The Way to Heaven Discovered, Religious treatise · Stumbling block 19
XIX.
The nineteenth ſtumbling block; Oh! but for all this, I feare I have but a forme of Godlineſſe, and ſo ſhall not be ſaved; for I find my ſelfe apt to look more upon gifts then upon grace, upon law then upon Goſpell, upon a forme more then upon the power of Godlineſſe: Oh! I ſhall b…tray Chriſt with Judas, or embrace the preſent world with Demas; I have but only taſted of the Heavenly gift, Heb. 6. 4. Note, it is not ſaid, to have eaten or drunken, but only taſted; that is, I have had ſome kinde of reliſh, or ſmall ſenſe by a temporary faith of the excellency of Chriſt; I have but onelyonly taſted of the good word of God, as thoſe caſt-awayes did, Heb. 6. 5. And ſo again, I have taſted of the powers of the World to come; but alas! I ſee, I have only a name to live, though in truth I am dead; I live in a forme but I want the power of Godlineſſe, I have deceived my ſelfe and others have been deceived by me, and the Lord alone knowes what will become of me.
Anſw. The Devill hath many wayes to keep poor ſoules in a ſad doubting and queſtioning condition, ſometimes by ſuggeſting that their graces are not true, but counterfeit; ſometimes by tempting men to caſt off all formes, as things too low for ſtrong Saints at leaſt to make uſe of; and ſometimes by making men to reſt or ſatisfie themſelves in a forme without the power; and by this Dragons taile, a third part of men and women are deceived, ſee Revel. 12. 4. All men that would walke with God, and worſhip him in ſpirit, take heed of formality in all holy duties, take pains with your hearts in them, labour for the power of Godlineſſe, ſtrive to get up to God in them: it were well if when we did performe holy duties, we did but keep cloſe to the duty it ſelfe, few goe ſo farre; but it is one thing to keepe cloſe to the duty, and another thing to keep cloſe to God in the duty, to finde God in all duties that we wait upon him in; and in the uſe of all ordinances to take paines to finde God there, and not to ſatisfie and quiet our hearts, except we finde God in the duties that we performe. We have a full Scripture for this, Exod. 20. 24. In all places where I record my name, I will come unto thee; that is, where ever there is any Ordinance or any holy duty to be performed, there is a recording of Gods name, and ſaith he, I will come unto thee, and there I will bleſſe thee; if you would finde God, you muſt goe where God is promiſed to be manifeſted, and that is in the way of his ordinances; when men come to reſt in a forme, as moſt do, they never honour their profeſſion, they have little comfort to their own ſouls, they goe on in a dead heartleſſe condition, they know not what it is to have communion with God: It may be thou haſt prayed, preached, conferred, meditated, but have you been in heaven that while? what converſe with God have you had there? Oh take heed of formality, it will drown men in perdition, even when they expect ſalvation; but now a Chriſtian that can but chatter to God, and ſpeake a few broken words, and halfe ſentences, yet if he doth not reſt in formality, he may have much converſe with God, whereas others that have excellent parts, yet reſting in the worke done, never knowe what the meaning is of having communion and fellowſhip with the Father, and the Sonne, and Saints in the ſpirit; they are juſt ſuch a people ſpoken to in 2 Tim. 3. 5. Having a forme of Godlineſſ…, but denying the power thereof: they have a reſemblance, viſard or ſhew of holyneſſe, heir religion conſiſteth in formal profeſſion of Godlineſſe, (Tit. 1. 16.) without expreſſing the power and efficacy thereof in their lives, or in externall geſtures, behaviours, rites and ceremonies, without the pure inward worſhip of God in ſpirit and truth. Oh! it is very ſad to conſider, what a ſpirit of formality is powred forth, and freely entertained in this little Common-wealth; the Parliament imbraced it, before and ſince they are outed; Magiſtracy and Miniſtry were, and ſtill are clothed with it, as with a garment; and the poor ſilly people ſit down under it, and freely entertain it; where is there a Pariſh or a Congregation extant, that is altogether free from this ſoul-deceiving thing called Formality? moſt men hear with other mens eares, and ſee with other mens eyes, but at laſt let them know they muſt anſwer for themſelves; looke where the power of Godlineſſe dwels, there dwels a ſpirit of love, meekneſſe, gentleneſſe, long-ſuffering, and forbearance; there dwels tender heartedneſſe, and bowels of compaſſion each to other. But though moſt men doe reſt upon formes, yet let all ſpirituall Chriſtians take heed how they doe caſt away formes; for you muſt know, that although there may be a forme of Godlineſſe without a power, yet there cannot be the power without the forme, as our blind Ranters imagine, for no man can carry grace in his heart, but it will ſpread forth and appear in his life, but oh thou Rantor, and Ordinance-forſaker, thou doſt oppoſe that whereby God communicates himſelfe to the ſoules of his people, thou doſt as much as in thee lyeth, ſhut the doore againſt Chriſt, and ſtand in defiance of him.
