Heart Humiliation, Sermon 11
SERMON XI.
Iſai. 1. 16.
Waſh ye, make you clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, &c.
THere are two evils in ſin, one is the Nature of it, another the Fruit and ſad Effect of it. In it ſelf it is filthineſs, and contrair to Gods Holineſs, and abaſing of the immortal ſoul, a ſpot in the face of the Lord of the Creatures, that hath far debaſed him under them all: Though it be ſo unnatural to us, yet it is now in our fallen eſtate become as it were natural, ſo that men agree with it, as if it were ſunk and drunk into the very ſoul of man. The other is the guilt and deſert of puniſhment and obligation to it. All man hate this, but they cannot hold it off: They eat the Tree and Fruit of Death, they muſt eat Death alſo: They muſt have the wages of ſin, who have wrought for it. Now the Goſpel hath found a remedy for loſt man in Jeſus Chriſt; He comes in the Goſpel with a twofold bleſſing, a twofold vertue, a pardoning vertue and a ſanctifying vertue, VVater and Blood, 1 Jo. 5. 6. He comes to forgive ſin, and to ſubdue ſin; To remove the guilt of it, and then the ſelf of it. Gods appointment had inſeparably joyned them; And Chriſt came not to diſſolve the Law, but to eſtabliſh it. If he had taken away the puniſhment, and left the ſin in its being, he had weakened the Law and the Prophets. That conjunction of ſin and wrath, which is both by divine appointment, and ſuitable alſo unto their own natures muſt ſtand, that Divine Juſtice may be intire. And therefore, he that comes to redeem us from the curſe of the Law, hath alſo this Commiſſion, to redeem from ſin and all tranſgreſſions of the Law, Rom. 11. 26. and Gal. 3. 13. He that turns away the wrath of God from men, turns alſo ungodlineſs from them which provoked his wrath; And ſo he is a compleat Redeemer, and a compleat Redeemer he had not been otherwayes. If he had removed Wrath only, and left us under the bondage of ſin, it had not been half redemption, he that commits ſin, is the ſervant of ſin. But this is perfect freedom and liberty, to be made free from ſin, for it was ſin that ſubjected us to wrath, and ſo was the firſt Tyrant and the greateſt. The Goſpel then comes with a joyful ſound unto you, but many of you miſtake it, and apprehends it to be a Doctrine of Liberty and Peace, and that unto ſin; But if it were ſo, it were no joyful ſound. If there were proclaimed a liberty to all men to do as they liſt, no puniſhment, no wrath to be feared, I would think that Doctrine no glade news, it were but the perpetuating of the bondage of a reaſonable ſoul. But this is glade news, a delivery and freedom proclaimed in the Goſpel, but what? Not unto ſin, but from ſin, and this is to be free indeed. We ought more to Jeſus Chriſt for this, then for redemption from Wrath, becauſe ſin is a greater evil then wrath; Yea, wrath were not ſo, if ſin were not. Therefore he exhorts to waſh, and waſh ſo, that they may make clean: Take Jeſus Chriſt for Juſtification and Sanctification, imploy both the Water and the Blood, that he hath come with. But, becauſe all men pretend a willingneſs to have Chriſt their Saviour, and their ſins pardoned through his Blood, who, notwithſtanding hate to be reformed, and would ſeek no more of Chriſt: Therefore, he branches out that part of the Exhortation, in ſeveral particulars: All men have a general likeing of remiſſion of ſins, but renouncing of it, is to many a hard Doctrine, they would be glade that God put their evils out of his ſight, by paſſing them by, and forgetting them; But they will not be at the pains of putting away their evils from his ſight: And therefore, the Goſpel which comprehends theſe two united, is not really received by many, who pretend to be followers of it. This is his Command, that ye believe. Some pretend to obey this, and yet hath no regard of that other part of his Will, even their Sanctification. And therefore, their Faith is dead, it is a fancy. If ye did indeed believe and receive Chriſt for pardon of ſin, it were no… poſſible, but your Souls would be ingaged and conſtrained, to indeavour to walk in all well-pleaſing: But it is an evident token of one that is not waſhed from his ſin, and believes not in Chriſt, if he conceive within his heart, a greater latitude and liberty, to walk after the fleſh, and be imboldened to continue in ſin, becauſe of his Grace and Mercy. And yet ſuch are the moſt part of you. Upon what ground do ye delay repentance? Upon what preſumption do ye continue in your ſins, and puts over the ſerious ſtudy of holineſs, till a more fit time? Is it not from an apprehenſion of the Grace and Mercy of God, that ye think, ye may return any time, and be accepted, and ſo ye may in the mean time, take as much pleaſure in ſin as ye can, ſeing ye may get leave alſo for Gods Mercy; I pray you conſider, that you have never apprehended Gods Mercy aright, ye are yet in your ſins, and certainly as yet, are not waſhed from them.
