Treatise on Three Things, Part 1
A DISCOVERY of the unſupportable Burthen of ſinne to a heart that is Saint-like ſencible of Sinne.
What ſinne is in a Saints ſence.
BEloved, thoſe ſayings are moſt ſutable that flow from ſeeing, and thoſe ſeeings are Saint-like when they flow from Enjoyments: And whatſoever is ſaid or ſeene and not upon that accompt, it may probably profit the hearer, but not the ſpeaker; God by a providence hath caſt mee amongſt you after a large travell in a wildernes condition, wherein God hath made me traviſh all my former tracts and miſtakes, in and under all Gods dealings with me, and my Actings towards him, God was pleaſed to carry me thorough Strength and Weaknes, thorough good Reports, and bad Reports, to honour and diſhonour. In which Conditions I ſometimes ſtood, and ſometimes fell; ſometimes my heart was raiſed up with ſome high Raviſhments, which I judged Experiences, and at other times very low and in my ſelfe much loſt. After all God hath been pleaſed thorough a ſence of my owne unkindnes to bring my heart upon its knees; and to lay me very low before himſelfe; but hath againe by a diſcovery of his owne kindnes and love Refreſhed mee, and cauſed that which was made dumbe to ſpeake; now that which is at this time moſt ſencible in my heart to ſpeake to you from what God hath ſpoke to me in my preſent Condition, is three things. The firſt is a diſcovery of the unſupportable Burthen of ſinne when diſcovered by the light of Gods love. Secondly, The reſtles reſolution of a Saint, when he is Saint-like ſencible of his withdrawing from God to turne to God. Thirdly, The gracious and ſweet Entertainment the ſoule finds with God, when that he is brought home. And I ſhall declare it from three portions of Scripture. The firſt from Pſalme the 38. and the 4th verſe; the ſecond from Pſalme the 11 6th and the 7th verſe; The third from Luke the 15th and the 20th verſe; but I ſhall begin with the firſt at this opportunitie.
Pſalme the 38. and the 4th verſe.
For my Iniquities are gone over my head, as a heavie Burthen they are too heavy for me.
DEare friends, this Scripture I have formerly viewed, and have formerly ſpoke ſomething from it, but I am now conſtrained to declare what God hath preached to mee; for he hath been pleaſed, thorough a diſcovery of my unſutablenes, and my unkindnes; by which he hath not onelyonly broken my bones, but he hath left no ſoundnes in my fleſh. I doe not meane by fleſh fleſhly nature, but all the fleſhlines of my owne Righteouſnes, by which formerly I refreſhed my ſelfe with the ſparkes of my owne performance, and refreſhed my ſelfe with the peace and tranquilitie I gathered from thence. But now, my wound is too large to be healed with ſuch a ſalve: but no more of that, but to the words, and in them you may conſider in generall an affirmation, wherein you may firſt conſider the partic affirming, that is, David. Secondly, the affirmation it ſelfe, that is twofold; firſt, That his iniquities are gone over his head: Secondly, They were a heavie burthen, too heavie for him. Thirdly, You may conſider the time when it was when God had ſhewed him ſo much of his own nothingnes, that he had nothing left to live upon beſides free love. There was no reſt in his Bones, nor no ſoundnes in his fleſh; by bones and fleſh, wee are not to underſtand it naturally, but ſpiritually, and by fleſh, we are to underſtand it in a double ſenſe, according to theſe Scriptures: Galatians the 5. and the 19 verſe, Gal. the 6. and the 12 verſe, Philippians the 3. and the 3 and 4 verſes.
Deare friends, wee might obſerve a Concluſion from the party affirming the affirmation it ſelfe, and the time when, and the manner how; but wee ſhall draw up all into one Concluſion, and that is this.
Doct. That ſinne to a Saint like ſencible heart is an unſupportable Burthen. In the proſecution the Concluſion, obſerve theſe foure things: Firſt, the proofe of it by Scripture. Secondly, Conſider what ſin is. Thirdly, What a Saint-like ſencible heart is. Fourthly, The reaſons why ſin to a Saint-like ſencible heart is an unſupportable burthen. Firſt, The Scriptures to prove the Concluſion are theſe; In the firſt place, view the Text which cleerly Confirmes the Truth of the Concluſion: Further ſee Romaines the 7 and the 24 verſe; how Paul cryes out as a reſtles man under the ſenſe of ſin. You may further ſee, Pſal. 51. the 1, 2, 3. and 4 verſes; Jeremiah the 3. and the 25 verſe: Lamentations the 5. the 15, 16, 17 verſes. All which doe diſcover how unſupportable the Burthen of ſinne is to a heart that is Saint-like ſencible of ſinne.
Deare friends, wee need not much proofe to him that knowes it, as I am confident every heart that is acquainted with God, hath ſufficient Experience of this to confirme it. The daily heart-breakings in that ſoule who is ſencible of his owne unkindnes by reading Gods kindnes doth demonſtrate it. But I ſhall adde no more but this; That heart which needs Confirmation of this truth without himſelfe, and hath not a ſufficient proofe within himſelfe, his Condition is ſad.
Secondly, let us Conſider what ſin is.
And in that Conſideration wee will Conſider three things.
Firſt, The nature of ſinne.
Secondly, The Concomitants of ſin.
And, Thirdly, The Effects.
Firſt, What is ſin: the Apoſtle tells you in the firſt Epiſtle of John the 3 Chap. and the 4 verſe; That ſinne is the Tranſgreſſion of the Law; had there been no Law, there had been no ſinne. The variation from a Law is ſinne. To ſpeake out the nature of ſinne is almoſt as impoſſible as to ſpeak out the nature of God. For ſinne in all things is contrary to God. Whatſoever you can ſay of Darknes, of Death, of Hell, and Devils, you may ſay of ſinne. Sinne comprehends all, and is one with either. John in the Revelations tels us of the depth of Satans Temptation,Revel. 2.24 which Temptation peradventure is but the limbe of the leaſt luſt: Oh! what a depth is there then in the whole body! Whatſoever happines and glory is ſeene in Light, the contrary is found in Darknes: whatſoever content and freedome you finde in love, & Light, the contrary miſery and bondage you finde in Death: but the perfections of all theſe miſeries is comprehended in ſinne as the body of them both.
That heart which is moſt ſencible of ſinne, is not able to ſpeake out the nature of ſinne. But I know that that heart which is Saint-like ſencible of ſinne, and doth ſee ſinne to preſent himſelfe as it doth ſo ugly in his owne eyes, thinkes ſin can never be preſented ugly enough, and eſpecially becauſe they ſee that in ſinning they doe not onelyonly croſſe Law, but Love, they do not onelyonly pierce paper, but the precious tenders of grace & love. Zech. 10. It is endles & boundleſs to Anatomize the nature of that, where not ſo much as nature dwels, but is inſlaved by it.
Secondly, Conſider the Concomitants of ſinne.
There are many, but I ſhall onelyonly preſent ſo many of them as it at preſent in my owne view.
