Communion with God in Two Sermons, Sermon 2
The Second Sermon.
This Exhortation was rather touch'd then handled and therefore you may expect ſome neceſſary enlargements.
'Tis pitty this Doctrine ſhould want perſwaſive directions, how to improve it. I begin therefore with Conviction.
ANd, Oh that I could rouze the ſluggiſh, and ſtartle the careleſſe Chriſtian! 'Tis heart-work I ſhall this day attempt. And therefore be it known to you (that your expectations may not be fruſtrated) be it known to every one of you, that come rather to ſee a Sermon, then to hear a Sermon; rather to be tickled with notions, then wounded with convictions; I have nothing wil pleaſe ſuch curious hearers. I cannot ſcratch your itching ears; Pray abſerve my theme; It is the enjoyment of God, Communion with God. Is this a ſubject fit for Quibles? is this a buſineſſe to be jeaſted with? Nothing leſſe.
'Tis true in one reſpect, my ſubject requires that I ſhould rifle all the Rarities of Nature, and gather up all the Flowers of Retorick; that I ſhould borrow (were it poſſible) the tongue of Angels, and ſpeak words onelyonly fit for heaven. But on the other ſide, 'tis more neceſſary to ſpeak in the ſimplicity of the Goſpel, and to ſet forth truth as it is in Jeſus.
And therefore, Chriſtians, if your conſciences be aſleep, I beſeech you waken them a little. I have an Errand from God unto you: I ſpeak, at preſent, to thoſe of you that worſhip God, and yet are Atheiſts; that profeſſe Chriſt, yet are not Chriſtians; if you will not give me leave, I will take it, to breake in upon your conſciences, and to charge you, as you will anſwer it at your eternall perill, to make true anſwer to this ſearching demand.
What is it you make your Idol? in whatſoever you promiſe your ſelves ſatisfaction, and happineſſe, that's your God. Now what is it? Is it the world's Trinity. (1. John. 2.16.) Profits, Pleaſures, Honours? In ſhort, what ever it is on this ſide God, you muſt be infidels both to Divine and Pagan writings, or you muſt charge your ſelves with folly and madneſſe.
In Eccleſ. 1.2. Solomon gives you the reſult of his curious enquiries into the utmoſt of creature-excellencies: vanity of Vanities, ſaith the preacher, vanity of vanities, all is vanity. Conſider he was furniſhed above all other men, with all variety of requiſites, critically to anatomize the worlds happineſſe. He doth it, and when he hath done, he gives account of his unparallel'd experiments: All is nothing but very vanity; and not only vanity, but vanity of vanities, that is, extream vanity; and he doubles the duplicat, to note the unqueſtionable certainty of it. Every thing ſeverally, all things joyntly are comparatively vanity, when put in the ballance with God: miſerable vanity in reſpect of mans ſinne: unprofitable vanity, in order unto happineſſe. All things are deceitfully vaine in regard of truſt, and conſtantly vaine in their inſtability. Thus Solomon.
But if any are more taken with a wiſe Heathen, then a Divine Oracle: would they but be true to that: Seneca (who wrote a book of a happy life) doth expreſly perſwade men to place their happineſſe in God, to follow God, Obey God; he can want no earthly thing, whoſe deſire is placed above theſe things. Thus Seneca.
But if this truth (viz. that there's no true happineſſe on this ſide God) be not ſufficiently confirmed in the mouth of theſe two witneſſes, I wil endeavour to produce a third, and that ſhal be your ſelves. And that thine own conceſſions may be a ſelfe-conviction, I ſhall change the uſe into an
(Expoſtulation.)
And, Oh that I could prevaile upon your hearts in Gods behalfe!
1. What ſatisfaction did you ever find in any thing on this ſide God? or to ſpeak in Scripture language, Rom. 6.21. What fruit have you ever had in thoſe things whereof you have cauſe to be now aſhamed? This is a queſtion which deſerves the anſwer of a good Conſcience unto God, that is, Commands ſuch a conſcientious anſwer, wherewith you maydare to appear in the preſence of God. And Chriſtians, I ſpeak to every one of you, but chiefly to thoſe that are hot in the chaſe of ſome worldly excellency; that ſtrongly fancy (if your projects ſhould not be abortive, and your deſignes broken) that you can as eaſily reach happineſſe, as a child thinks he can play with the ſetting Sun, if he were but on the top of the next hill he ſees.
