JOHN 8. 54.
IN this chapter we may observe several sharp skirmishes between Christ and the Pharisees: but as Satan in his conflict was overcome by him, so are his children in these hot disputes. The Pharisees in the latter end of this Chapter, charge two things especially upon him to make his doctrine odious, the one is, The he had a Divel, and so all his Doctrine and Miracles to come by Satanical impostures: the other, That he did all out of vain glory, to have a multitude of Disciples, and to be admired by them: Our Saviour is both defensive in this cause, vindicating himself from those horrid aspersions; and offensive, retorting the same things upon them, That they were of their Father the Divel, because he was a man slayer, and abode not in the truth: So saith he, You seeck to kill me, a man, that is cruelty, Who tells you the truth, that is ingratitude, Which he heard of God, that is impiety: and because they gloried in this, That Abraham was their father, he sheweth the disparity between their works, and Abrahams works: because also they said, God was their Father, he driveth them also out of this refuge; for if they were of God, they would hear and know his Word; Children do presently discern their Fathers voice. To that accusation of vain glory, he answereth in my text, by shewing the vanity of all humane glory: if I should look at this, I should but catch at a shadow, open my mouth to swallow air: it is nothing. Now if Christ did judge all the glory which he should hear by his Doctrine and miracles, nothing; how should this make Ministers afraid, who affect honour for some new notions, excellent Sermons, and parts? Christ did not glorifie himself, why should we then? Yet least they should think him without glory, he tels them, There is one that honoureth him, viz. God the Father, by immediate testimony from heaven, and by many miraculous operations: and to humble them the more, he saith, This that honoureth me thus, is he of whom you say, he is your Father, of whom you make your boast and braggs, that he is yours. I shall stand onely upon this passage, intending to shew that a people may have great confidence, and a bold perswasion of heart that God is their God, and yet they be of their Father the Divel. For whereas the last time I told you a man might have an historical, or dogmatical faith in matters of religion, and yet be destitute of Gods Spirit in a saving manner: now I shall shew you, he may have some fiducial application of Gods favour, and confidently repose himself in the bosom or arms of Christ, and yet Christ say to such, Depart, I know you not. A necessary subject to be handled, because most people who have no true claim or interest in God, yet it is strange to consider what quietness, and peace, and boldness they have in their hearts, when indeed fear should compass them round about.
Doct. Every peaceable frame of heart, and confident perswasion of Gods love, is not asure testimony that such an one is in the state of Grace.
Paul, Rom. 7. Sheweth he was alive without the Law, That is, he had great quietness and ease of mind; he thought himself in a sure and safe way: but alas, this was his ignorance, his blindness. Even as a man in a dungeon may think himself safe, when there are Serpents and poysonous creatures round about him, onely he doth not see them: or as a man in a Lethargy feels no pain, though he be near the gates of death: Such is the condition of many persons, they thank God they have no trouble, their soul is at much ease and quietness, they doubt not of Gods favour and love to them: hence in the midst of their afflictions they will say, I thank my good God, when (alas) we may say of such, as Christ of the Jews, You say he is your Father, but you have not known him; so they know nothing powerfully and practically about God.
To open this, Let us consider what is the nature of this secure quietnesse.1
First, It is accompanied with a great deal of ease and peace in a mans heart, so that their consciences have no terrour, no tremblings, but all is well within them. Now that wicked men may be in such a condition, is plain by that where they say, Peace, peace, then shall come sudden destruction: and the Psalmist doth with some kinde of emulation, describe the joyful quiet condition of many wicked men. They have no bonds in their death: They seem to live more cheerfully, and dye more quietly then Godly men: so then, all peace and quietness in thy conscience, is not presently a good testimony; for this security may arise from blindness, from self-love, from a senseless cauterized heart, as is to be shewed: So that this frame of Spirit is so far from being boasted of, that it is indeed the wofullest and saddest calamity that can be; better to be so many Cains, fearing every thing will damn a man, then to be one of Lachish, sitting at ease, and fearing nothing. It is true, the Prophet saith, There is no peace, saith my God, to the wicked: and is therefore compared to the sea, alwaies foaming and disquieted: So that by this place, we would think it were not possible for a man to be a wicked man, and have any peace, but the Scripture speaks there of a true and right peace, such as when the Apostle saith, Being justified by faith, we have peace with God: Insomuch that the wicked mans quietness doth not deserve the name of Peace. There is onely a forbearance of wrath: and it is because his heart is rotten, that it feeleth no pain; even as the member of a mans body rotten, is not sensible of any torment. The Apostle speaks of some, who had cauterized consciences, Seared with an hot Iron, or cut off, as some expound it: and of others who were past feeling. They were so brawny and crusted over, they had no sense of any pain: Alas this cannot be called peace. Take heed therefore lest that security and quietness in thy heart, come not from a mere rotten, senseless, stupidity in thee. Certainly this truth doth much concern us; do not think to put off God as Jacob did Isaak; do not think to steal a blessing and heaven from God.