Heaven Upon Earth, Sermon · Application 3
USE 3.
Thirdly, If man ought to be acquainted with God; then let us all enquire into our ſelves, whether we are acquainted with him or no. Let us every one turn into our own boſoms, and ask our ſelves this queſtion; Thou haſt heard, O my ſoul, that which is thy great Duty, that which is the very end of thy Creation, and thy Redemption, and that the higheſt perfection of thy nobleſt faculty conſiſts in knowing God, and being acquainted with him, which contains a nigh union to him, and intimate converſe with him, and mutual communion to God, and from God, and radicated unmoveable love to God, theſe are excellent things, O my ſoul, what is thy caſe? Art thou one of thoſe precious ones, which converſeſt oft with God, and talk oft of God, whom he will make up with his Jewels? Or art thou one of thoſe wretched Creatures, who are alienated from the life of God, by reaſon of the ignorance that is in thee? Or art thou one of thoſe who having been ſometimes afar off, art now made nigh to God by the bloud of Chriſt, and ſo art lead into fellowſhip and communion with the Father and the Son by the Spirit? Or art thou one of thoſe who looks upon God afar off, and upon whom God looks afar off? I beſeech you every one of you, deal ſeriouſly and accurately with your ſelves in this inquiry, for it is moſt certain, that moſt men in the world, yea in the viſible Church, are not acquainted with God. Thus it hath been in all generations from the beginning of the world, and thus it is at this day: the people of God have been like a little flock of ſheep, while the reſt are like locuſts, covering the whole face of the earth. The people of God have ſtill complained that they are but as the gleaning of the vintage, and as two or three Olive-berries in the top of the utmoſt branches, when the reſt have been gathered. The viſible Church of God, in reſpect of the reſt of the world, …w ſmall a part is it! In the viſible Church, how few live up to their Religion, by any conſiderable profeſſion! How little difference is there between moſt among us, and Heathens! And of thoſe that profeſs, and lay claim to ſomething beyond others among whom they live, how many betray their Profeſſion by their wicked practice and worldly converſation? So that when we have made enquiry, there will remain very few of thoſe that are really acquainted with God, it concerns us then to be very diligent in enquiry, what is our caſe, how we ſtand toward God.
Secondly, I ſhall be the more earneſt in preſſing you upon a diligent ſearch into what acquaintance you have gotten with God; becauſe, I know that thoſe that have leaſt acquaintance with God, are moſt apt to neglect this enquiry. It may be a tender ſoul that hath been much with God, will be ready upon the firſt hint to enter into the ſecrets of its own heart, to look over his evidences, to call to mind, when have I drawn nigh to God? When have I converſed with God? When have I communion with God? Hath my life been a walking with God? Have I dwelt with God, and made my abode with him? Thus the ſoul that makes high account of its acquaintance with God, will be trying and examining it ſelf; and it may be upon its more a wakened ſigns of its ſometimes departing from God, or feeling ſome preſent ſtrangeneſs, it will be apt to conclude of it ſelf, ſurely I am none of thoſe precious ones, whoſe life is a converſe with God. But the common generation of the world, Oh how hardly will they be brought to ask themſelves this queſtion, whether they are of the acquaintance of God or no! How often have they been urged with a great and vehement affection upon trial, how their ſouls ſtand towards God? and hitherto they have neglected it. Many are ſo inconſiderate as to think what is ſpoken is nothing to them: they come and ſit in the Congregation, but their hearts are out of reach, out of the ſhot of the Word; ſo they go away, and the word to them is, as if it had not been. Many are ſo light, and vain, and frothy in their ſpirits, as that the ſtreams will almoſt as ſoon return to their fountain, as they will be perſwaded to turn in and enquire into their own ſouls. In all naturally there is an averſeneſs to come to the light, that their works and hearts may be manifeſted. If I ſhould come to you one by one, and beſeech you with the greateſt earneſtneſs, wherewith I were able, when you go from the congregation to take opportunity to go in ſecret, and enter upon tryal with your hearts, and ask your ſelves throughly this queſtion, and let them not alone till you have a clear determinate anſwer, whether you are in a ſtate of acquaintance with God; I fear you would go, one to his pleaſures, another to this vanity, and another to his covetouſneſs, and almoſt all of you neglect this work of ſo great concernment. Let me therefore urge you with all earneſtneſs, that you will not account it a ſmall matter, whether you be acquainted with God or not; and ſo neglect this trial of your ſelves: But bring your hearts up roundly to the examination, yield not to their unreaſonable withdrawings, force them to anſwer. If you make any account of the charge of God, if you make any account of the excellency of man, if you would not loſe the higheſt priviledge of the Creature, if you have any eſteem of the life of heaven, know your ſelves in this, whether you are in a ſtate of acquaintance with God, and be ſerious and diligent in this enquiery.