I ſuppoſe you have often heard of the Phyloſophers ſtone, that hath fill'd men with hopes of a golden age; but they could never yet finde it: the moſt unwearied, and expenſive ſearch hath left them to ſit down with ſhame and diſappointment: aye, and juſt ſo will all your dreams of earthly happineſſe. I remember Auguſtine askes thoſe that have a confluence of wealth and honour, that think themſelves happy, but are void of true happineſſe, what comfort do theſe things bring you? 'tis better not to want them, then to abound in them; when they are gotten, they do as much torment you with fear of loſing, as they did before with care to get them: Such good things (ſaith he) do not make us good men. But
2. How many times already have you ſhifted your mark? and changed your thoughts about happineſſe, and yet are as farre to ſeeke as ever: one while you thought, if you could but get ſuch an eſtate, ſuch a competency (as you call'd it) then you ſhould be happy. When men are low, they think if they were but Some-body in the worlds account, they ſhould be happy; when they are advanced, they are more unſatisfied then before. How many here, that once thought if they ſhould be worth but ſo many Hundreds, as they are now Thouſands, they ſhould be happy? and do not theſe very perſons, in their own apprehenſion want more now then they did then to purchaſe happineſſe? What more ordinary, then for ſingle perſons to think, were their condition changed, they ſhould be happy? and when it is ſo, they are as farr from happineſſe as before. The reaſon of all this is, becauſe men expect that in the creature, which God never placed there.
God never intended the creature ſhould be thy God. What is only to be enjoyed in God, 'tis in vain to expect it in the creature. Men may be ſo childiſh, as to think their Counters to be Gold, & they may lock them up for ſuch, in their Cheſt; but when they come to make uſe of them, they ſhal then be forc't to be ſenſible of their miſtake. So you may at preſent, pleaſe your ſelves with your enjoyments; but your Gold is not currant money in heaven: your Jewels are not worth the ſetting in the crown of Glory: your Titles wil not be acknowledged in the true Court of Honour. What will you then enjoy when your preſent enjoyments ſhall ſhrink to nothing?
3. What have you to object againſt the waies of God, wherein you may get acquaintance with him, and climbe up to communion with him? Chriſtians, poore Miniſters that love your ſoules, would faine have you to live in the light of Gods countenance; to have all your enmitie to God done away. Believe it, Sirs, we doe not onelyonly many a time appear upon our knees to God for you, but could be content, to come upon our knees from God to you, to beſeech you not to ſtand in your owne light; Is it not enough to make ones heart to ake to thinke men need entreaties in ſuch a buſineſſe? what then, to ſee men will not be entreated? Will you but bring forth your ſtrong reaſonings, why you will not mind Religion more ſeriouſly; that being the onelyonly way of obtaining communion with God?
You doe not like ſo much ſtrictneſſe. And why, I pray you? It is a dull and mopiſh buſineſſe. Did you ever trie it? if not, you are not a competent Judge. I cannot believe that man ever taſted honey, that ſaith it is not ſweet. David ſaith, Pſal. 119.72. The law of thy mouth is better unto me then thouſands of Gold and Silver. And he had more thouſands of Gold and Silver, then ever you will have. But you do not like ſuch preciſeneſſe. Why doe you not like it? if you have no reaſon for your contempt, you are worſe then brutiſh, if you have any reaſon, produce it. Why thoſe that make ſuch a buſtle about religion, they are as worldly, and they are every way as baſe as others: ſuppoſe this to be true of too many profeſſours; yet is it their religion, or their want of religion, that they are thus? But thou knoweſt not how to make a diſtinction, thou thinkeſt they are all thus, and they learne it by going to ſo many ſermons, and making ſo many prayers, and keeping ſo many faſts. Stay, friend, doſt thou ſpeake as thou thinkeſt? dideſt thou ever hear a ſermon where men were taught to be Hypocrites? dideſt thou ever hear a prayer wherein theſe ſins of profeſſours were not bewayled? No, that is true: they are too cunning to do theſe things openly, but vnderunder the colour of religion they doe all manner of abominations. Well, I will not contradict thee any further: but grant all this (though tis an abſurd ſlander, but) I will ſuppoſe what thou ſayeſt to be true. What's the ergo? the conſequence, the concluſion of theſe premiſes? Therefore Religion in the Power of it is moſt excellent and deſirable. For that which is counterfeited is unqueſtionably excellent: you never knew any one counterfeite leade, & braſs, but ſilver & gold: you never knew any one counterfeit peebles, & Briſtow-ſtones, but precious ſtones, & diamonds. Certainly, would men but act rationally; they muſt turne all their prejudices againſt Religion, into motives to be Religious. Yet further
4. If God himſelf ſhall expoſtulate with you; are you reſolved againſt all his entreaties? Oh, that I could put your conſciences to a ſtand; That you would but conſider, God doth, as it were, make it his requeſt unto you, That He, and You may be each others Portion!
