Sermons and Discourses Volume 8, Sermon 11
SERMON XI.Ser. 11. The Nature and Neceſſity of holy Reſolution. The Third Sermon on this Text.
JOB XXXIV.31, 32.
Surely it is meet to be ſaid unto God, I have born chaſtiſement, I will not offend any more. That which I ſee not, teach thou me; if I have done iniquity, I will do no more.
THESE words are a Deſcription of the temper and behaviour of a true Penitent, his Confeſſion of Sins, and, Reſolution of Amendment. Concerning Reſolution I have ſhewn what it is in general: What is the ſpecial Object or Matter of this kind of Reſolution:Vol. 8. What is implyed in a ſincere Reſolution of leaving our Sins, and returning to God and our Duty: That in this Reſolution the very Eſſence and formal Nature of Repentance doth conſiſt: And have offer'd ſome Conſiderations, to convince men of the neceſſity and fitneſs of this Reſolution, and to keep them ſtedfaſt to it. As,
1. That this Reſolution is nothing but what under the influence of God's Grace is in our Power.
2. The things themſelves, which we are to reſolve upon, are the ſtrongeſt Arguments that can be for ſuch a Reſolution.
3. How unreaſonable it is for men to be unreſolved in a Caſe of ſo great moment.
4. How much this Reſolution will tend to the ſettling of our Minds, and making our Lives Comfortable. I proceed to the Conſiderations which remain.
5. Then be pleaſed to conſider, that a ſtrong and vigorous Reſolution would make the whole Work of Religion eaſie to us, it would conquer all difficulties which attend a Holy and Religious Courſe of Life, eſpecially at our firſt entrance into it: Becauſe Reſolution brings our Minds to a Point, and unites all the ſtrength and force of our Souls in one great Deſign, and makes us vigorous and firm, couragious and conſtant in the Proſecution of it; and without this it is impoſſible to hold out long, and to reſiſt the ſtrong Propenſions and Inclinations of our corrupt Nature, which, if we be not firmly reſolved, will return and by degrees gain upon us; it will be impoſſible to break through Temptations, and to gain-ſay the importunity of them; when the Devil and the World ſolicit us, we ſhall not be able to ſay them nay, but ſhall be apt to yield to them.
There are many, who have had faint wiſhes and cold deſires, and half purpoſes of leading a new and better Life: but having not taken up a firm Reſolution in the Caſe, having not determined themſelves by a ſevere purpoſe, a little thing ſways them, and brings them back to their former Courſe; 'tis no hard matter to divert them and engage them another way; they are ſhaken with every wind of Temptation, every little blaſt of Oppoſition and Perſecution turns them back, and carries them to the ways of Sin: whereas Reſolution fixeth a Man's Spirit, and makes it moſt ſtedfaſt and unmovable, and ſets him upon a Rock, which, when the winds blow, and the rain falls, and the floods come, abides firm againſt all impreſſions.
If I would give the moſt probable and uſeful advice to engage and continue a Man in a good Courſe, I would commend to him a deliberate and firm Reſolution. David proved this way with very happy ſucceſs, Pſal. 119.106. I have ſworn (ſays he) and will perform it, that I will keep thy righteous Judgments. This was a ſecurity to him againſt all aſſaults, and nothing could turn him from his Courſe afterwards; not the dangers he was expoſed to, v. 109. My ſoul is continually in my hand, yet do I not forget thy Law; not the ſnares of wicked men that were laid for him, v. 110. The wicked have laid a ſnare for me, yet I erred not from thy precepts. By virtue of this Reſolution he could riſe up in defiance of all thoſe that would have tempted him to any ſinful action, v. 115. Depart from me ye evil doers: for I will keep the Commandments of my God.
