The Sinners Hope, Sermon · Chapter 9
CAP. IX.
The Obſervation improved to the Godly, in reſpect of Peace and Comfort, and that to ſuch as are but ſetting out towards God: following their Fears and Scruples, and clearing up their hopes unto them.
WE ſhall endeavour to improve this Doctrine to another ſort, Viz. To thoſe that fear God; and it is to preſs them to the duty of the Doctrine, and that is to take notice of the hopes that God hath left them, about the ſeverall ſtates which they may find themſelves in, and may be apt to think their Condition little otherwiſe then deſperate: beware of deſpairing, where God hath left You hopes; do not ſhut up Your ſelves, when God hath yet left You a way out, [and that 1. In reſpect of Peace and Comfort. 2. Of ſin. 3. Of Affliction.]
1. In reſpect of Comfort: and this,
1. To Souls that are but begining towards God (For we ſhall deſire to take the Work before us, and leave none out, which God would have us to ſpeak unto.) You begin to be ſtartled, and the old life will ſerve no longer, The time paſt ſuffices, 1 Pet. 4.3.(as the Apoſtle ſpeaks) You have ſinned long enough, You will have no more of it You think it is time to come in, if it be not too ſate, You have had enough, if not too much in the way of ſin: but You begin now to be affraid, leaſt You are the firſt that ſhall come too late: You think of turning, but are afraid You ſhall not now be received. This is an ordinary temper of perſons that begin to look towards Heaven. Why?
1. Conſider here is a great change in Your mind, erewhile You could hope for Heaven; though you lived in ſin, and now You cannot hope for it, though You forſake ſin. Then You had ſo much hope, and ſaw ſo much MercieMercy in God that You left him neither Truth nor Juſtice, and now You look ſo altogether at Juſtice, that You leave him neither Truth nor Mercy. Alas, this is the malice of Satan, and the croſsneſs of Nature. The Devill would hurrie thee into another extream, but the Mean between theſe two is the right. Sinners ſhould not hope, nor Penitents deſpair: thy baſe heart would have no hope, unleſs ſuch an one as would let thee ſin too; As if becauſe thy falſe hope is routed, in anger thou wilt now have none. And for Satan ſee his hand: A long time when we perſwaded for peace You were not willing, now You are willing, he would perſwade You, God is not willing. The truth is, he is not willing the Match ſhould go forward, and all his deſign is to break it; but if You knew You humoured Corruption, and gratified Satan in nurſing theſe thoughts, I think you would beware of them, and look on them otherwiſe then You do. But
2. There is no queſtion in the World but God is willing, if You be willing: God will receive You, if You come in, Penitents ſhall find MercieMercy. That you have no cauſe to doubt of Gods ſhewing MercieMercy on you, upon your coming in, take theſe Demonſtrations of it.
1. His ſolemn Word and Oath is gone out upon it. 2 Cor. 6.17.Leave your baſe Companie, part with every baſe thing, come out from the way you are in, and I will receive you; nay, he ſwears, As I live I deſire not the Death of the wicked, but rather that he ſhould repent, Ezek. 33.11. Jo. 6.37.and live. And Chriſt ſaies, That thoſe that come to him he will in no wiſe caſt out. In no wiſe] he will make no fraudulent diſtinctions to evade his Promiſe, he will not do it upon any terms, in any caſe; now thou ſaieſt, the Lord will not receive thee: How dareſt thou ſay ſo? When the Lord ſaies, he will receive thee. Thou ſaieſt, thou maieſt go in, but alas, Chriſt wil paſs thee by; and Chriſt ſaies, He will in no wiſe do it: Will you not believe Truth it ſelf when he ſpeaks?
2. If Chriſt ſhould not receive Penitents, what did Chriſt come into the World for, or ſend his Miniſters for? if Penitents ſhall not find MercieMercy, then we muſt ſay as the Apoſtle in another caſe, Chriſt died in vain and our Preaching is alſo vain. 1 Cor. 15.14.This is a faithfull ſaying, and worthy of all acceptation, That Jeſus Chriſt came into the world to ſave Sinners. What was his Incarnation,1 Tim. 1.15. his life of humiliation, his painfull death for? if penitent Sinners find no beneſit by it? Why did he take our Nature on him, but to pity our Nature? and that we might behold MercieMercy brought neerer to us, and more like to be laid hold of by us: and he hath employed us Miniſters to invite you to come in; nay, we are Ambaſſdors for God, and we entreat you, as though God did beſeech you by us, We pray you in Chriſts ſtead, to be reconciled unto God,2 Cor. 5.20. we entreat you in his Name to come in; nay, in his ſtead: And do you think, that if it were no more then for the comfort of us, to our labours in this work, that he would ſend us on ſuch an Errand, and not ſtand to what he ſends in Ambaſſage by us? Doth he pray you to be reconciled, and when you are willing, do you think that he will go back and not be reconciled? Far be it from us, or you to have ſuch a thought of him?
3. His tenders of mercy to them that refuſe him, and the mercy he hath ſhewed to thee in thy former ſinfull eſtate, may make thee believe he is not ſo ſcant of MercieMercy, as to have none for thee now thou repenteſt. Doth he ſtretch out his hands all the day long to a wicked and gain-ſaying People, Rom. 10.21. Pſa. 81.11to them that will have none of him? And will he not embrace him that will have him, that deſires after him? Doth Chriſt ſo lament over Jeruſalem, that ſhe would not be gathered, when he often would have gathered her, and ſaies, If thou hadſt known in this thy day the things that belong to thy peace;Lu. 10.42. and brings in this, even thou, even thou rebellious, murtherous Jeruſalem, even thou mightſt have had MercieMercy: and ſadly concludes, that ſhe had out-ſtood her day; and will he not rejoice over one that ſees what makes for his peace, and gladly embraces it, and comes in? Do you think he is onlie earneſt for them that will not accept of it, like ſome of us that have a mind to ſave our Gift and our Credit too, would offer it earneſtly, and invite him ſtrongly, if we thought he would not take it, ſuch things are common amongſt men: but certainly the Lord invites none, but thoſe that ſhould find welcome if they would come in: ſurely if the vileſt Sinners are invited to come, Penitents need not doubt of their being received. Beſides, thou knoweſt what Mercies he afforded thee, in the time of thy Ignotance: He may ſay to thee, I girded thee when thou kneweſt me not, Eſ. 45.5.As he ſays to Cyrus, Many a Mercy he prepared thee with, that at laſt his goodneſſe might draw thee to repentance, and will he have no merciemercy now thou doſt repent! It can never be: If he had intended to flay thee, he might have taken the advantage of the time, when thou wert in enmitie to him, he might have come on thee in thy blindneſſe, and have deſtroyed thee, and have had thee speechleſſe; but now to draw thy heart after him, to throw thee off, is the unlikelyeſt thing that ever was. Oh no, He that could forbear thee when thou ſinnedſt, ſure will pardon when thou repenteſt. His carriage towards others that will not repent, and towards thee while thou wert imponitent, give thee no ground to have hard thoughts of him, as if he ſhould refuſe thee upon thy repentance. He doth not uſe to caſt Souls from him, that ever loved him: It is not conſiſtent with the Tenor of the Goſpell, and his hitherto conſtant dealings with Sinners in the world, to caſt any Souls into Hell, that will hang about him. Moſt that go into Hell are eaſilyer ſhaken off, then thy Soul in this ſtate would be.