Firſt, Its that which drawes a darke Cloud over a mans eyes, and hinders him in his cleare beholding of God. Though a Chriſtian hath never ſo glorious a view of divine Light & Love that lives in God, if God ſuffers that heart to be padling and medling with ſinne and Darkneſs;Iſa. 59.2. Pſal. 30.7. Cant. 5.2, 3, 4, 5, 6. and then the heart goes expecting to view God as before, though God be as he was before, (an unalterable God) yet there is a thick myſt drawne upon the eye, that he is like a man in a myſt, and knowes not where he is, nor what he ſees; juſt like a man whoſe eyes are fixed upon the Sunne, and there he beholds glorious objects; than takes them off from that Sun, and looks upon the Earth; and then goes to looke up to the Sunne againe, his eyes dazell that he can ſee neither; (Though it is true) It is not the glory that we view in God that covers our eyes, but rather the thick myſt that intercepts our view of that unchangeable object. And therefore the Example of the Sunne in an Eclipſe is more ſutable; for the Sunne at that time doth not looſe its glory in it ſelfe, but to us, our eyes being Intercepted by an Earthly ſubſtance.
Deare friends, If there be any that thinkes this Concomitants is not unſupportable; I will then appeale to that heart who doth not onelyonly love to looke, but lives by looking upon Gods everlaſting Love. He will not onelyonly ſay as the Philoſopher did, who onelyonly delighted in viewing the Sunne, who would oftentimes ſay to them that Intercepted the beames of the Sunne; You take that from me, which you cannot give to me.
But they will ſay, O take away ſinne, which is not onelyonly that which intercepts my view of that which is the comfort of my life, but it is Life it ſelfe. But I ſhall ſay no more to this particular, but this; O happy is that heart which is oft with God, and whoſe eyes are fixed upon that glory.
Secondly, It takes off a mans edge off his earneſt deſires after God: the comings in of Heaven is that which quickens, enlivens,Heb. 3.13. Heb. 12.1. and ſharpens the Eye of a mans affections after God. And the Trading with ſinne is that which deads and dulls a mans Spirit in his progreſſe towards God.Rom. 8.10. If you aske me the reaſon, it is this: The Injoyment of Heaven, is the Element of a Saints life; And there is in ſinne a direct Antypathy. Take a fiſh out of the water, at firſt he may be full of motion, but when he hath moved a little upon the Earth, the eye of his activitie is ſoone loſt: And though a Fowle that can ſoare very high, yet if once it comes downe to the Element of water, it flyes very heavily: It is juſt ſo with a heart who is made able to fly high thorough the comings of Heaven; yet if once it paddles in the filthy poole of ſinne, it becomes like Pharaohs Chariots, whoſe wheeles are off. The ſadneſs of which Conſequence I leave to that heart which God hath made ſencible what it is to live in Divine Loves as his proper Element. And what it is by ſin to be made dull in his motions heaven-wards.
A third Concomitant.
Sinne alwayes brings horrour and terrour with it, not onelyonly as the Cauſe producing it as an Effect,Iſa. 57.2. but as the handmaide, for it lives in the very nature of it. Sinne brings ſmiles in the hand, but frowns in the heart:Iſa. 33.14. honey in the mouth, but bitternes in the bowels; and though wee doe not ſee it, and therefore wee thinke it not a Concomitant (yet it is ſo.) Lightning is ſeene before thunder, but they are both together; Its true, if men could heare the thunder before they ſee the Lightning, it is poſſible they might avoyde it, but there is a ſecret in nature preventing that: So there is as to the other a great myſterie in Divine pleaſure. But I ſhall ſay no more as to this, but remember when you ſee Lightning that Thunder will come, and that heart is conſtrained to ſay it who ſees both.
Fourthly, and laſtly, It ſo far darkens the heart, that it makes the heart to love that leaſt which diſcovers ſinne moſt: O this is a ſad Concomitant, but it is ſo.Joh. 3.19, 20, 21. Truly ſometimes it is with a Saints heart as it is with a young Scholler that hath play'd the Truant, he is afraid to goe to Schoole, and aſhamed to go home, though he knowes not how to live abroad: It is juſt ſo with a Saints heart, who hath dealt unkindly with God. And though he cannot live without God, yet ſinne hath ſo duld his ſpirit, and brought ſuch a ſhame upon his heart, that that which diſcovers God moſt, produces moſt ſadnes and ſhame. It is in this caſe as it was with Adam, Gen. 3.8, 9, 10.When God called he was unwilling to make anſwer; At laſt ſaid, I was naked, and therefore was aſhamed. I need not minde that heart which lies under the ſence of his unſutablenes what the meaning of that is. He knowes the frame of his owne heart, and the motion of his minde, while he was Trading with ſinne, then he knowes he loved that leaſt which diſcovered truth moſt, and loved that moſt which diſcovered ſin leaſt.
The third thing in order are the Effects of ſinne, and they are theſe:
It diſframes the heart from either harkening to,Heb. 3.13. Mark. 6.52. or pleading with God, nay it makes the heart uncapable of performing any duty ſavourly that he owes to God, his heart is as it were benumbd, and his language loſt. O what ſweet Exchanges of language that doth flow from that heart where God lives, and ſinne dyes: and how ſavourly doth a Saint ſpeake out God and Heaven when he lives ſencibly in that Light, but when there is any withdrawings from his dayly Communion with God and Heaven; come to a heart then, and you will finde him very unable, either to ſay, or doe, eſpecially when his Light is Eclipſed by ſome trading in Darknes.
The Effects of ſinne is not ſo in all; for thoſe men that are onelyonly profeſſors, and act duty in a bare forme, and ſpeake by art, they are not capable of theſe alterations of the frames of the Spirit, in being framed and unframed upon this accompt wee are a ſpeaking off, and all times are alike to them, unleſs it be when nature is made drunke with ſinne, and ſo hath loſt his abilitie and art to move in Religion, ſo as to cover vice with ſeeming vertue; but I ſhall ſay no more to that.
The ſecond Effect in ſinne.
It brings the heart not onelyonly to queſtion his Intereſt in God,Matth. 26.70.72.74. but to queſtion God in his truth: O this is a ſad Effect, often ſeene, but ſeldome ſencibly ſeene. The nature of ſinne is to endeavour to cloud Light, though it cannot conquer it: and if there be ſo much of the Dictates of Light left in the heart, as to tell, it doth not doe well to deale ſo unkindly with God. The Devill then begins to worke, to make the ſoule queſtion his propriety in God, and ſo goe from him; If that will not doe, then to queſtion God, and truth, and by that to undervalue him: and as much as in us lyes to ſhut out of doores all dictates of Divine Light that doth any way invite the heart to return: O that heart which is in this Condition is much to be lamented; and I feare there are too many in theſe times.
Thirdly,Mat. 5.6, 13. Trading with ſinne places the heart in a Station and Condition wherein the ſweet Riches of Light and Love, runnes not into. It is true, God diſpenſing grace, makes ſinners Saints, and ſo finds them in ſin when he comes*Ezek. 16.6.: but for Saints to run out in the practiſe of ſinners,Rom. 5.8. they goe beſide the Rivers and Streames in which God was pleaſed to refreſh and make fat their hearts. Though it is true, ſome of Gods people which run wantonly from God, doe for ſometime Live in that wantonnes, upon ſome of the Reliques of their former Injoyments, ſo long as they will laſt, which is but a little time; for then they muſt Live upon huskes wiſh the Swine,Luk. 15.15 16, 17. till they are brought to Returne to their Fathers houſe: O that all who have wantonly ſtrayed in their hearts from their Fathers Streames, wherein they were Refreſhed, as with marrow and fatneſſe, would now conſider where they are, and that ſo long as they ſit downe in the practiſe of ſinne, they Live not neere the Injoyments of Saints.
