſolemn ſervices, but even the moſt private, and ſecret performances that are in and by the body, and ab extra to the ſoul. It is not poſſible that a ſoul ſhould be happy in any thing that is extrinſecal to itſelf; no not in God himſelf, if we conſider him only as ſomething without the ſoul: The devil himſelf knows and ſees much of God without him, but having no communications of a divine nature or life, being perfectly eſtranged from the life of God, he remains perfectly miſerable. I doubt it is a common deceit in the world, men toyle and labour in bodily acts of worſhip and Religion in a ſlaviſh and mercinary manner, and think (with thoſe labourers in the parable) that at the end they muſt needs receive great wages, and much thanks, becauſe they have born the heat and burden of the day. Alas that ever men ſhould ſo groſly miſtake the nature of Religion, as to ſink it into a few bodily acts and carcaſe-ſervices, and to think it is nothing elſe but a running the round of duties and ordinances, and a keeping up a conſtant ſet and courſe of actions! ſuch an external legal righteouſneſs the Apoſtle Paul after his converſion, could not take up with, but counted it all loſs and dung in compariſon of that Godlike righteouſneſs which was now brought into his ſoul, that inward and ſpiritual conformity to Chriſt, which was now wrought in him, Phil. 3. 9, 10. I know indeed that men will be loth to confeſs that they place their Religion in any thing without them; but I pray conſider ſeriouſly wherein you excell other men, ſave only in praying or hearing now and then, or ſome other outward acts, and judge your ſelves by your nature, and not by your actions.
2. The Active ſpirit of Religion, where it is in the ſoul, will not ſuffer men to take up their reſt in a meer pardon of ſin; and they are but ſlothfull ſouls that could be ſo ſatisfied. Bleſſed is the man indeed whoſe inquities are pardoned, Pſal. 32, 1, 2. but if we could ſuppoſe a ſoul to be acquitted of the guilt of all ſin, and yet to lie bound under the dominion of luſts and paſſions, and to live without God in the world, he were yet far from true bleſſedneſs. A reall hell and miſery will ariſe out of the very bowels of ſin and wickedneſs, though there ſhould be no reſerve of fire and brimſtone in the world to come. It is utterly impoſſible that a Soul ſhould be happy out of God, though it had the greateſt ſecurity imaginable that it ſhould never ſuffer any thing from him. The higheſt care and ambition indeed of a ſlaviſh and mercenary ſpirit is to be ſecured from the wrath and vengeance of God, but the breathings of the ingenuous and holy ſoul, are after a divine life, and Godlike perfections. This right gracious tempe you may ſee in David, Pſal. 51. 9, 10, 11, 12. which is alſo the temper of every truly Religious ſoul.
3. The Active ſpirit of Religion where it is in the ſoul, will not ſuffer men to take up their reſt in meer inn… cency, freedom from ſin; and they are ſlothful ſouls that could count it happineſs enough to be harmleſs. I doubt men are much miſtaken about holineſs; it is more than meer innocency, or freedom from the guilt or power of ſin, it is not a negative thing; there is ſomething active, noble, divine, powerfull in true Religion. A ſoul that rightly underſtands its own penury and ſelf-inſufficiency, and the emptineſs and meanneſs of all creature-good, cannot poſſibly take up its reſt, or place its happineſs, in any thing but in a real participation of God himſelf; and therefore is continually making out towards that God from whom it came, and is labouring to unite itſelf more and more unto him. Let a low-ſpirited, fleſhly▪ minded Phariſee take up with a negative holineſs and happineſs, as he doth Luke 18. 11. God I thank thee that I am not ſo and ſo: a noble and high-ſpirited Chriſtian cannot take up his reſt in any negation or freedom from ſin. Every godly ſoul is not ſo learned indeed as to be able to deſcribe the nature and proper perfection of a ſoul, and to tell you how the happineſs of a ſoul conſiſts, not in quiete, but in actu & vigore, not in ceſſation and reſt, as the happineſs of a ſtone doth, but in life and power and vigour, as the happineſs of God himſelf doth: But yet the ſpirit of true Religion is ſo excellent and powerfull in every godly ſoul, that it is ſtill carrying it to the fuller enjoyment of an higher good; and the ſoul doth find and feel within itſelf (though it cannot diſcourſe Philoſophically of theſe things) that though it were free from all diſturbance of ſin and affliction in the world, yet ſtill it wants ſome ſupream and poſſible good to make it compleatly happy, and ſo bends all its power thi… herward. This is the deſcription which you will everywhere find made in Scripture of the true ſpirit of holineſs, which hath alwayes ſomething poſitive and divine in it, as Iſ…. 1. 16, 17. ceaſe to do evil, learn to do well; and Epheſ. 4. 22, 24. Put off the old man▪ put on that new man which after God is created in righteouſneſs and true holineſs. And accordingly a truly godly ſoul (to uſe the Apoſtles words) though he know nothing by himſelf, yet doth not thereby count himſelf happy.