Suppoſe there were a company of leprous beggerly rebells, under the ſentence of death, and ready to be dragg'd to execution; ſpare them, they are never like to do their Prince any conſiderable ſervice; let them periſh, and their Prince can be no loſer in his Honour, nor be cenſured as over ſevere, they having brought all manner of miſeries upon themſelves by their rebellion. Suppoſe in this caſe, the Prince ſhould ſend one Officer after another, & above all his onelyonly Son, to entreat and beſeech them to accept of a pardon, and to accept of Court preferment: what ever they can ſay aginſt this, he will anſwer their objections: what conditions they cannot performe, he will give them aſſiſtance: though they are defective in the performance of eaſie conditions, yet they ſhall have acceptance: they ſhall never come to him for any thing but they ſhall have audience: he will do more for them, then for thoſe that never offended him: they ſhall ſhare in the glory of his Kingdom: only he intreats them to be friends with him. If theſe Rebells obſtinately and ſcornfully refuſe this offer, what may they expect?
Hearken every one of you, that is unconverted, this is thy caſe: Thou art the ſin-ſick Rebell: He that believeth not, is condemned already. Brimſtone is ſcattered upon thy habitation. God needs not thy ſervice, yet he ſends one Embaſſador after another, to urge thee with terms of Peace. I do now in my Maſters name beſeech thee to receive a pardon vponupon thy bare Homage. God offers to make thee higher then the Kings of the earth, his ſubjects are altogether Kings. God doth, as it were, tempt thee with glory: And wilt thou not for all this be perſwaded? Perhaps thou doſt not thinke God thus entreats thee; conſult that place, 2 Cor. 5.20. Now then we are Embaſſadours for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead, be you reconciled unto God. Obſerve here, the Miniſters of the Goſpel are not only Legati Dei, but Surrogati Chriſto: this is that, wherein the leaſt of the Miniſters of the New Teſtament excell the greateſt of the old: The Prophets they were Gods Embaſſadours to the people, but 'twas not for Chriſt, nor in Chriſts ſtead. To make this plaine to you: When a Prince ſendeth a Meſſenger unto another, that Meſſenger is only an Embaſſadour, the Prince being not bound to carry the meſſage himſelfe: But now Jeſus Chriſt, he is the Fathers Embaſſadour, and Chriſt is thereby bound to bring the meſſage of Peace; but being neceſſarily employed elſewhere (in the ſame deſigne of grace) he conſtitutes us his Officers: ſo that we do not only come in the name of God, but in the place of Chriſt, to do that worke which is primarily his. John. 20.21. As the Father hath ſent me, even ſo ſend I you. And this was the commendation of the Galatians, Gal. 4.14. That they received the Apoſtle Paul even as Chriſt Jeſus. Now do but conſider, how low God ſtoops to take you up into communion with himſelfe. And wilt thou not ſigne the Articles of agreement? ſhall ſome baſe inconſiderable luſt [which thou art aſhamed to plead for, while thou huggeſt it] ſhall ſuch a luſt ſtand in competition with God? lay claime to thy heart, and carry it. And wilt thou never turne to God? If at all, why not not now? Is it fit for God to hold the candle of his grace for thee to ſin by? But if you will not by all this be perſwaded, I muſt turne to thoſe that will: and to them I come with a uſe (I hope they long for, it is a uſe) of
(Direction)
How to obtaine communion with God. Is not this the uſe your ſouls deſire? The plaine truth is. This is the uſe for which I did in ſome ſort make it a caſe of conſcience to treat of this Text a ſecond time. Having endeavoured heretofore to ſhew you the Glory of Glory. I cannot but think this to be the queſtion that lies uppermoſt in every gracious heart: how ſhall I obtaine this matchleſſe priviledge?
Give me leave to premiſe but one Caution, and you will be the better able to take the following directions. The
Caution is this. Do not miſtake the nature of communion with God, either in the doctrine of it, or in the enjoyment of it; do not fancy it to be what it is not, (have patience a little, and I ſhall tell you what it is by and by.)
The onelyonly way I ſhall preſcribe to prevent this miſtake is this, [Learne to know, infallibly, the difference between the motions of the Spirit of grace, and of the Spirit of deluſion] you know all communion with God, is by the Spirit of grace; and all manner of Spirituall deluſion pretends high to ſpeciall communion with God. In ſhort, you may know the difference thus.
