Three Decades of Sermons, Decade 3 · Sermon 10
REALL CONVERSION DISCOVERED,
from Rom. 12. 2. But be yee transformed by the renewing of your mind.
THE Apoſtle having dehorted the Romans from Sermon 10. Preached at St. Marye's Oxon. Feb: 5. 1659 60.all conformity to, and Compliance with the garbes, faſhions, and evill practices of the men of the world, preſſeth home by way of exhortation the maine fundamentall duty, To be tranſformed in the renewing of their mind.
Which words (though few) are a full Character, and an eſſentiall definition of a truely Converted Perſon, viz: He is one that Diviſ.is transformed in the renovation of his mind.
More particularly we may obſerve, 1. A duty Be ye transformed. 2. The ſubject the mind. 3. The Qualification of that ſubject By the renewing. What's needfull for explication of theſe Particulars, I ſhall endeavour to make good by the Inlargement of this fundamentall Doctrine—That— Doct.
Every Perſon who is really Converted, is transformed and changed in the renovation of his mind.Method propounded.
For the Methodicall unfolding of this poynt of Doctrine, I ſhall thus proceed.
1. By inquiring whats to be underſtood by transformation.
2. What by renovation of the mind? which premiſed, then
3. I ſhall endeavour to make good the Proofe of the Aſſertion.
4. And laſtly, make particular improvement of all by ſome uſefull Application.
1. We are to make Inquiry, What it is to be transformed? For 1. What it is to be transformed.a Reſolution thereunto, we are firſt to take notice of the Quid nominis, (i. e.) the name them the Quid rei (i. e.) the thing it ſelfe.
Firſt, Let's conſider the Notation of the name: The word is foreign; Which in a proper ſenſe is to lay aſide one forme, and aſſume another. The Radix is foreign, and according to the Judgment of the *Suidas.Learned Maſters of that language foreign, are uſed as Synonimous Termes: yet in a ſtrict acceptation Suidas makes ſome difference; And ‖ Chryſoſtome makes Forma de animat is, ſpecies de Inanimat is dicitur. Suidas.a greater difference between foreign: I ſhall not be overcurious in Criticall Punctilloes: For if the Rule amongſt Lawyers hold good, Ʋbi lex non diſtinguit, diſtinguendum non eſt: Much more doth the Rule hold good amongſt Divines, Ʋbi Scriptura foreign &c. Chryſoſt. in Loc.non diſtinguit, non eſt diſtinguendum: Now I find the words uſed in one, and the ſame ſenſe: As for Inſtance, Matih. 17. 2. It's ſaid foreign: And was transfigured: And Phil. 3. 21. foreign, Who ſhall change or transfigure &c.
Secondly, From the Notation of the name, I ſhould come to the thing it ſelfe, but that I muſt firſt prepare my way by a diſtinction, (having in my eye the Rule obſerved amongſt Logitians, Diſtinguendum eſt, priuſquam definiendum) Now we are to conſider of a two fold Metamorphoſis or Transformation, one is in ſubſtance, from one ſubſtance to another: ſo Lots wife was changed into a Pillar of ſalt. We read of many fabulous and ridiculous ſtories in Ovids Metamorphoſis, not worth the nameing (in ſuch a place as this eſpecially) But of ſuch a kind of transformation we are not to ſpeak, as no way concerning our buſineſſe in hand. But there is another Transformation, and that is of Faculties, and Qualities, as when men are changed from darkneſſe to light, from waies of ſinne and wickedneſſe to waies of holineſſe. When bad men proove good, and profane men become holy, when Formaliſts become ſincere, halfe-Nominall Profeſſors become whole Reall Profeſſors, when from a forme there followeth the power of Godlineſſe, this kind of change is that Transformation mentioned and injoyned in the Text. Hence learned *Homo eſt formatus per Creationem, deformatus per culpam, Reformatus per gratiam, Conformatus per aſſimilationem, tranſformatus per contemplationem, Reformatus per gloriam. Goran. in Loc.Gorran gives an obſervation: That a man was formed by Creation, deformed by ſinne, reformed by grace, conformed by aſſimilation unto Chriſt, transformed by Contemplation, and to be further reformed in the ſtate of glory. So that in the Text, Regeneration and transformation (which are an effectuall change wrought by the ſpirit of God) are all one. And this (as Learned †Eſt mutatio ſui à veteri conditione in novam. Rol.Rolloc obſerves) is a change of a mans ſelfe from an old condition into a new. And this change is of abſolute indiſpenſible neceſſity. Of this change notwithſtanding (how farre our progreſſe is) we have need as ‖Semper in hac vitâ quatumcunque etiam profecerimus hac transformatione, de reformatione opus eſt. Eſt. in Loc.E…ius obſerves. It's ſufficiently knowne that amongſt Philoſophers there are reckoned ſix ſpecies of Motion, and accordingly there are ſo many mutations. As for Inſtance there is a change in Generation and Corruption, and theſe are reduced to the Predicament of ſubſtance: Yet the ſame man