4. The greateſt of the work is done already, Chriſt hath paid the price already: If Chriſt were yet to die, thou mightſt be more doubtfull, thou mightſt think it would hardly be that ever he would come into the World; for ſuch a (One) as thou, (though that which did bring him when he came, would again bring him if it were to do again) Thou wouldſt have made an ill believer under the Law, to have believed in a Chriſt to come, that art ſo hard to believe, now the price is paid, and the Work is compleated and done by him, as it is. It is but now his giving thee a part in his ſatisfaction, which is a ſmall thing towards the painfull making of it. A part in that full Price he hath laid down, will ſerve thy turn, which how eaſie a matter is it for him to beſtow on thee, that ſtuck not at the main, of laying down his life for thee. The King was offended that when his Oxen and Fatlings were killed, and all things were ready, that they came not to the Marriage.Matt. 22. If men ſhould come to their friends to feaſt with them, when they are not provided, it is ſome trouble; but when the dinner is provided, and perſons are invited, perſons provide nothing, but what they would have merrily eaten, and they take it ill if perſons do not come. The Feaſt is prepared, and God had rather you came then not. If Chriſt died for us when we were Enemies, how much more ſhall we be ſaved by his life. If Chriſt when we were Enemies laid down the Price, now we would be Friends, will he not give us a ſhare in it; ſhall we not be ſaved now he is riſen, and gone into Heaven, and the worſt is over: No more remains to be done, but giving out ſhares and portious, in that which is done ſo fully already. Thou wouldſt hardly believe he would come to die for thee, if it were to do now (as certainly he did when he did it, upon as little deſert in the Creature as thou canſt ſhew in thy ſelf) if thou canſt not believe he will give thee a part in the price he hath paid already.
5. He mightily enjoyns mercy, and exalts it among men, and he enjoyns us to ſhew mercy after his example. Be mercifull as he is merciful,Eph. 41 l and forgive as God for Chriſts ſake forgives you. He bids you do nothing in this caſe, but what he will do the like upon your ſelf if need be. The Servant that pulled his Fellow-ſervant by the Throat, if he had found God ſuch a one,Mat. 18.32 as thou thinkeſt him to be, he had not been ſo daſhed as he was, when his Lord called him to account: He might have ſaid, Why ſhould I forgive him, when thou wilt not forgive me, five hundred Pence with me is as great a Summ to loſe, as a thouſand Talents with thee, if thou wilt have all, I muſt get what I can in of what is owing me towards paying of thee. But you find the Lord had forgiven the thouſand Talents, when he reproves the exaction of the five hundred Pence upon the Brother. O this pity is to be found amongſt Chriſtians, and it is in reſemblance to Chriſt's pity to Sinners, and yet thou doubtleſs whether it be in Chriſt, or no! How odious is unmercifulneſs amongſt men? David was wroth with the man that had done this thing, becauſe he had no pity; 2 Sa. 12 6.as if a man, and no pity, was a thing intolerable. The Senator that killed the Sparow which flew into his hand for refuge from the Hawk, was condemned to die, as unfit to be a Governour, or to live, that would ſhew Cruelty to that which flew to him for refuge. Doſt thou fly to Chriſt purſued by Sin, Satan and thine own Conſcience, and doſt think, he will ſlay thee? The Emperour that proclaimed, Who ever would bring in ſuch a Rebell, ſhould have ſo much money; The man came in, and demanded the Reward himſelf, and the Emperour gave it him Can ſuch Nobleneſs be found amongſt the Creatures? and will you think the Lord will not pardon and reward in like manner the Sinner that brings in himſelf the Rebell unto him. If a man could afford to do thus bountifully, God can much more. Edward 1. King of England, Faxe's Acts and Monumentwhen a Servant of his on the other ſide of the River, croſſed him in his ſport, and he ſaid, he would have rebuked him, if he had him on that ſide; the man ſeemed to ſet him at defiance in that he was on the other ſide: Whereupon he makes his Horſe take the River, and ventures his life to revenge himſelf on him; the man ſeeing his Rage, never over-ran him, but came and held his Neck to his Sword. This ſubmiſſion of his cooled him, which the River could not, and he put up his Sword and touched him not. Satis eſt proſtraſſe leoni. And do you think the Father of Mercies, Graciouſneſs, and Goodneſs, will come ſo far behind, as to ſlay the Soul that falls down at his Feet, and humbly comes in unto him. Certainlie you diſtruſt that in God in the preſent caſe, which you would not doubt to obtain from many a man in the like caſe.Prov 19.11. It is mans Glory (and what not Gods, too!) to paſs by a tranſgreſſion.