Thirdly, Becauſe men are ſo exceeding apt to be miſtaken, and to miſapprehend concerning themſelves, that they are in a ſtate of acquaintance with God, while they are meer ſtrangers unto him; ſuch as thoſe whom our Saviour ſpeaks of, Matth. 7.22, 23. Many will ſay to me in that day, Lord, Lord, have we not propheſied in thy name, and in thy name have caſt out Devils, and in thy name done many wonderful works? and then he will profeſs unto them, I never knew you: depart from me ye workers of iniquity. They take it for granted, that becauſe of ſuch priviledges, & gifts, & common graces which they had, therefore they were well acquainted with Chriſt; but our Saviour anſwereth, I never knew you; that is, I never had any acquaintance with you. Such are thoſe who are reſembled to us by five fooliſh Virgins, Matth. 25.11. The five fooliſh Virgins come when the door is ſhut, and ſay, Lord, Lord, open unto us; but he anſwereth, Verily I ſay unto you, I know you not; that is, never had acquaintance with you: you never knew me in the time of your life, and I will not know you now: you were aſhamed to own me before men, and I will be aſhamed to own you before my Father. Men are ſo apt to be miſtaken in Judgment of themſelves, that they think themſelves rich and encreaſing with goods, and to have need of nothing, when they are wretched, miſerable and poor, and blind, and naked. And this makes David, Pſal. 139.24. to cry out after he had been trying himſelf, Search me, O God, and know my heart, try me, and know my thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting. This unaptneſs in us to make a right judgement of our ſelves in our relation to God, ariſeth
Firſt, From that deep root of ſelf-love that is in us by nature, whereby we are apt to apprehend well of our ſelves, and pleaſe our ſelves with a good conceit of our ſelves, though we are never ſo bad. And ſuch is the nature of this affection, that it blinds our eyes, and prejudiceth the mind, that it cannot make a right judgment. As affection in ſome Parents to their Children, makes them reckon that which is a blemiſh, to be a beauty in their children; ſo doth inordinate ſelf-love work in men, in the judgment of themſelves. Men when they judge themſelves, they look into a flattering glaſs which preſents them in greater beauty then that which is their own.
Secondly, we judge amiſs of our ſelves, becauſe we take not a right rule for our judgments, as thoſe whom Paul ſpeaks of, 2 Corinthians 10.12. Some commend themſelves, but they meaſure themſelves by themſelves, and comparing themſelves with themſelves, are not wiſe. If we take our ſelves to be the rule and meaſure, then we cannot diſcern our own crookedneſs and irregularneſs.
Thirdly, We judge amiſs of our ſelves, becauſe of the deceitfulneſs of our hearts. The heart of man is deceitful above all things, and deſperately wicked; who can know it? Jer. 17.9. Groſs wickedneſs is apparent to the pur-blind eye; but where there is an abſtaining from groſs outward ſins, there are ſpecial workings of Corruption, ſuch as pride, ſelf-love, diſtruſt of God, and love of the world; any of which ſhut up the ſoul againſt God, as with bolts and bars; and theſe lying inward are not diſcerned. Other accounts may be given of the unaptneſs to make a due judgment of our ſelves: it concerns us therefore to be exact in our tryal, and truſt not to a ſudden anſwer; for we are ready to make a ſhort work of it, and to ſave our ſelves the labour, and to ſit down with charitable thoughts of our ſelves. Whatſoever anſwer therefore our hearts give us, let us ſee cleared, and have ſuch reaſon for it, that we may know how to proceed with our ſelves, upon a right judgment of our ſelves. The chief work of trial in this particular acquaintance with God, will be from thoſe particulars wherein I opened the nature of the ſouls acquaintance with God. Let us therefore take thoſe Heads and our own Experience of our ſelves, and by a rational deduction, let us find out our own eſtate.