whether alive or dead, hath the ſame integrall parts of leggs, armes, and thighs &c. The carcaſſe of a man (although the ſpirit be gone was infinite) hath thoſe integrall parts, they are yet remaining. Another change is in Augmentation and Diminution. Now to change from leſſe ſinnes to greater is moſt abominable, and to change from greater to leſſer is but a partiall-halfechange, altogeather rejected by God. Another change is in place, when a perſon removes from one place to another, yet he is one and the ſame man notwithſtanding; In caſe of bodily ſickneſſe, and diſeaſes, we know by experience that change of ayre, remooving from Towne to Towne, from one bed to another, doth not a whit remoove the diſeaſe. Likewiſe in caſe of ſoule diſeaſes, (which are moſt dangerous) change of place doth not produce amendment of life and converſation. As for ſuch (although their pretences be ſpecious) who betake themſelves to Cells, Cloyſters, Wilderneſſes, and relinquiſh humane ſociety, yet let them go where they will, to the uttermoſt parts of the earth, ſtill they carry with them a body of ſinne, a corrupt nature, in which are ſowne all the ſeeds of rebellion againſt God. Such as pretend out of conſcience to ſeperate from the company of the wicked, yet they keep company with one wicked man (i. e.) every one with himſelfe. Baſil an Eminent Greek Father being much troubled with the incurſions of daily corruptions which brake in upon him, reſolved to remoove from all company, and to live holily and retiredly in the wilderneſſe: But upon ſecond thoughts he acknowledged, Alas (ſaith he) I carried with me my wilderneſſe ſinnes, and there I was haunted with my own hearts corruptions. The laſt change I ſhall mention (which only is to my purpoſe) is in Quality and affections and diſpoſitions. When ſinne and wickedneſſe are abominated, and the way of holineſſe is embraced; when there is a new frame upon the heart, and it's alter'd from bad to good, from ſinne to grace: this is that Tranſformation which alone concernes our preſent diſcourſe.
This diſtinction being previouſly explained, the Definition which reſults from the Premiſſes is this—Definition of Converſion.
That a true Converted man is one truely changed in Qualities, endowed with new diſpoſitions and affections, and thoroughly renewed in his mind.
2. In the ſecond place in order, I am to inquire what's meant 2. What's meant by the renewing of the mind?by the renovation of the mind? The Originall is foreign. Chryſoſtome expreſſeth this renewing by a Similitude, drawne from an old houſe, where although the ſame roomes remaine ſtill, yet they are adorned, beautifi'd and repaired: ſo although the ſame man and the ſame faculties remaine, yet they are rectified, reformed, and altered for the better: when the old Adam is mortified, and the new Adam quickned day by day. The nature of man is a Fountaine poyſoned, but as ſoon as Chriſt comes with his grace, he heales that fountaine. Now by the mind we underſtand the will and underſtanding, both which are repaired, renewed, and altered for the better. This is properly an after wit, which is an Individuall companion of true converſion: foreign a fore-wit was wanting, wherefore foreign an after-wit is required foreign. Proprie ſignificat poſt factum ſapere, & de errore admiſſo ita dolere ut corrigas. Bez. Matth. 3. 2.eſpecially. The Underſtanding is as it were a Queen Regent in the ſoule, the Commander of an Army, as a Pilot to a ſhip: It's called by Philoſophers, foreign, for guiding, ordering, and directing all our affaires. But if this underſtanding be blinded, If (as our Saviour ſaith) the light that is in thee, be darkneſſe foreign; How great is that darkneſſe? The Apoſtle (although he mentions the mind only) yet by a Synecdoche totius comprehends the whole man, ſo that the underſtanding, will, affections, and heart, all muſt be renewed, changed, and regenerated. The reaſon which judicious Mr Calvin gives, is very appoſite Calv. in loc.to our purpoſe. Quandoquidem & mente & corde alieni ſumus à Dei Juſtitiâ. Eſtius gives a good Note, Studeto quotidianae renovationis Eſtius in loc.mentis veſtrae per mortificationem malorum affectum & cupiditatum. To him Il'e only adde the expoſition of Oecumenius Oecumenius, in loc.on the place, Q…ia homo cum quiſpiam eſt, non poteſt non peccare ideo ſemper renova te ipſum (inquit) per poenitentiam. The reſult of all is this, that in transformation and renovation no new ſubſtance is added to the regenerate man, but only new ſpirituall Qualities are infuſed into him: The Faculties, of heart and life are all put into a new frame. I acquieſce in the Apoſtles expoſition, being inſtar omnium: 1 Theſ. 5. 23. And the very God of peace, ſanctify you wholly; and I pray God your whole ſpirit, and ſoule, and body be preſerved blameleſſe unto the coming of our Lord Jeſus Chriſt.