6. He hath ſhewed mercy when he hath declared Judgement: and will he not ſhew mercy when he hath promiſed mercy! He ſaid plainly?Jon. 3.4. Yet forty daies and Nineveh ſhall be over-thrown. Joxah took it abſolutelie, thought much it was not over-thrown; there was a reſerve ſtill for repentance, a tacit exception, if they repented not. And do we think when he promiſes MercieMercy upon this condition expreſly, that he will refuſe to ſhew it? MercieMercy rejoices againſt Judgment. The Penitent hath alwaies ſuch influence on God, that Judgments threatned ſtill muſt be put by, if repentance come in, and ſhall MercieMercy promiſed to Repentance be denied? Jonah ſaw God ſo inclined to Mercy, that (he ſaies) he thought it was no going of a Meſſage of Anger from him, to ſay peremptorily, Wrath ſhould follow his prediction: Sure then,Jon. 4.3. if Jonah had been ſent of our Meſſage, he would have gone merrily upon it, to ſhew Mercy to the Penitent; this was a Meſſage of a matter of the right kind, and that which the Lord hath evermore been famous for, and never failed the Meſſenger in performance of it, and fulfilling according to his word. Mercy breaks forth when Judgments are threatned, upon the tacit condition of repentance; can we think Mercy will be denied, where it is expreſly promiſed to the Penitent? Repentance is a thing the Lord hath alwaies ſo looked at, that he hath abated of a Judgment threatned, for but the ſhew of it. Ahab did but humble himſelf in Sackcloath,1 Kin. 21.27.29. and walked ſoftly, and the Lord ſhews Elijah this, and defers the Judgment for it to his Sons daies Certainly if he had ſeen Ahab repent in earneſt, he that delaied it for a ſhew, would have taken it quite off for true repentance, and would have ſaid, I will not bring this Judgment upon him at all. — O the gratious diſpoſition of God to ſhew mercy, may encourage the Penitent to hope in his mercy, in this plain caſe he is in.
7. Chriſt Jeſus did never refuſe any diſeaſed perſon that came to him, and needed his help, when he was on Earth. Mat. 8.7.He took on him our Infirmities, and bare our ſickneſſes. Though this was eſpecially done when he ſuffered for our ſins on the Croſs, as you have it applied elſewhere; yet in this place, Chriſt when he ſaw the ſickneſſes of our nature, that came on us for ſin,1 Pet. 2.24. in tending to ſatisfie for ſin, he was ſo pitifull, that he took himſelf concerned in thoſe pitifull Maladies, he found upon the Nature which he had aſſumed, and as fellowfeeling with us took part with us therin, and ſtirred up his Divine Power for the releaſe of the ſeverall perſons ſo affected. Now if Chriſt did never turn back any poor diſeaſed Creature, that came to him with their Bodies, but ſtill healed them all,Mat. 9.2. and this further uſually began at pardon of ſin with all his Patients, and healed the Soul into the Bargain, though ſeldome that was looked for by them. Do we think that he will turn off thee,Mat 9.2. that comeſt to him with a diſeaſed Soul? and further ſeekeſt for pardon of ſin in the firſt and chief, and only place: If Jeſus Chriſt turn a diſeaſed Soul off that comes unto him for Cure, he doth that which he hath ſaid, he will not do; nay, I may ſay, he doth that which he never yet did: And further thou findeſt him much changed from that gratious diſpoſition that he had when he was here. And ſure that can never be. He is not on the Throne of Mercy in Heaven, an Advocate with the Father for his, &c. to have leſs pity and mercy then heretofore he had for poor Sinners. It is triumphant Mercy now, and therefore what he did before, he will do that, and much more now; He ows not a Mite to Juſtice, he is come through all the Demands, goes to the Father, releaſed from the Grave, ſin having no more to charge upon him, and therefore now he is in his Royalty of Mercy, and Intereſt for us, and ſo ſure can want of nothing which ever he ſhewed of pity to poor Creatures while he was here. Now did he ever do as thou fancieſt he will do with thee?
8. Will he not ſhew pity? How come men to ſhew pity to you? Miniſters that ſee you in trouble that can pity you, their hearts are turned towards you for all your Averſions and untowardneſs heretofore, upon a change: You are to them as if you had never rebelled, and never been otherwiſe. In our eſteem and affection, we look upon you in unregeneracy, and converted as not the ſame perſons. Our hearts are opened to you upon your coming in; and do you think that we that are but finite, ſtreightned, hard-hearted Creatures, can have ſo much affection towards you; and God who is infinite in mercy, that is the Fountain of all pity, that he can want favour for you? Sure if the Maſters chief Stewards be ſo kind to you, they have ſome Intimation from their Maſter of his good will towards you: or they are not ſo good to be ſo forward of themſelves; or ſure they do think it is not againſt their Maſters mind, or they durſt never ſhew that favour to you which they do That men ſhould pity you, it is a ſign that God then may, or that he doth pity you in their pity. I will ſhew mercies to you, Jer 42 12.that he may have mercy upon you. God ſhews mercy in making men ſhew mercy and pity to others in their Diſtreſſes. When men ſhew pity, they are ſet on work b… God, The Lord it is that hath moved their hearts to compaſſion, or they had been unmoved. Surely there is ſomething in it, that thy Miniſter ſhould ſay to thee as Samuel, As for me,1 Sam 12.13. the Lord forbid but that I ſhould pray for you: nay, the Lord forbid, that I ſhould ſin againſt the Lord in ceaſing to pray for you, I ſhould ſin if I did it not; nay, further to ſay, I will teach you the good and the right way, &c. Sure the Lord hath ſome mercy himſelf for me, when his Officers have their hearts ſo ſenſibly ſet and inclined towards me: ſure you have high thoughts of us (as much too high, as of him too low.) If you think we could move our own hearts to have any pity towards you, or to take any care of you.
