Sober Singularity, Section 8
SECT. VIII.
2. GIve me leave to add ſome few things, by way of direction, what courſe we muſt take to prevent ſeduction, by the example of the multitude.
Dir. 1. If you would not be led into ſin, by the example of the multitude, be diligent in ſtudying the word of God, and get a clear inſight into the will of God therein revealed. This will be of great uſe, not only as a Chart or compaſs whereby to ſteer your courſe, when the wind and tide of their practiſe would carry you aſide into evil: But will furniſh you alſo with arguments, on all occaſions, to oppoſe their ſollicitations, Rom. 12.2. Be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God. Mark it, if ye will not be forced down the current of the world, you muſt be well verſt and inſtructed, in the mind of God: that you may have the ſcripture in a readineſs, wherewithall to anſwer their temptations.
Dir. 2. To preſerve you from compliance with the multitude in ſin, labour to be ſtrongly fenced againſt the importunity of ſinners. You muſt get a kind of ſtifneſs and ſtoutneſs of ſpirit, that will not be eaſi…y bent, or bowed, one way or other, by the humours of men. As you ought to be pliable, and yielding to the commandments of God; gentle, & eaſy to be intreated to the doing of good; ſo you muſt be ſtrong to reſiſt all incitations to evil. Some are of that ductile, and facile diſpoſition, that they are eaſily impreſſive of any form, and quickly turned aſide into crooked wayes. Such a one was King Joaſh, after his uncles deceaſe: Firſt the Princes of Judah fell away to idolatry, and they came and made obeiſance to the King, and he preſently yielded his conſent, 2 Chron. 24.17, 18. And it is a matter of eaſie obſervation, how that many are utterly ruined, by this ſoft, *Hic murus aboneus eſto. Nil conſcire ſibi nulla palleſcere culpâ. Hor.and ductile temper, which men falſly call a good nature. S. Paul was a man of another frame of ſpirit, when he was bound in the ſpirit, for Jeruſalem, his companions beſeeched him, and his friends wept over him, but he would not be perſwaded, Act. 21.13, 14. Such a kind of holy obſtinacy, muſt you get into your ſouls, if you will ſtand faſt in the way of righteouſneſs. For be ſure your friends will reaſon with you, and your acquaintance will importune you, to joyn in their confederacy: So that you muſt be fixt, as a rock in the ſea, that remains unmoveable, though all the waves and billowes toſſe, and daſh themſelves againſt it. Remember, if ſinners are importunate to induce you to ſin, the God of heaven is importunate to keep you in the path of holineſs; and whoſe importunacy ſhould moſtly prevail upon you, judg ye. Doth not wiſdom cry? and underſtanding lift up her voice? She ſtandeth in the top of high places, by the way, in the places of the paths. She crieth at the gates, at the entry of the City, at the coming in of the doors. Unto you, O men, I call, and my voice is to the ſons of men. O ye ſimple, underſtand wiſdom; and ye fools be ye of an underſtanding heart, Prov. 9.1, 2, 3, 4, 5.
Dir. 3. In order to keep you from infection, by the practiſe of the multitude, Be ſure to get your natures ſanctified. Earneſtly pray to the Lord, for the grace of regeneration. Do not content your ſelves, with any common endowments; but get the ſpirit of converſion, that other ſpirit, which the world cannot receive. For if your qualifications be no other than the world hath, your converſations will be alike alſo. What made Caleb remain upright with Jehovah, when the other Spies turned aſide unto vanity, and lying? Becauſe he was a man of another ſpirit. Num. 14.24. But my ſervant Caleb, becauſe he had another ſpirit with him, and followed me fully. If you will follow the Lord fully, when the whole world wondereth after the beaſt (as the apoſtacy of the latter times is expreſſed, Rev. 13.3.) you muſt be otherwiſe ſpirited, than the world is. Common graces and indowments, will never be productive of a ſingular converſation.
Dir. 4. If you will not be led aſide into ſin, by the multitudes's practiſe, Take heed of entertaining their principles; but indeavour to erect and to ſet up principles of holineſs in the ſtead of them. For Mark it my brethren, as your minds are affected with right or corrupt notions touching the matters of religion, ſo will your converſations be regularly, or corruptly, ordered. If your judgments be diſtempered with rotten principles, they will certainly tranſmit anſwerable defilement into your lives. Therefore you ſhall find that it is one of the ſpecial works of God in the day of converſion, to eradicate, and pluck up theſe falſe pinciples, out of mens ſpirits: as being the ſtrong holds of the devil whereby he keeps poſſeſſion of their hearts, and ſome of the principal engines, where by he hurrieth them on to works of darkneſs, 2 Cor. 10.4, 5. For the weapons of our warfare, are not carnal, but mighty through God, to the pulling down of ſtrong holds. Caſting down imaginations and every high thing that exalteth it ſelf againſt the knowledg of God, and bringeth into captivity every thought to the obedience of Chriſt. So that you muſt beg inſtantly of God, that he would pleaſe to throw down theſe towring thoughts, and make your hearts ſound in his ſtatutes, as is the prayer of David, Pſ. 119.80. It would be an endleſs task, to paſs over all the rotten principles that are in the hearts of the multitude. I will only mention the principal, and for methods ſake, reduce them to ſeven heads.
1. The firſt principle of the multitude, concerns the nature of God, and it is this. That God is not ſo ſevere and exact in the obſerving mens wayes and actions, as ſome preciſe miniſters would bear them in hand he is. Surely think they, the Lord doth not make any ſuch great matter, whether we be holy or not; he doth not ſo much ſtand upon ſtrictneſs, and circumſpection in our carriage; nor will he be ſo rigorous as to require it of us. Only theſe puritan preachers tell us ſtories of that nature, and they muſt ſay ſomething, to fill up the time. Thus they reaſon themſelves into wickedneſs, and the wicked one ſtrikes in to promote theſe reaſonings, Pſal. 10.11. He hath ſaid in his heart, God hath for gotten it: he hideth his face, he will never ſee it. Again v. 13. Wherefore doth the wicked contemn God? He hath ſaid in his-heart, thou wilt not require it, Ezek. 8.12. Then ſaid …e unto me, Son of man, haſt thou ſeen what the ancients of the houſe of Iſrael do in the dark, every man in the chambers of his imagery? For they ſay, the Lord ſeeth us not, the Lord hath forſaken the earth. Mark it, they went on in ſin, and idolatry, being acted by the influence of this curſed principle. Now therefore, this principle muſt be demoliſhed, and thrown down: For men will never venture through the oppoſitions and reproaches of the multitude, that they may be accepted of God, unleſs they be fully convinced, that God mindeth their wayes, and that holineſs is pleaſing in his ſight, Gen. 17.1. Walk before me, and be thus perfect, Job. 31.4. Doth not he ſee my wayes, and count all my ſteps? Prov. 5.20, 21. Why wilt thou, my Son, he raviſhed with a ſtrang woman, and embrace the boſom of a ſtranger? For the wayes of man are before the eyes of the Lord, and he pondereth all his goings.
In the room and place of this firſt rotten principle, let theſe ſcripture principles be erected.