Put away the evil, &c.] When the Spirit convinces a Soul, he convinces a man, not only of evil doings, but of the evil of his doings; Not only of ſin, but of the ſinfulneſs of ſin; And not only of thoſe actions which are in themſelves ſinful, but alſo of the iniquity of Holy things. I think no man will come to waſh in Chriſts Blood, till this be diſcovered. If he ſee much wickedneſs, many evil doings, yet he will labour to waſh away theſe by his own tears and repentance and well doing. As long as he hath any good Actions, as Prayers, Faſting and ſuch like, he will cover his evil doings by them; He will ſpread the skirts of ſuch righteouſneſs over his uncleanneſſe: and when he hath hid it from his own eyes, he apprehends that he hath hid it from Gods alſo: He will waſh his bloody hands with many Prayers, and thinks they may be clean enough: We ſee blaſphemers of Gods Name, uſe to joyn a prayer for forgiveneſſe with their oath and curſe, and they never trouble themſelves more: Oh what mocking of God is this? Now als long as it is thus, there is no imployment for the Son of Gods Blood, they can do their own turn: Men will not come to Chriſt, becauſe it is the beſt way, if they ſee any elſe beſide. None will come till he ſee it is the only way. None can waſh in Chriſt except they waſh all. If ye have any thing that needs not waſhing, his Blood is not for you: his righteouſneſſe is not known, when ye eſtabliſh all, or a part of your own. I fear the moſt part of you have no imployment for Chriſt; Ye have extream need of him, but ye know it not; For there are many things which ye will not number among your ſins, your Prayers, your Hearing, Reading, Singing, publick and private Worſhip, giving Alms, &c. How many of you were never convinced of any ſin in theſe; Do ye not conceive God is well pleaſed with you for them. Your Conſcience hath convinced you, it may be of groſſe ſins, as drunkenneſſe, filthineſſe, ſwearing, &c. But ye are not convinced for your well doing; Ye find not a neceſſity of a Mediator for theſe: I think many of you never confeſſed any ſuch thing, except in a general notion. Alas, how ignorant are men of themſelves? We are unclean, how can any thing we do cleanſe us? Are not we unclean, and do not our hands touch our own works? Shall not then our own uncleanneſſe defile our good Actions, more then they can cleanſe us? Hag. 2. 13. The ignorance of this, makes men go about to build up their old ruined righteouſneſſe, and ſtill ſeek ſomething in themſelves, to make up wants in themſelves. Always, when the Light of God hath diſcovered you to your ſelves, ſo that ye can turn your eye no where, but uncleanneſſe fills it, though your Converſation be blameleſſe in the world, ſo as men can challenge nothing, yet ye have found within and without, nothing but matter of mourning; I ſay, this is an evidence that the Spirit hath ſhined and inlightened thy darkneſſe. Now when thou hath fled unto Jeſus Chriſt for a covering to thy righteouſneſſe, als well as unrighteouſneſſe, it remains that thou now put away the evil of thy doings; Put not away thy doings, but the evil of them. We challenge your Prayers, Services, and publick Duties, even as the Prophet did; We declare unto you, that God is as evil pleaſed with them, as your drunkenneſſe, whoreing, intemperance, &c. The moſt part of you, are no more acceptable when ye come to the Church, then when ye go to the Tavern, your praying and curſing is almoſt all one. What ſhall we do then, ſay ye? Shall we pray no more, and hear no more? No, ſay I, put not away your Prayers and Ordinances, but put away the evil of them, from before his ſight. Rather multiplie your doings, but deſtroy the evil and iniquity of your doings. And there is one evil or two above all, that makes them hateful to him; Ye truſt to much in them: Here is the iniquitie, ye idol of jealouſie ſet up, ye make your doings your righteouſneſſe, and in that notion, they are abomination. There is nothing makes your worſhip of God ſo hateful, as this, ye think ſo much of it, and juſtifies your ſelf by it: And then God knows what it is, that ye ſo magnifie, and makes the ground of your claim to Salvation; it is even an empty ceremony, a ſhadow without ſubſtance; a body without a Soul; You ſpeak and look and hear, you exerciſe ſome outward Senſes, but no inward Affections: And what ſhould that be to him, who is a Spirit?