3. I proceed in the third place to make good the proofe of the 3. The Doctrine prooved.Doctrine. That every really converted perſon is transformed and changed in the renovation of his mind.
This I ſhall endeavour to proove by Scripture and Reaſon.
1. For Scripture proofe the Apoſtles Exhortation is, Eph. 4. 23. 1. Prooved by Scripture.And be renewed in the ſpirit of your mind. The ſame Apoſtle profeſſeth, 2 Cor. 4. 16. Though our outward man periſh, yet the inward man is renewed day by day. This is the Laver of Regeneration mentioned, Tit. 2. 5. It is the waſhing of the Ethiopian, and the cleanſing of the Leopards ſpots; Of this the Apoſtle James ſpeaks, Jam. 4. 8. Cleanſe your hands yee ſinners, and purify your hearts yee double minded. And what their happy change is, the Apoſtle mentions, 1 Cor. 6. 11. And ſuch were ſome of you; But yee are waſhed, but yee are ſanctified, but yee are juſtified, in the name of the Lord Jeſus, and by the ſpirit of our God.2. Prooved & confirmed by Scripture. Reaſ. 1. This change is wrought only by the Power of God.
2. For fuller Proofe and Confirmation by Evidence of Reaſon; Amongſt others, ſome Reaſons may be theſe Eſpecially.
1. Every Converted perſon is changed and renewed in his mind by vertue of the power and irreſiſtable operation of the ſpirit of God, which bloweth where and when it liſteth; and when it worketh, none can hinder. It was Gods ſpirit that breathed upon thoſe dry bones mentioned by the Prophet Ezekiel chap. 37. That had ſinewes, fleſh and life given them: So in our Regeneration it's Gods ſpirit that breatheth life into us and quickeneth us, Who were dead in treſpaſſes and ſinnes: So ſaith the Apoſtle, You hath he quickned who were dead in treſpaſſes and ſinnes. And Rom. 8. 13. Eph. 1. 2.If yee live after the fleſh yee ſhall dye; but if yee through the ſpirit do mortify the deeds of the body, yee ſhall live: This the Apoſtle further expreſſeth, 1 Cor. 6. 11. And ſuch were ſome of you, but yee are waſhed, but yee are ſanctified, but yee are juſtified in the name of the Lord Jeſus, and by the ſpirit of our God.
2. The Word of God is an Inſtrumentall meanes to work Reaſ. 2. The Word is an Inſtrumentall means of Renovation.this Change. It's an immortall ſeed, 1 Pet. 1. 18. It's the arme of the Lord, Iſai. 53. 1. The power of God unto Salvation, Rom. 1. 16.
3. Without this Renovation and change there can be no Salvation. For whoever hath Intereſt in Chriſt is a new Creature, 2 Cor. 5. 17. Whoever comes to Heaven muſt be borne againe, R. 3. Without Renovation there can be no Salvation.Joh. 3. 3. foreign &c. He muſt be borne from above: whoever is ſaved hath put off the old Adam and put on the new; he is cut off the old ſtock (i. e.) the old Adam, and implanted in the new Adam.
But before I come to Application Il'e lay down a few Cautions.