The motions of the Holy Ghoſt are alwaies Sanctifying motions, and Humbling motions, and Orderly motions; whatſoever is contrary to any of theſe qualifications, they are at the beſt, but gilded deluſions. The Spirit of God in all his operations advanceth holineſſe; holineſſe doth neceſſitate the heart into an humble frame: and both theſe are alwaies orderly, that is, the Spirit of God never puts upon one duty, when we are in another: the Spirit of God never raviſheth the heart with comfort, to divert it from ſervice: the Spirit of God never puts perſons to act out of their calling, nor beſide the rule of Scripture. This caution premiſed, take theſe Directions.
1 Learne to know what it is to enjoy God. Communion with God is nothing elſe but the communication of grace between God and the Soul; it conſiſts in ſpecial influence of grace and favour from God to the ſoul, and ſpeciall returnes of grace and honour from the ſoul to God. As the ſun diſſolves the clouds in leaſurely drops of water upon the earth, & the earth returnes its vapours upon the influence of the ſun.
The reaſon why I name this, and why I name it firſt, is this. Chriſtians are ready to thinke, that all communion with God conſiſts in the comforts of the Holy Ghoſt: whereas Chriſtians may as really and as advantagiouſly enjoy God in ſecret conveyances of grace: in inward Supports: in a concealed acceptation of ſervice: in the drawing out of the ſoul God-ward, as in the more open, and confortable manifeſtation of God unto the ſoul. Communion with God is a familiar friendſhip (pray let reverence on our part be ſuppoſed) you know it is ſaid of Moſes, Exod. 33.11. And the Lord ſpake unto Moſes face to face, as a man ſpeaketh unto his friend. Do we not as uſually go to a friend for counſell, and advice, to ſcatter our confuſed, & perplexed thoughts, as for comfort and chearing to raiſe our hearts? in a friends boſome we entruſt our ſorrows as well as our joyes, and friendly communication gaudia conduplicat, marores dimidiat, doubles our joyes, and halves our ſorrows. But.
Suppoſe a ſoul, even ſpiritually overwhelmed, betakes it ſelfe to God: The heart is ready to breake, till it hath vent before the Lord: if afterward the ſoul hath no more eaſe, then by the bare launching of the ſore, God poures in no balme, only gives ſupport, nay, ſuppoſe God adde gall to the wormwood: will you ſay, this ſoul, in this caſe, hath no communion with God? you will betray your ignorance that you know not what communion with God means. In Gods Secret viſits of the ſoul, and the ſouls reſtles groping after God, though nothing but darkneſſe be apprehended, yet that ſoul lives in the light of Gods countenance: The ſun ſhines, though a cloud interpoſeth; God ſmiles, though the ſoul do not perceive it. But that you may have the joyes of Gods preſence, take a further direction.
2. Be carefull to remove the hinderances of Communion with God. I am ready to believe, that every gracious ſoul may find out what it is that hinders his Communion with God: And if ſo, they may then probably procure rational comfort, though not ſpiritual comfort; they may get into the way of comfort, though they get not the uſe of comfort; they may ſet themſelves againſt the obſtructions of their comfort, and that very attempt puts them into the way of peace.
Examine therefore, whether thy trouble be through ignorance, or through melancholy; or whether ſome ſin do not lie at the bottom. If it be through ignorance, knowledge will ſcatter it; If through melancholy, the Phyſitian muſt anſwer that caſe of conſcience. But the greateſt danger is when ſin lies at the bottom: and that Chriſtians ſhould paſſionatly abhor. I remember Athenagoras, in his Apology for Chriſtians, thus beſpeaks the Heathen Emperours: There is an infamous rumour ſpread abroad of us, as if we were guilty of ſeveral wickedneſſes; if there be any truth in it, ſpare neither Sex nor Age, but deſtroy us, our wives and children. It ſeems Chriſtians then, thought that Chriſtian unworthy to live, that did any thing ſcandalous. And Auguſtine in his directions to Paulina, enquiring how God is to be ſeen; tels her in this ſearch, plus valere vivendi, quam loquendi modum; ſhe might better learn it by her own holy living, than by his beſt counſel. Cyprian ſaith, We live, not ſpeak great things. In ſhort, that Chriſtian that would get and maintain Communion with God, muſt be very curious in his converſation. We muſt look upon ſin as God looks upon it, and then we cannot think any ſin to be ſmall. If thou be drowned, what matters it whether thou lieſt twenty fathoms, or but an inch under water? If thou be killed, what matters it whether thou be chok't with a hair, or ſhot with a Cannon bullet? The leaſt ſin indulged, hinders Communion with God. And let this be minded: There's no ſort of ſins, ſins of infirmity; that is, thou canſt not ſay all ſins of ſuch a kind, are ſins of infirmity. e. g. Vain thoughts are not all of them ſins of infirmity, for ſome ſpeak the heart to be wicked, Ierem. 4.14. All roavings in prayer are not ſins of infirmity; for where the heart is not tended, roavings are abominable. All ſinful dreams are not ſins of infirmity, for where the heart burns with luſt, it ſteams forth ſleeping and waking. In a word, Pſa. 5.4. Thou art not a God haſt pleaſure in wickedneſs, neither ſhall evil dwell with thee. Remove obſtructions if you would have Communion with God.