1. That the conſcience of a man is Gods deputy, and ſubſtitute, ſet up in the ſoul to this purpoſe; that it may judg the ſinner for his wickedneſs, and bind him over to appear before the judgment ſeat of Chriſt, Rom. 2.15, 16. Jo. 8.9. Let me therefore ask thee this one queſtion. Doth not thy conſcience ſometimes ſmite thee, for thy profaneſs and hypocriſy? Doth not that give thee, many a ſecret gripe at thy heart, and lye as a worm gnawing within thy entrals? Do…h it not ſtep in, now and then, in the times of thy jovialty, and merriment, and ſpoil all thy ſport? and warn thee of coming before a greater judg? Why, O vain man, doth conſcience obſerve which God hath planted in thy breaſt? and doth not God obſerve more exactly, by whom it was planted? For if our heart condemn us, God is greater than our heart, and knoweth all things. 1 Jo. 3.20. Underſtand, O ye brutiſh among the people, and ye fools when will ye be wiſe? He that planted the ear, ſhall not he hear? He that formed the eye [this internal, reflective eye of the ſoul] ſhall not he ſee? He that chaſtizeth the heathen, ſhall not he correct? He that teacheth man knowledg, ſhall not he know? The Lord knoweth the thoughts of man, that they are vanity, Pſal. 94.8, 9, 10, 11.
2. Settle this principle alſo in the place of the other, that all the diſpenſations of God towards the children of men, have a direct and natural tendency to lead them to repentance, and to quicken them to walk in wayes of holineſs. To this end he gave his word to inſtruct them, and his ſpirit to ſtrive with them, and hath appointed his ordinances to be attended upon by them. Upon this account he doth wait in the exerciſe of his long ſuffering towards ſome, and ſends his miniſters to treat with them in his name. To this end, he executeth ſore judgments upon others, and maketh them to taſt the bitterneſs of ſin in the fruits of it. This is the proper end of all exhortations and counſels, of all comminations on the one hand, and promiſes on the other hand; of all mercies and afflictions, and providences of every ſort. And can you be ſo ſottiſh, as to imagine that the infinitely wiſe God would be at ſuch coſt and pains, to drive men out of their ſins and to draw them to godlineſs, and yet not regard whether they are holy or not? You will not impute ſuch folly to a conſiderate, ſober man; that he would be at a vaſt expence in order to accompliſh a deſign, and then not care whether it be accompliſhed or no? And dareſt thou to charg this folly upon God, whoſe wiſdom is incomprehenſible, and of whoſe underſtanding there is no ſearching out? Conſider, O man, what expence the Lord hath been at upon thy ſoul. Sometimes he hath watered thee with his bleſſings from heaven, and again exerciſed thee under ſharp corrections. Now he hath indulged thee the uſe of ſpiritual opportunities, and dealt with thee by inward convictions, and anon deprived thee of theſe excellent advantages that you might learn their worth by the want of them, if by any means you might be prevailed with to forſake the evil of your wayes. And doth not he care, for all this, whether you forſake them or not? What could have been done more to my vineyard, that I have not done in it? [what coſt or pains could be beſtowed, that hath not been ſpent upon you?] Wherefore when I looked that it ſhould bring forth grapes, brought it forth wild grapes? Iſa. 5.4.
3. The account and reckoning unto which ſinners muſt be called, at the tribunal ſeat of Jeſus Chriſt, will be a very ſtrict and exact reckoning, and his proceedings with them will be ſevere proceedings. For God will bring every work into judgment, and every ſecret thing, whether it be good, or whether it be evil, Eccl. 12.14. He will bring to light the hidden things of darkneſs, and make manifeſt the counſels of the heart, 1 Cor. 4.5. And if his eyes were not upon all the wayes of man, how could he bring them to ſuch a preciſe account? How could God thus judg the world? He will ſentence the wicked unto eternal burnings, unto intolerable torments, which ſhall never have an end, Mat. 25.41. Depart from me ye curſed, into everlaſting fire, prepared for the devil, and his angels. And can it be imagined that he will do thus, for a matter that he doth not regard? Will he put his creatures to this inexpreſſible torment, for doing that, which he makes no account of? Is God unrighteous that taketh vengeance? God forbid. Let not ſuch a curſed thought be harboured within your ſpirits.
4. Though the ungodly may be ſuffered to proſper for a while in reference to the things of this life, yet there are ſore ſpiritual judgments inflicted on them here, and they are reſerved alſo to the day of deſtruction. This is a principle needful to be riveted in mens ſpirits, in oppoſition to that of the multitude: For it is the want of a right underſtanding of this, which is the ground whereupon they embrace that. Why do ſinners think, that God regardeth it not, whether they be ſtrict or looſe? whether they walk after the ſpirit, or according to the luſts of the fleſh? Becauſe they ſee the ungodly proſper in the world, and there is no difference put, in the providences of God, between the righteous and the wicked: all things come alike unto all, Mal. 2.17. Ye ſay, every one that doth evil is good in the ſight of the Lord, or where is the God of judgment, q. d. If God be ſo much diſpleaſed with ſin, why doth he not puniſh the ſinners? If he love the wayes of holineſs, why doth he not deal favourably, and kindly, with them that are holy? If any are fat, and in a flouriſhing condition, it is for the moſt part the workers of iniquity: and if any are in adverſity, more than others, it is ſuch as ſeem to be more ſtrict and upright than others. Well, but mind it Sirs, As the Lord hath ſpiritual bleſſings, the choiceſt favours, hidden manna, which the world ſeeth not, to beſtow upon his children: So he hath ſpiritual plagues, the ſoreſt effects of his indignation in this life, which are poured *Pſal. 106.15.out upon the ungodly. And the time of remarkeable difference, betwixt Saints and Sinners, is reſerved till the end of this world, when the wicked ſhall be turned into hell, and all that forget God: and then ſhall the righteous ſhine as the ſtars for ever in the kingdom of their Father, Job. 21.7, 8, 9, 29, 30. Wherefore do the wicked live, become old, yea are mighty in power? Their ſeed is eſtabliſhed in their ſight, and their off-ſpring before their eyes. Their houſes are ſafe from fear, neither is the rod of God upon them. Mark the anſwer to this quaery, v. 29.30. Have ye not asked them that go by the way? and do not ye know their tokens? That the wicked is reſerved to the day of deſtruction, they ſhall be brought forth to the day of wrath.
So much for the firſt great principle of the multitude, which concerns the nature of God.