1. We muſt know that every by Nature is blind and ignorant Caut. 1. We muſt know that every man is blind by nature.of God: Eph. 4. 8. Having the underſtanding darkened, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſſe of their heart. Even the mind, the nobleſt part is depraved with ignorance, vanity, unbeliefe, doubtings and errours: 1 Cor. 2. 14. The naturall man receiveth not the things of the Spirit of God: for they are fooliſhneſſe unto him, neither can he know them: becauſe they are ſpiritually diſcerned. Col. 1. 21. And you that were ſometimes alienated, and enemies in your mind by wicked workes: yet now hath he reconciled. The ſtate of unregeneracy Eph. 5. 8.is a ſtate of darkneſſe, even darkneſſe in the abſtract.Cau. 2. This work of Illumination is not attained by mans Induſtry.
2. That this great work of Illumination, the opening of the eyes is not attained by the ſtudies and endeavours of mans induſtry. This is the work of the great God to bring a ſoule from darkneſſe to light, from the power of Satan unto God, Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleaſure.Caut. 3. The beſt of believers are but ſanctified, and renewed in part.
3. The beſt of Believers are but ſanctified and renewed in part; ſtill there is ſome blindneſſe, ſome ignorance in the beſt. This imperfection Paul himſelfe (although the chiefeſt of the Apoſtles) acknowledgeth Phil. 3. 12. Not as though I had already attained, either were already perfect, but I follow after, if I may apprehend that for which I alſo am apprehended of Chriſt Jeſus: 1 Cor. 13. 9. For we know in part, and we prophecy in part.
Theſe Cautions premiſed, I proceed to particular Application of all.
For Application I ſhall fix on foure Uſes.Applicat.
1. For Information.
2. For Examination.
3. For Exhortation.
And 4. For Conſolation.
1. For Information. Be informed of the miſerable condition Ʋſe 1. For Information.of all unconverted Perſons, and they are ſuch as are not transformed in the Renovation of their mind. Some there are that lye in darkneſſe, even are darkneſſe it ſelfe, as Eph. 5. 8. For yee were ſometimes darkneſſe: but now are yee light in the Lord, walk as children of light. Theſe neither perceive nor receive the things of God, 1 Cor. 2. 14. The naturall man receiveth not the things of the ſpirit of God: for they are fooliſhneſſe unto him, neither can he know them, becauſe they are ſpiritually diſcerned. Now let none think that Ignorance will excuſe them. The wiſe man tells us, without knowledge the heart is not good. Others there are who are partially changed. Perhaps they now ſweare not as formerly, bloody oaths; but they ſweare petty oaths. Perhaps they will not as formerly be drunk in the ſtreets, but they will ſit along time tipling with vaine company, telling idle vaine ſtories. Others there are who in ſome few particulars may ſeeme to be better: They perhaps formerly would ſtay at home in time of publick Adminiſtration of Ordinances, now they will ſtay out a Sermon, and (as their Phraſe is) keep their Church diligently, but when they come home, they ſpeak nothing of what they have heard; they neither call themſelves, nor thoſe under them to an account. All this while the heart of theſe men, the inward frame, diſpoſition and vergency of their ſpirits and affections are not caſt into a new mold. Many more there are of this branne, on whom no reall work of grace is wrought, no effectuall Change.
But I ſhall adde no more to this Uſe. This comes to be inquired after more ſtrictly in the ſecond Uſe which is for Examination.
2. We muſt all as in the preſence of God put our ſelves upon Ʋſe 2. For Examination.this Apoſtolicall Character and note of triall, whether we are transformed in the Renovation of our minds. To this purpoſe that I may endeavour to diſtinguiſh the Pretious from the vile, my buſineſſe ſhall be to repreſent thoſe many falſe glaſſes, wherein multitudes behold their faces, and deceive themſelves with falſe repreſentations, which done I ſhall diſcover the true glaſſe of the Word of God, which makes a true repreſentation of our condition and accordingly it concernes us to put our ſelves upon Examination.