When a Man is thus reſolved upon a holy Courſe, he is not eaſily diverted from it, and is able to reſiſt the importunity and flattery of Temptations, and to ſay to them, as men are wont to do, when they are fully and firmly reſolved upon any thing; Let me alone, I am not to be moved, it is in vain to urge me, I am reſolved to the contrary. Thus ſtiff and reſolute men can be in other Caſes, where there is not near that Cauſe and Reaſon for it: and if we would but take up a generous Reſolution to break off our Sins, and to live better Lives, this would be the way to conquer that liſtleſneſs and unwillingneſs, which hinders us from engaging in a good Courſe, and is the cauſe of ſo many lame excuſes and unreaſonable delays. It is the want of Reſolution, and the weakneſs of our Reſolutions, which is the true Reaſon why we are not more equal and conſtant and uniform in the ways of Religion; but are religious only by fits and ſtarts, in a heat, and during ſome preſent Trouble and Conviction of Mind. The double minded Man is unſtable, ſays St. James, in all his ways. When a Man is of ſeveral Minds, he is eaſily moved one way or other.
6. And laſtly, Conſider the infinite danger of remaining unreſolved. The evil day may overtake you, while you are deliberating whether you ſhould avoid it or not. A ſtate of Sin is liable to ſo many hazards, hath ſo many dangers continually threatning it, and hanging over it, that it is the moſt imprudent thing in the World to linger in it. It is like Lot's ſtaying in Sodom, when the Lord was going to deſtroy it, when Fire and Brimſtone were juſt ready to be rained down from Heaven upon it. Whilſt men are lingring in a ſinful ſtate, if the Lord be not merciful to them, they will be conſumed. Therefore it concerns thee Sinner, to determine thy ſelf ſpeedily, and to make haſte out of this dangerous Condition, to eſcape for thy Life, leſt ſome evil overtake thee, and leſt Death finding thee unreſolved, determine thy caſe for thee, and put it out of all doubt, and paſt all remedy.
How many have been cut off in their Irreſolution? And becauſe they would not determine what to do, God hath concluded their caſe for them, and ſworn in his wrath, that they ſhould not enter into his reſt. It may be thou promiſeſt thy ſelf the ſpace of many years to reſolve in: Thou fool, this night thy ſoul may be required of thee, and whilſt thou art unreſolved what to do, God is reſolving what to do with thee, and putting a Period to his Patience and long expectation of thy Repentance: and thou knoweſt not how ſoon God may do this, and make an immutable Determination concerning thee. And wo unto thee, when God hath reſolved thus.
Suppoſe thou ſhouldſt be ſnatched out of the World, and hurried before the dreadful Tribunal of God, in this doubtful and unreſolved ſtate. And this is poſſible enough; becauſe thou haſt no certain tenure of thy Life, thou art at no time ſecured from the ſtroke of Death: Nay it is probable enough; becauſe thou art every moment liable to ten thouſand accidents, any one of which may ſnap in ſunder the thread of thy Life. And ſuppoſe this ſhould happen to thee, what doſt thou imagine would become of thee? Wouldſt not thou then wiſh a thouſand times, that thou hadſt reſolved in time? How glad wouldſt thou then be, that it were poſſible for thee to retrieve and call back but one of thoſe days without number, which thou haſt ſo vainly trifled away, that thou mighteſt reſolve upon the things of thy peace: but thou wouldſt not do it in that thy day, which God afforded thee to this purpoſe; thou haſt let the opportunity ſlip out of thy hands, and it will never be in thy Power again, but the things of thy peace will be for ever hid from thine eyes.
Why wilt thou then be ſo fooliſh, as to run thy ſelf upon the evident hazard of loſing Heaven, and being miſerable for ever? Why wilt thou make work for a ſadder and longer Repentance, than that which thou doſt now ſo carefully decline? This was the caſe of the fooliſh Virgins in the Parable, Matth. 25. who made account to be ready to meet the Bridegroom at his coming, but took no care in time to get Oyl into their Lamps. They thought the Bridegroom would tarry yet a while longer, and therefore they ſlumbered and ſlept in great ſecurity: but at mid-night, when the cry was made, Behold the Bridegroom cometh; then they aroſe, and in a great hurry and confuſion went about trimming their Lamps; they were reſolved then, they would have begged or bought Oyl, and would have been at any pains and coſt for it: but then it was too late; for the door was ſuddenly ſhut againſt them, and no importunity could prevail to have it opened to them.
Canſt thou be contented to have the Door ſhut againſt thee, and when thou ſhalt cry, Lord open unto me, to have him return this anſwer, Depart from me, I know thee not? If thou canſt not; reſolve to prevent this in time.