As thus, Thoſe that are acquainted with God are brought nigh to God. Whereas ſometimes there was a ſtrangeneſs and remoteneſs, a vaſt ſeparation, now the partition is taken out of the way, and I am made one in Chriſt. I have took God to be my portion, and my Father; I have been a Prodigal, and have departed from him, but I finding my ſelf loſt and undone, and that nothing could ſatisfie my ſoul in the world, therefore I reſolved I would return to my Fathers houſe, and try if he would receive me again into his family; and ſo I have done. I have caſt off my old converſe with the world, and with corruption; I have broken my league with Hell, and have entered into a covenant with the Father, through his Son Jeſus Chriſt; therefore I may comfortably conclude that I am now in a ſtate of acquaintance with God.
But if in the enquiry into my ſelf I find not theſe things, if I find that now I am as in former dayes; I have felt no ſuch change in my ſelf, and that all things are with me as they were of old; I never was ſenſible of any loſs in my ſelf; I never knew what ſtrangeneſs and nighneſs to God meant; I never underſtood what union with God, and diſtance from God was; this ſignifies ill, it is a ſymptome of a bad ſtate; of a ſtate of unacquaintance with God.
2. So again, for our converſe with God. He that is acquainted with God, he hath had his converſe with God, he hath dwelt with God, and God with him; he hath ſupped with Chriſt, and Chriſt with him; his great buſineſs and employment hath been nigh God, in thoſe things wherein is moſt of God. If I find my ſoul much converſing with God, oft ſending out breathings to Heaven, oft caſting my eye towards God, if I find the great work of my mind to be with God, my great buſineſs lies in Heaven, my treaſure is laid up there, and my thoughts, and deſires, and joys, and delights, and meditations are there; I may comfortably conclude that I am in ſome meaſure acquainted with God. But if in the inquiry into my ſelf, I find that I have my whole converſe with the world, that I can afford no time for Prayer to God in my family, and in ſecret; If I find all the day long my cares, and deſires, and thoughts, run out moſt naturally and fully without controle towards the things of the world, or that I will mind my ſelf in a natural carnal way, and mind not the things of God; this ſignifies to me my unacquaintance with God, and it will be an ungrounded preſumption in me to reckon of my ſelf any other then a ſtranger to him.
3. So for communion and fellowſhip, which is in acquaintance. Thoſe that are intimately acquainted, their communion in the way of diſcourſe is very frequent, in making known their thoughts and apprehenſions, their fears and wants; their minds are open one to another, and that which is the propriety of one, is by their acquaintance communicated to the uſe of both. If then I can find in reviewing the workings of my ſoul, that there hath been this ſight of Heaven, this Spiritual Communion between my ſoul and God; that my heart hath been open to God; that I have gone to God when my heart hath been burdened with ſorrow, I have diſcharged it into the boſom of God, as into the boſom of a friend; that in my doubts I have betaken my ſelf to him, expecting comfort from him; that upon hearing his voice I have opened to him, and upon my opening he hath come in with ſmiles of love, and given me tokens of his favour: theſe things ſignifie a ſtate of acquaintance with God: but if I know not what it is to have given up my ſoul to God, to be his, and to have taken God to be mine, if I have had experience of receiving nothing elſe from God, but a partaking of the things of the world: if I have not been wont to communicate the workings of my mind to God, it betokeneth my unacquaintance with God.
4. And again, for that friendly working of love and affection in the ſoul towards God. Thoſe that are in a ſtate of acquaintance are ſuppoſed to comply with each other in kindneſs, and love, and good will, and affection. If then I can upon ſearch into my ſelf, find that God hath the higheſt room in my affections, that my heart is his, that his love is prevailing with me, above the love of all things beſide, and that I love thoſe that are his beloved for his ſake, then I have in me a ſign of regal acquaintance with God; for love is the very quinteſſence of acquaintance: but if in the ſearch into the workings of my mind I can find no ſuch friendly compliance, but that God was ſtill thwarting and croſſing my deſigns, that I ſhould find my ſelf better content if there were no God, and that thoſe workings of my mind that are about God are ſower, harſh, and tearing upon my ſpirit, then it is to be feared, that I have no acquaintance with God.