Again, many men take up a forme of religion to ſerve their ſinnefull deſignes, and ſo makes a forme, a Canopy to to cover all their abominations, or as the figge leaves to cover poor ſinfull mans nakedneſſe; Oh the many ends that men have in taking up a forme, viz. one he takes up a forme only in relation to the preſent and temporary credit and faſhion of religion, becauſe the State favours it, or the current of the times runs that way; ſo that many men chooſe their religion more out of feare of men then love to God, and this makes them forme and faſhion themſelves unto the governement of the times, whether it be of the old ſtampe or the new cut.
Others take up a forme of Religion, that they may be gainers by it; for now Religion, at leaſt in the forme, is in faſhion; men begin to conſider, that they ſhall hardly get into a place either into the Cuſtome or Exciſe-office, unleſſe they are vailed with a forme of Religion; and doth not England ſwarme at this day with ſuch finger-licking Officers? and is not Cuſtome and Exciſe become the neat art of theeving? But I truſt, the ſame God that hath overturned the higheſt power, will overturne, overturne theſe ſubo…dinate brats that live by the ruine of others, that ſo if there be a neceſſity of keeping up theſe Monopolies, there may be ſelfe-denying men imployed in thoſe places, that may not oppreſſe the poor, nor take a bribe of the rich, and allunder a forme of Religion.
Others they take up a forme of Religion to pleaſe their friends; ſo Abſalom would draw his Father into a beleife that he was very Godly, and made conſcience of paying his vowes and that at Hebron, he knew this would pleaſe his Father well.
Again, others take up a forme, knowing that it doth not diſpleaſe the World; for a man to keep his Pariſh Church, to live peaceably amongſt his neighbours, and to pay every man his own, to be indifferent in matters of Religion, not daring to profeſſe too much, this is the godly man, in the eye and eſteem of the World, this man ſhall be honoured by the World, as our late Parliament was; but remember, I will overturne, overturne, overturne, Ezek. 21. 27.
Laſtly, the Devill himſelfe is the grand Formaliſt, nay he can aſſume variety of formes, and no wonder if his ſervants effect the ſame. Oh whited wals! oh painted Sepulchers! O forme of Godlineſſe, where is thy power! theſe are the men which crucifyed Chriſt, and perſecuted the Apoſtles, and hated the Saints, and inbraced the preſent World; theſe are the Judaſſes that carry the bagge, and betraye their Maſter; theſe be thoſe by whom offences come; theſe are the wells without water, the clouds without raine: In a word, theſe be thoſe ſpoken unto, and propheſyed of 2 Pet. 2. that whole Chapter, 1 Tim. 4. 1, 2, 3. Jude 8, 10, 11, 12.
But to winde up all, that I ſhall at preſent write to this point in hand, I will lay down ſome Characters of one that hath.
1. Only a forme of Godlineſſe without the power.
2. Of one that hath the forme and power too.
1. One that hath only a forme of Godlineſſe may be diſcerned or known by theſe evidences; firſt, internall; ſecondly, externall.
(1.) Internall, he can but act as a Chriſtian, move as a Chriſtian, and appeare as a Chriſtian, but not from any principle of life living in the ſoul; Did not Saul act as a Chriſtian, and yet he was but a Hypocrite? Jehu in the forme did the thing which was good, but from a corrupt principle within; Judas alſo he was an exact picture of a Chriſtian only in forme, but his principle was covetouſneſſe; Demas had a forme but not a power, and ſo he imbraced the preſent World.
2. A man reſting in a forme, cannot endure to hear of any to be better then himſelfe, he will ſhut up the Kingdome of heaven againſt others, and yet not goe in himſelfe, Matth. Chap. 23. ver. 13.
3. A man reſting upon a forme, may diſcerne it by this, he will frown upon one ſinne, and ſmile upon another; he will ſtrike at ſome ſinnes, and ſtroke others; he will thruſt ſome out of doors, but keepe others cloſe in his boſome, and as we may ſee in Jehu, Herod, Judas, Simon Magus, and Demas: In a word, he will fight againſt thoſe ſinnes that fight againſt his honour, profit, pleaſures, &c. but make truce with thoſe which are as right hands, and as right eyes, &c.
(2.) There be ſome externall characters of a man or woman reſting upon a forme.
1. He may grow up in degrees of zeale, he will ſeem with Jebu to be zealous, Rom. 10. 2. I heare them record they have a zeal, but not according to knowledge.
2. He will be a great exactor of holyneſſe upon others, but he will do little himſelfe: they binde heavy burdens and grievous to be borne, and lay them upon other mens ſhoulders.
3. He is one that doth clothe and cover wicked practiſes, with ſpecious pretences; he will devour Widowes houſes, and for a pretence make long prayer.
4. You may alſo know him by this, the maine bent of his diſcourſe is about the forme, the garment, judging men that doe not ſee by his eyes; to queſtion any thing they do is faction, and to contradict them is hereſie; if you goe before them, then you go too faſt; if you come after them, you go too ſlow; if you ſpeake againſt them, it is blaſphemy.