Didſt thou but ſee, and know, and feel, what the miſerable do in Hell, thou couldſt not linger thus, thou couldſt not continue ſo long unreſolved? Why the time will come, when thou wilt reflect ſeverely upon thy ſelf, and ſay, That I ſhould ever be ſo ſtupid and ſottiſh, to be unreſolved in a matter of ſuch infinite concernment to me! How often was I admoniſh'd and convinced of the neceſſity of changing my courſe? How many inward Motions had I to that purpoſe? How often did my own Reaſon and Conſcience, and the holy Spirit of God, by his frequent and friendly ſuggeſtions, put me upon this? How often was I juſt upon the brink of reſolving? I reſolved to reſolve; but ſtill I delayed it till Death ſeized upon me unreſolved: and now the opportunity is loſt, and never to be recover'd again. I would not in time reſolve to be wiſe and happy: and now by the Sentence of the juſt and unchangeable God, it is reſolved that I muſt be miſerable to all Eternity.
How ſhould theſe Conſiderations quicken us, who have yet theſe opportunities in our Hands; which thoſe thoſe who neglected and trifled them away would now purchaſe at any rate! I ſay how ſhould theſe Conſiderations which I have propoſed, move us to take up a preſent Reſolution in the matter! Conſider theſe things, Sinner, and lay them ſeriouſly to Heart, and ſay to thy ſelf, Fool that I have been, to be unreſolved ſo long; not to determine my ſelf in a matter of ſuch mighty conſequence; to continue ſo long in ſuſpence, whether I had beſt go to Heaven or Hell, and which was moſt adviſable to be happy or miſerable for ever! Bleſſed be God that hath been pleaſed to exerciſe ſo much Patience and Long-ſuffering towards me, that hath ſpared me ſo long, when he might have taken me away, and cut me off unreſolved. My Soul lies at ſtake, and for ought I know all Eternity depends upon my preſent and ſpeedy Reſolution. And now by God's Grace I will not delay one moment more, I will hang no longer between Heaven and Hell. I ſhall now in the
Second place, offer ſome Conſiderations to perſwade thoſe that have taken up this good Reſolution, to purſue it, and to promote it to Practice and Execution, and to keep firm and ſtedfaſt to it. And to this end, be pleaſed to conſider theſe three things,
1. What an Argument it is of vanity and inconſtancy, to change this Reſolution, whilſt the Reaſon of it ſtands good and is not changed. I ſuppoſe that thou wert once reſolved to leave thy Sins, and to return to God and thy Duty. Why doſt thou not purſue this Reſolution? Why doſt thou not perſiſt in it? Surely there appeared to thee ſome Reaſon why thou didſt take it up; and if the Reaſon remain, and appear ſtill the ſame to thee that it did, How comes it to paſs that thou haſt alter'd thy Mind, and changed thy Purpoſe? Either the Caſe is the ſame it was, when thou tookeſt up this Reſolution; or it is not. If it be altered, then thou haſt Reaſon to change thy Reſolution: if it be not, thou haſt the ſame Reaſon to continue in it, that thou hadſt to take it up. Shew then, if thou canſt, wherein it is changed. Wert thou miſtaken before about the Nature of Sin, and the pernicious conſequences of it; or about the Nature of God and Goodneſs? Haſt thou any thing now to plead for Sin, which thou didſt not know or conſider before? Art thou now ſatisfied that Sin is not ſo evil and unreaſonable a thing, as thou didſt once apprehend, or that it does not threaten thee with ſo much danger as thou didſt fear? Hath God alter'd his opinion of it, or is he become more favourable to it than he was? Haſt thou received any news lately from Heaven by any good Hands, that God hath reverſt his threatnings againſt Sin, or that he hath adjourn'd the Judgment of the World, ſine die, without any ſet time? That he hath ſet the Devils at Liberty, and releaſt them from their Chains of darkneſs, and hath quenched and put out the fire of Hell? Or art thou ſatisfied that there is no ſuch Being as God in the World, or that he is not ſo good as thou didſt apprehend him to be, or that he will not reward thoſe that diligently ſerve him? Haſt thou found upon Tryal, that Holineſs and Virtue are but empty Names, and that there is nothing in them? That there is not that Pleaſure and Peace in keeping the Commandments of God, which thou wert told of? I am ſure thou canſt not with Reaſon pretend any thing of all this. Thy Reaſon and Conſcience and Experience cannot ſpeak one word on the behalf of Sin, or give any Teſtemony againſt God and his holy ways. And if the Caſe be the ſame it was, nothing but thine own vanity and fickleneſs, or ſome worſe Reaſon, could move thee to alter thy purpoſe.
