Three Decades of Sermons
In the first place. The first glass wherein many behold themselves is civil Honesty and Morality, when men deal justly, pay everyone their own, wrong not, nor oppress their neighbors; 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 civil honest men, even just dealing Heathens as Aristides, Fabritius, &c. will rise up in judgment against many careless Professors: yet all the moral Principles of Philosophers, all the splendid actions of civil Justitiaries cannot bring any to the third Heaven. To deal 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. Unless a man be borne again of water, and of the spirit, he cannot enter into the Kingdom of Heaven. There's holiness required, 1 Pet. 1. 15. But as he which hath called you is holy: so be ye 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 wisdom. Holiness and Righteousness are conjoin'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 fear, in holiness and righteousness before him all the days 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 mere civil honest man, who prides himself and blesseth himself in his morality and there rests satisfied: I ground my assertion on Matth. 21. 31. Whether of them twain 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 Kingdom of God before you. And what were those Pharisees but mere Formalists and Jus • itiaryes: This is that which civil men boast off, they live peaceably and pay everyone 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 sins lie quietly and harbor them in thy bosom, 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 delays, evasions and collusions, I heartily wish these would deal justly with everyone, knowing that no unrighteous man shall inherit the Kingdom of God. But let me ask thee, dost thou pay God his due, his due of prayer, hearing, reading, meditation, sanctifying his sabboths? Here is a shibboleth that a mere Civil Moral man knoweth not how to accent ari • ht. If he be a dishonest man who deals unjustly with his neigh • ours in robbing and defrauding and going beyond him; much more may he b • accounted dishonest, who defrauds and robs God of his worship, sabboths, services and duties to be performed unto him.
A second false glass is that of great parts, gifts and endowments, whether natural or acquired. Many mistake parts for grace. Such as are of excellent gifts and expressions, men of voluble tongues are cried up for Godly men, who notwithstanding for all their gifts may be as mere strangers to Regeneration as Nicodemus was. It's sad to consider how many nowadays have abused their parts, and have bent their wits to coin new opinions, and have borrowed from Gypsies a canting kind of language, uncougth and unscripturall phrases more befitting Poets, Stages, Players, Jugglers then Preachers. And these are cried up amongst many for eminent Saints and converted persons, whereas they never were acquainted with the great work of Mortification, known and practiced by such as are Saints indeed. Let me tell you plainly, (for I affect plainness of speech) A man may be as great a Scholar as ever Aristotle and Plato were: and yet be a mere stranger from the life of God, a mere Ignoramus in the School of Jesus Christ. Where ever parts are we may not envy the owners of them, neither may we Idolize them. It's hard to taste much honey and not surfeit, 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 lieth upon their accompt, and the greater is their sin, not to imrpove them to God's glory; And the greatest blindness it is, to be inwardly blind. And when men pride themselves in the quickness of their understanding, volubility of speech, &c. When as in the mean time they favor 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 sin and judgment: because they have a price put into their hands to get wisdom, and are such fools as want hearts to imrpove them.
3. A third false glass is, when men compare themselves with themselves. This some take to be Conversion, Gal. 6. 3. If a man think himself to be something when he is nothing he deceiveth himself. Oh! saith one; I was a neglecter of Sermons, but now I hear them. Thou dost well to hear Sermons; and it's thy duty to wait upon these Bethesdaes. But let me ask thee, doth not fear, form, compliance with men and Interests move thee? What's that spring, that primum mobile which moves thee to these things? Doth not self set thee a work? doth not vain glory, reputation &c: move thee? Oh! saith another, I am now much amended, I do not drink 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 remain one and the same? doth not old age, want of money, want of opportunities, &c: make thee leave these things? doth not thy sin rather leave thee, then thou leave thy sin? 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 sin. Per mentem totum hominem 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 complain against their Prodigality in their youth? but let them catechise their own hearts, are not they now grown more covetous in their old age? And give the Devil his option, he would as live have a covetous man as a Prodigal, to drive his designs: Wherefore let no men compare themselves with themselves upon half reformations, half turns and partial amendments. Men may be better then formerly and yet be stark naught still. Their reformation may be to halfs; their heart may be divided, Hos. 10. 2. Their heart is divided, now shall they be found faulty: He shall break down their Altars, he shall spoil their Images: His turn may be but partial as Ephraim's was, Hos. 7. 8. Ephraim, he hath mixed himself among the people, Ephraim is a cake not turned.