2. The ſecond principle of the multitude, whereby they force themſelves into ſin, relates to the quality of godlineſs, viz. That a mans heart may be good in the ſight of the Lord, though he be not preciſe and ſtrict in the avoiding of ſin, and mortification of it; though he do not walk up to the rule of the word, nor is active and forward in the works of holineſs. Thus they are ready, upon all occaſions, to boaſt of the integrity of their hearts. It is true, they cannot deny, but that their lives are not ſo regular and orderly as they ſhould be; they now and then take liberty to ſatisfie their carnal deſires; but God knows their hearts, that they mean well, and love the Lord, and intend as much good as they that are more exact in their wayes. It is true, they neglect prayer, and ſeldom ſtudy the ſcriptures, and comply with the corruptions of the times. But their wills are as good, as they that are moſt oppoſite to thoſe corruptions, and make the greateſt ſhew of diligence, and faithfulneſs in the duties of godlineſs. They hope God will accept of the will, for the deed. Hath he not a ſpecial regard unto the heart? and he knows that their hearts are as good as others. Thus Jehu gloried in the goodneſs of his heart, though he only carried on his own ſecular intereſt, and departed not from the ſins of Jereboam the Son of Nebat, 2 Kings 10.15. Is thine heart right, as mine heart is with thy heart? And thus Saul pleaded that he meant well, however he kept not the commandment of the Lord, 1 Sam. 13.11, 12. My brethren, if you will ſtand faſt againſt the ſeductions of the multitude, you muſt get rid of this rotten principle: and know, that if there be truth and uprightneſs in the heart, there will be a proportionable degree and meaſure of the power of godlineſs expreſſed in the life and converſation. According to grace within, ſo will be the tenour of your carriage without, 1 Jo. 3.7. Little children, let no man deceive you; he that doth righteouſneſs, is righteous, even as he is righteous. Again v. 10. In this the children of God are manifeſt, and the children of the devil: whoſoever doth not righteouſneſs, is not of God, to keep you, from under the ſway, and power, of this principle of the multitude, get theſe three contrary principles, rivited in your hearts, in the room of it.
1. That the heart of a man, as it is the ſeat of internal ſpiritual qualifications, ſo it is the well-ſpring of action. All external practiſes are but ſtreams, that flow from that fountain; but fruit, that groweth upon that tree. So that if your converſations be vile and abominable, it is impoſſible but your hearts ſhould be filled with wickedneſs, and abominations alſo. If the words be light and frothy, the heart cannot be ſerious: Becauſe the mouth ſpeaketh out of the abundance of the heart. If the carriage be wanton and effeminate, the heart cannot be chaſt, for all that wantoneſs proceedeth out of the heart, and ſo I might inſtance in other caſes, Mar. 7.21, 22, 23. For from within out of the heart of men, proceed evil thoughts, adulteries; fornications, murders, thefts, covetouſneſs, wickedneſs, deceit, laſciviouſneſs, an evil eye, blaſphemy, pride, fooliſhneſs: All theſe evil things come from within, and defile the man. Mark it, if there be any ſin and wickedneſs allowed in the life, it will of neceſſity follow, that the heart is corrupt and naught: That is the ſource and original from whence ſinful actions are derived.
2. The new creature, which is formed in the hearts and ſpirits of all the children of God, whereby alone they are made good and upright, is in its own nature and tendency, an active principle. It will raiſe a man from earth to heaven, and keep him from ſin and impiety, that he may be holy in all manner of converſation. Grace within is as the ointment of the right hand, that will diſcover it ſelf. So that if you live in the practiſe of any known ſin, or in the neglect of any known duty, glory not, and lie not againſt the truth (as S. James expreſſeth it, cap. 3.14.) i. e. Do not boaſt of the goodneſs of your hearts; for it is a lie: They cannot be good unleſs your lives be filled with all goodneſs. If your hearts are right with the Lord, your wayes will be repleniſhed with the fruits of righteouſneſs, which are by Jeſus Chriſt unto his praiſe and glory. A good man out of the good treaſure of his heart, bringeth forth good things: and an evil man out of the evil treaſure, bringeth forth evil things, Mat. 12.35. Whoſoever is born of God, doth not commit ſin: for his ſeed remaineth in him. And he cannot ſin, becauſe he is born of God, 1 Jo. 3.9.
3. The rule which Chriſt will obſerve, in his judicial proceedings, according to which he will pronounce the ſentence of abſolution or condemnation, and ſend the ſons of men to their eternal eſtate, will be according to their workes. He will judg of your hearts, by the tenour of your converſations: And then the fooliſhneſs of this pretence will appear. that a mans heart may be good when his wayes are corrupt: For Chriſt will give to every man according to his wayes, Rev. 20.12. And I ſaw the dead ſmall and great, ſtand before God: and the books were opened: and another book was opened, which is the book of life. And the dead were judged out of thoſe things which were written in the books, according to their works. Again v. 13. And they were judged every man, according to their works. So that, Be not deceived, God is not mocked: for whatſoever a man ſoweth, that ſhall he alſo reap. For he that ſoweth to the fleſh ſhall of the fleſh reap corruption: but he that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting, Gal. 6.7, 8.
That's the ſecond principle of the multitude, of which you muſt beware.
3. The third principle of the multitude, which you muſt carefully avoid, that you may not be led by their example into the commiſſion of ſin, hath reſpect to the benefit ariſing from the ſervice of God. The principle is this, That the following of the world brings viſible profit, and advantage along with it: but there is no benefit or emolument that doth come byſt rictneſs in the wayes of religion. The fear of the Lord ſeems a fruitleſs way, in their eyes. They cannot but confeſs, that God hath commanded them, to be much in ſeeking after him, to pray without ceaſing, to be ſtedfaſt, unmoveable, alwayes abounding in the work of the Lord: But what good is there to be got by ſo doing? Where is the income of religion, that it bringeth along with it? What advantage do men get by ſetting apart ſo many dayes of faſting, and prayer, and the like ſpiritual exerciſes? Job. 21.14, 15. Therefore they ſay unto God, depart from us, for we deſire not the knowledg of thy wayes. What is the Almighty, that we ſhould ſerve him? and what profit ſhall we have, if we pray unto him? And you find this principle in the hearts of thoſe ſtubborn, and refractory ſinners, Mal. 3.14. Ye have ſaid, it is vain to ſerve God, and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hoſts? q. d. Men grow rich and wealthy by compliance with ſin, but there's nothing to be gotten, at all, by walking humbly with God, and attendance upon his ſervice. This falſe principle Sirs, muſt be rejected, and diſowned, if you will keep your ſelves free from the taint of worldly pollutions: For by walking contrary to the multitude, by the ſtraight line of pure religion, you may poſſibly be ſurrounded with many dangers, and ſuffer much loſs; and that you will never willingly do, unleſs you ſee ſomething in godlineſs, able to countervail thoſe dangers, and to make reparation of your loſſes. Except you apprehend a good conſcience to be a matter of conſiderable worth, and value, you will never be at any great coſt and expence in order to keep a good conſcience.
For the excluding therefore of theſe corrupt apprehenſions, indeavour to faſten three contrary principles, upon your ſpirits in their ſtead; which I ſhall but juſt touch upon.
