The Humbled Sinner, Chapter 16 · Section 2
SECT. II. Secondly, the impediments and hindrances.
Obj. But now, as the Eunuch ſaid, There is water, what hinders Obj. me that I may not be baptized? ſo you may ſay, why? her is Chriſt ſet out to the life, here are arguments faire enough to draw on my ſoul, what hinders that we do not believe and receive Chriſt?
Sol. After all theſe diſcoveries, yet the heart ſtands off, and why? becauſe there are yet many cords with which the ſoul is held, there are yet ſeveral impediments which do intangle and ſeduce the heart, which keeps it down from mounting and riſing up to the Lord of life, againſt which we muſt earneſtly labour if ever we would beleeve in the Lord Jeſus Chriſt.
I will touch ſome of the choiſeſt of them.
1. One impediment to faith is that natural Atheiſme in the ſons of men. You know that as in the concoction or digeſtion of meats, that which is a prejudice to the firſt concoction or digeſtion of meats, is a hindrance to the two other, and as in points of demonſtration, that ſcruple which weakens the apprehenſion of the truth of the principle, it ever diſable the ſtrength of …ſſent to the deduced concluſion. So is it in divinity, whatſoever vile quality in the ſoul prejudiceth the reverent reſpects o… the moſt common and firſt truths, it doth hinder it … in the embracing of the depending truths, which receive … authority and ſtrength from the grants of the …
Now Atheiſme, it is a ſlighting quarrel with the firſt truths: Atheiſtical ſpirit, it hath moſt ſordid and looſe conceptions of God and of his Word; it doth not ſet up God in the greatneſſe of his nature, and Majeſty of his Attributes, and Authority of his Word; God looks not like a God unto him; nor doth the Word of God work upon him like the Word of God. God is not in all his thoughts, he doth not really conceive of him, as one who indeed is omnipotent, and ſo holy, and ſo juſt, and ſo merciful as he reveales himſelf: Thoſe ſweet truths of favour, and kindneſſe, and mercy, and the blood of Chriſt, they are either nothing to him, or as empty notions. Thoſe ſharp threatnings againſt an unbelieving perſon, with condemnation, and wrath, and hell, they are as terrible fables and ſcarcrowes to him; He doth not believe any ſuch diſpleaſures, nor torments, that thus it ſhall be indeed. Now how can the ſoul be inclined to believe in Chriſt, to part with its deare luſts, with its worldly advantages and pleaſures, and to ſubmit it ſelfe to the Lawes and Scepter of Chriſt, when as it doth expreſſely or vertually deny the nature of God, and the power of his truths?
Didſt thou indeed beleeve that there was a God, didſt thou indeed believe that his revelations of mans ſinful miſery, and of his ſingular mercy in Chriſt were true and real? Didſt thou believe that God hath wrath, and blackneſſe of darkneſs, and vials of vengeance for ever to be poured on the unbeliever, and that the lake which burnes with fire and brimſtone muſt be thy aſſured portion, (as God hath ſpoken?) how couldſt thou ſit ſtill, content thy heart, neglect thy ſalvation by Chriſt, ſtand off from the wayes and endeavours for faith?
Therefore to remove this impediment, beg of God to forgive, and cure the Atheiſme of thy Spirit. Strive to ſet up the true God in thy underſtanding, and to believe that he is the Lord who will not lye. Whatſoever he hath revealed himſelf to be and to do. Why, that he is, and that he will performe; that it is thy duty to return from ſinne to him in Chriſt, and if thou doſt returne, he will in mercy ſpare and deliver thy ſoul from the pit, becauſe he hath found a ranſome; but if thou wilt not return, he wil bathe the ſword of his flaming juſtice for ever in the blood of thy ſoul.
2. A ſecond impediment to the getting of faith is groſſe ignorance. Whatſoever is contrary to knowledge, that ſame is contrary to faith; for though faith ſees not its ground in natural reaſon, yet it muſt have divine evidence to ſhew it its object, and way, and cauſes, or elſe it cannot be wrought in the ſoul.
The ſoul muſt have▪ light for all its apprehenſive operations, for the eye to ſee, and the underſtanding to perceive, and for the heart to embrace.
Now this is it which keeps men off from beleeving, they are extreamly ignorant.
Firſt, of their own ſinful condition, they do not know their nativity and conception what ſin is, nor what belongs to ſinners; …w abominable and vile their natures are, without all good, and like: a fountaine full of all wickedneſſe; how dead in treſp…ſſes and ſins; how totally defiled; from the crown of the head to the ſole of the foot; How perpetually rebellious againſt every precept of heaven, and how ſl…ghting of the tenders of ſalvation and mercy.