They did not obſerve the Iniquity of their Holy things: and therefore are they marked by him, they are in his ſight: They did not ſee ſo many faults in their Prayers and Services; They wondered why God did chide them ſo much; But God marks what we miſſe, he remembers when we forget: We cover our ſelves with a Vail of External Duties, and think to hide all the Rottenneſſe of our Hearts, but it will not be hid from him, before whom, Hell hath no covering, all hearts are open and naked before him. Your ſecret ſins are in the ſight of his Countenance. Men hear you Pray, ſee you preſent at Worſhip, they know no more, at leaſt they ſee no more. Nay, but the form… lity of thy Worſhip, the wanderings of thy Mind are in his ſight. And O! how excellent a Rule of walking were this, to do all in his ſight and preſence. Oh that ye were perſwaded in your hearts of his All-ſeing, All-ſearching Eye, and All-knowing Mind. VVould ye not be more ſollicitous and anxious anent the frame of your hearts then the liberty of your ſpeech, or External geſture? Oh how would men retire within themſelves, to faſhion their Spirits before this All-ſearching, and All-knowing Spirit. If ye do not obſerve the evils of your hearts and ways, they are in his ſight, and this will ſpoil all acceptance of the good of them: If ye obſerve the evils of your well doing, and bring theſe alſo to the Fountain, to waſh them, and be about this earneſt indeavour of perfecting Holineſſe, of perfecting well-doings in the Power and Fear of God; then certainly, he will not ſet your ſins in the Light of his Countenance, the good of your way ſhall come before him, and the evil of it Chriſt ſhall take away.
Ceaſe to do evil, &c. Theſe are the two Leggs a Chriſtian walks on; if he want any of them, he is lame and cannot go equally, ceaſing from evil, and doing good. Nay, they are ſo united, that the one cannot ſubſiſt without the other. If a man do not ceaſe from evil and his former luſts, he cannot do well, or perfite Holineſs. There are many different Diſpoſitions, and Conditions of men; There are generally one of two. Some have a kind of abſtinence from many groſſe ſins, and are called civil honeſt men, they can abide an inqueſt and cenſure of all their Neighbours, they can ſay no ill of them; But alas, there is als little good to be ſaid: He drinks not, ſwears not, whores not, ſteals not. Nay, but what doth he well? Alas, the World cannot tell what he doth, for he prays not in ſecret, nor in his family, he is void of ſome offences towards men, but there are many duties called to, towards both God and men, he is a ſtranger to. He oppreſſes not the poor, nay, but he is not charitable either, to give to them; He defrauds no man, but whom helps he by his means? Again, there are others, they will boaſt of ſome things done; they pray, they keep the Church well, they do many good turns, and yet for all that, they do not ceaſe to do evil; They were drunkards, ſo they are; They can ſwear for all their prayers, are given to contention, to lying, to filthineſs, &c. Now I ſay, neither of theſe Religions is pure and undefiled. Religion is a through and intire change; It is like a new Creation, that muſt deſtroy the firſt Subject, to get place for that which is to come; It is a putting off old Garments, to put one new; The putting off an old form and engraven Image, to make place for a new engraving. Men do not put a Seal above a Seal, but deface the old, and ſo put on the new; Men do not put new Cloaths upon the old, but put the old off, and ſo they have place for the new: Religion muſt have a naked man; Godlineſſe is a new Suit, that will not go on upon ſo many Luſts; No, no, it is more meet and more conformed unto the inwards of the Soul then ſo: The cold muſt go out as the heat comes in: Many men do not change their Garments, but mends them, puts ſome new pieces into them; They retain their old luſts, their heart idols, and they will add unto theſe a patch of ſome External Obedience; But alas, is this godlineſſe? Hypocriſie will be content of a mixture, ſin is the harlot, whoſe heart could endure to ſee the Child parted, It can give God a part, to get leave to brook the moſt part; Sin will give God liberty to take ſome of the outward man, if it keep the heart and ſoul. But God will not reckon on theſe terms, he will have all the man or nothing, for he is the Righteous Owner. True godlineſſe cannot mix ſo, but falſe and counterfeit may do it well. Other men again, poſſibly uncloaths themſelves of ſome practices, but they put on no new cloathing; They reform ſome paſſages for fear of cenſure, or ſhame, or ſuch like; They are found, it may be, blameleſſe, either becauſe ſo Educated, or their Diſpoſition is againſt particular groſſe ſins. But they are not cloathed upon with Holineſſe and well doing, and ſo they are but naked and bare in Gods ſight, not beautiful; They have ſweept their houſe, and ſome Devil put out or kept out, but becauſe the good Spirit enters not, ordinarily ſeven worſe enter again into-ſuch men.