And haſt thou made an impartial inquiry into thy ſtate? And how ſtand things between thy Soul and God? Art thou acquainted with him, or art thou not? Conſider ſeriouſly O ſinners, that this is one of the weightieſt queſtions in the world; and if this queſtion were but well reſolved, it would put an end to a thouſand other queſtions. He that can ſay of God and Chriſt, this is my beloved, and this is my friend, he need not very ſolicitouſly ask, what news? He hath heard good news from Heaven, which will eaſily ballance all, come what will come, he need not much paſs, as long as there ſtands that one Text in the Bible; That all ſhall work together for good to them that love God. He hath no cauſe to goe a begging to the world, and to ſay, who will ſhew me any good? As long as the Lord hath ſhined upon him with the light of his countenance. He need not complain, what ſhall I do: I have loſt this or that dear friend; when he hath found him, who can make up all with one look, whom he can never loſe. In a word, he need not ask, how ſhall I do to live? and what ſhall I eat, and what ſhall I drink, and wherewithall ſhall I be cloathed? So long as he knows that he hath a noble friend, who will eaſe him of all this care, and never ſee him want. Well then, haſt thou anſwered this great queſtion or not? Or wilt thou do by thy conſcience, as Felix, put it off, and ſay, thou wilt hear of theſe matters, at ſome more convenient ſeaſon; and I wonder when that more convenient ſeaſon will be; and why not now, I pray? What ſeaſon more fit then the preſent? I am ſure God ſaith, Now is the acceptable time; and do you know better then he? What haſt thou to do that is more neceſſary? Speak out I pray, is the following of thy pleaſures? Is the ſerving of Satan? Is the damming of thy Soul, more neceſſary then the ſaving of it? Is the life and death of a Soul nothing? Are everlaſting glory and miſery ſmall matters? Is the love or hatred of thy God ſo inconſiderable a thing? Awake O ſinner, what meaneſt thou? Ariſe ſpeedily, and look about thee man. Conſider ſeriouſly as thou valueſt thy Soul, what beſt becomes a ſinner in thy condition: What anſwer ſhall I return to my Maſter? Are not theſe things worth the thinking of? Shall I ſay for all this, that thou art not at leiſure to look after an intereſt in his favour, or any thing that rends to it? Shall I tell him that thou haſt ſomthing of greater weight, and higher importance to trouble your head with? And do you in ſober ſadneſs think ſo? For you make account, that excuſe is ſufficient? I pray then make uſe of it your ſelf (for I dare not.) When God ſhall come to ask you, why you did no more vigorouſly mind the getting acquaintance with himſelf, tell him then if you think that anſwer will ſerve your turn, that you were not at leiſure, you had ſuch urgeth occaſions which took up the whole of your time, ſuch and ſuch a friend you had, who ſent for you to the Tavern, and you could not poſſibly come when he invited you, tell him if you believe that plea will hold water, that you would have been glad to have come upon his invitation, but that you were taken up with ſuch good old friends, the World, the Fleſh, and the Devil. How do you think ſuch an anſwer will be taken? You may think to put us off with ſuch kind of reaſons as this: but do you hope by this anſwer to ſatisfie your Judge? Believe it ſinner, God will not thus be put off. Wherefore I do again with all the earneſtneſs I can for my ſoul renew by ſuit to thee, that thou wouldeſt act like a man in his wits; make ſome ſerious inquiry into the ſtate and condition of thy ſoul. And conſider for the Lords ſake again and again, before you ſend me away thus, what errand I come to you on: It is to treat with you about a rich match for thy poor undone ſoul: therefore conſider well what you do before you make light of this buſineſs, and know when you are well offered; believe it, God will not long ſend after you in this manner, and you are not like every day to have ſuch proffers; Divine Patience and Goodneſs will not always plead at this rate with you; God will ere long ſay, let them alone: the Lord will ere long ſpeak to ſcornful ſinners in ſuch language that will make their ears to tingle; he will deſpiſe and ſlight as well as they: and who is like to have the worſt of it at laſt? I leave to any rational man to judge. The time is coming, when your ungodly hearts ſhall ake to ſee him whom you might have had for your husband; when you ſhall have him for your Judge, whom you might have had for your Advocate. And though we could not get you to be willing to be acquainted with him, no, not ſo much as to have any ſerious thoughts about it, or to make any enquiry after him to inform your ſelf concerning him; yet you ſhall have him for your enemy whether you will or no. But O let us not part thus! let me, a man like thy ſelf, reaſon the caſe a little more with thee; come tell me poor ignorant creature, thou that ſtill ſtandeſt demurring, and ſayſt, Shall I, ſhall I? what evil is there in thy God that thou ſhouldeſt be thus hardly brought, ſo much as to diſcourſe this buſineſs