2. Let it be farther conſidered, That if we be not conſtant to our Reſolution, all we have done is loſt. If thou repenteſt of thy Repentance, it will not prove a Repentance to Salvation. As good to have ſtayed in Sodom, as to look back after thou art come out of it. Thus God tells us by the Prophet Ezek. 33.12, 13. Therefore thou ſon of Man, ſay unto the children of thy People, The righteouſneſs of the righteous ſhall not deliver him in the day of his tranſgreſſion; neither ſhall the righteous be able to live in the day that he ſinneth. When I ſay to the righteous, He ſhall ſurely live: if he truſt to his own righteouſneſs, and commit iniquity, all his righteouſneſs ſhall not be remembred: but for his iniquity that he hath committed, he ſhall die for it. So that whatever we have done in the Work of Repentance, what Reſolutions ſoever we have taken up; if afterwards we give over and let them fall, all that we have done is loſt, and will come to nothing.
3. Let us conſider in the laſt place, that if we be not conſtant to our Reſolution, we ſhall not only loſe all that we have done, but we ſhall thereby render our Condition much worſe. Remember Lot's Wife, who, after ſhe was eſcaped out of Sodom, look't back, and was made a particular and laſting monument of God's wrath and diſpleaſure; which ſeems to be meant by that expreſſion of her being turned into a Pillar of Salt, that is, a laſting monument. Prov. 14.14. The backſlider in heart ſhall be filled with his own ways. Shall be filled with his own ways; this expreſſion doth ſignifie a moſt heavy and dreadful curſe upon thoſe, who fall off from their good Purpoſe and Reſolution, that they ſhall have Sorrow and Trouble enough upon it. For ſo likewiſe Prov. 1.26, 27. where God threatens wilful and obſtinate Sinners with the heavieſt Judgments, that he would laugh at their calamity, and mock when their fear comes, when their fear comes as deſolation, and their deſtruction as a whirl-wind, and fear and anguiſh cometh upon them; he adds, as the ſum of all other Judgments, that they ſhall eat the fruit of their own ways, and be filled with their own devices. Heb. 10.38. But if any Man draw back, my ſoul ſhall have no pleaſure in him; which words are a foreign and ſignifie a great deal more than ſeems to be expreſt, My ſoul ſhall have no pleaſure in him, that is, let ſuch an one expect the effects of God's fierceſt wrath and diſpleaſure. For ſo the Hebrews are wont to expreſs things that are great and unſpeakable; when they cannot ſufficiently ſet them forth, by ſaying leſs, they ſay more. So Pſal. 5.4. Where it is ſaid, Thou art not a God that haſt pleaſure in wickedneſs, the Pſalmiſt means, and would have us to underſtand it ſo, that God is ſo far from taking any Pleaſure in the Sins of men, that he bears the moſt violent hatred and diſpleaſure againſt them. So when the Apoſtle here ſays, If any Man draw back, my ſoul ſhall have no pleaſure in him, he means, that it is not to be expreſt how God will deal with ſuch Perſons, and how ſeverely his Juſtice will handle them. To the ſame purpoſe is that Declaration, 2 Pet. 2.20, 21. For if after they have eſcaped the Pollutions of the World, through the knowledge of the Lord and Saviour Jeſus Chriſt, they are again entangled therein and overcome, the latter end is worſe with them than the beginning. For it had been better for them, not to have known the way of righteouſneſs, than after they have known it, to turn from the holy Commandment delivered unto them. The condition of all impenitent ſinners is very ſad; but of Apoſtates much worſe: not only becauſe the Sins which they commit afterwards are much greater, receiving a new aggravation, which the Sins of thoſe who are ſimply impenitent