In the firſt place. The firſt glaſſe wherein many behold themſelves 1. Falſe glaſſe is Civill Honeſty.is civill Honeſty and Morality, when men deale juſtly, pay every one their own, wrong not, nor oppreſſe their neighbours; they think all's well with them, and that their condition is very ſafe. I know that morality may be a good ſtock to graft grace upon: and many civill honeſt men, even juſt dealing Heathens as Ariſtides, Fabritius, &c. will riſe up in judgment againſt many careleſſe Profeſſours: yet all the morall Principles of Philoſophers, all the ſplendid actions of civill Juſtitiaries cannot bring any to the third Heaven. To deale juſtly with men, to live honeſtly in the world and unblameably is very commendable; but Chriſtians muſt ariſe higher than Principles of Nature and Morality. There's a new birth required, Joh. 3. 5. Ʋnleſſe a man be borne againe of water, and of the ſpirit, he cannot enter into the Kingdome of Heaven. There's holineſſe required, 1 Pet. 1. 15. But as he which hath called you is holy: ſo be yee holy in all manner of Converſation. Truth in the inward parts, Pſal. 51. 6. Behold, thou deſireſt truth in the inward parts, and in the hidden part thou ſhalt make me to know wiſdome. Holineſſe and Righteouſneſſe are conjoyn'd, Luk. 1. 74, 75. That he would grant unto us that we being delivered out of the hands of our enemies might ſerve him without feare, in holineſſe and righteouſneſſe before him all the daies of our lives. However others may differ from me in judgment, I conceive that it's eaſier for an open profane man to be converted, then for a meere civill honeſt man, who prides himſelfe and bleſſeth himſelfe in his morality and there reſts ſatisfied: I ground my aſſertion on Matth. 21. 31. Whether of them twaine did the will of his Father? they ſay unto him, the firſt. Jeſus ſaith unto them verily I ſay unto you, that the Publicans and Harlots go into the Kingdome of God before you. And what were thoſe Phariſees but meere Formaliſts and Juſ…itiaryes: This is that which civill men boaſt off, they live peaceably and pay every one his due. I anſwer it's well to live peaceably with men; but doſt not thou live at peace with thy corruptions? doſt not thou let thy ſinnes lye quietly and harbour them in thy boſome, unmortified, uncrucified?
2. Thou doſt well in paying men their dues, I would all would do ſo, and ſuch eſpecially as make greateſt profeſſion of religion, would they were more exemplary in their practice even in this particular, and laying aſide all delayes, evaſions and colluſions, I heartily wiſh theſe would deale juſtly with every one, knowing that no unrighteous man ſhall inherit the Kingdome of God. But let me aske thee, doſt thou pay God his due, his due of prayer, hearing, reading, meditation, ſanctifying his ſabboths? Here is a ſhibboleth that a meere Civill Morall man knoweth not how to accent ari…ht. If he be a diſhoneſt man who deales unjuſtly with his neigh…ours in robbing and defrauding and going beyond him; much more may he b… accompted diſhoneſt, who defrauds and robs God of his worſhip, ſabboths, ſervices and duties to be performed unto him.
A ſecond falſe glaſſe is that of great parts, gifts and endowments, 2. Falſe Glaſſe great parts and abilities.whether naturall or acquired. Many miſtake parts for grace. Such as are of excellent gifts and expreſſions, men of voluble tongues are cryed up for Godly men, who notwithſtanding for all their gifts may be as meere ſtrangers to Regeneration as Nicodemus was. It's ſad to conſider how many now adaies have abuſed their parts, and have bent their wits to coyne new opinions, and have borrowed from Gypſies a canting kind of language, uncougth and unſcripturall phraſes more befitting Poets, Stages, Players, Juglers then Preachers. And theſe are cryed up amongſt many for eminent Saints and converted perſons, whereas they never were acquainted with the great work of Mortification, known and practiſed by ſuch as are Saints indeed. Let me tell you plainly, (for I affect plainneſſe of ſpeech) A man may be as great a Scholler as ever Ariſtotle and Plato were: and yet be a meere ſtranger from the life of God, a meere Ignoramus in the Schoole of Jeſus Chriſt. Where ever parts are we may not envy the owners of them, neither may we Idolize them. It's hard to taſt much honey and not ſurfet, and harder to have great parts and not to be proud of them. Indeed good parts are great advantages, and when ſanctified do abundance of good, but the greateſt learning, gifts, nanaturall abilities and accompliſht parts may be in them that periſh. Wherefore gifts and abilities are no infallible Characters of ſaving Converſion. The more parts any have, the more lyeth upon their accompt, and the greater is their ſinne, not to improove them to Gods glory; And the greateſt blindneſſe it is, to be inwardly blind. And when men pride themſelves in the quickneſſe of their underſtanding, volubility of ſpeech, &c. When as in the meane time they favour not the things of God, the myſteries of their ſalvation, what will become of all their parts? Perhaps God may take them away, or continue them as aggravations of their greater ſinne and judgment: becauſe they have a price put into their hands to get wiſdome, and are ſuch fooles as want hearts to improove them.