3. Reſolve upon a diligent patience, if you would enjoy God. Do not think that ſenſible Communion with God, is to be given ſo ſoon as ever thou haſt ſtept over the threſhold of converſion. Study an Active, Believing Patience: that is, do not make ſtrange concluſions againſt thy ſelf, if thou doſt not preſently find the fruit of thy endeavours. This is the gallant temper of a Chriſtian, when he can unqueſtionably believe God will make good his word, and therefore he will humbly and obediently wait, though it be to his dying day: when the ſoul can faithfully believe, that every ordinance of God hath grace (as it were) annexed to it, and therefore he will wait though he have not the ſenſe of it. To believe that God will ſubdue his corruptions; yet if God ſee it meet, that he ſhall run up his time in ſtrugling and conteſting with ſin (though he would be heartily glad of more comfortable ſervice, yet) he will through grace keep his ſtanding: he will proclaim Gods Soveraignity, and freedom, that he may give what grace he pleaſeth, and ſet upon what work he pleaſeth, he is reſolved humbly to wait and ſpeak well of God. Is not ſuch a perſon excellently quallified for Communion with God?
4. Give every ordinance of God its due obſervance. Let not ſome Ordinances ſwallow up the reſt. There's no Law of the Creation for the greater Sea-fiſhes to eate up the leſſer: much leſs is there any Law of Grace, for the greater Ordinances of God to juſtle out the leſſer. Chriſt ſaid, Theſe things you ought to have done, but not to leave the other undone.
The hypocrite he employes himſelf about the exteriour, and more pompous work of Religion, with a ſecret hatred of inward ſanctity: the unwary Chriſtian is buſie about the Eſſentials of Chriſtianity, and too much neglects thoſe circumſtantials, whereby others ſeeing their good works, might glorifie their Father which is in heaven: But thoſe Chriſtians that do give every Ordinance of God its due reſpect, that do not interfere in Acts of worſhip, are moſt likely to receive the benefit of every Ordinance. Divine Ordinances are ſocial means of Communion with God. One ſtring untun'd, hinders the harmony: one Ordinance neglected, makes a flaw in our injoyment.
Apoſtacy you know is directly oppoſite to the enjoyment of God. If thoſe that are now turn'd rank Apoſtates, would but ingenuouſly confeſs their way of declining, they muſt tell you 'twas by diſliking and undervaluing ſome Ordinances of God, as if they might well be ſpared. e. g. How many have ſtumbled firſt at the ſinging of Pſalmes? then what need Scripture be read publickly, they can read that at home? then why ſhould they inſtruct their children, they cannot reliſh what they learn? then why ſhould they baptize their children, they know not what is done to them? then why ſhould they attend upon their Miniſters that preach by Office, others can do as well as they? then why ſhould they pray but when the Spirit moves them, and ſo they pray but by fits, &c. And ſo on, who knows whither? I dare appeal to their conſciences, whether theſe, or ſuch as theſe, are not the degrees, whereby the Sun of Righteouſneſs hath gone backward in their Diall. Chriſtians, if ever you would have Communion with God, do not think that God will ſuffer any of his Ordinances to be tryed at your bar, and not to be currant without your approbation. Muſt Jeſus Chriſt conſult with you what Laws to give his people?