Fourthly, Sinne brings ſhame upon the ſoule, and moſt when the heart is neereſt God. A Converted ſinner is brought home to God with much ſhame, ſeeing himſelfe look ſo unlike God when he is brought before him. But a revolted Saint when recovered hath much more Cauſe of ſhame. Jer. the 3 Chap. and the 24 and the 25 verſes, for God hath more ground of laſhing and wounding ſuch a heart; for he can tell them not onelyonly of lying in their bloud in the day of their nativitie, but of their deſtroying and ſpoyling the Earerings and Jewells he beſtowed upon them: As you may ſee in the 16 of Ezekiel, beginning at the 10th verſe, and ſo to the end of the Chapter. It is impoſſible to expreſſe how much the heart of a Saint bluſhes, and what ſhame covers the Spirit of a ſoul that hath gone aſtray from God, when it is brought again to look upon the old wonted loves, and to minde againe his happineſs in Gods heart. He is then like the Publican,Luk. 18.13 dares not looke up to Heaven; or like the Prodigall,Luk. 15.19 who deſires to be but a ſervant. Let me ſpeake but this one word or two to them who have wantonly gone from God, and now delight in ſinne.
Did you know what ſhame will accompany your Spirit, if ever God brings you home, it would much imbitter that ſeeming ſweetnes you gather from ſinne. There are many Effects of ſinne, but I ſhall reduce them I meane to ſpeake of to theſe two heads.
Firſt, Sinne is injurious to God.
Secondly, It is injurious to a Man.
Firſt to God,Job 22.2, 3. but in that conſider this Caution, God as God, can neither be injured by us, nor receive any addition of good from us: but when wee ſpeake of Injuries, wee are to looke upon God in his adminiſtrations or appearances towards us, and ſo God may be ſaid to be Injured,1 Sam. 2.30 and to be honored or diſhonored, and in that ſence the Injurie to God conſiſts in theſe things.
Firſt, It clouds his glory amongſt men, eſpecially the ſinne of Saints: The Light,Rom. 2 23, 24. Life, & Love of God in Saints are beames of that divine body, they are ſparkes of that fire which purely lives in God: and when this Light and Love appeares in a Saints life, they are ſaid to glorifie God, and to cauſe men that view them to ſee their good workes, and to give glory to God, Mat. the 5.16. But when the lives of the people of God are full of darknes and ſinne, they doe exceedingly Cloud the beames of Gods beauty (as to men) Like the Clouds in the Aire which cover the Earth from beholding the Beautie of the Sunne.
Secondly, It denies the Authoritie of God, for a man that is a member of a Common-wealth not to conforme to the Lawes, doth deny the Authoritie there: and ſo thoſe ſoules that acknowledge themſelves related to God, and yet in their lives doe practiſe things contrary to God; they*Tit. 1.16. Jude 4. doe deny his Authoritie.
Thirdly, Sin doth as much as in it lyes binde*Jer. 5.25. and hinder the goings out of God in his Love to doe us good: as you may ſee Iſaiah the 59.2, 3. It is true, when God will ariſe in his Majeſtie in glory, ſin is drove out before him, and expelled by him, and no ſin*Iſa. 1.4. can hinder him: but ſinne tends and doth what in it lyes to oppoſe the goings out of Divine Love, and in that ſence he is ſaid to be hindered.
Fourthly, It brings blackneſs upon that beauty which God delights to view, God loves a ſoule ſo as to beautifie him with the beautie of*Ezek. 16.14. himſelfe, and then he delights to view*Cant. 2.14. that beauty: but ſo far as any of the people of God doe trade in, or medle with ſin or darknes, ſo far they draw a dark Cloud over, and throw dirt in the face of this beauty. As for the Injuries that ſin doth to the people of God, it may be reduced into three heads.
Firſt, It is Injurious to him as he is a Chriſtian.
Secondly, As he is a Member of the State.
Thirdly, As he is a Maſter of a familie.
Firſt, The Injuries that ſinne doth to the people of God as they are Chriſtians, I have already ſpoken of, and therefore ſhall ſay no more, but onelyonly ſpeake a word or two from the two Latter.
Secondly, Sinne is Injurious to a man as he is a member of the State, thats cleerly demonſtrated in many mens practiſes. What is that weakens the heart and tyes up the hands of many men in Authoritie from ſuppreſſing of ſinne, but the guilt of ſinne in their owne*Rom. 2.22, 23. Conſciences; how is it poſſible for any man in any office to be zealouſly carried out in ſuppreſſing of unrighteouſneſſe, when they themſelves are unrighteous? Can a drunkard puniſh drunkennes, or a ſwearer, puniſh ſwearers, or an oppreſſor, puniſh oppreſſors? but as they are conſtrained to it, either by an overruling hand of providence, going beyond them, while it makes uſe of them: or els the neceſſitie in their Imployments conſtraine them to it. But ſuch doing is done very coldly, with a faint heart, and a weake hand, vice rather finding out their Authoritie, then their Authoritie finding cut vice: but ſuch Actions are not honorable to the Actors in Gods ſence, though the Action may advance them among men.
It is true, Providence ſometimes puts on*2 King. 10 8, 9, 10.1.14. Iſa. 10.5, 6, 7. guilty men to ſuppreſſe and ſubdue guilty perſons, and unrighteous things: but then providence doth it in going beyond them: As hath not Experience proved that many men have done that which when it was done, it appeared in their owne eyes, and others, to be very righteous: yet it was ſo far beyond them that they themſelves had been Inſtruments to occaſion the taking away of the lives of many honeſt hearts for the ſtanding for the ſame things but the yeare before. If you aske me the reaſon why ſinne hinders men in ſuppreſſing ſin, my anſwer is this:
Firſt, Becauſe it takes away much of the face of Authoritie in the party puniſhed, by his knowing the party puniſhing to be guilty of the ſame thing.
Secondly, It doth weaken the ſpirits of a man when he lies under the guilt of that which he is puniſhed for, all his proſecuting doth but pierce into his owne ſpirit, and all his ſtirring doth but rouſe up guilt in his owne heart, and all his rubbing, doth but rub upon his owne ſoare, which doth much kill, diſturbe, and diſquiet his owne ſpirit, which cauſes many men in Authoritie when they are a puniſhing, to wiſh they had not knowne it; and they are apt to curtayle and leſſen it, if not cover it: And all this is occaſioned as a fruit of ſinne, from which wee may obſerve thus much:
That none are like to be good Common-wealths men, but they that are godly and honeſt men; for them that have a chiefe Authoritie in the State, or in Counties, or Pariſhes, can never ſuppreſſe vice vertuouſly, if themſelves are ſtrangers to vertue, and practiſers of vice. In the cloſe of this, remember but this Scripture, Prov. the 28. and the firſt verſe; The wicked flies when no man purſues, but the righteous is as bold as a Lyon.