1. That walking cloſely with God, in the high way of holineſs is a ſure means to evidence that God hath made with you an everlaſting covenant, and to keep you under the verg of his peculiar favour, and regard. And is it no profit, to have the Lord of hoſts to be your faſt friend, and portion for ever? Is it nothing to be made a ſpecial favourite, unto the King of heaven? Why man, the earth is the Lords, and the fulneſs thereof: The heart of all men, even the Kings heart is in the hands of the Lord, and as the rivers of water, he turneth it whether he pleaſeth. All the Armies of heaven, and the Inhabitants of the world, are at his beck, and under his guidance. And, is it nothing to be under the ſpecial care and protection of this Generaliſſimo? this ſovereign commander? Is it a matter little to be regarded, to enjoy the ſmiles and tokens of his reconciled countenance? Are the conſolations of God, become ſmall in your eyes? Surely David put another kind of eſtimate upon them, Pſal. 4.6. There be many that ſay who will ſhew us any good? Lord, lift thou up the light of thy countenance upon us, Pſal. 34.2. My ſoul ſhall make her boaſt in the Lord. I have ſometimes read of one of the Kings of France, that when the Spanyard ſent to denounce war againſt him, and the Herauld proclaimed all his maſters titles, as King of Caſtile, Arragon, Sicelie, Naples, and the reſt; The French King returned to every one of them diſtinctly, I am King, of France, I am King of France: thereby intimating, that by that one flouriſhing Kingdom of France, he was able to out boaſt the other in the multitude of his dominions. So may a believer by the enjoyment of one God, be able to outboaſt the worldling in all that he poſſeſſeth. Hath he abundance of riches? But I, may a ſincere Chriſtian ſay, have the eternal God for my portion, who is the giver of all things, from whom every good and perfect gift doth proceed. Hath the worldling the favour of great men, of Kings, and Emperours? But I have the friendſhip of God, who is the ſupreme King; and all Princes and potentates upon earth are but his vaſſals and ſubjects. Is he advanced to honour and great dignity? Well, but I am a ſon or daughter of the living God, which is far higher preferment than the mightieſt men can confer on their favourites. All that the worldling poſſeſſeth, is but for a ſmall pittance of time; but a believer hath intereſt in eternal manſions, in a crown and kingdome that cannot be ſhaken. And is the way to this kingdome an unprofitable way? Mind what the Pſalmiſt ſaith in this reſpect, Pſal. 84.10, 11. For a day in thy Courts is better then a thouſand. I would chuſe rather to ſit at the threſhold, in the houſe of my God, than to dwell in the tents of wickedneſs. For the Lord God is a Sun, and a ſhield; The Lord will give grace, and glory: No good thing will he withold, from them that walk uprightly.
2. The profit and advantage of godlineſs, is principally ſpiritual profit, whereas the hearts of the unregenerate are earthly, ſenſual, and carnal; and therefore it is, that they are not able to diſcern the ſweetneſs and excellency of religion. Not as if there were no ſuch thing to be perceived, but their ſpirits are indiſpoſed, and altogether uncapable of the right perception thereof. For to a through diſcerning of any excellency whatſoever, there muſt be always a proportion betwixt the excellency diſcerned, and the power or faculty by which it is diſcerned. To make it clear by a familiar illuſtration. If I diſcourſe with an Husbandman, of ſome profitable way of manuring of land, or concerning the beſt method of ordering grain and tillage; he will eaſily diſcern the import of ſuch diſcourſe, and the benefit of ſuch experiments, as are commended to him in that behalf. But if you ſhould read to him the moſt admirable lecture, in Geometry, Opticks, Metaphyſicks, or the like: He will not apprehend the uſefulneſs of it. Why? Becauſe there is a ſuitableneſs in his underſtanding, for the reception of the one, and not of the other. Thus it is in this caſe: If a man would diſcern ſpiritual excellencies, he muſt have a ſpiritual eye. If he would taſt ſweetneſs in the ſervice of God, he muſt have a ſpiritual palate. But now the unregenerate are carnal, and earthly: Their ſpirits lye grovelling upon the earth, and their minds are linked and faſtened to things below, 1 Cor. 2.14. The natural man receiveth not the things of the ſpirit of God: for they are fooliſhneſs to him. Neither can he know them, becauſe they are ſpiritually diſcerned. If a blind man do not perceive the beauty and lovelineſs of the Sun; It is not from any defect in that glorious body: but through the defect of his ſight. So if the wicked do not ſee the profit of godlineſs, it is not through any defect in religion; But becauſe themſelves are blind, and cannot ſee afar off, 2 Pet. 1.9.
3. The great reaſon, why perſons go empty away from the ſervice of God, and ſo bring up an evil report upon godlineſs, as if it were an unprofitable work, is becauſe their hearts are not upright in the ſight of the Lord, but they deal falſly in his covenant.
They do their work by halfes, and in a ſlight and ſuperficial way; and ſo fall ſhort of their expectations in the performance of it, Iſa. 58.3. Wherefore have we faſted ſay they, and thou ſeeſt not? Wherefore have we afflicted our Souls, and thou takeſt no knowledg? Mark the anſwer that is returned to theſe groundleſs complaints. Behold in the day of your faſt you find pleaſure, and exact all your labours. Behold, you faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſs. Is it ſuch a faſt that I have choſen? q. d. If you did not play the Hypocrites, in the obedience you tender; you ſhould never have cauſe to complain of my unreadineſs to reward you. If you were faithful in the obſervation of my ſtatutes, I would in no caſe fail the expectation of your ſouls. But ye brought that which was torn, and the lame, and the ſick: Thus you brought an offering: Should I accept of this at your hand, ſaith the Lord? Mal. 1.13. My brethren, the emolument and advantage of religion, is entailed upon the power of godlineſs: No wonder, that they find it not, who have only the form. For bodily exerciſe profiteth little: But godlineſs [reall and ſubſtantial godlineſs] is profitable unto all things, having promiſe of the life that now is, and of that which is to come, 1 Tim. 4.8. And therefore the Lord appeals to the very conſciences of his people, whether ever they could ſay, that they had ſought him in vain, when they did ſeek him in ſincerity, Mic. 2.7. O thou that art named, the houſe of Jacob, Is the ſpirit of the Lord ſtraitned? Are theſe his doings? Do not my words do good, to him that walketh uprightly?
That is the third principle of the multitude, to be rooted up, out of your ſpirits.
4. The fourth Principle of the multitude which you muſt utterly reject, if you will not be led aſide by their errour into ſin, hath reference to the way of ſalvation, and the means of coming to the kingdom of heaven. That a perſon need not take ſo much pains, nor make ſo much adoe, in order to the attainment of eternal life, as commonly Miniſters preſs men unto: But a man may be ſaved well enough, without preciſeneſs and circumſpection over his wayes. They cannot but acknowledg, but that the Holy Ghoſt in the ſcriptures exhorteth men to be vigilant, and watchful, in every thing to be circumſpect, and not to come neer to an evil matter: To contend earneſtly for the faith, and to ſtrive to enter in at the ſtrait gate. And indeed, will they ſay, theſe things are not amiſs in Miniſters, that have nothing elſe to mind, but to inveigh againſt ſin, and to ſtudy the word of the Lord: But they cannot believe, they are of abſolute neceſſity to ſalvation; but that a man may do well enough, though he, now and then, indulge himſelf to ſatisfie his luſts. They will never be perſwaded, that God will damn all that come not up to theſe rigid terms. Thus they harden their hearts againſt the fear of the Lord, and ſet open a door unto licentiouſneſs. Deut. 29.19. I ſhall have peace, though I walk in the imagination of mine heart, to adde drunkeneſs to thirſt. As if the ſinner ſhould have ſaid, as carnal people in our dayes are wont to doe. Do you think, Heaven was appointed only for a company of Puritans, that make more Scruples than they need? Why may not a man take his fill of pleaſures upon earth, and yet come to the kingdom of heaven as well as others? ſurely God never intended, to tye us up in ſuch narrow bounds as theſe Strait-lac't Preachers would perſwade us. Come, let us fill our ſelves with ſtrong drink, and take our freedom whilſt we may, and yet our ſouls ſhall do as well as theirs. If you would ſee the farther workings of this curſed and Helliſh principle, conſult, Pſal. 10.3. Iſa. 28.14, 15. And Jer. 5.12.13.