Secondly, of Gods juſt diſpoſition towards the ſinful perſon. They ſee him not armed, and ſetting out againſt them in all the threatnings and curſes of his Law; as Balaam in his paſſage, he adventured on, for he ſaw not the Angel of the Lord with a ſword in his hand ready to cleave him aſunder. So men reſt ſecurely in their natural ſtate; talk what you will of Chriſt, and of God, and of ſinne, and of faith, they are not moved, they know not the fearful iſſues of a natural and unbeleeving condition, they know not that God will judge them and condemn them for ever.
Thirdly, of the excellencies of Chriſt what he is, whither God, or man, or both, even as it pleaſeth him, but favourly what he is in reſpect of his Natures, in reſpect of his Offices, in reſpect of his Actions, in reſpect of his Paſſion, in reſpect of his Benefits in reſpect of his Vertues, they underſtand not theſe things. How God hath manifeſted love in Chriſt, how Chriſt manifeſted love to them to what end he was made man, why Miniſters preach him ſo much, what is more in him then in any other; Alas they think not of theſe things, they know them not. Now brethren, how is it poſſible for the ſoul to believe, or to be perſwaded to believe in Chriſt, or to labour for this precious faith which is a ſtranger to it ſelf, to God, to Chriſt?
Didſt thou indeed know thy condition to be the condition of death, wouldeſt thou not make out for the Lord of life? didſt thou indeed know thy condition to be the condition of enmity, wouldeſt thou not ſtrive to get unto the Prince of peace?
So againe, as Chriſt ſpake to the woman, If thou kneweſt the gift of God, and who it is that ſaith unto thee; give me to drink, thou wouldeſt have asked of him, and he would have given thee living water, John 4. 10. O if men did know what a gift Chriſt was; If heaven and earth, men and Angels had ſtudyed the helps of a poore ſinner, they could never have imagined ſuch a remedy as God found in giving his own Sonne; Now, if men did know him aright, what a Redeemer, what a Lord he is, what living water is in him. That in him only there is life for the dead, recovery for the ſinner, ſatisfaction for guilt, ſanctification for the ſoul, atonement for treſpaſſes, comfort for diſtreſſes, balme for wounds, ſalvation for their perſons: Why? how could it be but that they ſhould ask of him for a drop (at leaſt) of water, for ſome faith to receive him who is the fountain of grace and life?
3. A third impediment to the endeavours for faith, is a vain confidence of natural righteouſneſſe: This was it which kept off many of the Phariſees, the Text ſaith. That they truſted to their own righteouſneſſe. Yea, this is called the ſtumbling of the Jewes, it caſt them flat, that they doted ſo on legal abilities. When a baſe heart hath proud imaginations of Chriſt, and peace, and ſafety from ſomething within it ſelf, why? It will never look after Chriſt. A proud perſon who hath mony in his houſe, he ſcornes to be beholding to his neighbour; the proud ſinner, who conceives that all is well 'twixt him and God, and that he hath done no man wrong, and none can ſay black is his eye, he is neither whore not thief, and his heart is as good as the beſt, and his meanings are alwayes honeſt, and none can tax him for injuſtice, and he hath kept all Gods Commandments as well as ever he could, and he hath had a good belief, (he thanks God) ever ſince he was borne. I tell you ſuch a perſon will not be beholding to God for Chriſt, for he (in his opinion) being ſo whole, needs not the Phyſician neither ſhall you perſwade him to mourn for his ſinnes, or to repent, and to part with all for Chriſt, to deny himſelf and all his own vaine confidences, and to put himſelf only upon Jeſus Chriſt; he truſts to be ſaved by his good deeds, and by his good meanings.
Ah fooliſh and ſeduced ſoul! Who hath bewitched thee to forſake thine own mercies? Thinkeſt thou that God would have ſent his onelyonly Sonne, and to poure out his own ſoule for ſinners, if that yet there had been ability in ſinful man to have purchaſed his own ſafety and happineſſe? And doeſt thou ſee no ſinne in thy ſelf, which may therefore for ever thruſt thee off from reſting upon thy ſelfe? and are thy works ſuch abſolute bottomes and foundations, when the Heathens can match them and exceed them? or cannot God eſpy a flaw in thy Ship, and much falſe conveyance in thy title, and much defect in thy deeds, who can charge folly upon the Angels? And are thy meanings and works ſo good, while thy heart is yet ſo ignorant, thy life yet ſo prophane? Can what thou doeſt finde acceptance or merit, when yet thou truſteſt not on him who only is the merit for a ſinner? Thinkeſt thou thy meanings can be good, which diſhonour the Redemption by Chriſt, and the freeneſſe of mercy; O no my brethren, the ſoul is the paſſenger, graces are the ſailes, the Spirit is the wind, but Chriſt, only Chriſt is the bottom which carries all ſafe and ſure to heaven.