are not capable of; but likewiſe, becauſe ſuch Perſons are uſually more wicked afterwards. For they that break looſe from ſevere Purpoſes and Reſolutions of a better Courſe, do by this very thing in a great meaſure fear and conquer their Conſciences; and then no wonder if afterwards they give up themſelves to commit all iniquity with greedineſs. When after long abſtinence men return to Sin again, their Luſts are more fierce and violent; like a Man who, after long faſting, returns to his meat with a more raging appetite. This our Saviour ſets forth to us in the Parable of the unclean Spirit's returning again and taking poſſeſſion of the Man, after he had left him, Matth. 12.43, 44, 45. When the unclean Spirit is gone out of a Man, he walketh through dry places, ſeeking reſt, and findeth none. Then he ſaith, I will return into my Houſe from whence I came out: And when he is come, he findeth it empty, ſwept, and garniſht. Then goeth he, and taketh with himſelf ſeven other Spirits more wicked than himſelf; and the end of that Man is worſe than his beginning. The Moral of which is, that when a Man hath once left his Sins, if afterward he entertain thoughts of returning to them again, Sin will return upon him with redoubled force and ſtrength, and his Heart will be but ſo much the more prepared and diſpoſed for the entertaining of more and greater Vices, and his leaving his Sins for a time will be but like a running back, that he may leap with greater violence into Hell and Deſtruction.
Beſides that ſuch Perſons do the greateſt injury to God and the holy ways of Religion, that can be, by forſaking them after they have owned and approved them. For it will not be ſo much regarded, what wicked men, who have always been ſo, talk againſt God and Religion; becauſe they do not talk from Experience, but ſpeak evil of the things which they know not: whereas thoſe who forſake the ways of Religion after they have once engaged in them, do diſparage Religion more effectually, and reproach it with greater Advantage; becauſe they pretend to ſpeak from the Experience they have had of it; they have tryed both the ways of Sin, and the ways of Religion, and after Experience of both, they return to Sin again; which, what is it but to Proclaim to the World, that the ways of Sin and Vice are rather to be choſen than the ways of Holineſs and Virtue; that the Devil is a better Maſter than God, and that a ſinful and wicked Life yields more Pleaſure and greater Advantages, than are to be had in keeping the Commandments of God? And this muſt needs be a high Provocation, and a heavy Aggravation of our Ruin. Let theſe Conſiderations prevail with us, to purſue this holy Reſolution, after we have taken it up, and to perſiſt in it. There remains only tho
VI. And laſt particular which I propoſed to be ſpoken to, viz. To add ſome directions for the maintaining and making good of this Reſolution of Repentance and Amendment; and they ſhall be theſe three.
1. Let us do all in the ſtrength of God, conſidering our neceſſary and eſſential dependance upon him, and that without him and the aſſiſtance of his Grace we can do nothing. We are not (as the Apoſtle tells us) ſufficient of our ſelves, as of our ſelves, that is, without the aſſiſtance of God's holy Spirit, to think any thing that is good; much leſs to reſolve upon it. It is God that worketh in us both to will and to do of his good pleaſure, that is, of his own goodneſs, as the ſame Apoſtle ſpeaks, Phil. 2.13. It is God that upholds us in Being, and from whom we have all our Power as to natural Actions: but as to ſpiritual things, conſidering the great Corruption and Depravation of Humane Nature, we ſtand in need of a more eſpecial and immediate aſſiſtance.