3. A third falſe glaſſe is, when men compare themſelves with 3. Falſe glaſſe when men compare themſelves with themſelves.themſelves. This ſome take to be Converſion, Gal. 6. 3. If a man think himſelfe to be ſomething when he is nothing he deceiveth himſelfe. Oh! ſaith one; I was a neglecter of Sermons, but now I heare them. Thou doſt well to heare Sermons; and it's thy duty to wait upon theſe Betheſdaes. But let me aske thee, doth not feare, forme, compliance with men and Intereſts moove thee? What's that ſpring, that primum mobile which mooves thee to theſe things? Doth not ſelfe ſet thee a work? doth not vaine glory, reputation &c: moove thee? Oh! ſaith another, I am now much amended, I do not drinke and ſwill and game as formerly. It's well, if this be ſo in truth and ſincerity: But doth not the frame of thy ſpirit remaine one and the ſame? doth not old age, want of money, want of opportunities, &c: make thee leave theſe things? doth not thy ſinne rather leave thee, then thou leave thy ſinne? We are then to diſtinguiſh, there may be a change of many particular actions, where is no change of the Nature. There may be a mortification of ſome particular members, where is no mortification of the whole body of ſinne. Per mentem totum hominem Per mentem totum hominem intelligit. Peter Martyr in Loc.intelligit, Peter Martyr ſaith, The whole man by the mind is comprehended. It's required (as learned Jerome obſerves) ut corporis actus novi fiant. So then I conclude that the acts, nature, whole man muſt be changed, or elſe there is not a change to purpoſe. How will ſome old men complaine againſt their Prodigality in their youth? but let them catechiſe their owne hearts, are not they now growne more covetous in their old age? And give the Divell his option, he would as live have a covetous man as a Prodigall, to drive his deſignes: Wherefore let no men compare themſelves with themſelves upon halfe reformations, halfe turnes and partiall amendments. Men may be better then formerly and yet be ſtark naught ſtill. Their reformation may be to halfes; their heart may be divided, Hoſ. 10. 2. Their heart is divided, now ſhall they be found faulty: He ſhall breake downe their Altars, he ſhall ſpoyle their Images: His turne may be but partiall as Ephraims was, Hoſ. 7. 8. Ephraim, he hath mixed himſelfe among the people, Ephraim is a cake not turned.
4. Another falſe glaſſe is, when men compare themſelves with 4. Falſe glaſſe when men compare themſelves with others.other men. Oh! ſay they ſuch a one is a froward, deceitfull, an ill-tongu'd clamorous man; he couſens, and cheats, and complies with all ſorts for advantage; But I am not ſuch a one.
1. I Anſwer, Though perhaps thou mayeſt not act ſome of thoſe things whereof thou accuſeſt others: yet it may be becauſe thou art not put upon thoſe temptations, as it was ſaid of one Caſta eſt quia nemo rogavit: Opportunity hath not offered another choice.
2. Thou mayſt be as bad in other kinds. Some mens ſinnes go before, others follow after. Some mens Genius and conſtitution inclines more to one ſinne then another; though every wicked man is diſpoſitione & praeparatione animi inclined to any ſinne. Perhaps another man may ſhew his anger more openly, and thou mayſt entertaine heart burnings and inward anger. And it's an obſervation of Seneca, Ira, quae tegitur, nocet. Perhaps another may work at his ſecular Trade on the Sabboth day (which is a very great and abominable Prophanation) and thou in the mean time mayſt be idle at home, hearing and ſpeaking vaine idle diſcourſes, and this is likewiſe abominable. Wherefore let no man think himſelfe good becauſe he ap…eares not ſo bad as another. Anothers badneſſe is no Argument to conclude me good. For inſtance, was the Phariſe the better for overvaluing himſelfe, and undervaluing the Publican? Luk. 18. 10, 11. The Pariſe ſtood and prayed thus with himſelfe, God I thank thee that I am not as other men are, extortioners, unjuſt, adulterers, nor even as this Publican. And are any a whit the better, becauſe they ſpeak againſt others, and in the meane time amend not themſelves?