4. The Active ſpirit of true Religion, wh…re it is in the Soul, will not ſuffer men to take up their reſt in ſome meaſures of grace received; and ſo far as the ſoul doth, ſo it is ſluggiſh and leſs Active than it ought to be. This indeed oft times comes to paſs, when the ſoul is under ſome diſtemper of proud ſelfiſhneſs, earthly-mindedneſs or the like, or is leſs apprehenſive of its object and happineſs; as it ſeems to have been the caſe of the ſpouſe, Cant. 5. 3. Some ſuch fainting fits, languiſhings, ſu… ferings, in ſenſibleneſs muſt be allowed to be in the Godly ſoul during its impriſoned and imperfect ſtate: But we muſt not judge our ſelves by any preſent diſtempers, or infirmities. The nature of Religion, when it acts the ſoul rightly and powerfully, is to carry it after a more lively reſemblance of God, which is the moſt proper and excellent enjoyment of him. A mind rightly and actually ſound is moſt ſick of love; and the nature of love is, not to know when it is near enough to its object▪ but ſtill to long after the moſt perfect conjunction with it. This well of water, if it be not violently obſtructed for a time, is ever ſpringing up till it be ſwallowed up in the Ocean of divine love and grace. The ſoul that is rightly acquainted with itſelf and its God, ſees ſomething ſtill wanting in itſelf, and to be enjoyed in him, which makes it, that it cannot be at reſt, but is ſtill ſpringing up into him, till it come to the meaſure of the ſtature of the fulneſs of its Lord. In this holy, loving; longing, ſtriving, active temper we find the great Apoſtle, Phil. 3. 12, 13, 14. And by how much the more of divine grace any ſoul hath drunk in, the more thirſty is it after much more.
5. The Active ſpirit of true Religion, where it is powerfully ſeated in the minds of men will not ſuffer them to ſettle into a love of this animal life, nor indeed ſuffer them to be content to live for ever in ſuch a kind of body as this; and that ſoul is in a degree lazy and ſlothful that doth not deſire to depart and be with his Lord. The godly ſoul eying God as his perfect and full happineſs, and finding that his being in the body doth ſeparate him from God, keep him in a poor and imperfect ſtate, and hinders his bliſsfull communion with the higheſt good, groans within itſelf that mortality were ſwallowed up of life, with the Apoſtle, 2 Cor. 5. 4. I know not how much, but I think he hath not very much of God, neither fight of him nor love of him, that could be content to abide for ever in this imperfect, mixed low ſtate, and never be perfected in the full enjoyment of him. And it ſeems, that they in whom the love of God is rightly predominant, potent, flouriſhing, do alſo look earneſtly for the mercy of our Lord Jeſus Chriſt, unto eternal life, Jude. 2. without doubt they ought to do, 2 Pe…. 3. 12. What manner of perſons ought ye to be in all holy converſation and godlineſs, looking for and haſting unto the coming of the day of God!
Let this ſuffice by way of general Reprehenſion.