with thy own ſoul? What is the reaſon that thou ſcarce thinkeſt it worth the while to trouble thy head about any thing that doth concern your intereſt in his love? Thou that mindeſt his love ſo little, tell me what do'ſt thou think had become of thee long before this, if God had regarded thee as little as thou doſt him? What wouldeſt thou have done, had the Lord ſaid to any Diſeaſe, the leaſt of his Meſſengers, fetch that Rebel before me, that values not my favour; he ſhall know what my anger is, ſeeing he will not prize my love. O what a lamentable caſe hadſt thou been in, had God but done by thee as thou haſt by him? Acquaintance with God! methinks ſinful man ſhould ſtand and wonder at ſuch a word; methinks he ſhould be even ſurprized with an extaſie of admiration; and ſay, and will God indeed be acquainted with ſuch a Worm, ſuch a dead Dog, ſuch a Rebel as I? Lord, what is man that thou art mindful of him, or the ſon of man, that thou ſhouldeſt make ſuch an offer to him? One would think thou ſhouldeſt no more diſpute the matter then Eſther did, when that great Monarch made her his Queen. Were it but in ſenſible things, that nothing near ſuch an offer were made (which is impoſſible) man would think the very queſtioning in ſuch a caſe a ſtrange folly. One would think that every one of Gods enemies that have been in open Rebellion againſt him, and are utterly unable to make their part good againſt him, when they hear of ſuch tearms of mercy from their Prince, who hath all their lives in their hand, ſhould rejoyce at this news, and ſay, How beautiful are the feet of them which bring ſuch tidings? How did Benhadad look, when inſtead of a Halter he had a Coach? When inſtead of Rebel, he heard Brother? Whatever we may think of theſe things, David thought it high time for him to bid ſuch a Meſſenger welcome, and to open his heart for the receiving his God: Hear what he ſaith to his own heart and others, Pſal. 24. Lift up your heads, O ye gates, and be ye lifted up ye everlaſting doors, that tht king of glory may come in. And becauſe the door of mens hearts is lock'd and barr'd, and bolted, and men are in a deep ſleep, & will not hear the knocking that is at the gate, though it be loud, though it be a King: therefore David knocks again, Lift up your heads, O ye gates, and be ye lifted up ye everlaſting doors: Why, what haſte, ſaith the ſinner? What haſte? Why, here's the King at your Gates; and that not an ordinary King neither, he is a glorious King that will honour you ſo far, if you open quickly, as to lodge within, to take up his abode in your houſe, to dwell with you; but the ſoul for all this doth not yet open, but ſtands ſtill queſtioning, as if it were an enemy, rather then a friend that ſtood there, and ask, who is this King of glory? Who? he anſwers again, It is the Lord of hoſts; he, that if you will not open quickly and thankfully, can eaſily pull your houſe down about your ears; He is the Lord of Hoſts, that King who hath a mighty Army always at his command, who ſtand ready for their Commiſſion, and then you ſhould ſoon know who it is you might have had for your friend; Lift up therefore your heads, O ye gates; open quickly, ye that had rather have God for your friend then for your enemy. O why ſhould not the ſoul of every ſinner cry out, Lord, the Door is locked, and thou haſt the key, I have been trying what I can do, but the Wards are ſo ruſty that I cannot poſſibly turn the Key; but Lord, throw the Door off the Hinges, any thing in the world, ſo thou wilt but come in and dwell here: Come, O mighty God, break through Doors of Iron, and Bars of Braſs, and make way for thy ſelf by thy love and power. Come, Lord, and make thy ſelf welcome, all that I have is at thy ſervice: O fit my ſoul to entertain thee! But where is the ſinner that is in this note? How ſeldom do poor Creatures deſire Gods company, or bewail his abſence? Where almoſt are the men and women to be found, that do in good earneſt long to be acquainted with God? Men are naturally ſtrangers to God, and it is a wonderful difficult thing to perſwade men to enter into ſo much as a ſerious deliberate conſideration of theſe things. Though it be ſo infinitly for their intereſt; though the God that made them, out of pity to their ſouls deſires it, though he ſend his Embaſſadors in his name to beſeech them to be reconciled unto God, againſt whom they have been in open arms; though in infinite mercy he perſwade them to lay down their weapons, and promiſe them Free and General Pardon, and to receive them into Favour, and to forget and forgive; yet where is the ſinner almoſt to be found that with any thankfulneſs doth cloſe with theſe tenders? Now it being a buſineſs of ſuch infinite concernment, and it being the very work and buſineſs of a Miniſter of Chriſt to bring God and man into union, to get man acquainted with God, I ſhall in the next place labour to inforce this Exhortation upon the hearts of ſinners, and do what I can poſſible to prevail with them that are as yet ſtrangers, to get acquainted with God, that they may have peace, and that thereby good might come unto them.