Thirdly, It is Injurious to a man as he is a Maſter of a familie; and that thus; It binds him up in Exhorting his familie, to walke holily, when he knowes that his familie knows that he himſelfe walks unholily; or can he reprove vice, when he himſelfe is vitious? No, he cannot do it; If it be, it is very cold, poore, & emptie. The guilt in their owne hearts, produced by their unſaint like carriage, doth exceedingly ſtraiten their hearts, and tye their hands, not onelyonly to themſelves, as reproving and correcting, but alſo to their familie reproved and corrected; for at the very beſt, their familie, who are ſencible of their evills will judge it as the Devill correcting ſin. Therefore in the cloſe of this, let all that deſire to be profitable in their families, in ſuppreſſing evill, and encouraging good. Let them firſt ſhew it in their*1 Tim. 6.2. Mat. 7.5. practice, before they firſt ſhew it in their power. But I ſhall ſay no more as to the Effects of ſin, though there be many more; but I ſhall come to the reaſons, why ſin to a Saint-like ſencible heart is an Inſupportable Burthen, and the Reaſons are theſe:
A Saint ſees that ſin hath brought him into a Condition ſo bad, and ſo low, that himſelfe with all the world cannot recover him.*Act. 2.37 Act. 16.30. Job 7.20. If a Chriſtian had any crevis to behold helpe beſides Chriſt, he would have ſome way to uphold his heart, and inable him to beare his burthen without going to Chriſt, but ſin is ſo large, and ſo broad, and ſo full of weight, that it ſincks all things under on this ſide of Heaven, which goe to beare it: (And this a Saint ſees) and therefore ſin to his heart is an unſupportable burthen.
Secondly, Sin takes away the ground of patience, and therefore unbearable, and that it does; why? becauſe though there are promiſes to beare all oppreſſions, yet no promiſes to beare the practice of ſin. Therefore my former thus:
That Condition which is without promiſe is unbearable; but the practice of ſin, as the practice of ſin, is without promiſe (Ergo)*Gal. 3.29
The third Reaſon which makes ſin ſo unreaſonable, and ſo unſupportable to a Saint-like ſencible heart, is becauſe he ſees that ſin is not onelyonly a*Rom. 7.11. lye in ſpeaking that which it will nor cannot doe, but whatſoever is contrary to ſins promiſe, is brought upon him. Contradiction in Expectation works diſtraction, but no where ſo unſupportable as the buſines of ſin, for there is no contradiction like that: It expects joy, but beholds ſorrow; it promiſed Light and Life, but behold Darkneſſe and*Rom. 6.23. March. 24.50, 51. Death.
Fourthly, That which makes ſin ſo unſupportable to a Saints heart is this, though it be the laſt, it is not the leaſt, It is this;
That Light and Love which diſcovers a mans ſins to him, and by it his Loſt Condition, it doth ſweetly make up his Loſſes, by ſupplies from it ſelfe, that makes the ſoule in ſeeing ſin, to ſee that it hath not onelyonly ſinned againſt Law, but againſt that Light and Love which diſcovers and*Zech. 12.10. Luk 15.21 Iſal. 51.4. ſupplits: And for a heart to ſee that he cannot lye ſafely no where but in the Fathers Love, and for him to Reflect upon himſelfe, and ſee how much not onelyonly below, but contrary to that Love he hath lived in: Oh! how much doth this breake the heart, and wound the ſpirit: I leave to that Soule that after all his owne unkindneſſe hath now all his Refreſhments from the ſweet Incomes of the Fathers loving kindneſſe, he cannot chooſe but there ſee to the continuation of the Fathers nature as he is the Father: yet the want of his owne as he is a Childe, and he cannot but ſee how much hee indeavoured to kill that by which he now lives: 'tis impoſſible to declare how much the Reflection of this Love doth kill and Crucifie a Saints Spirit. The knowledge of which doth make ſin to be unſupportable: but no more of the Reaſons, but a word or two of uſe.
The firſt Uſe
Is an uſe of Information, to Informe us of the miſerable Condition of thoſe who make light of ſin, If ſin be ſo unſupportable to one that is made alive, ſure theſe people muſt needs be dead.
But ſome will object and ſay, They bleſſe God they ſee ſin, and they conceive ſin is caſt out, and ſubdued in them. In this there may be a very great miſtake, for men may ſee ſin, and yet not Saint-like ſencible of ſinne. And in ſome the Devill is ſaid to goe out, when he is not Caſt out; according to that Scripture, Matth. the 12.43, 44, 45. But know this, ſin be onelyonly gone out, and not conquered, it will Returne againe, according to the ſame Scripture, and if you ſee ſin, and not Saint-like, you may ſee it and be ſencible, and yet nothing. As Pharaoh, Cain, and Judas, &c. And therefore for feare of miſtakes, I ſhall propound two queſtions, and give my Anſwer to them, according to what Experience I have found in the like Caſe.
The firſt queſtion is, What the difference betwixt a Saint-like ſence of ſin, and the ſence of ſin a man may have, and be nothing.
Secondly, What are the demonſtrations to diſcover that ſin is not onelyonly gone out, but caſt out?
To the firſt.
The difference betwixt a Saint-like ſence, and a bare ſeeing; lyes in theſe things.
Firſt, Where it is really Saint-like, it is alwayes ſencible of that moſt, which is by men ſeene leaſt:Rom. 7.24 Pſal. 51.…0 Jer. 17.9. I meane the emptineſſe, barrenneſſe, baſeneſſe, and unſutableneſſe of its owne heart. But others who are Judas-like, are ſencible of that which men ſee moſt: If they are but conformable to what is without, they are never troubled for what is within: but he that is made ſencible of ſin by the comings in of grace, he is ſo ſencible, if God ſhould cut off all dead branches without, yet that will not ſatisfie him ſo long as there is an old Coare within, but he will cry out as Paul; O wretched man that I am, who ſhall deliver me from this body of ſinne.
The people of God know that Actions without are but branches (though they oppoſe that) yet they minde the body moſt which is the uncleane fountaine within, and therefore you ſhall alwayes finde them crying out of an unſutable heart, quite contrary to others practice, who will ſometime complaine of ſuch unſutable and ſinfull acts: but at that time they will ſay, they have a good heart, and a good deſire, (alas, can the ſtreames be foule, and the fountain cleere, thats impoſſible.)
Secondly, A Saint-like ſencible heart when it is moſt ſencible of pardon, its moſt earneſt for power, quite contrary to the other: which never cryes for power, but when it is ſencible of a want of pardon: and if any thing comes in the Imagination to prompt phanſie, ſo as to cauſe any conceit that it enjoyes pardon; it is then not more but leſſe earneſt for power, and ſo their apprehenſions of Liberty, doth immediately beget Looſeneſſe. But that heart which is Saint-like ſencible of ſinne, the more God diſcovers pardon, the more they are earneſt for power, for all the diſcoveries of Gods love to ſuch a heart bindes up the heart more in Gods love, and the ſence of his kindnes produces double indearments of their hearts to God.
Thirdly, A Saint-like ſencible heart is alwayes as thankfull to God for power as he is for pardon:Rom. 7.25. 1 Cor. 15.56, 57. nay I dare ſay, that that heart which ever was really wounded thorough the diſcoveries of his owne darkneſſe by the comings in of Gods Light, thinkes it ſelfe ſo much bound to heaven for any ſin as well as pardon, that when he doth enjoy any power, he is with as much Light and Love carried out, to bleſſe God for that mercy as he is for pardon: quite contrary are other hearts, who ſee ſin, but not Saint-like, they have ſome carryings out ſometimes, to acknowledge mercy in pardoning ſin, but at that time they are cold in begging power: nay, if they could ſee into their owne hearts, they would ſee that they had a heart that would thinke it a mercy to Enjoy pardon of ſin, and with it Liberty to ſin, not leſſe but more.