My beloved, if you will keep your ſelves unſpotted from the world, great care muſt be taken that you give not the leaſt reception or entertainment, unto theſe deviliſh dictates. For if once ſuch libertine thoughts do but enter into your heads, they will quickly fall down, as a mighty Torrent, upon your hearts, and carry you headlong to all exceſs of riot. As the firſt point of wiſdom is, to pitch upon the right end: So the next is, to take care of electing and cloſing with the ſure and proper means, for compaſſing that end. If you fancy to your ſelves, an eaſy way to ſalvation, you do thereby tempt the tempter, to lead you in the broad way to deſtruction. Your ſpirits are thereby as a City without gates or walls, open to all the inroades of that wicked one, and of wicked men that are his inſtruments. And therefore to Antidote your ſouls againſt this Poyſonous principle, let theſe three contrary principles ſink deep within you.
1. That the Holy Ghoſt is expreſſe concerning it, that the way of ſalvation is a narrow, and difficult way: and that there are but few of thoſe, that ſit under the teachings of the word of God, that will arrive with ſafety at the kingdom of heaven. Mark it, I ſay, theſe are truths which are frequently inculcated and very clearly aſſerted. They are not dark notions, and concluſions, that are pretended to be drawn by far-fetcht conſequences, from the ſcripture; but they are delivered ſo plainly, that there is no way left for evading the force of them. Mat. 7.13, 14. Enter ye in at the ſtraitgate: for wide is the gate and broad is the way, that leadeth to deſtruction, and many there be which go in thereat. Becauſe ſtrait is the gate [or how ſtrait is the gate?] amd narrow is the way that leadeth unto life, and few there be that find it. Not only the way of holineſs, in the utmoſt extent of it, is a difficult way; but the way that leadeth unto life; ſuch holineſs, as is of abſolute neceſſity to conduct a ſinner to ſalvation; And they are but an handful in compariſon that walk in it. But this may be meant, will the carnal profeſſour ſay, in relation to Heathens and Infidels, and groſs Idolaters, that worſhip a falſe God, and never had the knowledg of a Mediatour. We are Chriſtians, and members of the Church, and hear the word of the Lord. Se therefore what our Saviour ſaith in another place, Mat. 22.14. For many are called, but few are choſen. When are ſinners externally called, by a common vocation, but when the word of God ſounds in their eares, inviting them to repentance, and the Spirit of God deals by his motions with their hearts, admoniſhing and perſwading them to come unto Chriſt, that they may be ſaved? And few of this ſort attain to eternal life. Look into the old world, and there were but eight perſons ſaved from the deluge, whereof there was one, at leaſt, an hypocrite; and the reſt of the world were ſwept away, not only with the beſom of temporal deſtruction, but into the pit of eternal perdition. Conſider the ſtate of Sodom, and there could not be found ten righteous perſons in that populous City. But leaſt you ſhould ſay that theſe were profeſſed Atheiſts, and Infidels, and ſo the caſe not parallel, with ſuch as are called the people of God: Let us therefore make inſpection into the body of Iſrael, when Elias made interceſſion to the Lord againſt them, who thought that only himſelf had been left alone faithful unto Jehovah. And pray, what was the anſwer of God unto him? See Rom. 11.4. I have reſerved to my ſelf, ſeven thouſand men, who have not bowed the knee to the image of Baal. Mark it, but ſeven thouſand in the whole kingdom of Iſrael, that conſiſted of ten of the Tribes. We read of eleven hundred and threeſcore thouſand mighty men of valour, at one time, in the two tribes of Judah and Benjamin, beſides the ſouldiers that kept the gariſons: Now if you ſhould reckon proportionably, concerning the ten tribes, and make but a reaſonable computation of the reſt of the people, men and women, What were ſeven thouſand in reſpect of the whole? What an inconſiderable pittance? ſcarcely, one of a thouſand. However the caſe is plain, there are but few in compariſon that hear the word of the Lord, that will come to the ſtate of bleſſedneſs in the enjoyment of the Lord. And, to bring this matter to an head, if the way to Heaven were eaſy, how comes it to paſs that ſuch multitudes periſh? If men might be ſaved at a cheap rate, without ſtrictneſs, and diligence, whence is it that the greateſt number fall ſhort of ſalvation? If the careleſs and ſenſual are in the way to heaven, who are the multitude, in the viſible Church, that Chriſt tells us, ſhall be ſent into the chains of darkneſs? Do not you tremble, when you meet with ſuch paſſages in the Bible? I am afraid, Sirs, you dare not ſeriouſly ſtudy and meditate upon ſuch ſcripture-truths, leaſt they ſhould make your hearts to ake, and awaken you out of your golden dreams.
2. Though there are degrees of grace, and different meaſures of holineſs in the Saints and ſervants of God: and many perſons that are ſaved never attained to that ſtature and pitch of godlineſs in this life, at which ſome have arrived: Yet there are ſuch things of abſolute and indiſpenſable neceſſity to ſalvation, and to evidence that you are partakers of ſaving grace in the ſmalleſt degree, that will ſufficiently manifeſt that Heaven is not to be got without much pains and diligence in the purſuance of it, Mat. 11.12. The kingdom of heaven ſuffereth violence, and the violent take it by force. There is no geting into that City, except you ſtorm it: unleſs you vehemently ſtrive to lay hold upon it. Lazy wiſhings and wouldings will never bring you thither. Lukewarmneſs and ſlothfulneſs will certainly fall ſhort of it. The bare external and ſuperficial performance of ſome duties whilſt in other things you take liberty to indulg the fleſh, will undoubtedly leave you ſtill in the ſtate of Damnation; what ever fond conceits you may have of the contrary.
Let us lightly paſs over the mention of ſome particulars that are of abſolute neceſſity to eternal life. (1) The whole nature muſt be cleanſed from the power of ſin, and every corruption mortified and brought into ſubjection, Rom. 6.6, 14. 2 Cor. 5.17. (2) The whole perſon muſt be devoted and conſecrated unto the Lord; and ſurrendred into his hands, to be at Gods diſpoſal, and to follow him, at his feet, without reſervation and exception of any part or faculty, Iſa. 44.5. 2 Cor. 8.5. (3) All the time of a mans life muſt be dedicated to the ſervice of the moſt high; and to the imployment of holineſs, Luk. 1.75. 1 Pet. 1.17. (4) Every known ſin muſt be actually abandoned and forſaken they muſt be utterly abandoned and caſt off, never to be followed any more, Ezek. 18.21. Galat. 5.19, 21. (5) All the commandments of the Lord muſt be reſpected, and a conſcientious regard muſt be had unto the due performance of every known duty, Pſal. 119.6. (6) The whole flock of our outward enjoyments muſt be managed in a ſubordination to the glory of God, and eternal concernments: and be readily abandoned and rejected, even the deareſt of them, when they come in competition with cloſe walking with God: and the foreſt tortures and afflictions willingly ſubmitted to, rather than be driven back into the wayes of ſin, Mat. 16.24, 25, 26. Heb. 11.35. Now let us caſt our eyes back on theſe things, and ſee whether they can be done with a wet finger. The reaſon, why carnal people imagine, that they may come to heaven, without much circumſpection and ſtrictneſs, is, becauſe they know not what reall holineſs is, nor wherein it doth conſiſt, which is the only way that leadeth to heaven.