4. Another false glass is, when men compare themselves with other men. Oh! say they such a one is a froward, deceitful, 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 men's sins go before, others follow after. Some men's Genius and constitution inclines more to one sin then another; though every wicked man is dispositione & praeparatione animi inclined to any sin. Perhaps another man may show his anger more openly, and thou mayst entertain 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 Sabbath day (which is a very great and abominable Prophanation) and thou in the mean time mayst be idle at home, hearing and speaking vain idle discourses, and this is likewise abominable. Wherefore let no man think himself good because he ap • ears not so bad as another. Another's badness is no Argument to conclude me good. For instance, was the Pharisee the better for overvaluing himself, and undervaluing the Publican? Luk. 18. 10, 11. The Parise stood and prayed thus with himself, 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 mean time amend not themselves?
5. A fifth false glass is others reports and commendation. Oh! how proud are many of some great persons acquaintance, who set them out to the skies and flatter them. They boast they lived under such Preachers, and have been acquainted with such and such eminent persons, and these have an honorable esteem of them. What a false glass is this, no better then that of the Papists, who believe by an implicit faith, and see through their Priests spectacles, and pin their religion on other folks sleeves. It's observable that seldom an Hipocrite dies undiscovered; but it'ts possible he may: Some may tell such fair plausible stories and narratives of their Conversion, as they may deceive men: yet they cannot deceive God, who knoweth and searcheth the hearts and reins. This is all the religion some look after, to insinuate themselves into the favor of some persons of note, and be cried up by them, and carried up on high by their wings. In the mean time they search not their own hearts, and descend not to self-Inquisition how they may approve themselves to God. They examine not what's the inward frame of their spirit, whether their hearts be washed from wickedness, and whether they be renewed in the spirit of their minds? It's not he that commendeth himself: but whom the Lord commendeth is accepted, Neither is it he, whom others magnify and extol in praises: but he, whose heart is right with God that obtains acceptance with him.
6. The sixth and last false glass I shall mention is a formal, outside profession of Religion. This is become even a fashion nowadays 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 form without the power, theres 〈 in non-Latin alphabet 〉 . Multitudes mistake Conversion nowadays, 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 far 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 separate from Heathens and from Idolaters we are commanded, and this is a warrantable separation. But to separate from a true Church must needs cause multitudes of Scismes, and Divisions (as daily experience witnesseth) and we have no warrant in the Word of God for such a separation. Let all professors know that they are not therefore converted, because they take upon them the bare name and form: For some there are (as the Apostle mentions) 2 Tim. 3. 5. Having a form, 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 himself 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 self as God is pure, this is the great work indeed.
Now having discovered these false glasses, I will set before you one true glass, wherein we must behold ourselves, and that is the Word of God. This discovers our Pollutions, this shows 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 real 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 looks at five Subjects.
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 clean water upon you and ye shall be clean: from all your filthiness, and from all your Idols, 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 newness of life, Rom. 6. 4.
Secondly, Sincerity. The aims must be single and sincere; no change for self ends, Interests, Preferments, &c. The glory of God must be in thy eye, 2 Cor. 1. 12. Our rejoicing is this, the testimony of our Conscience, that in Simplicity and Godly Sincerity, not with fleshly wisdom; 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 faithful unto death, and I will give thee a Crown of life, he that endureth unto the end shall be saved.
3. The third Use is for Exhortation. Let's all labor to be thus transformed. By way of Motive.
1. It is but equity that there should be a thorough change. The whole man is defiled by sin, and the whole man should be transformed and changed.
2. Theres a necessity: necessitas precepti & medii. 1. How often are we called upon to make us new hearts, to turn unto the Lord, to amend our ways?
2. This change is an instrumental means to pacify God's wrath, 2 Chron. 7. 1 • . If my people which are cal • ed by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from Heaven, and will forgive their sins, and heal their land. So Joel 2. 12. Therefore thus saith the Lord; turn unto m • with all your heart, with fasting, weeping, and mourning; rent your hearts and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger and of great kindness, and repenteth him of the evil.
3. Consider the Utility, God will however have his glory, and 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 I will in the last place conclude with a word of 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 darkness 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 obtain these singular Privileges.
1. They have Union and Communion with Jesus Christ. They are one with him mystically. He is their Head, they his body: they enjoy 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 ye also may have fellowship with us, and truly 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 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 Christ's purchases of Justification, Sanctification, and Glorification. What can I add more but the complement of all, from Rev. 1. 5, 6. And from Jesus Christ, who is the faithful witness, 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 sins in his own blood. And hath made us Kings and Priests unto God, and his Father: to him be glory and dominion forever and ever, Amen. And such honor have all his Saints, even all such as are converted, and borne again, upon whom this real change and renovation is past. These are here militant saints on earth, and shall be triumphant Saints in the highest Heavens.
D r Wilkinsons 3. DECADS of SERMONS.