9. Can you be worſe then thoſe to whom he hath ſhewed mercy? O what Sinners Repentance hath brought off! The firſt of the ſinning kind as to man is generally believed, were ſaved: Adam and Eve the Ringleaders of this dangerous courſe; theſe eſcaped. God put forth a triall of his power upon them. The Devill had not the plunder of the firſt Battell, could not carry it off the Field. Adam and Eve eſcaped. Thou talkeſt of great ſins. Alas, what was Davids? what was Manaſſes? that filled Jeruſalem with Murthers, Witchcraft, and what not?2 K. 24.3.4. 2 Chron. 33, 2.13. that intangled the people in ſo much ſin, that God would not pardon it afterwards, but Plagned the Land for it when he was gone; yet this Manaſſeh comes off, and the Lord is entreated of him. What ſhould we ſay of Mary Magdalen, of the very Jews that Crucified Chriſt? Saul that perſecuted him? If you think he did that only to Paul, did that once which he will do no more; the Text tells you, he did it for a Patern to them which ſhould come after. 1 Tim. 2.15.16.The Lord will ſhew merciemercy to as great ſinners, as any he hath ſaved yet, if they repent and come in unto him. The Lord hath a deſign to magnifie the Attribute of his MercieMercy as much in the work of Redemption, as he did the Attribute of his Power in the work of Creation: and therefore it is a dangerous thing to talk of great Sins, before infinite Mercy. Conſider, if as much Mercy as brought off theſe Sinners in Scripture, will bring off thee, thou maieſt hope: for God hath done nothing to any, but he will do the like to thee, if thou repent and come in as they did.
10. God hath excepted no penitent ſinner, what ever his ſin be. And beſides, if penitent Sinners be not ſaved, who ſhall? God doth not ſay, if ſuch Sinners come, I will forgive them, and others I will not, but all ſorts of Sinners, unrighteous perſons, Iſa 55.7.8.indefinitely, let them come, and I will ſhew merciemercy unto them.
The very ſin againſt the Holy Ghoſt, Divines conceive it might be pardoned for the ſin, but that God never gives repentance for it. The Devill that tempred the young man, and he fled to Chriſts Death; I, ſaies the Devill, How will you prove he died for you? nay, ſaies the young man, prove that he did not die for me. So how will you prove that merciemercy doth not belong to you? for if penitent Sinners find not MercieMercy, what is this Throne of merciemercy for? It is for ſome bodie, the Angels that ſtand never needed it, the Angels that fell muſt not have it, the Saints in Glory they are ſecured, wicked men on Earth matter not for it: There remains therefore but one ſort of men more, and thoſe are Sinners that repent of ſin, and theſe are they this merciemercy is on purpoſe for. Thou talkeſt thou art unworthy, was ever any worthy? Thou art but unworthy, and never any was ſaved by this MercieMercy that did deſerve it.
It remains therefore clear, that God is willing, that if thou repent, God will receive thee.
3. And ſure thou art willing: This is ſuppoſed all along in the former head; the matter is at a neerer iſſue than is ordinarily thought of, we need not ſolicitouſly enquire, whether God be willing to ſave a Penitent, or no? Know but that thou thy ſelf art willing, that thou art a Penitent, and thou haſt the anſwer. It is brought to that now; but if the Fit of doubting be on thee, thou wilt make aſhift to get hold here, and thou wilt to pleaſure this humour and diſtemper of thy ſoul, queſtion this, whether thou art willing or no? whether thou repenteſt or no! If the doubt be only here, thou wilt doubt here though till the other was cleared, this on thy part was little doubted of, well then to help thee about what God hath wrought in thee, and to clear thy grounds of hope from hence, and though thou maieſt think none knows thy mind better then thou; yet give me leave to deſire thy anſwer to a few queſtions, whereby I think thon mayeſt clear to thy ſelf, that it ſticks not at thy willingneſſe, not ſo much to prove what is in thee, as if any thing of thy own, as what the Lord hath wrought for thee.
Haſt not thou forſaken the old way? given over ſome groſſe ſins which before thou couldſt have lived in, nay didſt take delight in? haſt thou not reſolved againſt them, however thou fareſt for thine acceptance with Chriſt upon thy coming in? Iuſt like a rebel that when proclamation of pardon is out, upon his laying down of his Armes, and coming into the King. It may be at preſent he dares not ſhew his face to the King, to claim the benefit of his pardon and the Kings favour, but he lays down his armes and will fight no more. Why this is a good beginning: ſo one may take ſome Soules between their ſins, and their actuall ſenſe of their application of Chriſt. Thou haſt at preſent laid aſide thy hoſtility, thou haſt done with thy rebellion, Though thou dareſt not yet ſee the Kings face, yet thou haſt done fighting againſt him, as Saul when ſticken down in his way to Damaſcus, why he had done at firſt daſh with his commiſſion from the High Prieſts and Elders, he had enough of perſecuting, and whether Chriſt would have him or no, he at preſent had done with his breathing out threatning againſt the brethren, he would ſtand by at no more ſtonings, nor bind no more for Jeruſalem, that followed this way. It is a good preface, a good beginning, that thou art ſtanded in thy former courſe, that thou haſt laid down thy Hoſtility, wilt fight no more againſt Chriſt, Like the man whom a Miniſter overtooke after a Sermon, and asked him how he liked the Miniſter, and what he remembred, ſaies the man, I know not, but this I am reſolved, I will never do as I have done. So thou art reſolved never to doe as thou haſt done, thou haſt enough of thy ſwearing, Sabbath breaking prayerleſneſs in family, and in ſecret, drinking, oppoſing the good way, ſitting with the ſcornefull, mocking Religion, uſing any unjuſt way of living. Thou wilt no more of that whatever comes of thee, why ſure this is ſomething.
2. Art thou not willing to doe now whatever the Lord would have thee to doe? Art thou not reconciled to Chriſts way of Government? the courſe that ſometime thou couldſt not agree unto by any meanes, art thou not now pretty well minded towards it! Canſt thou not fancy an Holy life! the time hath been when thou couldſt not away with an Holy life of any thing, but now thou art better perſwaded towards it.Acts. 9.9. canſt thou not ſay as Paul: Lord what wilt thou have me to do? The time was when thou wantedſt no Work of thine Own, thou wouldſt not have asked a Miniſter what courſe of life thou ſhouldſt follow, thou hadſt a way of thine own thou likeedſt better. The high Prieſt and Elders ſhould tell thee what to doe. But now it is at this. What God will have done. And thou doſt not ſtick at any of the Lords Commands, If he will have thee give, forgive, take pains in Religion, ſtrive at the ſtraight gate, whatever it is, thou art willing now of it, ſo be it, thou maiſt find favour in the Lords eyes. Why a naturall heart ſticks at many of the Lords precepts and would come to Chriſt, but with reſervations, ſome things they have a mind of, they will have liberty for whether they be right or no. And therefore if thou, in thy troubles art brought to an univerſal deſire after the wil of God, that thou chooſeſt the way of his ſtatutes, and art willing of every duty, ſure then there is ſome good thing wrought upon thee.