5. A fifth falſe glaſſe is others reports and commendation. Oh! 5. Falſe glaſſe others reports and commendations.how proud are many of ſome great perſons acquaintance, who ſet them out to the skies and flatter them. They boaſt they liv'd under ſuch Preachers, and have been acquainted with ſuch and ſuch eminent perſons, and theſe have an honourable eſteem of them. What a falſe glaſſe is this, no better then that of the Papiſts, who believe by an implicite faith, and ſee through their Prieſts ſpectacles, and pin their religion on other folkes ſleeves. It's obſerveable that ſeldome an Hipocrite dies undiſcovered; but it'ts poſſible he may: Some may tell ſuch faire plauſible ſtories and narratives of their Converſion, as they may deceive men: yet they cannot deceive God, who knoweth and ſearcheth the hearts and reines. This is all the religion ſome look after, to inſinuate themſelves into the favour of ſome perſons of note, and be cryed up by them, and carried up on high by their wings. In the meane time they ſearch not their own hearts, and deſcend not to ſelfe-Inquiſition how they may approove themſelves to God. They examine not what's the inward frame of their ſpirit, whether their hearts be waſhed from wickedneſſe, and whether they be renewed in the ſpirit of their minds? It's not he that commendeth himſelfe: 2 Cor. 10. 23.but whom the Lord commendeth is accepted, Neither is it he, whom others magnify and extoll in praiſes: but he, whoſe heart is right with God that obtaines acceptance with him.
6. The ſixth and laſt falſe glaſſe I ſhall mention is a formall, 2. Falſe Glaſſe is a formall outſide profeſſion.outſide profeſſion of Religion. This is become even a faſhion now adaies to take up a profeſſion. And many take it up ignorantly, not underſtanding what it is: and many take it up upon Politick Principles, to make a good market of it: both theſe are abominable unto God. There's a forme without the power, theres foreign. Multitudes miſtake Converſion now adaies, and think if they be of ſuch an opinion, whether it be of Familiſts, Quakers, Anabaptiſts, Browniſts, Semibrowniſts, &c: then they are converted. If they be rebaptized, then they queſtion not, but that they are really converted, when as many of theſe never knew what belongs to the pangs of the new birth, fightings againſt ſtrong holds of Satan, and crucifying of luſts. Others make no queſtion of their Converſion; becauſe they are admitted into Church fellowſhip. But was not Ananias and Sapphira admitted into Church fellowſhip? And was not Judas himſelf one of the Apoſtles, and yet farre from true Converſion? In the pureſt and beſt reformed Churches there may be Hypocrites, tares will be among the beſt Wheat. There's no Church without ſpot or wrinkle, till we come to Heaven. Indeed to ſeperate from Heathens and from Idolaters we are commanded, and this is a warrantable ſeperation. But to ſeperate from a true Church muſt needs cauſe multitudes See Dr Harris his judgment in his life, lately ſet forth by E. D. p. 100, 101, 102.of Sciſmes, and Diviſions (as daiely experience witneſſeth) and we have no warrant in the Word of God for ſuch a ſeperation. Let all profeſſours know that they are not therefore converted, becauſe they take upon them the bare name and forme: For ſome there are (as the Apoſtle mentions) 2 Tim. 3. 5. Having a forme, but denying the power: And ſuch as are only Nominall Chriſtians, and content themſelves with the bare name are really Atheiſts. It's the eaſieſt matter in all the world to take upon one a bare profeſſion. Machiavel himſelfe would allow an outward profeſſion: But to have the Profeſſion adorned with a Holy life, and Converſation; to be a Chriſtian in name and in truth, this is the great thing required: To name the name of Chriſt and depart from Iniquity, to purify ones ſelfe as God is pure, this is the great work indeed.
Now having diſcovered theſe falſe glaſſes, Il'e ſet before you one true glaſſe, wherein we muſt behold our ſelves, and that is the Word of God. This diſcovers our Pollutions, this ſhewes us the way of cleanſing, Pſal. 119. 11. Wherewithall ſhall a young man cleanſe his way? by taking heed thereto according to thy Word. This diſcovers our Maladies and Remedies: Now where there is a reall Change, and a thorough transformation, it will be known by three Characters.
1. By Univerſality.
2. By Sincerity.
And 3. By Perpetuity.
Firſt, For Univerſality, and that lookes at five Subjects.Char. 1. Ʋ niverſality.
1. At the underſtanding, Eph. 4. 23. And be renewed in the ſpirit of your mind.
2. At the will, Pſal. 110. 3. Thy people ſhall be a willing people in the day of thy power.
3. At the affections, Col. 3. 2. Set your affections on things above, and not on things on the earth.
4. The heart, Ezek. 36. 25. Then will I ſprinkle cleane water upon you and yee ſhall be cleane: from all your filthineſſe, and from all your Idolls, will I cleanſe you; a new heart alſo will I give you, and a new ſpirit will I put within you, and I will take away the ſtony heart, and give you an heart of fleſh.