If we know any thing of our ſelves, we cannot but know what fooliſh and ignorant Creatures we are, how weak and impotent, how averſe and oppoſite to any thing that is good. And therefore it is wiſe counſel in all Caſes, but chiefly in ſpiritual Matters, which Solomon gives Prov. 3.5, 6. Truſt in the Lord with all thine Heart, and l…an not to thine own underſtanding. Acknowledge him in all thy ways: and he ſhall direct thy ſteps. Let us then addreſs our ſelves to God, in the words of the holy Prophet, Jer. 10.23. O Lord, I know that the way of Man is not in himſelf, and that it is not in Man that walketh, to direct his ſteps. And let us beg of him, that he would conſider our Caſe, commiſerate our weakneſs, and pity our impotency, and that he would joyn his ſtrength to us, and grant us the aſſiſtance of his Grace and holy Spirit, to put us upon ſincere Reſolutions of a new Life, and to keep us conſtant and ſtedfaſt to them; to open the Eyes of our Minds, and to turn us from darkneſs to light, and from the Power of Satan and our Luſts, unto God; that we may repent and turn to God, and do works meet for Repentance, that ſo we may receive forgiveneſs of Sins, and an Inheritance among them that are ſanctified through faith that is in Chriſt.
And for our Encouragement in this matter, God hath bid us to apply our ſelves to him, and he hath promiſed not to be wanting to us, in words as expreſs and univerſal as can well be deviſed, Jam. 1.6. If any Man lack wiſdom, let him ask it of God, who giveth to all liberally and upbraideth no Man: but let him ask in Faith, nothing wavering, that is, not doubting but that God is both able and willing to give what he asks. And Luke 11.9, 10, 11, 12, 13. I ſay unto you, Ask, and it ſhall be given you; ſeek, and ye ſhall find; knock, and it ſhall be opened unto you. For every one that asketh, receiveth; and he that ſeeketh, findeth; and to him that knocketh, it ſhall be opened. If a Son ſhall ask bread of any of you that is a Father, will he give him a ſtone? Or if he ask a fiſh, will he for a fiſh give him a Serpent? Or if he ſhall ask an Egg, will he offer him a Scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more ſhall your heavenly Father give the holy Spirit to them that ask him? To encourage our Faith, our Saviour uſeth ſuch an Argument as may give us the greateſt aſſurance. We are commonly confident, that our earthly Parents will not deny us thoſe things, that are good and neceſſary for us, tho' they may be otherwiſe evil: how much more then ſhall our heavenly Father, who is eſſentially and infinitely good, give his holy Spirit to us? And if this be not enough, St. Matthew uſeth a larger expreſſion, How much more ſhall your heavenly Father give good things to them that ask him? If there be any thing that is good, and we ſtand in need of it, and earneſtly pray to God for it, we may be confident that he will give it us.
2. We ought to be very watchful over our ſelves, conſidering our weakneſs and wavering and inſtability and fickleneſs, the treachery and deceitfulneſs of our own Hearts, and the malice of Satan. It will be a great while before the Habits of Sin be ſo weakned and ſubdued, as that we ſhall have no Propenſion to return to them again; ſo that our Hearts will be often endeavouring to return to their former poſture, and like a deceitful Bow, which is not firmly ſtrong, to ſtart back. And beſides the deceitfulneſs of Sin and our own Hearts, the Devil is very malicious, and his malice will make him vigilant to watch all Advantages againſt us; and his great deſign will be to ſhake our Reſolution; for if that ſtand, he knows his Kingdom will fall, and therefore he raiſeth all his Batteries againſt this Fort, and labours by all means to undermine it, and nothing will be matter of greater Triumph to him, than to gain a Perſon that was revolted from him, and reſolved to leave his Service. If therefore thou expecteſt God's Grace and Aſſiſtance to keep thee ſtedfaſt to thy Reſolution, do not neglect thy ſelf, but keep thy Heart with all diligence, and watch carefully over thy ſelf: for becauſe God worketh in us both to will and to do, therefore he expects that we ſhould work out our Salvation with fear and trembling, leſt by our own careleſneſs and neglect we ſhould miſcarry.
3. Let us frequently renew and reinforce our Reſolutions, more eſpecially when we think of coming to the Sacrament, and approaching the holy Table of the Lord. Nothing is more apt to beget in us good Reſolutions, and to ſtrengthen them, than to conſider the dreadful Sufferings of the Son of God for our Sins, which are ſo lively ſet forth and repreſented to us in this holy Sacrament, which as it is on God's part, a Seal and Confirmation of his Grace and Love to us, ſo on our parts, it ought to be a ſolemn Ratification of our Covenant with God, to depart from iniquity, and to walk before him in holineſs and righteouſneſs all the days of our Lives.