3. Canſt thou be contented without a Chriſt The time hath been, that if thou hadſt meat, and fine cloathes, and money, and friends, reſpect, &c: thou couldſt have been ſatisfied, but now all thoſe things will not content thee, thou art troubled and unſatisfied. What is the matter, is any thing taken from thee of what thou hadſt? or muſt we have more of them? or rather if one would make a bargain with thee, can theſe things ſerve thee? Alas thou ſayeſt take them all for a Chriſt. I can not live of them as heretofore, If I have all theſe things and God frowne on me what availeth it me! Theſe are not the things will ſerve my turn, theſe are toyes for children, that know not what better things mean, but I am undone, if I be put off with theſe things, I muſt have a Chriſt or I can have no eaſe. Nay I would part with any or all theſe things for him, rather than be without him. None but Chriſt, None but Chriſt, why ſure this is a great matter thou art arrived unto. A naked Chriſt will ſerve a wounded ſoule. Thou ſayeſt thou knoweſt not whether ever thou muſt have him or no, but thou art ſicke for him, thou keepeſt thy love for him, and thou canſt not live without him. There is no offering to thee another match, nor any other thing in the ſtead of him. Now alas there are many an hundred can make a living, of many another thing, and would chooſe many a thing before they would ſpeak of Chriſt.
4. What doſt think by this very trouble of thine? Thy heart is no worſe then it was before, but thou ſeeſt it now and didſt not ſee it before, Thou didſt as bad before as now, but thou couldſt ſwallow things better then, than now, why ſure then there is an alteration in thee. Once thou wouldſt have ſaid thy heart was good, and ſtill this was thy plea, and now thou art fallen quite out with it, I tell thee this conceite of our own goodneſs is a miſerable deſtructive principle, and that thou art thoroughly brought off that, is no ſmall beginning, is noe little in thy way towards God. I verily hope it is ſomewhat better, with thy heart, when thou art not ſo apt, to ſpeak one good word for it, as heretofore. Thy very trouble is an argument of thy mending condition. Thou talkeſt there is nothing but what is of fleſh in thee. I would allude to that of the blind man. Why herein is a marvelous thing, Jo. 19.30.that ye know not from whence he is, and he hath opened mine eyes. And ſo this is a marvellous thing, that ye know not whence this work upon you is, that you conclude, there is no thing of God in it, when your eyes are thus opened, when the things that before were not noted, are now ſuch loads and burthens to you, that ſuch thoughts as theſe are made at all conſcience of. Sure this is from above, that you are thus troubled for ſuch inward ſpirituall things as you at. If grace would let you, you might be at eaſe as heretofore for any thing I ſee. If former principles prevailed this trouble would have no ground.
5. Would you be willing to be as you were before, though you never be better, in reſpect of trouble, then you are now? If thou be not willing of Chriſt, will you turn back again? live in the careleſs, regardleſs way you lived in heretofore? If you be indifferent, you will be ready enough to hearken to ſuch a motion. But out of thy very trouble and anguiſh, thou ſetteſt up the head and ſayeſt, nay for the old way, I will never turn backe again unto it, I am ſad now, but this wilderneſs is better then Egypt, I am troubled, but this trouble is better then ſin. I had rather be in this condition by farr then be turned back to live in ſecurity and ſin as heretofore: ſure thou art better inclined then thou thinkeſt of.
And if in theſe particulars thou canſt make out thy willingneſs, thy hopes are pretty cleare, and thou maiſt believe it will end well with thee.
But 4. Suppoſe thou ſcrupleſt thy own willingneſs, in ſome of theſe particulars, ſayſt at leaſt thou canſt not ſay theſe things by thy ſelfe. Thou canſt not ſay thou art willing of all the Commands of God, and doſt not ſo ſoberly deſire Chriſt &c: Thou haſt a mind to be dejected, and ſo thou wouldſt put me off here, and conclude there is yet no hope for thee. But prethy ſtay; ſuppoſe this, yet there is ſtill hope for thee.
For 1. Thou mayſt have theſe things really in thee, and yet not be able to apprehend them. Grace is one thing and ſenſe of grace is another, It is one thing to know God, and another thing to know that we know him. 1. Jo. 2.3.Thou maieſt be under a temptation a diſcouragement of ſoul, under the prevalency of bodily melancholly, and maiſt not be able to ſee what God hath done for the. Thy face may ſhine as Moſes did to others and yet thou thy ſelf not ſee it.Exod. 34.29.
2. Thou maieſt have ſome of theſe if not all one dram of true grace muſt not go to Hel. when ſignes are given; you muſt not ſay you need not the reſt, when you find ſome, nor yet, that you have none becauſe you find not all: but take notice of what you have, and ſeek for what is behind.