5. The life, Newneſſe of life is required: For ſo it's required, that we ſhould walk in newneſſe of life, Rom. 6. 4.
Secondly, Sincerity. The aymes muſt be ſingle and ſincere; Char. 2. Sincerity.no change for ſelfe ends, Intereſts, Preferments, &c. The glory of God muſt be in thy eye, 2 Cor. 1. 12. Our rejoycing is this, the teſtimony of our Conſcience, that in Simplicity and Godly Sincerity, not with fleſhly wiſdome; but by the grace of God we had our Converſation in the world, and more abundantly to you… wards.
Thirdly, Perpetuity, Rev. 2. 10. Be thou faithfull unto death, Char. 3. Perpetuity.and I will give thee a Crowne of life, he that endureth unto the end ſhall be ſaved.
3. The third Uſe is for Exhortation. Let's all labour to be Ʋſe 3. For Exhortatiō. Mot. 1. From the equity of the duty. Mot. 2. from the neceſſity of the duty.thus transformed. By way of Motive.
1. It is but equity that there ſhould be a thorough change. The whole man is defiled by ſinne, and the whole man ſhould be tranſformed and changed.
2. Theres a neceſſity: neceſſitas precepti & medii. 1. How often are we cald upon to make us new hearts, to turne unto the Lord, to amend our waies?
2. This change is an inſtrumentall meanes to pacify Gods wrath, 2 Chron. 7. 1…. If my people which are cal…ed by my name, ſhall humble themſelves, and pray, and ſeeke my face, and turne from their wicked waies: then will I heare from Heaven, and will forgive their ſinnes, and heale their land. So Joel 2. 12. Therefore thus ſaith the Lord; turne unto m… with all your heart, with faſting, weeping, and mourning; rent your hearts and not your garments, and turne unto the Lord your God: for he is gracious and mercifull, ſlow to anger and of great kindneſſe, and repenteth him of the evill.
3. Conſider the Utility, God will however have his glory, and Mot. 3. from the Ʋtility.yet we are the gainers by this change: By having changed hearts, we can do more acceptable ſervice unto God, and are more in abled toperforme the will of God, which is a good, acceptable, and perfect will.
4. Now Il'e in the laſt place conclude with a word of comfort, Ʋſe 4. For Comfort.unto thoſe upon whom God hath wrought this gracious change, (i. e.) Bleſſed are their eyes, for they ſee. They were afore this change as bad as others: but now they are waſhed and cleanſed. Great is their comfort, whoſe eyes are opened, and they are brought from darkneſſe unto light, from the power of Satan unto God. By being converted, and ſo becoming ſons and daughters of God by grace and Adoption, they obtaine theſe ſingular Priviledges.
1. They have Union and Communion with Jeſus Chriſt. They Privil. 1. Ʋnion and Communion with Jeſus Chriſt.are one with him myſtically. He is their Head, they his body: they injoy Communion with him in the exerciſe of graces, in their approaches unto him in worſhip, 1 Joh. 1. 3. That which we have ſeen and heard, that declare we unto you, that yee alſo may have fellowſhip with us, and truely our fellowſhip is with the Father, and his Son Jeſus Chriſt.
2. They have Intereſt in all the Promiſes, 2 Cor. 1. 20. For all Pri. 2. They have Intereſt in all the Promiſes.the promiſes of God in him are yea, and in him Amen, unto the glory of God by us.
3. They have Intereſt in all Chriſts purchaſes of Juſtification, Sanctification, and Glorification. What can I adde more but the Pri. 3. They have Intereſt in all Chriſts Purchaſes.complement of all, from Rev. 1. 5, 6. And from Jeſus Chriſt, who is the faithfull witneſſe, and firſt begotten of the dead, and the Prince of the Kings of the earth, unto him that loved us, and waſhed us from our ſinnes in his own blood. And hath made us Kings and Prieſts unto God, and his Father: to him be glory and dominion for ever and ever, Amen. And ſuch honour have all his Saints, even all ſuch as are converted, and borne againe, upon whom this reall change and renovation is paſt. Theſe are here militant ſaints on earth, and ſhall be triumphant Saints in the higheſt Heavens.
Dr VVilkinſons 3. DECADS of SERMONS.
End of the text · Dean Henry Wilkinson, Three Decades of Sermons (1660)