There is a great moment of perſwaſion in this order of the Exhortation, Waſh you, and then, put away the evil of your doings, and ceaſe to do evil. Do not continue in your former cuſtoms. It is ſtrange, how contrary our hearts are to God; We uſe to turn Grace unto wantonneſſe; We uſe to take more liberty to ſin, when we conceive we are pardoned: But I do not know any more ſtrong and conſtraining perſwaſion to forſake ſin, then the conſideration of the forgiving of it might yeild. Oh what an inducement and grand Argument, to renouncing of evils, is the conſideration of the remiſſion of them. This is even that ye are now called unto, who have fled to Jeſus to eſcape Wrath: What ſhould ye be taken up with, in all the World but this, to live to him henceforth, who died for us? To forſake our own old way, and that from the conſtraining principle of Love to him, 2 Cor. 5. 14, 15. Oh, that ye would enforce your own hearts with ſuch a thought, when there are any ſolicitations to ſin, to former luſts. Should I that am dead to ſin, l…ve any longer therein? Rom. 6. Should I who am waſhed from ſuch pollutions, return again to the pollutions of the World? Should I again defile my ſelf, who am cleanſed by ſo precious Blood? And forget him that waſhed me? Should I return with the dog to the vomit, and with the ſow to the puddle? God forbid. I pray you conſider, if you be Chriſtians indeed, give a proof of it. What hath Jeſus Chriſt done for you? He hath given himſelf, his own precious Blood a Ranſom for us, will ye not give up your ſelves to him? Will not ye give him your ſins and luſts, which are not your ſelf, but enemies to your ſelf? Will not ye put away theſe ills, that he came in this world to deſtroy? Art thou a Chriſtian, and are there yet ſo many ſins, and works of the Devil raigning in thee, and ſet up in Gods ſight? VVhat an inconſiſtency is this? If thou be his follower, thou muſt put theſe away. Give them a bill of divorcement, never to turn again. Many a man parts with his ſin, becauſe it leaves him, he puts it not away; Temptation goes, and occaſion goes away, but the root of it abids within him. Many men have particular jarrs with their corruptions, but they reconcile again, as differences between married perſons; They do not ariſe to hate their ſin in its ſinful Nature. But if thou hate, it then put it away. And who would not hate it, that Chriſt ſo hated, that he came to deſtroy it? 1 Jo. 3. 5. What a great indignity muſt it be to the Goſpel, to make that the ground of living in ſin, which is preſſed in it, as the grand perſwaſion to forſake it? Seing we are waſhed from the guilt of it, Oh let us not love to keep the ſtain and filth of it. Why are we waſhen? Was it not Chriſts great intendment and purpoſe, to purifie to himſelf a Holy People? We are waſhen from the guilt of our ſins, and is it to defile again? Is it not rather to keep our ſelves henceforth clean, that we may be preſented holy and unblameable in his ſight? That we may ſeek to be als like Heaven as may be, But who ceaſes to do theſe evils, that he ſays are pardoned? Who puts away the evils of theſe doings, the guilt whereof, he thinks God hath put away? Could ye find in your hearts to intertain thoſe evils ſo familiarly, to pour out your Souls unto them, if that Peace of God were indeed ſpoken unto you? Would not he reflex of his Love prove more conſtraining on your hears? Were it poſſible, that if ye did indeed conſider, that your luſts coſt Chriſt a dear price, to ſhed his Blood, that your pleaſures made his Soul heavy to death, and that he hath laid down his Life to Ranſom you from Hell; were it poſſible, I ſay, that ye would live ſtill in theſe luſts, and chooſe theſe pleaſurs of ſin, which were ſo bitter to our Lord Jeſus? I beſeech you be not deceived, if ye love the puddle ſtill, that ye cannot live out of it, do not ſay that ye are waſhed? Ye may have waſhen your ſelves with Sope and Nitre, but the Blood of Chriſt hath not cleanſed: For if that Blood ſprinkled your Conſcience once, to give you an anſwer to all challenges, it could not but ſend forth Streams to purifie the heart, and ſo the whole man. The Blood and VVater might be joyned, the Juſtifying Saviour, and the Sanctifying Spirit; For both theſe are in this Goſpel waſhing. 