But 3. Suppoſe thou haſt none yet if thou art willing to have them, there is help for thee. Thou maieſt come to Chriſt for theſe things. Before thou leaveſt off for want of them, come to him to be ſupplyed with them. If thou be not willing, If thou be willing to be made willing, If thou deſireſt, to deſire ſincerely and more univerſally, there is ſomething already, and the reſt may be wrought for thee. One man comes to Chriſt doubting in part of his good will (as ſome imagine) and ſays,Mar. 9.22. If thou wilt thou canſt make me clean. Chriſt puts up this,Mar 8.2. and it paſſes, ſaies he, I will be thou clean. Another comes and ſays, If thou canſt doe any thing, helpe, Chriſt paſſes by this weakneſſe too, and comes upon terms to that man to afford help unto him. When he ſaies If thou can. Chriſt turns an if thou can, upon him. I can ſays Chriſt If thou canſt beleive. So thou for the pardon of ſin maieſt ſay, Lord if thou canſt forgive ſuch a ſinner as I am, help me, ſays Chriſt, I can if thou canſt believe, all things are poſſible to him that believeth. The poor man could not ſay, and not lye, that he did believe, but he burſt out with tears Lord I believe help my unbelief. I doe believe, that is, I doe deſire to beleive, I hauehave ſome Faith and I would have the reſt, Lord I would not ſay I had the condition, nor yet let thee go for want of it, there is a middle way, I need neither lye nor dye. I come to thee for this Faith Lord I believe help my unbeliefe. So thy ſoul ſtirs a little, cry to God to help thee out with the reſt. I deſire, Lord help me to deſire, I am willing, help my unwillingneſſe, I would ſerve thee, help me in my great weakneſs. If I be not, Lord let the day of thy power come, and make me thoroughly willing. Joh. 9.39The poor man was very generally enclined, and yet with a little of Chriſts dealing with him, he was ſuddainly brought to a notable cloſing with Chriſt; ſays Chriſt to him, doſt thou believe in the Son of God? Alas ſaies the man, Who is he Lord that I might believe on him? ſays Chriſt. Thou haſt both ſeen him, and it is he that talketh with thee. And the poor man then ſaies. Lord I believe and worſhiped him. Thou maieſt not have ſuch a diſtinct knowledge of Chriſt as thou ſhouldſt have. But thou haſt a generall good will towards him, and if he would ſhew himſelfe to thee thou wouldſt directly and diſtinctly cloſe with him, and fall downe and worſhip him. This that is in thee may be made more particular, and inſtead of deſpairing with it, labour to have it increaſed, where it may be increaſed abundantly. Turn ye at my reproof, I will pour forth my ſpirit upon you, Doe you offer for it,Prov. 1.23 and I will help you, turn you and I will poure out my ſpirit, that will help you to turn throughly Obey the precept; and claim the promiſe. I have gone aſtray like a loſt ſheep. Seek thy ſervant. The poor ſoul cries.Pſa 1.9. uli. Lord I am aſtray I cannot come back againe, I know not where I am, loſt I am. I cannot find my ſelf for thee, but thou knoweſt where to find mee, thou knoweſt how to redeem me, thou knoweſt my w…ndrings, Lord ſeek me out. Lord do not loſe me. Seeke thy Servant. Why this w… is left open to thee, whatever yet hinders thee, thou mayeſt beg of God to work they heart up unto it. This for the Fourth ſtep.
5. God may ſuffer they troubles to abide with thee for many pretious Reasons of good towards thee. Thou maieſt be ready to ſay, But ſure if God did intend to ſhew mercy on me he would have done it before now, he would not have kept me off all this while if ever I muſt have come on, ſure ſome token for good he would have ſhewed ere now; If he had liked my coming. He would have made me welcome, ſignified his acceptance of my repentance before this, in ſome meaſure or other. But I ſhall to drive thy trouble paſt this ſtop, ſhew thee that God may in love to they ſoul at preſent withhold ſenſible comforts from thee. Many choice Reaſons the Lord may have for his ſo doing.
I. God may withdraw, to make thee lay a ſolid foundation, not only for near ſins but in humiliation for all former ſins. The terrous abides to ſearch the ſore to the bottome. God may intend to drive up thy humiliation for the very ſins of thy youth. Ephraim bemoaned himſelfe till he bore the reproach of his youth. Jer. 31.19And then God ſmiles on him, ſaies he is a pleaſant child. Alas, if theſe ſins ſhould not be ſearcht out, and ſhould lie within unrepented of, thy matter would be fowly hudled up, and when theſe things were at after ſearched for, it would marr all thy comforts again. God would make through work with thee. Thou wouldſt it may be quit ſcores with God, draw gloves with him. That all that hath paſt ſhould ſtand for nothing, and if thou mighteſt have pardon for all that is paſt, thou wouldſt mend for the time to come: But this will not ſerve, thou muſt be willing to bring out the old ſcore, thou muſt undoe as much as in thee lies what before thou haſt done, acknowledgment muſt be made, ſatisfaction to God and man as much as in you lies; or God will not be friends with you. You muſt be willing to take ſhame for your former doings, If you would find favour for the time to come, reſolve therefore to do thy duty in this thing. Humble thy ſelfe for all former ſins, hide nothing from God, make cleare work, as farr as you goe, for what is paſt, and you are ſo farr on your way towards comfort.
2. It may be, to ſearch thy heart for ſome regarded ſin, that God ſtill frowns on thee. And indeed it would be ſad for thee, if God ſhould ſmile on thee, and any ſin lodged in thy ſoul. The ſin that troubles thee moſt, is not alwaies the cauſe of thy trouble, that ſin that is in open view, is not ſo dangerous, but it is the ſin that lies in a corner, that ſays nothing, the thing thou leaſt ſuſpecteſt, that keeps thy wound from healing, ſome thing that is hidden from the Phyſitian, that makes the phyſick will not work, ſomething that is a ſinn, that thou wilt not have to be a ſin, as David would be ſearched and tryed, and if there was any way of wickedneſſe in him. So there may be ſome hidden way of wickedneſſe in thee,Pſ. 136. ult. and till thou be willing to let Chriſt come into every roome, to throw out what he will, to be abſolute Lord in thy Soul, It is not for thy good that thou ſhouldſt have comfort, Chriſt may have that of thee now that he knows he cannot have afterwards, and therefore ſtands off, till thou be of a mind univerſally to cloſe with him. It may be thou mayſt live in paſſion, in the faſhions of the world in the ſin of uſury, Wilt have ſomething lawfull which is not. If God love thee he will never let this way of wickedneſſe remaine in thee. The great matter of controverſy that would make way for thy peace, is, whether Chriſt or thou ſhall make the Law? If Chriſt be admitted as the compleate legiſlator, he will ſhortly come to thee, but till then he will ſtand off, as it is beſt for thee. And therefore in thy trouble do this duty, deſire God to ſearch thee, look to all thy ways, pray the Lord to ſhew thee thy ſin, that offends him,Job. 34 32. in the words of Elihu that which I ſee not, teach thou me, If I have done in iquity I will do no more, and this will bring the work up with thee.