Fourthly, Thoſe hearts which ſees ſin Saint-like, their ſorrow for ſin doth very much ſwallow up the ſenſe of danger: but others that are onelyonly ſencible of ſinne by the Convictions of a Law, without the Comings in of his Love, they through the ſence of danger are ſo ſwallowed up in horror, that there is hardly any roome for a godly, or a Goſpel ſorrow. Deare friends, if God would give us hearts to minde our hearts in this thing, wee ſhould ſee very great miſtakes in Relation to this godly or Goſpel ſorrow; but I ſhall leave that, knowing all ſoules that live with God ſee the difference of that in their owne ſpirits: And to make others ſee before God gives them Eyes, it is impoſſible.
Fifthly, A Saints ſence of ſin makes him run not leſſe but more to God: The other mans ſence of ſin makes him run not leſſe but more from God: The one runs like the*Luk. 15.19, 20. Prodigall Sonne to his Fathers houſe, or rather his Fathers heart: The other is farre from it, but it rather cauſes him like*Mat. 27.5. Judas to run to the place of Execution: Truly in this there is a very ſtrange Paradox: that Light and Love which comes into a Saints heart, doth not onelyonly diſcover ſin, but produce much ſhame upon the heart, upon the ſence of ſin, and moſt when it drawes neereſt God: yet the ſoule cannot chuſe but run to God, and is never well but when it is neereſt God.
Sixtly, A ſaint-like ſence of ſin is alwayes ſo ſtrict upon his watch, to prevent ſin, that he feares the appearances of ſin as well as the power; but another heart is not ſo, but no more of this, but to the ſecond queſtion, to demonſtrate the difference betwixt ſins going out, and ſins being caſt out.
Firſt, If ſin be caſt out it alwayes leaves an awfull feare and care behinde it: but if it onelyonly went out, it leaves a man very ſecure, as you may ſee by the Text, Matt. the 12th. and the 45. verſe.
Secondly, That heart which Chriſt hath conquerd in, and caſt out ſin for, when it is ſenſible, it is (not leſſe but) more humble, and it muſt needs be ſo, for that Light, and Life that did conquer ſin, and doth diſcover ſin, doth diſcover to the heart its unſufficiency, as before to ſubdue ſin, now again to keep under ſin, that the ſoule cannot chuſe in that ſence but lye very low: But its otherwiſe with that heart where ſin onelyonly went out. They thinke highly of themſelves, and are apt to ſacrifice to their owne nets, or like the Phariſee, Luke the 18.11. I thanke thee that I am not as this Publican, but alas, it is not ſo with a heart that is ſencible of ſin by the commings in of Chriſt, he judges himſelf the worſt of Creatures:*Pſal. 22.6. Eph. 3.8.
Thirdly, If ſin be caſt out, the Light and power that caſt it out teaches that ſoule to leane more upon Gods power, and to goe leſſe upon his own Legs, but it is not ſo with the other.
Fourthly, That heart which ſin is caſt out of, and doth not goe out, is ſo ſencible of what is done for it: that it doth not onelyonly lye low before God, and feare the appearances of ſinning againſt God, but it is much carried to bleſſe and give glory to God:Rom. 7.25. 1 Cor. 15.57. But where ſin onelyonly went out, that man is not wounded thorough the ſence of his own ſin and weakneſſe, ſo as to give glory to God, for any victory over ſin, but rather minde his own Induſtry and ſtrength, and attributes much to his owne care, but little to Gods kindneſſe.
But I ſhall ſay no more in anſwer to thoſe queſtions, but another word or two of ſome other uſes, and ſo conclude.
The ſecond uſe is an uſe of adviſe to the people of God, by any meanes to beware of ſin; I might uſe many Arguments, but I deſire you to minde what I have ſaid before, and doe not onelyonly conſider, how unſupportable a burthen it will be, and how much it will wound you, when the Lord cauſes you to returne; but conſider withall theſe things following.
Firſt, Conſider the nature of ſin, how low, baſe, and unworthy a thing it is: you ſhall never ſee what it ſayes, unleſſe it be in the laſt pangs, when God makes it ſpeake out its own nature, and that is death and darkneſs.*Rom. 6.21. Mat. 24.50, 51.
Secondly, Conſider how much it is below a Saints*Hoſ. 14.8. ſpirit, nay, the truth is, if you conſider ſin well as Sin, it is below the Reaſon of a naturall man: tis ſo poore, baſe and Ignoble, that Reaſon in a naturall man, were his eyes but open in his own Reaſon, he would kick it out of doores: It is a meere Jeſuiticall Tyrant, ſpeaking faire to accompliſh its owne ends, and by it to bring the Creature to ſlavery and bondage. The truth is, if the people of Gods heart were often with God, and fed upon thoſe glorious, noble and divine injoyments: Sin would not finde ſo eaſie an entertainment in their hearts, but they being ſo often abroad, and ſo little at home, I meane in their fathers houſe, or rather in his heart, is that which occaſions many ſlips and falls, by harkning to thoſe deluding Intiſements, which afterwards will appear to be an unſupportable burthen.
Thirdly, Conſider moſt of all againſt whom you ſin; It is not onelyonly againſt Law, but againſt Love, and againſt that deare Love which is your life: Truly, if the people of God had alwayes power from God, to conſider how injurious and unkinde they are to Gods heart, when they ſhake ſin by the hand, they would have much more Reſolution againſt ſin, and ſay as Ephraim, What have I to doe any more with Idolls? Hoſea the 14. chap. and the 8. verſ. or ſay as Joſeph, Geneſis the 39. and the 9. How can I doe this and ſin againſt God, or as the Apoſtle ſaith, Roman the 6. the 1, and 2. I know it is not in the Creatures power to minde it ſelfe, but I am ſure when God gives power, it is a great advantage to us and diſadvantage to ſin, to weigh well the great oppoſition ſin makes againſt the Comings in of Divine Loves, nay, how much it wounds the Lord Chriſt afreſh: Some thinke that the worſt that even ſin did was to bring Chriſt upon the Croſſe: but I muſt tell you, though that was great, yet know alſo that every time the people of God ſin,Heb. 6.6. Heb. 10.29. they doe as it were crucifie Chriſt afreſh, for Chriſt is as really crucified within us, as he was upon the Croſſe for us: and therefore every time you ſin, know this, that in your owne ſoule, you accuſe, you arraigne, condemne, crown with thornes, ſpit in the face, and ſmite with the hand, nay, pearce and wound that dearly beloved unction, that is come downe from God, and truly had we but power to conſider, that indeared Love and Life that from God ſpeaks to us, nay, that woes and intreats for Entertainment with us, not to adde to it ſelfe, but to advance us, undoubtedly ſuch thoughts would much conquer us, and ſin in us.