Nay, if thou canſt ſee a Saviour in thy own good meanings; if a Saviour in thy own good works, a Saviour in any part or degree of inherent righteouſneſſe, either inward, for the change of nature, or outward for the emprovement of life; this, this will keep thee and Chriſt aſunder. No man will labour for faith in Chriſt, who hath a faith in himſelfe already as his own Saviour. Therefore as they in the Acts of the Apoſtles, burned their books when they came to believe in Chhiſt, ſo muſt we unbottom our ſelves of our ſelves. Renounce our menſtrous rags, abhor our ſelves in duſt and aſhes, lay flat before the mercy-ſeat, cry out with the Leper, I am uncleane, unclean; with Daniel, To us belongs nothing but confuſion, for we have ſinned; with David, enter not into judgement with thy ſervant, for in thy ſight ſhall no fleſh righteous be justified; with the Publican ſtand afar off and ſay, Lord be merciful to me a ſinner; with Paul, I count all things but as dung and droſſe in compariſon of Chriſt, and, I deſire to be foundin him, not having my own righteouſneſſe, but that which is of faith, with thoſe Elders, cast (if we had them) our very crowns to the earth before the Lamb, and ſay he only is worthy.
If ever thou wouldeſt get to believe in Chriſt, labour to get Do not ſtand in thy own light.the mountaines to be levelled, the high imaginations to be caſt down, to caſt thy ſelf out of thy ſelf: There is nothing that I have been, or have done, or do, or can do, which I can truſt to; I ſeek for the living among the dead, whiles I look for a Saviour in my ſelf. He is farre enough from ſafety, who reſts on the arme of his fleſh, and we ſhall never cloſe with, or magnifie Christs righteouſneſſe, until we can (in matter of merit or juſtification) deny our own.
4. A fourth impediment to beleeving is, the league of the heart with ſinne: Light is come into the world, but men love darkneſſe rather then light, John 3. 19. Sinne abſolutely doth not prejudice the contract of the ſoule with Chriſt, for Chriſt doth not negotiate for any ſoul, but the ſinful ſoul; He doth not come to a perſon, and ſay, if thou haſt no ſinne, I will beſtow my ſelf on thee, or if thou haſt not committed ſinne, I will be a redeemer, a Saviour unto thee. O no, the offer of Christ is only to the ſinner, and it is none but the ſinner who is to beleeve in Chriſt. But that which hinders the contract 'twixtt men and Chriſt, it is the love of ſin: Chriſt comes in the Miniſtry of the Goſpel unto us, and reports unto us our own exceeding ſinfulneſſe, and then his exceeding graciouſneſſe, and invites the ſoul (by many ſweet and tender arguments) to accept of him, to be Lord and Chriſt, and aſſures it of pardon, and righteouſneſſe and ſalvation. Now ſaith Chriſt, that which I require of you is this, leave but your ſinnes, your ſinnes which will damne you, and I will be yours. Why? ſaith the ſoul, this is but reaſon, and I will hearken to it, well then ſaith Chriſt, go and quit ſuch a luſt, thy uncleanneſſe, or thy Sabbath breaking, or thy drunkenneſſe, or thy lewd ſociety, &c. Why, now the baſe and fooliſh heart falls off, I cannot live without my nature, I muſt and will be allowed in ſuch a courſe; The heart riſeth up, O, Benjamine ſhall not go, nay any thing but this luſt. I will never be divorced from it, if I may have Chriſt and this ſinne too, well and good. Thus the love of ſinne ſte…les aw… the heart, it beſtows the heart elſe where, nay it inf…ames an oppoſition againſt the Lordly power of Chriſt; the ſoul will never yeild to the dominion of Chriſt, which delights in t…e … to ſin.
Br…thren, if we could b… rip up the ſecrets of mens hearts unto you, you ſhould … diſc…e, that it is the … of … or … all; … (oft-times) can m…ke no exception a…ainſt Chriſt▪ they … to come in … know they … be ſaved without him; but … will not … ſinnes, it …u…s their ſoules to think of ſuch a divorce, come on it what will th…y will take their pleaſure, and hold fa…t their wickedneſſe.