5. Have a ſpecial regard to the ſecret workings of your hearts in ſecret duties: the faces of men, and the faces of duties, are no more than Porticibus picturae, the Title page of a book cut with pictures. Men may take a pride in frequenting the beſt Lectures, and in being acquainted with eminent Chriſtians, and in propoſing of remote caſes of Conſcience: There are very many perſons take a great deal of pains to work out their damnation with fear and trembling; but now, what is the inward worſhip of thy heart in publick worſhip? what is thy hidden ſervice of God in common ſervice? doth thy heart melt and bleed at a Sermon, when thoſe that ſit in the pew with thee, can read no ſuch matter in thy countenance? what are thy inward thoughts? thy ſecret prayers? thy private reſolves? thy retired meditations? yea, let me ask thee further, what are the moſt ſecret workings of the inner man? In thoſe things wherein Communion with God doth principally conſiſt, a man can hardly be an Hypocrite. e. g. Take an inſtance in ſecret prayer. When thou art dull, and canſt not expreſs thy ſelf: How doth thy heart heave, and work, and tremble, and throb within thee! What longing, and breathing, and hankering after ſpiritual enlargement! At another time when thy heart is enlarged, How doſt thou find the pouring out of thy heart? is i… not like the pouring out of liquor from a narrow mouth'd veſſel; thou doſt but bulpe out thy deſires! Are not the thoughts of thy heart like a crowd preſſing one upon another! And when the diſcovery of Communion with God is moſt ſpiritual, thou thinkſt it not ſpiritual enough: this is the way to inſinuate thy ſelf into Gods boſom. But yet this is not all.
6. Obſerve the relation Chriſt ſtands in for the bringing you unto God, and lay hold on Chriſt that he may bring you to his Father. Jeſus Chriſt, he intercedes with the Father, and doth as it were ſay, Father, here are a company of Rebels, juſtly fallen under thy diſpleaſure, they deſerve to be ſet at an eternal diſtance from thee, but I muſt needs have them pardoned, and received into thy boſom: make thine own terms, let Juſtice require never ſo great ſatisfaction, I will pay the utmoſt farthing, give them what Laws thou pleaſeſt, I will undertake they ſhall obſerve them: Thus Chriſt acts with the Father in our behalf. And then he comes to the poor ſinner, on the Fathers behalf, and brings down the terms of reconciliation; He brings the ſinners bond in his hand ready cancel'd, the Covenant of peace ready ſealed, and he perſwades the ſinner to come unto him, that they might have life. Goe therefore unto Chriſt, and make him thy ladder to climb up unto God. Do not idly ſay thou canſt not, but go on till thou meeteſt with a ſtop, that thou canſt go no further. Waſh thy hands from lazy ſecurity, and beg ſtrength. It is an excellent problem for a Chriſtian's ſtudy, to find out the over-powring work of ſpecial grace, and the concurrent ſubſerviency of mans will.
Chriſtians, this is a ponderous direction, and muſt be ſeriouſly obſerved. Iuſtin Martyr relates, that when in his diſcourſe with Tryphon, he mentioned the knowledge of Chriſt as conducing to our happineſs and perfection, Tryphon's friends laught at it. I hope none here are ſuch kind of perſons; but that you will rather ask what is it to fetch ſtrength from Chriſt? briefly thus,
The fetching ſtrength from Chriſt, is the finding out of a fit promiſe, and applying it to our purpoſe, by a reſting upon Chriſt, for the performance of it, in a conſcientious minding of the condition on our part, e.g. In the preſent buſineſs, Eph. 2.18. through Chriſt we have acceſs by one Spirit unto the Father: But how ſhall I come to Chriſt? Mat. 11.29. by taking his yoak upon you, and learning of him: but how ſhall I learn? and how ſhall I be ſure of ſucceſs? Prov. 8.34. by continual attendance upon him, thou ſhalt learn, and thou ſhalt be bleſſed.
7. Make uſe of each Perſon of the Trinity to each other for the enjoyment of Communion with Deity. Every perſon of the Trinity works both jointly and ſeverally in the bringing of the ſoul unto God. The Father he effectually draws the ſoul to Chriſt, Iohn 6.44. And he gracioufly accepts of that which is no way ſuitable to his infinite holineſs. The Son as Mediator diſchargeth all that is requiſite for the reconciling of us unto the Father. The Holy Ghoſt doth immediately work the ſoul to all ſpiritual good. Now then, do you learn to make uſe of every perſons peculiar work.
Can there be a more pleaſing, a more profitable, a more honourable work, than to fearch how the Father draws to the Son, and promiſeth to ſend the Holy Ghoſt? Yet it is the Son that engageth the Father, by the working of the Holy Ghoſt; and yet it is the Holy Ghoſt which worketh the heart to cloſe with Chriſt, and thereby we have acceſs unto the Father. How ſweet is it to unriddle theſe myſteries of Grace! The very untying of theſe knots, and the picking out the kernels of theſe ſeeming contradictions, muſt needs be advantageous unto the ſoul.
Chriſtians, will you bring your caſe to a Point? Is there a neceſſity of acquainting thy ſelf with God, or not? Canſt thou patch up an happineſs to ſerve thy turn, without Communion with God? if not, what doſt thou reſolve upon?