1 Cor. 6. 11. 1 Jo 5. 6. This is be that came by water and blood, even Jeſus Chriſt, not by water only, but by water and blood. Not by water only, but by blood alſo, and I ſay, not by blood only, but by water alſo. The very purpoſe of forgiveneſſe, is not to lay a foundation for more ſin, but that men may ſin no more, but break off their ſins. It is indeed impoſſible for a man to amend his ways, till he be pardoned, for his ſin ſtands betwixt him and God, God is a conſuming fire, the guilt of it hinders all meeting of the Soul with God, at leaſt, all influence from him; But when an open Door is made in Chriſt, that men may come and Treat with God, notwithſtanding of rebellions, and have the Curſe relaxed: O now he may go about his Duty comfortably. Am I eſcaped from Hell, why ſhould I any more walk in the way to it? And now he hath the Spiri… given for the asking. There are ſome Ceſſations from ſin, that are not real forſakings of it, and ceaſings from it: You know men will abſtain from Eating for a ſeaſon, that they may be made ripe for it another time: Some do not ceaſe from ſin, but delayes it only, they put it not away, but put it off only for another time, till a fitter occaſion and opportunity. And this is ſo far from ceaſing from it, that it is rather an deliberat choice of it, and Election of conveniency for it: There may be ſome pure and ſimple ceaſings from ſin, meer abſtinence, or rather meer abſence of ſin for a ſeaſon, that is not ceaſing from doing evil. The Chriſtians ceaſing hath much Action in it: It is ſuch a ceaſing from doing evil, that it is a putting away of evil; It hath the Soul and Spirit joyned in that Ceſſation. Sin requires violence to put it out, where it hath haunted, it is an intruding Gueſt, and an uſurping Gueſt: It comes in firſt as a ſupplicant and beggar, prays for a little lodging for a night, and promiſes to be gone, the temptation ſpeaks but for a little time, even the preſent time, for a little one, it ſeeks but litle at firſt, leaſt it be denyed; but if once it be received into the Soul, it preſently becomes Maſter, and can command its own time, and its abode: Then ye will not ſo eaſily put it out, as ye could hold it out, for it is now joyned with that wicked, deſperat party within you, the heart, and theſe united Forces are too ſtrong for you. According as a luſt is one with a mans heart, or hath nearer connexion with his heart and Soul, it is the worſe to put away: for will ye drive a man from himſelf, it is the cuting off an right hand, or plucking out of an right eye. To make a man ceaſe from ſuch evils, it requirs that a ſtronger power be within him, then is in the world. Men may ceaſe for a time, for want of occaſions or temptations to ſin; when there is no active principle in them, reſtraining or keeping their Soul from ſuch ſins as appears after, when no ſonner occaſion is offered, but they run as the Horſe to his courſe, or the Stone falleth downward, they conceive Fire as eaſily as dry Stubble: That is not Chriſtian ceaſing, which is that which the Soul argues it ſelf to, from grounds of the Goſpel. Should I who am dead to ſin, live any longer therein? This is a principle of Ceſſation, and this is true liberty, when the Soul can abſtain from preſent temptations, upon ſuch grounds and perſwaſions of the Goſpel, then it is really above it ſelf, and above the world, then hath it that true victory. Many men ceaſe only from ſin, becauſe ſin ceaſes from them, they have not left it, but it hath left them. The old man thinks himſelf a changed man, becauſe he wallows not in the luſts of the fleſh, as in his youth. But alas, no thanks to him, for that he hath not ceaſed from his luſts: but temptations to him, or power and ability in him to follow them hath ceaſed, there is no change in his Spirit within, for he can talk of his former ſins with pleaſure, he