3. Let this principle alſo be erected and ſet up in your ſouls, that although no Chriſtian doth attain to an abſolute perfection of grace or holineſs in this life; yet the meaneſt ſincere Chriſtian, every true believer, is ſtill preſſing after perfection. He doth not allow himſelf in the leaſt iniquity, but is ſtill cleanſing himſelf further every day, and preſſing forward in godlineſs, till he hath gotten to the Mark. He doth not content himſelf with any attainments received; but is ever labouring after more intimate acquaintance with God, and a cloſer fellowſhip and communion with him, Phil. 3.13, 14. Every ſound Chriſtian takes the life of Chriſt, for his pattern. And though ſometimes it falleth out that he maketh blots and blurres in tranſcribing, yet he ſtudieth to write as neer as may be according to that copy, 1 Jo. 3.3. Every man that hath this hope in him, purifieth himſelf, even as he is pure.
So much for the raiſing of that fourth curſed and corrupt Principle of the Multitude.
5. The next Principle of the multitude, is touching the accomodations of this life, the good things of this world. That it is a point of the greateſt wiſdom, to make ſure of all that can be gotten here, and let us truſt God with our ſouls, for they cannot be left in better hands. They think Gold and ſilver are ſure friends, upon all occaſions; and make way for a man in any buſineſs whatſoever: And therefore they count ſuch men fools and idiots, that know not their own concerns, who will part with theſe things upon the niceties of conſcience; and will loſe their worldly advantages, upon any ground whatſoever. For themſelves, they had rather truſt God with their ſouls, than men with their bodies and eſtates. So that whatever cometh of it, they will be ſure to get, what they can, that they may have ſomewhat to rely upon, in the time of need, Prov. 18.11. The rich mans wealth is his ſtrong City, and an high wall in his own conceit.
For the prevention of the workings of this ſoul-deſtructive principle, let theſe enſuing leſſons be well imprinted on your ſpirits, and frequently weighed and pondered in your thoughts.
1. The God of holineſs hath threatned to blaſt the indeavours, and bring the labours to nought, of ſuch as eagerly and obſtinately purſue the things of this life, and neglect to be diligent in laying up a good foundation for eternity. When they are earneſtly ſet upon getting riches, and care not to keep undefiled conſciences, the Lord is wont to ſend a curſe upon their bleſſings, and to ſhrivel their gains into a very narrow compaſs. So that, what profit hath a man, in ſuch a caſe, of all his pains and labour, whereby his heart hath been diſquieted? Why Sirs, it is the bleſſing of God that maketh rich, Prov. 10.22. And what if that bleſſing be withholden from you? Then all your enjoyments will wither and crumble into duſt, even as flowers fade at the departure of the Sun. And this is none other, than you may well expect, if you follow this world to the neglect of the other world. This he is wont to execute, upon the children of men, when they wound their ſouls and conſciences, to get the traſh and dung of the earth: when they follow after this world and take no heed to walk in the ſteps of his precepts. Sometimes God bloweth upon their labour, and travel, that they weary themſelves as in thefire for very vanity, Hag. 1.9. Ye looked for much, and lo, it came to little; and when ye brought it home, I did blow upon it. Why, ſaith the Lord of hoſts? Becauſe of mine houſe that is waſte and ye run every man to his own houſe. Sometimes he ſuffers them to have much, but doth not give them an heart to enjoy what they have: They have no profit, nor can ſuck any ſweetneſs, or comfort, out of their greateſt abundance, Eccleſ. 6.1, 2. Sometimes he leaveth them to the ſwing of their luſts, to ſpend what they got for their bodies, to the ruine and deſtruction of their ſouls: So that all they have is too little, to ſatisfie thoſe, unſatiable, and untamed, luſts. Eccl. 5.13, 14. Prov. 1.32.
2. It is but yet a little while, and all the good things of this world ſhall not, in the leaſt be able to do you good. They cannot ſupport under the terrours of conſcience, in this life; much leſs can they prevent the ſtroke of death, or allay the bitterneſs of that paſſage. They may adde to the tortures of conſcience, becauſe of their evil getting, and miſemployment; but cannot miniſter a dram of conſolation to the departing ſpirit, Prov. 10.2. They may increaſe the puniſhment aſſigned, in the day of judgment: but no way prevail to the alteration, or revocation, of the ſentence of the Judg. he will not regard thy riches, nor thouſands of gold and ſilver. When a rich man dieth, he ſhall carry nothing away: His glory ſhall not deſcend after him. Though whiles he lived, he bleſſed his Soul; and men will praiſe thee, when thou doſt well to thy ſelf: He ſhall go to the generation of his fathers; they ſhall never ſee light, Pſal. 49.17, 18, 19. Now it is accounted a piece of the chiefeſt wiſdom, to get much in this world, however it be gotten. But in the end, the worldling ſhall be a fool, Jer. 17.11. i. e. Then it will appear what an egregious Dolt he was; his folly will be declared before men and Angels.
3. Whereas the Earthworm pretends, that he will truſt God with his Soul, know, that the Lord will have nothing to do, in a way of mercy, with ſuch: but will leave them to fall and periſh by their own counſels. But will not God preſerve thoſe that truſt in him? Yea, but this is not to truſt in the Lord, but profanely to tempt him: And he will repay ſuch as hate him to their face. Then do we place our confidence under his ſhadow, when our dependance is acted in the way of righteouſneſſe: When we give up our ſelves, in integrity, to be his ſervants, and keep the way of the Lord, Pſal. 4.5. Pſal. 37.3, 7, 34. If perſons live in ſin, and mind earthly things, and yet ſay they lean upon the Lord: This very preſumption will bring upon them a ſore, and inevitable, deſtruction, Mic. 3.11, 12.
So much, to eradicate and pluck up that fifth Principle out of your hearts.
6. The ſixth helliſh principle eſpouſed, and embraced, by the multitude concerns the evil of thoſe ſins, in which they live, and with the filth whereof they are wont to defile themſelves. Their Tenent is this, that there is no great hurt in their irregularities and tranſgreſſions: nor are they ſuch miſchievous things, as many are preſſed to believe. What harm is there (will they ſay) if a man talk idly and frothily? If they now and then revel, and tipple, in a way of merriment, and to paſs away their time? They hope, no body is the worſe for it; they know indeed, they are actions condemned in the word, but what hurt is there in them, if they tend to no mans loſs, or detriment? They pray God, they may never do worſe, and the like. They cannot deny, but they are forbidden to adde to the word of the Lord; To introduce mens inventions into his worſhip; To ſet their Poſts by his Poſts, and their threſholds by his threſhold. But what need men keep ſuch a doe againſt them, being innocent harmleſſe things; eſpecially if they are appointed for decency and edification? However they are confident, that if they do no good, yet there is no great matter of hurt in them. This I might inſtance in many caſes: For it is the ordinary plea, which ſinners produce, to juſtifie much of their impiety, Ezek. 16.20. Is this of thy whoredoms a ſmall matter, q. d. Surely it appears a ſmall matter in your eyes. Theſe are ſinful apprehenſions which are ſedulouſly to be mortified, and ſubdued: For unleſs your minds are poſſeſſed with abhorring thoughts of ſin, your ſouls can never be throughly humbled for it; nor will be at much pains or expence to eſcape the pollution. But I have ſpoken abundantly to this, in one or two places before. Only let me beſeech you to put theſe two interrogatories, home upon your conſciences.