2. More particularly, the conſideration of the Active nature of true Religion, may well ſerve to correct a miſtake about that noble grace of faith. How diſhonourably do ſome ſpeak of this excellent and powerfull grace, when they make it to be a ſlothfull, paſſive thing, an idle kind of waiting, or a Melancholick ſitting ſtill; which indeed and in truth, is Life and power. Be not miſtaken in ſo high and eminent a grace: True faith doth not only accept the imputed righteouſneſs of Chriſt for juſtification, but by a lively dependance upon God, drinks in divine influences, and eagerly ſucks in grace, and vertue and life from the fountain of grace for its more perfect ſanctification: And for this cauſe (I think) a purifying vertue is aſcribed to it, Act. 15. 9. Faith is not a lazy languid thing, content to wait for ſalvation till the world to come; but it is even now gaſping after it, and accompliſhing it too in a way of mortification, ſelf-denyall and growing up in God: it is not content to be a candidate waiting for life and happineſs, but is actually drawing down Heaven into the ſoul, attracting God to itſelf, ſucking in participations of divine grace and image into the ſoul: Its motto is that of the famous painter, nulla dies ſine lineâ, it longs to find ſome divine lineament, ſome line of Gods image drawn upon the ſoul daily. Faith is a giving grace, as well as receiving; it gives up the whole ſoul to God; and is troubled that it can give him no more: it binds over the ſoul afreſh to God every day, and is troubled that it can bind it no faſter, nor cloſer to him. The believing ſoul is wearyed becauſe of muderers, murdering loves, luſts, cares, earthly pleaſures, and calls mightily upon Chriſt to come and take vengeance upon them: it is wearyed becauſe of thoſe robbers that are daily ſtealing away precious time and affections from God, which are due unto him, and calls upon Chriſt to come and ſcourge theſe thieves, theſe buyers and ſellers out of his own Temple. In a word, the godly ſoul is Active, and faith is the very life and Action of the ſoul itſelf.
Laſtly, Let me exhort all Chriſtians from hence to be zealous, to be fervent in ſpirit, ſerving the Lord, and longing after him; Stir up the grace of God that is in you Quench not, i. e. blow up, enflame the ſpirit of God in you. Awake Chriſtian ſoul out of thy Lethargy, and rejoyce as the Sun to run the race that is ſet before thee, and as a mighty man refreſhed with Wine to fight thy ſpiritual battels againſt the armies of uncircumciſed prophane and earthly concupiſcences, love, and paſſions. Eye God as your centre, the enjoyment of him as the Happineſs, and full conformity to him as the perfection of your ſouls; and then ſay Awake, Ariſe O my Soul, and hide not thy hand in thy boſome, but throw thy ſelf into the very heart and boſome of God, lay hold upon eternal life. Again, obſerve how all things in the world purſue their ſeveral perfections with unwearied and impatient longings, and ſay, come my ſoul, and do thou likewiſe. Converſe not with God ſo much under the notion of a Law▪ giver, but as with love itſelf; nor with his commands as having authority in them, but as having goodneſs and life and ſweetneſs in them. Again, conſider your poverty as creatures▪ and how utterly impoſſible it is for you to be happy in your ſelves; and ſay, Ariſe O my ſoul from off this weak and tottering foundation, and build thy ſelf up in God; ceaſe pinching thy ſelf within the ſtraits of ſelf-ſufficiencies, and come, ſtretch thy ſelf upon infinite Goodneſs and Fulneſs. Again pore not upon your attainments, do not ſit brooding upon your preſent accompliſhments, but forget the things that are behind, and ſay, Awake O my ſoul, there is yet infinitely much more in God, purſue after him for it, till thou have gotten as much as a created Being is capable to receive of the divine nature. In a word, take heed you live not by the loweſt examples, (which thing keeps many in a dwindling ſtate all their dayes) but by the higheſt: Read over the Spouſe her temper, ſick of Love; Davids temper, waiting for God more than they that watch for the morning, breaking in heart for the longing that he had to the Lord, and ſay, Ariſe O my Soul, and live as high as the higheſt, it is no fault to deſire to be as Good, as holy, as happy as an Angel of God, And thus O my ſoul open thy mouth wide, and God hath promiſed to fill thee!