There are many other motives, but I ſhall leave them, onelyonly take notice, it is dangerous to be a Dydimus, not to beleeve till you feele: Take notice of this from what my ſoule knowes, that ſence will be very ſad, and the rather, becauſe there is no Reliefe when you are wounded, but in that you have wounded, by that which wounded you; oh! what will you ſay when you come for Reliefe from that deare heart: and to draw life from thoſe ſweet Loves, that you did no leſſe then throw dirt in the face of; oh! if there be any of the people of God, who are ſo farre deluded as under the notion of Liberty, are run into looſneſſe: oh! I beg, nay I would beg with teares for them, to conſider from whence they are fallen, and to remember their firſt Love, Revela. 2.4, 5. It is poſſible ſome may be made ſo unſenſible by their wanton ſinning, as that they may make a jeſt of theſe ſayings: As for ſuch ſpirits I ſhall leave them, deſiring to ſee my ſelfe in them, and ſo rather conclude with mourning, then to ſpend time in diſpute with all the objections that ſuch may bring, and ſhall onelyonly give anſwer to two or three objections, which are more common and accuſtomary, yet like deceiving.
Object. How can this be, when as the Apoſtle Saint John in the firſt Epiſtle 3.9. ſaith, he that is borne of God cannot ſin?
Anſw. In my anſwer to this, I ſhall not trouble you, in rehearſing how often the Devill hath preſented we with this Scripture, to perſwade me that the people of God cannot ſin, but my anſwer to this Scripture is briefely thus.
The ſame Apoſtle in the ſame Epiſtle, chap. 1.8. verſe, ſaith, that whoſoever ſaith he hath no ſin is lyar and deceives himſelfe; Therefore he doth not intend but that the people of God, may and doe ſin, but it is true that in them which are borne of God; in them I meane that Saintſhip or unction, or anoynting, or ſpirit of life which comes from God, and is one with God: that doth not nor cannot ſin: 'tis true, it cannot ſin, becauſe it is borne of God. We may as well ſay, we can turne Heaven into Hell, and turne light into darkneſſe, as to turne that into ſin (or that to ſin) no, deare hearts, that is of another nature, that's Gods little one: that is placed in us to juſtifie Wiſdome,Mat. 11.19. and to condemne folly: and to breath out Love and Light in oppoſition to darkneſſe, and 'tis ſo far from being capable of joyning with ſin, that its proper worke is to arraigne, accuſe, and condemne the old man, which was in Paul, though he was a childe of God, Rom. 7.20, 21, 22, 23 verſes. Now this unction,*1 Joh. 2.20, 21. or this thing borne of God gives us the denomination of being the children of God; but though it is the power of God in us to kill ſin, by the nature of it ſelfe; yet it never did nor will turne ſin into grace: nor yet manifeſt ſo much in this life as to fill Saints with grace, and free them from all ſin, but they muſt have ſome Canaanites and Hittites in their hearts.*2 Cor. 12.7.
Now the people of God is a generall tearme, and envolves the whole perſon either men, or women in a Scripture-ſence; but that generall doth include at a new, ſo an old Man, and both in one ſubject;*Rom. 7.21, 22, 23. The one to be pulled down, and the other to be exalted; one to dye, and the other to live (for it is Life) now when the Apoſtle ſaith, that which is borne of God, cannot ſinne, he intends that principall of Life which lives in us, and doth not include the whole man: and when he ſaith, he hath no ſin, he deceives himſelfe and is a lyar: he intends the old rotten Man in our forme, which is in us, and as to our fleſhly part is one with us.
Object. Where there is no Law there can be no ſin, but the people of God are by Chriſt freed from the Law, and if freed from it, then there is to them no Law, if no Law, then no ſin.
Anſw. That Chriſt hath freed beleevers from the Law, the Scripture is cleare: but that Chriſt which hath freed us from a Law, hath given a Law to us, which he calls a new *John 13.34. 1 John 2.8.Commandement: but as the Law was in the hand of Moſes a condemning and a killing Law: ſo Chriſt hath freed us from it, and as it was meerely conſidered without us, and not wrought in the adminiſtration of the Law, in that ſence we are free from it:*Rom. 18.4, 5. yet take notice that we are under that Law, that doth engage a cloſe walking with God, and though God hath been pleaſed to write that Law within us, yet know it is ſuitable to that Law which is without us: I muſt confeſſe in ſome ſence, it is improper to ſay a childe of God as a child of God, a Chriſtian as a Chriſtian, to be under the Law; and why? becauſe the Saintſhip of a Saint, or that in us which makes us, or gives us the denomination of Chriſtians, or Gods child is made up of the Law, and is Law it ſelfe, and is no further under the Law, then a Law is capable to be under it ſelfe. That holineſſe, purity, ſpirituality, that the Law*Heb. 8.10. without us preſented to us, is now wrought in us, and ſo the power commanding, is the power Conforming. Now whether this be any ground for Looſeneſſe, I leave to any ſoule to judge, or whether this be not much more binding, and admits of no Liberty to a looſe walking, but engages much*Rom. 7.6. more.
Object. If the Law be within us, what need we minde any thing that is without us?
Anſw. 1. The Law within us is not contrary to the Law without us, as I told you before, if you looke upon it in a goſpell-ſence, thats to ſay in the hand of Chriſt (for the heart and hand is both one) and any Lawes relating to Religion in another ſence, we are not to minde as being bound to it.
Secondly, But the Law in a Goſpell-ſence, ſoules that lie in the life of that Law cannot chuſe but love it, as a glaſſe to looke upon that which by its Light appeares lovely; I meane holineſſe and Righteouſneſſe, which is one with the delight of God.
Thirdly, I ſhall give no further anſwer to this laſt objection, but onelyonly thus, to tell you from what experience I have formerly found, that it is a great ſigne of a heart thats ſick, when it endeavours to draw tolerations for Looſeneſſe, from a diſcourſe relating to a Saints Liberty. Deare hearts, let me conclude with this, that that ſoul which is really acquainted with his Liberty from Divine Love, is ſo ſwallowed up, and ſo conquered by it, that its never in its proper courſe, but when it lives up to that Love. And his being unbound to the Law, in that ſence which before I expreſt, doth not admit of acting looſely,See Rom. 6.1, 2. but acting Lively, as you may ſee: Gallat. the 2. and the 19. verſe, I thorough the Law, ſaith Paul, am dead to the Law, that I may live to God: ſo his freedome was not the cauſe of his dying to God, but living to God: but no more of this uſe. The next uſe is an uſe of comfort to the people of God, who groane under the burthen of ſin.
If ſinne to a Saint-like ſencible heart be an unſupportable burthen, then it is a diſcovery of a Saint like ſencible heart, when ſin is thus a burthen to it: Deare hearts, though it be ſad to lie under the ſence of ſin, yet it is ten thouſand times ſadder to ſinne, and not be ſencible.
Truly though the heart be wounded, yet thoſe ſtripes God will heale,*Mat. 11.28. Matth. 5.3, 4. and they are but deare laſhes of his Love, in bringing out the ſoule into a further injoyment of Life, and if any ſoules have cauſe to rejoyce, tis them that mourne, and for your comfort conſider theſe things.