Alas, this buſineſs is beyond my ſtrength, I cannot change mine own heart; though there are encouragements and helps, I know not which way to go, nor how to pleade them.
Well, but is the Spirit of God able to quicken thee, and to teach thee, and to enable thee? he ſtands eſpecially engaged, 'tis his immediate work to prevail upon the heart, Go to the Spirit, and beg of him, that he would lead thee to the Father, and to Chriſt, that thou mayſt have fellowſhip with the Father and the Son.
Alas, I cannot go unto the Spirit, I have ſo long reſiſted him, ſo often grieved him, with what face can I go? I am unworthy of his guidance.
Well, but Jeſus Chriſt ſtands engaged; and never ſpeak of Merit, that day thou ſpeakeſt of Chriſt. Go to Chriſt, and beg that he would ſend his Spirit into thy heart. Jeſus Chriſt is thy Kinſman, he knows how to pitty thee; and the Spirit of Grace is at his diſpoſe. Oh then go to Chriſt.
Alas, I cannot go to Chriſt, I have no ability to go, nor ſo much as a will to move towards him. I cannot go to Chriſt.
Well, but the Father is engaged to draw thee, though thou canſt not go; a man may be drawn, which hath no naturall willingneſs of his own. The father ſtands engaged to change the will, & abſolute promiſes are theirs that lay claim to them (provided they do not overthrow their own claim.) Go therefore and tell the Father thy caſe.
Oh, I cannot, I dare not go unto the Father; his juſtice muſt needs ſmoak againſt me, his holineſs will never bear with me; It would argue impudence in me to venture into his preſence. Oh I dare not go unto the Father.
Then go back to Chriſt, he hath ſatisfied the Fathers Juſtice, and wrought our reconciliation. God the Father was in Chriſt the Son reconciling the world unto himſelf: And Chriſt hath obtained Reconciliation for thee if thou wilt accept the word of Reconciliation. Go therefore unto Chriſt.
Oh, I cannot go unto Chriſt, there's ſomething required on my part, though not as a Price, yet as a Qualification; I muſt have ſome inherent righteouſneſs, or elſe no Communion with God.
Then go back unto the Spirit, it is his buſineſs to work thy heart into a conformity unto God; God doth not onelyonly require thou ſhouldſt be holy, becauſe he is holy; bu… the Holy Ghoſt is ready to make thee holy. The winde now blows, do thou ſpread the ſailes.
Oh, but I never ſhall, I never can have any holineſs to bear any kind of proportion to the holineſs of God, and therefore it is in vain—I have experience more than enough of my heart. And I may by this time know what to expect.
Then go back unto the Father; he graciouſly condeſcends to accept of a little, the breathings of the ſoul, the trembling of the heart God-ward is not rejected by him.
Chriſtians, did your ſoules but thus walk in the ſpirituall immenſities of Deity, how would you be filled with all the fulneſs of God? How would you take the Apoſtle Iohn's counſel, while you are learning to take it, 1 Iohn 2.28. Abide in God. Abide in God, by this direction you may enjoy the End in the Means, and have much of heaven while you are upon earth.
Is it needful after all this to be particular in an Uſe of Conſolation?
Hath not every true Chriſtian a Natural-ſpiritual inſtinct to run unto God what ever ailes him? And certainly, if there be any conſolation in Chriſt, if any comfort in the love of God, and in the fellowſhip of the Holy Ghoſt. If there be (as moſt certainly there is) profit in obſerving Gods Ordinance, and walking mournfully before God, then this Doctrine will afford unſpeakable comfort in all caſes, when fleſh and heart faileth, then may the ſoul that hath intereſt in God ſhout unto him with the voice of triumph.
1. When the fleſh failes, when the outward man is in an afflicted condition, and who can tell the benefit of afflictions? garlick among roſe-trees, makes the roſes the ſweeter, and thoſe roſes which are made by art to grow without prickles, loſe their ſent. Affliction with the enjoyment of God is infinitely better than proſperity without it. But what is thy affliction? is it bodily weakneſs? thy vile body ſhall ere long be changed. Art thou poor and deſpiſed? riches of glory will make full amends. What need I name particulars? take one Text which is ſo plain, the meaneſt may underſtand it, yet ſo full, there's none able to explain it, 2 Cor. 4.16, 17, 18, For which cauſe we faint not, but though our outward man periſh, yet the inward man is renewed day by day; for our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are ſeen, but at the things which are not ſeen, for the things which are ſeen are temporal, but the things which are not ſeen are eternal.