Q. 1. Is there no hurt, in provoking the Lord of glory to indignation?
Is not he the life of thy life, and the ſtrength of thy heart, and the Author and giver of all the mercies, which thou enjoyeſt? Cannot he ſtrip thee naked, and leave thee deſolate, in a moment? Is not he able to fill thy bones with ſorrowes, and thy Spirit with anguiſh, and to cruſh thee in pieces, with the leaſt effects of his wrath? Did ever man or woman harden themſelves againſt God, and proſpered? And is there no hurt in that which ſtirreth up his fury againſt thy Soul? Do you provoke him to anger, and do not you provoke your ſelves, to the confuſion of your own faces? Jer. 7.19. Why man, Gods wrath is incenſed, by the ſmalleſt of thine abominations. See what order he gave in caſe of the profanation of the Sabbath, when the man gathered ſticks in the wilderneſs on that day. Num. 15.35. The Lord ſaid unto Moſes, the man ſhall be ſurely put to death, all the congregation ſhall ſtone him with ſtones, without the camp. See how Jealous he was, in the caſe of his inſtituted worſhip. When Nadab and Abihu Prieſts whom the Lord had conſecrated, offered up incenſe before him. They were ingaged in the ſervice of the true God, and in the duties, for the main, of his own appointment: Only they took liberty to make uſe of ſtrange fire, which God had not commanded. And there went out fire from the Lord, and devoured them, and they died before the Lord. Lev. 10.2. Obſerve how ſeverely he dealt in the caſe of Uzzah, who did but touch the ark, when the Oxen ſhook it; probably out of a good intention. And the anger of the Lord was kindled againſt Uzzah, and he ſmote him, becauſe he put his hand to the Ark: and there he died before God, 1 Chron. 13.10. Laſtly, mind what dreadful comminations are denounced againſt the ſmalleſt preſumptuous ſins, (ſuch as thine are, for which thou pleadeſt, as having no hurt in them.) Num. 15.30, 31. But the Soul that doth ought preſumptuouſly, whether he be born in the land, or a ſtranger, the ſame reproacheth the Lord: and that ſoul ſhall be cut off from among his people. Becauſe he hath deſpiſed the word of the Lord, and hath broken his commandment: that ſoul ſhall utterly be cut off: his iniquity ſhall be upon him. Mark it, the leaſt preſumptuous ſin is a reproaching of God, and deſpiſing his word. It reproacheth God as a lyar, as if he would not make good his threatnings: It reproacheth him, as a countenancer of wickedneſs: As unjuſt and unrighteous in his doings: and it expoſeth the ſinner to be utterly cut off, and to die in his ſins. And is there no hurt in ſuch things?
Q. 2. What apprehenſions are you likely to have of theſe impieties, at the day of accounts? Then, when conſcience is awakened, they will appear in their danger and loathſomneſs. Then, when puniſhment is at hand, your ſouls will rue it, that ever you medled with them: that ever you were ſo ſottiſh, as to follow after lying vanities. For the day of Judgment will be a day of conviction, as well as of recompence, Jude 15. O my beloved, lay theſe things to heart betimes, whilſt you are yet in the way. It is a dreadful thing to be unconvinced of the bitterneſs of ſin, till the torments of hell convince you.
7. The laſt principle of the multitude, which I ſhall mention, hath an eye upon the electing grace of God. Will they ſay, If God hath appointed to ſave us, we ſhall be ſaved; though we be never ſo great ſtrangers to the wayes of holineſs: And if he hath appointed us to wrath, we ſhall periſh; all our obedience and endeavours will be to no purpoſe, to withſtand or alter his counſels. Thus the Devil hath taught ungodly men to reaſon, and the Semi-pelagians are his Uſhers to inſtruct them more artificially to manage this wretched principle. This is one of the ſtrong holds of Satan, whereby he keepes poſſeſſion of the ſouls of the unregenerate. By thus arguing, they remove all hindrances out of the way, that they may give themſelves up freely to laſciviouſneſs, to commit iniquity with greedineſs. It is the very principle which S. Paul mentioneth to be in the hearts of the impenitent, and which he rebukes with ſuch vehemency and holy indignation, Rom. 9.18, 19. He hath mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt ſay then unto me, why doth he yet find fault? for who hath reſiſted his will. As if they ſhould ſay, our ſalvation, we ſee, depends wholly on the will and pleaſure of God; If he hath decreed to bring us to heaven, we ſhall get thither, however we demean our ſelves: and if God hath decreed us to condemnation, we ſhall be condemned, whatever pains we take to walk in the ſtrict wayes of religion. For his will is arbitrary and unchangeable, ſuch as cannot be reſiſted.
My brethren, theſe corrupt reaſonings muſt be ſilenced? elſe they will cut the ſinews of all vigorous indeavours, to pleaſe the Lord, and to be found faithful unto him. The doctrine of Gods Preſcience and Decrees is no countenancer of ſlothfulneſs, no enemy to godlineſs, but a promoter thereof, if rightly weighed and conſidered. It mightily tends to the advancement of the Grace of God, 2 Tim, 1.9. To empty a man of himſelf, and to ſtop the mouth of all proud, carnal, gloriation and boaſting, 1 Cor. 4.7. To quicken and provoke us to diligence, and exactneſs in the works of piety, that thereby it may appear that we are a choſen people whom God hath called according to his purpoſe, 1 Theſ. 1.4, 5, 6, 7. And therefore, to ſtop the mouth of thoſe ſin-advancing, and ſoul-ruining reaſonings, and to ſet your ſpirits right in this particular: Let theſe four contrary principles be well ſetled and faſtened in your ſouls.
1. Whom God hath appointed to ſalvation as the end, he hath appointed to regeneration, and univerſal obedience in the life, as the means leading to that end. Whom he hath predeſtinated to partake of the kingdom of Heaven, by vertue of the Merits of the death of Jeſus Chriſt, he hath predeſtinated to be conformed to the image of his Son, Rom. 8.29. Theſe things are ſo inſeparably connected together in Gods decree, that they cannot poſſibly be parted. God hath not determined to conduct, ſuch, or ſuch, to eternal life, though they live in a courſe of ſin, and lie polluted in their bloud. If any plead form ſuch apprehenſions, let them know, that this is not the ſcripture doctrine of Gods decrees, but a wicked ſlur and aſperſion whereby the adverſaries of free grace, indeavour to bring up an evil report upon the truth. The ſcripture doctrine is this, That whom God purpoſeth to ſave from the wrath to come, he doth purpoſe to ſanctifie, and cleanſe from all their filthineſs: and to guide them by his ſpirit in the way of holineſs. What can be more plain, if ungodly men had not a mind wilfully to pervert the words of the Holy Ghoſt, and to wreſt the Scriptures to their own deſtruction, 2 Theſ. 2.13, 14. God hath from the beginning choſen you to ſalvation, through ſanctification of the ſpirit, and belief of the truth: Whereunto he hath called you by our Goſpel, to the obtaining of the glory of our Lord Jeſus Chriſt. Therefore, brethren, ſtand faſt, and hold the traditions which ye have been taught, whether by word, or our epiſtle, 1 Pet. 1.3. Elect according to the fore-knowledg of God the Father, through ſanctification of the ſpirit unto obedience, and ſprinkling of the bloud of Jeſus Chriſt, Rom. 8.30. Mereover, whom he did predeſtinate, them he alſo called; and and whom he called them he alſo juſtified: and whom he juſtified, them he alſo glorified. Mark it, where the Lord hath decreed glorification for the end, he hath decreed converſion and holineſs, and evangelical obedience as the neceſſary means to lead thither. And what God hath joyned together, let no ſinner be ſo …ardy, as to pluck aſunder.