Firſt, God is more ready in Chriſt to take off the burthen, then to lay it on, ſee the Prodigall, Luke the 15. and the 20. When the Prodigall did but come, the Father ran and gave him eaſe, before he diſcovered his burthen: truly did groaning hearts know, how much the*Jer. 31.20. Iſa. 63.15. Bowells of God earnes towards them, and how freely Chriſt is held out to them, and how ſweetly God in promiſes runs out for them with freeneſſe, to give out himſelfe to them: It would much refreſh them: doth Chriſt come to ſave? it is not the Righteous *Mar. 9.13. Luk. 19.10.but ſinners, Doth God juſtifie? then it is the ungodly, Rom. the 4.5. Doth the Father make a Feaſt? It was for the returne of a poore Prodigall; Doth the Heavens rejoyce? it is for the returne of the loſt ſheep. Truly the people of God never mourne as ſinners, but then God rejoyces over them as Saints.
Secondly, Conſider not onelyonly the readineſſe of God to take off the burthen, but the freeneſs of Chriſt to bear*Iſa. 63.3.2 Cor. 5.21. Phil. 2.5, 6, 7. it: As upon the Croſſe, where he willingly ſubmitted to the laſh of the Law, and the frownes of Heaven for the ſins of poore undone Creatures: ſo he doth alſo call upon poore hearts oppreſt under the burthen of ſin, to exerciſe faith in entertaining his tenders: to eaſe their burthens, and to give them reſt: Matt. the 11. and the 28.
Thirdly, Conſider that thy condition is not alone, all that God will crowne he thus croſſes, and all he makes to live, he thus crucifies, and all he heals, he thus wounds;*Iſa. 40.4, 5. Iſa. 61.1, 2, 3. and therefore when thou art moſt under the burthen of ſinne thinke of David, not onelyonly in this text, but in the 51 Pſalme, and in many other places, where he cries out as a man undone, ſo did Paul, Rom. the 7. ſo did Jeremiah, ſo did Eſay, ſaying, Woe is mee, for I am undone, being a man of unclean lips, Eſay the 5. and the 6.
Fourthly, Conſider it is Gods way, not onelyonly by Light to diſcover darkneſſe, but by diſcovering Darkneſſe and Death bring thee to Light and Life; Therefore under the Cloud looke to the Concluſion, and behold Light: for though there be darkneſſe in the habitations of Aegypt, there is Light in the dwellings of*Exod. 10.22, 23. Micah 7.8. Iſrael; my meaning is, though there be trouble and darkneſſe in thy Egyptian heart, yet there is enough Love and Light in the boſome of Jeſus, which is the place of reſt for the Iſraelites of God to dwell in.
Fifthly, Conſider, That though God in thy eyes ſeemes to frowne, yet know that they are but the beginnings of his ſmiles. And though in thy eyes he hath ſeemed to withdraw himſelfe, yet know it is but for a moment, and he will meet thy heart with everlaſting kindneſſe, Iſaiah the 54. and the 8 verſe.
Object. But alas my trouble hath been very long, and therefore I feare it is not that burthen which God is ſo ready to remove, which makes me thinke my heart is not Saint-like ſencible.
Anſw. To which I ſhall anſwer thus; That it may ſeeme long in our eyes, yet if it be Gods time it is not long, Iſa. 54.8.
Secondly, Conſider that though wee have ſtayed long waiting for Heaven: Heaven hath ſtayed longer waiting for us*Can. 5.2. Iſa. 30.18..
Thirdly, Know that it ſhall not abide one houre or moment longer then to accompliſh Gods*1 Cor. 10.13. 2 Cor. 4, 17 end: and though it ſeemes a loſſe, that loſſe will be a great gaine.
Fourthly, Though thou haſt ſtayed long, thou art not alone. David groaned ſo long till his bones were broken, and there was no ſoundneſſe left in his fleſh: ſo when God hath deſtroyed thy ſtrength, and thy ſelfe Righteouſneſſe, which Paul calls fleſh, Philip. the 3. He will then come and not tarry.
Object. But alas I cannot thinke it is with others as with mee, for my ſinnes are not onelyonly ſinnes before Converſion, but I have often withdrawne from God ſince.
Anſw. Was not the Prodigall Sonnes Condition ſo? was it not ſo with David, which I deſire you to Conſider, and other two or three Scriptures, which God was pleaſed to ſpeake much Comfort to my heart by: As Jeremiah the 3. and the 1. and ſo on; God ſayes in the firſt verſe thus much; That if a mans Wife be put away for Adultery, he will never returne; But, ſayth he, you have played the harlot, not with a few, but many, yet Returne unto me: and gives them this Argument afterwards; For I am married to you; and againe and againe three or foure times, he ſayth, Returne unto mee, for I am thy God. And theſe Intreaties were expreſt to a people that were fallen from God: and he ſpeakes to them before they Returne, that they may returne. If there were ſuch heart-earnings after them before they returned, what deare affection was and is expreſt, when a ſoule doth Returne. Deare friends, at your leiſure Reade over the 26 of Ezekiel, the beginning of the Chapter diſcovers Gods great Love to them when they were in their bloud: and how he brought them home and beautified them with his owne beauty, that was a time of Love. In the middle of the Chapter, he diſcovers how his people had run from him, and given their Jewells unto harlots, and gone a whoring from God, not onelyonly once but againe and againe. Now in the latter part of the Chapter, verſe the 59. he declares that he might doe by them as they had done by him; yet in the 60 verſe, he tells them he will not, but he will Remember his Covenant, and know further for thy Comfort that he ſpeakes this not to a people that were aſhamed, but to a people that had dealt unkindly, and ſinned, that ſo they might be aſhamed. So then if God hath diſcovered thy ſin, and made thee aſhamed, (know) that he is not leſſe carried out in kindneſſe to imbrace thy heart, though peradventure at preſent thou ſee it not; according to that in the 11th of Hoſea and the firſt verſe.
Object. But that which ſads my heart is, the longer I live, and the more Light I enjoy, I yet ſtill ſee not leſſe, but more deadneſſe, darkneſſe, and baſeneſſe in my owne heart.
Anſw. In my anſwer to this objection, Conſider theſe things.
Firſt, Thinke it not ſtrange, for this is a truth, that all Saints finde by Experience, that the more they enjoy diſcoveries of Light from God, the more unkindneſſe and darkneſſe they ſee in themſelves,*Job 42.5, 6. Iſa. 6.5. and it muſt needs be ſo. The darker the roome, the leſſer the filth is diſcovered; The brighter the Sunne, the more proſpectious the motes, and where the beames of the Sunne give out themſelves, as the flowers give out their ſweet ſmells; ſo the dunghill gives out his noyſome ſmell: ſo the more the Sunne of Righteouſneſſe doth ariſe in us, though the graces in us flowing from him, doe give out their ſweet odours in their ready giving way to him; ſo the noyſome appearances, and the ugly ſhapes of the old man doe appeare the more; as Paul tells you, Rom. the 7th and the 9th, That when the Law of the Spirit, or the Law of grace came, ſinne revived, and he dyed: Nay it ſo Revived, that's to ſay, it was not onelyonly diſcovered, but alſo Roſe up in oppoſition againſt the comings in of grace, that Paul at laſt had little els to glory in, but his Infirmities, Cor. the 1. and the 12, the 9 and the 10th. Sin is like a ſtreame, the more it is bunged up, the more it will roare. Therefore, deare friends, thinke it not ſtrange, but rather with ſatifaction ſit ſilent in the will of God, knowing it to be Gods way as with one hand to Lift up thy heart thorough a diſcovery of kindneſſe, ſo to lay thee low by the diſcovery of thy unſutableneſſe: and he will never leave thee till he hath diſcovered all the rotten Roomes in thy owne Spirit, and the longer you live you will not ſee leſſe but more, for there is ſtill more to be ſeene.