2. When the heart failes, when the ſpirit is toſt, and ready to be overwhelmed; Chriſtians in this caſe will grant, that enjoyment of God is abundantly able to bear up the heart in ſoul-trouble: but this is the trouble of their ſouls, they neither do (and they fear) they never ſhall enjoy God.
To thoſe that make this mournful complaint, I have one general requeſt, before I undertake their particular comfort; that is, That they would obſerve from this very Text▪ That enjoyment of God may conſiſt with ſoul-trouble. Grant but this, and I hope though thou art a trembling Chriſtian, full of ſpiritual jealouſies; yet thou ſhalt ſee ere we part, that thou mayeſt, and that thou doeſt enjoy God in thy ſoul-trouble. Suppoſe I ſhould peremptorily aſſert it: what haſt thou to ſay to the contrary?
1. This is for Chriſtians of the higheſt form, Gods ſpecial preſence is onelyonly fit for heights of grace, and that I have no hopes of: To this I anſwer.
1. By way of conceſſion. 'tis very deſirable to have abundance of grace, to be ſtrong men in Chriſt, able to digeſt ſtrong meat; that is, the more ſecret myſteries of grace. But
2. Bare weakneſs never yet made any breach between God and the ſoul, nor hindred Communion with him. Art thou leſs indulgent to thy child, becauſe he is a ſick child, and a weak child? Pſa. 103.13, Like as a Father pittieth his children, ſo the Lord pittieth them that fear him. But
2. It is not weakneſs ſo much as wickedneſs; corruptions are prevalent, and ſuch corruptions as many times I am afraid are inconſiſtent with grace, and therefore I may ſadly expect to be ſet at an eternal diſtance: To this I anſwer alſo.
1. By way of conceſſion; It is a juſt and a ſad cauſe of complaint to have conſcience flie in thy face becauſe of ſin: our ſins are called our debts: we may eaſily run into debt, but 'tis hard to get out; we may eaſily fall into ſin, but not ſo eaſily recover our ſtanding. But
2. If ſin be diſcerned, 'tis thereby weakned. A penitential eye hath a kind of faſcination. It is in ſin as in treaſon, if a treaſon be diſcovered before it break out, the treaſon it ſelf is th…reby broken. That ſoul that is truely ſenſible of its danger, is paſt it; though God may deal by thee as David by Abſolom, keep thee for a while at ſome humbling diſtance, yet thou mayeſt beg of God, more confidently than Abſolom did of David, that thou mayeſt ſee his face, becauſe thou art not able to bear his eſtrangement, and thou ſhall not be denyed, but ſhalt have either comfortable fruition, or profitable ſupport.
3. But yet, more but's yet? aye and yet: alas my heart is not in a poſture fit for the enjoyment of God; there ſhould be ſome ſuitableneſs in the ſubject for ſo great a priviledge, but alas I am—I know not what I am, I am every way worſe than you can imagine me to be.
To this, if I ſhould give the anſwer wherewith 'tis ſaid, ſome body confuted Bellarmine, in ſaying, Bellarmine thou lieſt: perhaps this anſwer would be remembred longer than a fine one. And 'tis your profit my ſoul deſires. God knows, I had rather any one, though the meaneſt in the Congregation ſhould ſay the Sermon did me good, than that every one ſhould ſay, 'twas a good Sermon. Well then, take this rude anſwer, Thou…l— and pray obſerve how I demonſtrate it. If thou doſt not believe thy ſelf in what thou ſayeſt, then thy complaint is an hypocritical untruth; for to ſay thus of thy ſelf, in proud humility is baſe hypocriſie. If thou doeſt think as thou ſpeakeſt, then 'tis a comfortable miſtake, and that which doth evidence height of grace; for thoſe that are vileſt in their own eyes, are perſons in whom God delighteth. You never read in Scripture of any that beſpattered himſelf as Paul did: but are not thoſe paſſages his beauty-ſpots? had Paul ever the leſs Communion with God for all that? Thou that lickeſt the duſt of Gods feet, he will take thee into his armes, and lay thee in his boſom. And whence haſt thou at preſent thy conſtant ſupport? whence haſt thy (though but ſeldom) revivings? is it not God that upholds thy ſoul in life? art thou not hid in the ſecret of his preſence? well then, Pſal. 27.14. Wait on the Lord, be of good courage, he ſhall ſtrengthen thy heart; waite I ſay on the Lord.
To ſpeak all in a word; I have endeavoured to bring you unto God, and there I would leave you.
FINIS
End of the text · Samuel Annesley, Communion with God in Two Sermons (1655)