3. God may withold his face from thee to bring thee more cleerly and univerſally over unto him, and this is much for thy good: Chriſt would have men count what it will coſt them to be Chriſtians when they come to him. The great queſtion now upon thy turning is, as before ſaid, who muſt give thee law! whether thou or Chriſt, whether thou wilt do in all things as thou wilt or as thou haſt been wont, or as the moſt uſe, or whether as Chriſt pleaſeth in every thing? Ephraim was chaſtiſed for he was a Bullock unaccuſtomed to the Yoke. Jer 41.18.19.20Would not keep the furrows, nor draw quietly in his geeres. God chaſtizes him till he is tamed to his will, and now he ſays turn me Lord and I ſhal be turned. Why when he is of the mind that God ſhould have the whole rule of him, then God pitties him, and earneſtly remembers him ſtill, and will ſhortly hide himſelf no longer from him, will be kept no longer off him, I will have mercy on him, ſaith the Lord. It may be thou wouldſt at firſt turn to him, wouldſt leave ſome ſins, and do ſome dutyes, but thou wouldſt fain have an hand in the bargain, wouldſt make one end of it, why this will not be. Chriſt ſays we muſt then each keep our own. If thou wilt not part with thy eſtate, give, and forgive, and ſubmit to whatever I require, It muſt ſtand as it doth, I ſhall not declare my acceptance of thee. But now when the ſoul is brought up to Chriſts terms, that it ſticks at nothing, (as terrours are the likeſt of any thing to bring thee unto it) then Chriſt will make no long tarrying from thee.
4. He may withold from thee to make thee a right bred Chriſtian, A Chriſtian of the right kind. There is much difference amongſt Chriſtians; ſome build their houſe quickly, but it is without foundation, and ſo ſtands not. Thou art kept in a condition to lay a good Foundation. Some Men are Chriſtians they know not why, and they become Apoſtates they know not how. Some have but ſome overly-ſideway preparations for Chriſt, take up religion as the moſt convenient way for the preſent. But now thou p…ieſt too dear for Chriſt, to let him hereafter go for nothing. Thou art brought to ſee thy need to him, to have the experience of the Goſpell myſteries, to find it in thy ſoul, what it is to be reſcued out of the hands of Satan by the Merits of Chriſt, feeles how hardly thou art fetcht off, and this is like to lay a foundation of a more mortified, ſpirituall, lively Chriſtian, then if thou cameſt to comfort ſooner. It is ſaid of Rhehoboam. He did evill becauſe he prepared not his heart to ſeeke the Lord. He was not fixed in his heart for God.2 Cron. 12.18. he was not thoroughly foundationed for Religion, his heart was never right ſet, from a ſound inward principle of holineſſe, and ſo upon occaſion he did fall off to do evil in the ſight of the Lord. Certainly thoſe Chriſtians for the moſt part prove beſt, that were either bred in the time of perſecution, wherin nothing but grace durſt have lookt out for Chriſt, and there were daily tryals to keep corruption down. Or elſs that are bred and brought out by inward ſharp terrours though in a time of peace. For this makes them know themſelves the better ever after. The March birds are alwaies the beſt Singers. And therefore thou maieſt take comfort in it, that thou art in the way not to be caſt off, but to be bred right, to have thy heart ſet right towards Heaven. And therefore deſire to bring up the building with thee. Thou had better have thy troubles continue, then have them not cured. Better be in feares, then have hopes without a foundation.
But then 6. Having brought up thy matters thus farr, It may be yet thou maieſt have no comfort. Thou art humbled for Old ſins, and all ſins, and brought to Chriſt univerſally and art throughly humbled to ſee thy need to Chriſt, and wouldſt lay the foundation on the rock, yet thou haſt no comfort: why ſoul, Thy duty is not to deſpair now, nor to vex and fret thy ſelf with doubts about thy eſtate. There is other work to be done. And labour to doe the Duty of this thy conditon.
1. It is thy Duty in this caſe. To ſtudy to reform to thy utmoſt. And to Order thy converſation a right, avoid all ſin, walk with God in all Duty. If thou canſt not prevail with God for comfort, goe to him for ſtrength. In a ſenſe of your utter unability beg of him to enable you to ſerve him however he deales with you.Iſa. 1.16, Ceaſe to do evill, learn to do well, whatever is ſin meddle not with it, and what is duty goe about it, I will walke with a perfect heart in the midſt of my houſe, ſaies David. O when wilt thou come unto me: till he comes walk ſo, and this is the way to have him come to thee.Pſa. 101.2 Let it be the daily exerciſe to have a conſcience alwaies void of offence towards God and Man. Live like a Subject till favour comes.
2 Be diligent in the uſe of all meanes publicke and private. Act. 24.16Lye in Chriſts way ſtill, though thou thinkeſt he hath hitherto paſſed by thee. Sathan would draw many off from the uſe of means, tels them they aggravate their Sin, by going to the Sacrament, and that their Prayer is abomination. But let me hint this to thee, that if thou be as bad as may be and thy duties may not be accepted, yet it is better to doe them as well as thou canſt, then not to doe them at all. It is an excellent obſervation one hath on Simon Magus that Peter bids pray though he was in the gall of bitterneſſe and the bond of Iniquity, De. Arrow Smith. Acts. 8 12 23.If it were Lawfull and a duty for Simon Magus to pray, then ſure thou maieſt make bold to do thy duty too, thou canſt not be worſe then the Apoſtles ſays he was. Satan would ſcruple thee about duties, for he knows that is the way by which vertue and comfort ſhould come from Chriſt unto thee. But keep cloſe to Prayer what ever comes. And for the Sacrament, alas if thy heart be bad though thou goeſt it will not mend by ſtaying away, God may in ſome one Ordinance when thou thinkeſt not of it, give thee the comfort together of all the Ordinances in which thou haſt waited upon him, and hitherto received nothing. He ſets up a Portion for every child that is not at preſent fit to have it, and thou maieſt have all together. But be ſure to continue in Prayer and hearing, and at Sacraments if admitted to them.
3. Be dilligent in your lawfull calling. Let every man abide with God as he is called. Work with thy hands the thing that is honeſt,1. Cor. 7.24. Lawfull work is Gods work for the time of it, as well as hearing for the time of that, fall not out with thy buſineſſe, ſerve God in thy outward buſineſſe. Let not Religion be reproached to ſpoyle Servants or Workmen. Let not the World be the worſe for it. Beleive God is ſerved, and may be enjoyed in thoſe buſineſſes. Many have many troublous thoughts for want of lawfull thoughts about their Buſineſſe. Many people have much trouble for want of better Buſineſs. Mr. Ball (as I have heard,) when One complained to him of many ſad thoughts he gave them a taſk of getting Eccleſiaſtes without Book as an only Remedy. Which when the party lookt ſtrangely at, he told him that he perceived much of his trouble was for want of employment, and that would ſet him on work. And ſo certainly dilligence in an honeſt way is good Work for thee.