Secondly, Knowing it is the Devill and ſinnes way to worke, not onelyonly to Endeavour to goe on in its old Courſe in a gracious heart, but being oppoſed by the Spirit of God, it makes ſtill new oppoſitions; and doth manifeſt it ſelfe with more varieties of motion in oppoſing Light, then it doth in that heart where nothing but darkneſſe dwels, for there is nothing to oppoſe it. Now when the people of God ſee ſuch freſh motions of Darkneſſe to oppoſe Light, they preſently judge their Condition worſe then it was before: But they have great cauſe to Rejoyce, who are ſencible of theſe things; and for your Comfort take notice, That all Saints finde not onelyonly by comings in of Light, a greater diſcovery of ſinne, but there is really new motions of the old Man, in oppoſition to the new, which never was before; and in that ſence Paul ſaith, Sin revived, as well as in his ſeeing ſinne more.
Thirdly, In the laſt place Conſider a Cunning practiſe that the Devill hath, not onelyonly in making Chriſtians queſtion grace, becauſe they ſee themſelves want grace, but in perſwading them that all motions to ſinne, is ſinne, and for that End ſometimes in halfe a quarter of an houre, he will caſt in a thouſand ſeverall motions of ſinne, and though the heart doth not Entertaine them, but lyes groaning, as being afraid of them, yet the Devill immediately will come with applications to that heart; telling him that it is impoſſible he ſhould have any thing of Heaven in his heart, having ſuch unheard of ſinnes there, and ſinnes not to be reported; The poore ſoule thorough Ignorance groanes under this burthen, concluding all is truth: And ſo is apt to exclude all Intereſt in Heaven upon that accompt. But deare hearts, take heed of ſuch deluſions; and doe but minde it, and you will ſee many ſuch appearances every day. But I ſhall ſay no more as to the anſwer of that objection.
Object. But my Condition muſt needs be ſad, and much unlike a Saint, for I have not power to exerciſe Faith in drawing any Refreſhment from Chriſt, or Comfort in applying any promiſe.
Anſw. Thy Condition is not alone, it is and hath been the Condition of many Saints; but yet in anſwer to this, Beloved friends, I would have you Conſider theſe things.
Firſt, Though it is our dutie, and with it our Refreſhments to lay hold upon, and to make applications of Jeſus Chriſt: yet our happineſſe lyes more in Chriſts laying hold of us:*Joh. 15.16 Jud. 24. 1 John 4.10.
Secondly, It is Gods way many times to leave his people without the ſenſitive part of their Comfort: and though they do believe, and do know, and doe ſee, yet they are many times left without power to be ſencible they*Hoſ. 11.3 1 Joh. 5.13 ſee, that ſo in the Cloſe they may be brought off from Living upon their owne knowing, and ſeeing God: and made to Live upon Gods knowing and ſeeing them.
Thirdly, Many times the people of God are hindered in applying Chriſt and promiſes, becauſe they looke upon them thorough a wrong glaſſe (viz.) thorough their owne Righteouſneſſe and goodneſſe, and when that ſeemes dead, their eyes grow dimme, for there is ſo much penurious proceedings in the beſt of Saints, that they will not, nor dare not touch a promiſe without holy hands and holy hearts. Whereas wee are not to beleeve, becauſe we are holy, but wee are to beleeve being unholy, that wee may be holy.
I now remember what Mr Hocker ſaid in the ſame caſe concerning the hinderance that Chriſtians meet with in applying promiſes. It is with them, ſaid he, as with a man that goes to take a ſtaffe in his hand, if he puts the backe of his hand to the ſtaffe, he cannot hold it till he puts it in the palme of his hand: ſo it is with the people of God; when they goe to a promiſe, they goe to lay hold on it with the backe ſide of the hand of faith, and that they doe theſe wayes.
Firſt, When they looke upon themſelves, as they are in themſelves, and not looke upon themſelves as they are in Chriſt. In themſelves they are altogether unworthy: In Chriſt they are worthy; In themſelves they are blacke, in Chriſt they*Can. 1.8. Eph. 5.27. are comely.
Secondly, So they alſo doe when they endeavour to goe to Chriſt thorough a promiſe, and not to a promiſe thorough Chriſt, wherein they move by their owne ſtrength, and that's their back-ſide, and not by the power of Chriſt, which is properly the hand to Lead them to the heart of all promiſes: He is the ſumme of every promiſe, and all promiſes are ſummed up in him: In him we enjoy every one, and without him we enjoy never a one. If you would know what a promiſe is, I ſhall diſcover my thoughts in this generall Tearme that includes all.
A promiſe is the declaration of Gods good will: Chriſt is the principall declarer, and he is alſo the thing declared: and ſo he is the ſumme of promiſes, and in that ſence promiſes are ſummed up in him.
Thirdly, We are ſaid to goe with the back-ſide of the hand to a promiſe, when we ſo looke upon corruption in us, that we dare not apply promiſes of Life, but as we ſee ſinne dye, and doe not Indeavour to apply promiſes, that ſin which is alive may dye.
And therefore deare Friends, in the Cloſe of this Remember two or three things, that Experience hath, and Experience will Confirme to all beleevers.
Firſt, None applyes Chriſt, till Chriſt layes hold on him, 1 Joh. 4.19.
Secondly, That no heart brings any holineſſe to Chriſt, but what they firſt had from a promiſe in Chriſt.
Thirdly, It is not Gods way for us to conquer ſinne, and then beleeve, but to Conquer ſinne through beleeving, 1 John 5.4.
Fourthly, If the apprehenſions of ſin getting ſome ſtrength, doth occaſion a Saint by feare to weaken faith: that gives not leſſe but more ſtrength to ſinne: but it is Chriſts way to kill ſinne through beleeving.
Therefore beloved Friends, Let me beg of you to be very ſerious in weighing the worth of Gods tenders, and alſo the way of Gods tenders. And know this, As it is dangerous for men, under the notion of beleeving free grace, to give way to ſinne, ſo it is dangerous to ſtay from beleeving grace, till wee Conquer ſinne. Pray take notice that God brings fullneſſe to emptineſſe, and Light to Darkneſſe, and Life to Death, and goodneſſe to*Matth. 11 28. Rom. 5.6. Iſa. 40.29. unworthineſſe. Therefore there is no Soule ſo emptie, and ſo poore, and ſo unworthy, and ſo ſinfull, but there is enough in Chriſt to anſwer all. And deare Friends, take heed that you doe not penuriouſly ſtand out, and ſay, you will make your ſelves fit before you come to Chriſt. That kinde of humilitie is great pride: And you endeavour to doe that which is endleſſe and eaſeleſſe. Therefore Conſider, as the promiſe, and your need of a promiſe, ſo conſider the way how to apply a promiſe, and doe not endeavour to take hold of the ſtaffe with the backe of your hand, but the palme: And for that End ſeriouſly minde what hath been ſaid. And the Lord give us to underſtand the truth as it is in Jeſus; but I ſhall ſay no more in anſwer to this objection, nor to the Text at this time. Though there are many other uſes might be made of it; but I ſhall onelyonly at this time Conclude with the words in the Concluſion; Which is:
That ſinne to a Saint-like ſencible heart is an unſupportable Burthen.