5. A fifth impediment is the world▪ The honours of it; how can you believe who receive honour … …nother, and … not the honour that … …od only? John 5. … ▪ The prof… of it, He went away ſorrow…ul, for he had great poſſeſſio…s. M…t. 19. 22. The Examples of it, Have any of the …, or of the Phariſ…es beleeved on him? John 7▪ 48. The te…rors of it, the fe…e of the Jews kept off many from coming to Chriſt. The loſſes of it, and croſſes, He that will be my Diſciple mu… deny himſelf, and take up his croſſe and follow me. The cares and thoughts of it, when a man mindes earthly things, and will be rich, and devours all his prerious thoughts, to compaſſe that which will be but a fether, a thorne, vanity or vexation. Preſſe men to l…bour for Chriſt, why! we have no leaſure: preſſe to frequent the wayes of getting faith, why lwe muſt not neglect our callings. Urge them to embrace Chriſt as Lord, to ſhape and faſhion their hearts and ways according to his rules, after his righteous Laws, and to deny themſelves in ſome ſinful compliances, O then we ſhall not be eſteemed of, we ſhall be derided and ſcoffed at as vaine and ſingular.
O theſe ſenſible things, which we can ſee with our eyes, and graſp with our hands, they put us off from the great moments of our beſt and eternal good.
And what are the honours of this world, but as the ſhade of the Sunne which every diſcontented cloud and frown removes? and what are the profits of it, but heapes of chaff, which any winde… from heaven may ſcatter? and what are the friends of it, but a gourd, which any worme may gnaw out and ſhrivel?
And why doeſt thou fear man, whoſe utmoſt power exceeds not thy body, and feareſt not that God whoſe vengeance can ſeaze on thy ſoul? and why wilt thou beſtow the ſtrength of thy time, to get no more then nothing, and in the mean time to loſe eternity, a ſoul, a Chriſt, a heaven? yet thus it is, the poor creatures (at the beſt) but our ſervants have go… our hearts, whiles Chriſt complaines againſt us, we withhold our ſouls from him, our juſt Lord and beſt Maſter.
But if there were not more glory in Chriſt, then honour in the world, if there were not more gaine in Chriſt, then profit in the world. if there were not more love in Chriſt, then friendſhip in the world; if there were not more comfort in Chriſt, then diſcouragements in the world; if there were not more ſafe…ies in Chriſt▪ then dangers in the world; nay, if the real and …rue exceedings of infinite betterneſſe, were not on Chriſts part, i… durſt not ſo to encline your hearts for ſaith in him, &c.
Sixthly, the cunnings of na…ural unb…l of, are a great impedim…nt; I will not ſpeak of al of them, only I wil diſcover a few, all which are hindrances.
Imaginations of impoſſibi…i…y: it cannot be, that if I ſhould labor for faith, that ever I ſhould get it, the intentions of mercy lie not that way, nor do the ſtreames of gra…iouſneſs …un towards ſuch a deeply ſinful and guilty ſoul; my ſins are grown to ſuch a vaſtneſſe of provocation, as if all the Angels in heaven ſhould be ſen… unto me, I could never credit their relation of hope or pe…c… unto me.
Now when the heart is thus foreſtalled with a ſtrength of conceit, that God never did, nor wil… bend the …u…ement of the blood of Chriſt towards the ſoul; Why! the bands ſink, no man will be perſwaded to compaſſe impoſſibilities.
Apprehenſions of difficulty. Ʋnbelief ſets up… Lyon in every pa…, and ſo keeps off from all endeavour: Firſt, I ſhall never be able to pare time, I ſhall never be able to pray, I ſhall never be able to keep on in ſuch a courſe, I ſhall never be able to leave ſuch ſociety, I ſhall never be able to deny the world, I cannot take ſuch paines, I cannot waite, I cannot tell how to get off theſe ſinnes, to change this heart, to bring it to yield to Chriſt.
Diſcourſe of carnall reaſonings, which try all the promiſes of God at a humane bar, diſputings againſt juſt precepts by unjuſt practices, and the undertakings of a great and faithful God, by the ſhallowneſſe of a blind and proud and weak underſtanding, throwing up infinite exceptions.
Inſtances of ſenſe and feeling; Why! if a man will judge of God, by what he alwaies hears and feels within himſelf, he ſhall never believe.
Yea, if I were now ſure, I ſhould have mercy, that Chriſt were mine, that my ſins were pardoned, if I could ſee my heart changed, and ſins diſperſed and ſubdued, then I would put out for faith, and then I would look up to Chriſt. And wouldſt thou have thy cure before thy plaiſter, thy health before the Phyſick, thy life before thy ſoul, the portion before the perſon, thy nonefaſt before thy meal, the benefits of Chriſt, the vertues of Chriſt, before Chriſt himſelf.