2. The rule for guidance of our converſations, at which we are to take counſel for direction in all our actions, is not Gods will of purpoſe what he hath determined to do: But his will of precept, what he hath appointed in his laws and ſtatutes to be done by us. Our work lieth, in the diligent obſervation of his commandments. His counſels are ſecrets, reſerved in his own breaſt and boſom, till by the uprightneſs of our hearts, and the integrity of our lives, we make it appear that we are choſen of God. A man may have an hand in bringing about much of the purpoſe of the Lord, and yet be a wicked rebel in ſo doing, Act. 2.23. So that, I ſay, our buſineſs conſiſteth in hearkening to his law, and conforming our ſelves to the dictates and injunctions of the ſame, Deut. 29.29. The ſecret things belong unto the Lord our God: But thoſe things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law.
3. Settle this as a principle in your hearts. That it is a point of egregious folly and ſottiſhneſs, to be more earneſt and heedful in the preſerving our bodies, than in the ſaving our ſouls; and to venture our precious and immortal ſouls, and the affairs of the world to come, in ſuch a bottom, wherein we will not venture to put our ſelves, as to the tranſitory enjoyments of this world.
This very conſideration, if throughly laid to heart, will ſufficiently ſhew us the wea…ſs and groſs ſtupidity of the multitude in their reaſonings. For none of them will be perſwaded, thus to argue the caſe, in reſpect to their bodily health, and outward eſtate. My beloved, as God hath predetermined in the matters of mans ſalvation: So he hath fore ordained all things that come to paſs. There is not the ſmalleſt concernment, that befalleth any of the children of men, but it falleth under the compaſs of Gods decrees, Eph. 1.11. Being predeſtinated according to the purpoſe of him, who worketh all things, according to the counſel of his own will. Now take the profaneſt ſinner, and he will not plead, after this faſhion, in relation to his outward man, and earthly comforts. When a wicked man is bound upon the bed of ſickneſs, he will not ſay, If God hath purpoſed I ſhall have eaſe of my pains, then I ſhall be ſure to have it, however diſorderly I am: If God hath decreed to recover me, I ſhall recover, though I neglect the means: And if not, all my care and endeavours are to no effect. No, but ſaith he, ſend for the Phyſitian; give me this potion, which is proper to my diſtemper, and that cordial, which is of uſe to ſtrengthen nature: For I muſt uſe the means of health, if ever I would expect the bleſſing of health. Take an unconverted ſinner in his trade, and tr…ffique; he will not thus reaſon the caſe, If God hath purpoſed that I ſhall be rich, then I am ſure it will come to paſs, however idle, and negligent, I am in my calling: And if not, all my labour and induſtry will be unſuccesful. No, but he will buy, and ſell, and trade, and traffique; he will look carefully to his ſhop, and live frugally, and look well to his buſineſs: For, ſaith he, as the bleſſing of God maketh rich, ſo it is the diligent hand, which he hath appointed as the means conducing thereunto. And, pray mind it Sirs, is it an equitable thing, thus to plead in the caſe of eternal ſalvation, when as you will not be ſo ſottiſh in the caſe of worldly accommodations? Methinks, if ſinners had a mind to make experiments, they ſhould begin with their bodies, and temporal eſtate, rather than with their Souls, which are of value infinitely beyond them. Let me ſpeak unto you in alluſion to the words of the Apoſtle, James cap. 5.7, 8. Be patient therefore brethren, unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it. The like argument may I uſe in this particular of Gods decrees. Do not reaſon your ſelves inſo ſlothfulneſs, and impieties, from the fore-appointment of God. Behold the Husbandman will not be ſo ſenſeleſs, as to reaſon in that ſort: He will not ſay, if God hath decreed I ſhall have a good crop, and a plentiful harveſt, it ſhall be ſo, though I ſleep and be careleſs; though I neither plow nor ſow: And if he hath decreed otherwiſe, all my travel is in vain. No, but he will plow all day to ſow; he will open and break the clods of the ground: Doth not he manure the ſoile? and make plain the face of the earth? And …aſt in the principal wheat, and the appointed barley, and the rie in their ſeaſon For his God doth inſtruct him to diſcretion, and doth teach him. He knoweth, that drowſineſs will clothe a man with rags: And that if he would attain the end, he muſt give diligence in the uſe of the means. Be ye diligent alſo, in working out your ſalvation, and that with fear and trembling.
4. As we muſt endeavour to walk by the rule of the goſpel, ſo we muſt carry on the buſineſs of eternity, in the order and method of the goſpel. And this is the order, not firſtly to enquire into the counſels of God, whether you be elected or not; but in the firſt place to be earneſt with God for the grace of converſion, and to preſs after purity of heart, and holineſs of converſation, that from thence you may be able to prove your election, 2 Pet. 1.10. Give diligence to make your calling, and election ſure. Mark it, firſt your calling or converſion, unto God, and your election thereby. Elſe you begin at the wrong end.
Thus I have largely inſiſted on the fourth Direction. If you would not be led aſide by the multitude's practiſe, Take heed that you entertain not their principles.
Dir. 5. If you will not conform to the practiſe of the multitude, make them not the men of your ſociety and fellowſhip. Hold no familiar correſpondency with them: But make the people of God the men of your counſel. If you familiarly converſe with infected perſons, you will be ſure to catch the plague of them. If you have intimacy with them, you will learn their wayes, and bring a ſnare to your ſouls, Prov. 22.24, 25. You have many profeſſours think they have writ of exemption from contracting defilement, by the ſociety of the ungodly: And therefore they make no bones of familiar correſpondency with ſinners: Only they are reſolved not to comply with them, in any thing ſinful; but will hold faſt their integrity. Alas Chriſtians, this is but to cheat and cozen your own ſouls. Can a man carry fire in his boſom, and his clothes not be burnt? Can he intimately converſe with the ungodly, and not receive a tincture, at leaſt of their ſpirits? Be aſſured of this, if you do not ſome way or other defile your ſelves, but deal truly and faithfully with the Lord, they will either leave their ungodlineſs, or quickly be weary of, and loath your ſociety. The reſolution of David is an excellent pattern, Pſal. 119.115. Depart from me, ye evil doers: for I will keep the commandments of my God. As if he had ſaid, I ſhall be ſure to deal falſly in the covenant of my God, and not keep his commandments, unleſs I break off ſociety with evil doers. And v. 63. I am a companion of all them that fear thee: and of them that keep thy ſtatutes.
Dir. 6. Laſtly, if you would not be infected by the multitude, learn the great goſpel leſſon of ſelf-denial. Self-ſeeking will expoſe you to be caught in every ſnare, Luk. 9.23.
Thus I have done with the ſecond head, by way of direction.