continues in other evils as bad, but more ſuitable to his age. In a word, he is ſo inwardly, that if he were in his body, and occaſions offering as before, he would be juſt the ſame. Some again ceaſe from ſome evils, from ſome principles, but alas, they are no Chriſtian principles: VVhat reſtrains the multitude of Civilians from groſſe ſcandals? Is it any thing but affectation of a good Name and report in the world? Is it not fear of reproach or cenſure? Is it not becauſe poſſibly they have no particular inclination to ſueh evils? And yet there are many other evils of the heart als evil, though more ſubtill, that they pleaſe themſelves in, as Pride, Covetouſneſſe, Malice, Envie, Ambition, &c. VVhat ſhall all your abſtinence be accompted of, when it is not love to Jeſus Chriſt, or hatred of ſin that principles it? It is not the outward abſtinence that will commend you. Such it is, as the principles of it are. And theſe only are the true Chriſtian principles of Mortification, love of Jeſus Chriſt, which conſtrains men to live no more to themſelves, but to be new Creatures, 1 Cor. 5. 14, 15. And hatred of ſin in its Nature as ſin: A Chriſtian ſhould have a mortal hatred at it, as his mortal enemy. It is not Chriſtianity, to abſtain from ſome fleſhly luſts, if ye conſider them no… as your Souls enemies, 1 Pet. 2. 11. Ye that love the Lord, hate evil, Pſal. 97. 10. Theſe are chained together: Davids hatred was a Soul hatred, an abhorency, Pſal. 119. 163. I hate and abhore lying, it is like the natural Antipathies, that are among Creatures. The Soul hates not only the perſon of it, but the nature of it alſo. Men often hate ſin, only as it is circumſtantiate, but Chriſtian hatred is a hatred of the Nature, like the deadly feuds, which are enimities againſt the kind and name. I will put enimity between thy ſeed, &c. It is a perfect hatred, Pſal. 139. 22. And ſo it cannot endure any ſin becauſe all is contrary to Gods Holineſſe, and offenſive to his Spirit. I would think it eaſier to forſake all evil, and ceaſe from doing any evil I mean preſumptuouſly, with a willing min… and endeavour, then indeed to forſake one; for as long as ye entertain ſo many luſts like it, they ſhall make way for it. It were eaſier to keep the whole Commandments in an Evangelical ſenſe, then indeed to keep any one, for all of the… help another, and ſubſiſt they cannot one with out another, ſo that ye take a fooliſh courſe, wh… go about particular reformations. Ye ſcandalous ſinners profeſſe that ye will amend the particular fault ye are guilty of, and in the mea… time, ye take no head to your Souls and Lives; Therefore it ſhall be either in vain, or not acceptable: How pleaſant a life would Chriſtians have, if they would indeed be perſwaded to be altogether Chriſtians; The halfing of it neither pleaſeth God nor delights you; I… keeps you but in continual torment between God and Baal: your own luſts uſurpe over you; and that of Chriſt in you challenges the Supremacy ſo ye are as-men under two Maſters. each ſtriving for the place, and were it not better to be under one ſettled Government. If there be any tenderneſſe of God in your hearts, or light it your Conſciences, they cannot but teſtifie againſ… your luſts, theſe ſtrange Lords; Your luſts again, they drive you on againſt your Conſcience; Thus ye are divided and tormented betwixt two, your own Conſcience and Affections. You have thus the pain of Religion, and know not the true pleaſure of it: You are marred in the pleaſures of ſin, Conſcience and the love of God is a worm to eat that Gourd, it is Gall and Vinegar mixed in with them. Were it not more wiſdom, to be either one thing or another. If ye will have the pleaſures of ſin for a ſeaſon, take them wholly, and renounce God, and ſee if your heart can endure that. If your heart cannot condeſcend to that, I pray you renounce them wholly, and ye ſhall find more exquiſit and ſure pleaſures in godlineſſe, at his Right Hand: O what a noble entertainment hath the Soul in God; The Peace and Joy of the Holy Ghoſt is a Kingdom indeed.