5. And as for gifts and ſeeming graces, they abound with them; it is ſaid of Simon Magus that he beleeved, Act. 8. 13. Again, if we inſtance in repentance, it is ſaid of Judas, that he alſo repented, Mat. 27. 3. Shall we inſtance of hearing the Word with joy? ſo did thoſe caſt-awayes we read of Mat. 13. Shall we inſtance in partaking of the heavenly gift and power of the World to come? we finde men have had a taſte of this and yet fallen away, Heb. 6. 5, 6. Shall we inſtance in ſanctification it ſelfe? it is ſaid in Heb. 10. that they did trample under foot the bloud of Chriſt, wherewith they were ſanctified; ſo that a Formaliſt may be ſaid to repent, to beleeve, to receive the Word with joy, and to be ſanctified in a large ſenſe, &c. And theſe be thoſe men pointed to Galat. 6. 12. As many as deſire to make a faire ſhew in the fleſh, constrain you to be circumciſ…d.
6. If moſt men under a forme, did not reſt upon a forme, what is then the reaſon of that ſtupidity, that neither mercies nor judgements will worke upon men, but only preſent ſtrokes or rewards? What is the reaſon that men be ſo carefull about, and taken up ſo much with preſent and future things that are temporall, and ſo careleſſe about preſent and future things that are eternall, if we do not ſtick in a forme? What is the reaſon that we be ſo apt to goe to Creatures for helpe, and not to God? Again, What is the reaſon that we refuſe croſſes rather then ſinne, although we know that ſinne is the greateſt evill? What is the reaſon that we be ſo fearefull to diſpleaſe a potent enemy, rather then God? Again, What is the reaſon that men make ſo many ſhifts and lies to cover their ſinnes before men, to make all things appear fair to them without reſpect to God? ſo that moſt men will rather lay their folly open by multitudes of vaine excuſes, then to ſuffer the blemiſh of indiſcretion to lie upon them.
2. In the next place, let me according to the meaſure of light in me, give ſome Characters of one that hath the power of Godlineſſe as well as the forme. The power of Godlineſſe in its higheſt excellency, is but the fruit of grace; grace is the cauſe of Godlineſſe, as fire is the cauſe of heat; and yet as the cauſe is, ſuch is the effect, for powerfull cauſes makes powerfull effects: Godlineſſe is the right exerciſing and acting of thoſe graces which the ſoul hath received of the Spirit of God, both to the glory of God, and the good of man, or the bringing forth of the fruites of grace in holineſſe of life and converſation; that is, when he improves all his ſpirituall ſtrength given unto him to the advantage of his Maſter Chriſt; not only to improve, but alſo to be glad of every occaſion whereby he may advance the glory of that God that hath advanced him by the glory of his grace. Oh the invincible power of grace to make ſuch a change in man! his eyes are now opened, his underſtanding inlightned, his judgement informed, his affection turned, he is not now the man he was; Oh happy conviction! Oh bleſſed change indeed! for a man in one houre to have his night turned into day, his forme into power, his darkeneſſe into light, his bitter into ſweet, Gods frowns into ſmiles, his hatred into love, his hell into heaven, his bondage into adoption, his taske into priviledge, his greateſt worke into the greateſt pleaſantneſſe! this man runs the wayes of his Commandements with delight; Oh! what is become of thoſe breathings and longing that were in the primitive Saints?
Again, that man that hath the power of Godlineſſe is not ſatisfied in the bare uſe of the forme when he goes to hear the Word preached; unleſſe it comes in with power, and warme his heart, he comes home unſatisfyed.
So again, when he doth read, and confer and meditate, unleſſe his heart be affected with, and his ſoule refreſhed by theſe Pipes of conveyance, he remains unſatisfyed: whereas the other that reſts in the forme is quiet in the worke done: and ſo we might inſtance in every ordinance, he looks to God through them, he dares not make Saviours of them, but waits upon God in the uſe of them, as the man at the pool of Betheſda, or as a path that leads him to a rock that is higher then he, where he hath private ſalutations, interchangeable imbraces, ſweet fellowſhip, refreſhing familiarities, infinite, ſoul-ſatisfying communities; this ſoul takes up his reſting place be this ſide heaven; and in the performance of any duty required by God, the ſoul lookes to the principle, manner how, and to the ends why he doth it, and if he finde not all clear, then he looks upon his obedience as diſobedience.
Again, he that hath the power of Godlineſſe will perſevere in the uſe of all Gods ordinances, he will pray again and again, at all times, with all manner of prayers, and will not admit of a denyall, he prayes and waites, and prayes and waites, and beleives, ſaying, hee will ariſe and give, he will ſend me an anſwer of peace.
Now oh thou miſgiving ſoul, doſt not thou finde truthes in thy inward parts, and that although thou doeſt not make ſo fair a ſhew in the fleſh as ſome others, haſt thou not ſome inward breathings, and ſpirituall longings, and ſoul-meltings? doeſt thou not eſteem one ſmile of Chriſt better then the ſmiles of all relations? Doeſt thou not look upon all the formes of godlineſſe as pipes of conveyances, walks and paths, wherein thou expecteſt to meet with thy Saviour, and art not ſatisfied in the uſe of them, unleſſe thy ſoul meet with Chriſt in them.