4. Abide thus in this courſe waiting for Comfort. Iſa. 28.16.He that beleeveth doth not make haſt. Be not too haſty with Chriſt; ſet not him a time. But wait till he pleaſe to come. It is good that a man ſhould both Hope, and quietly wait for the Salvation of the Lord: quietly tarry till the Lord comes.Lam. 3.26 For conſider thou may well afford to wait.
1. Chriſt waited a great while on thee, before ever thou wouldſt Offer to come to him. It is not long that thou ever framed for it, and art thou taking off time and quarrelling that he comes not out at firſt to welcome thee.
2. Chriſt is worth thy waiting for, It is no inferiour buſineſſe thou tarrieſt about. One glimpſe of his favour is more worth then all the world. Thou wilt never repent groaning for ſuch a birth.
3. Thou art not ſo good but thou may be willing to tarry. Alas to have thee quarrelling at the foot of the ladder, that the pardon is not abſolute, and that it came no ſooner: It doth not become thee. The mercy is free. If thou conſidereſt how infinite it is that ever it ſhould come to thee, thou wilt ſay there is no ſuch equivalency on thy part, but thou may thankfully tarry a time for it.
4. Thou haſt no whither elſe to goe. No other work will pleaſe thee. We ſay, when a friend is not juſt in the way, Come, ſtay, he will come anon, you have no other Buſineſs. You had as good ſtay here as walk about, &c. If you have any other Work you can doe, you had beſt go about it, you are not yet fitted for Chriſt. But if you cannot turne aſide after vaine things. Then ſtay here. This way of holyneſs is the beſt way, and therefore you may afford to tarry in it. And bleſſed be God thy Heart is ſo diſpoſed.
5. This condition of wayting may be a very ſafe condition for thee. Thou little thinkeſt that there are ſuch difficulties about managing Comfort, as there are. Theſe troubles keepe thee out of hearmes. Thou art now too feared, to do as ſome do. Though thou droopeſt, it keeps thee from ſecurity and levity, and many a ſcandall, that ſome of another temper are put to it to repent of. It ſaves thee ſome repenting work.
6. For any thing that is done of all this while Chriſt may cure thee in one moment. Thou thinkeſt matters are gone a great way with thee, that thou art very farr out of ſight. Alas thou art within one glimpſe of a perfect cure. Whenever the moment comes wherein Chriſt will appear, he can notwithſtanding all that is done, make all cleare in thee. It is but cauſing his face to ſhine, but ſetting on one Word, but rectifying thy heart, in ſome one thing, and thou ſhalt be whole. One look of Chriſt can mend all, and prayer may ſoone fetch it. Who would not wait if he thought he was ſo near.
7.Jo. 7.6. 1 Pet 5.6. Caryl. Hab 2.3. His time is the beſt and the fitteſt time. your time is alwaies ready, (ſaies Chriſt) but my time is not yet. He will exalt you in due time. The viſion will ſpeak, it will not lye. He that ſays more then is ſo, lies in word, he that promiſes more then he will doe, lyes in deed.1. Sam. 13.8.10. but it will be in its appointed time, Saul waited but not long enough, in wordly matters men muſt wait to the end of the day in their tenders, till ſunſetting, or they cannot ſcape undamnified. And art thou talking of breach of day, when it is not yet the third hour of the day? Why it is a great while to night Chriſt may come yet if it were nearer ſunſetting then it is, It may be in this caſe as in Daniels Viſion, the thing is true, though the time appointed may be long. Dan. 10.1.But Chriſt will not faile his own in the beſt and fitteſt time.
8.Iſa. 54.7.8. The longer Chriſt tarries before he comes the longer he may tarry when he doth come. when he hath forſaken a little moment. He gathers oft with everlaſting mercies. He may not come till thou art fully prepared to make him ſo welcome when he doth come, that he may never leave thee. They that have a ſmal fine, pay a good round yearlie rent and they which fine hard pay the leſſe rent It is hard to ſay which is better. Here is a conveniency and equality both ways, if thou be not ſoone comforted as ſome others are, thou mayſt have thy comforts more through and abiding when they come.
9. However Heaven will make amends for all. If thou get it there, it will bear charges abundantly. A waiting ſoul may get Heaven, as well as a ſoul raviſhed with joys in believing, And thefore wait: a man ill mounted riding to ſuch a place, others overtake him and overgoe him, but yet this is ſtill his comfort, they tell him he is in the way. To be caſt behind and looſe the way were ſad, but this is comfortable that others can ſay, I left him on the road, he is in the right way, though he drive ſomewhat heavily. And when he is gotten to the City, he forgets ſoon his leſſe pleaſant Travell, he is glad he is There, and they that rid faſter, & eaſier can be no more. So though thou thinkeſt others out goe thee in gifts, parts, and abilities for ſervice, yet Thou art in the road, and if at laſt thou overtake Them in Heaven it will ſerve thy turne. Thou may be as welcome at thy journeys end as he that came thither with more State, and eaſe, Then thou haſt done.
10. If thou hadſt comfort it ſhould not be, to ſet thee at Liberty eaſe and idleneſſe. He that would faine have aſſurance That hee might unyoke in his Chriſtian Courſe, doth not deſire it aright, nor is like To have it, ſurely thou muſt labour as much from comfort to improve it, as Thou doſt for comfort to attaine at, Labour we muſt, and Therefore reſolve in it, and patiently wait in this good way. It is a great queſtion whether be the harder work to get, or to uſe comforts aright, to keep from impatience in the want of them, or ſecurity in the enjoyment of Them. Each condition hath its Excerciſe; Though the former hath leſſe hazard in it. It may ſuffice to have ſaid all this, to the clearing of the hopes in reſpect of comfort to thoſe that are thus ſpiritually toſled at their firſt ſetting out.