Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 41
SERMON XLI.
Rom. I. 26.
For this Cauſe, God gave them up to vile Affections.
MY buſineſs is to clear up the equity of the Lord in the ways of his Actual Providence, and to vindicate the juſtice and holineſs of God from thoſe, who by the Sophiſtry of their humane wiſdom, ſeek to darken Divine knowledg. I am reſolving the difficulties relating to the motions of Divine Providence in punitive diſpenſations. I have ſhewed you, how juſt and reaſonable it is, that God ſhould be the Author of the evil of puniſhment: And that 1. to his own people, notwithſtanding the ſatisfaction of Chriſt accepted for them, and the remiſſion of their ſins as to eternal puniſhment. 2. As to thoſe whom yet he knows to be ſuch, as will be worſe for their afflictions, and not better. 3. As to children who have not been guilty of actual ſins: I proceed now a ſtep further. God doth not only puniſh ſin with ſmart, with pain, diſeaſes, croſſes, &c. but he ſometimes puniſheth ſin with ſin; for ſin, giving men up to be led captive by their luſts. The Text ſpeaketh of ſuch a Providence. It relateth to the Heathens, of whom the Apoſtle had been before ſpeaking, verſ. 19, 20, he had been declaring what means they had to know God; they had not indeed the light of the Goſpel, but they had the light of nature. That which might be known of God was manifeſt in them, for the inviſible things of him, from the creation of the world, are clearly ſeen, being underſtood by the things that are made, even his eternal Power and Godhead. Then he ſheweth how they abuſed and miſimproved theſe means, for v. 21, when they knew God (in ſome meaſure, as the light of nature, and works of creation, would diſcover him to them) they glorified him not as God, neither were thankful, but became vain in their imaginations, and their fooliſh heart was darkned; profeſſing themſelves to be wiſe they became fools, and changed the glory of the incorruptible God into an image, made like to corruptible man, to birds, to four-footed-beaſts and creeping things. The buſineſs was this: The Heathens had indeed but an imperfect knowledge of God, no more than the light of nature, and the works of God in nature ſhewed them; but yet this was enough to have let them know that God could not be like a man, or a beaſt, or a creeping thing; yet ſuch images and repreſentations of God they made, and worſhipped: wherefore (ſaith the Apoſtle, verſ. 24.) God alſo gave them up to luſts of uncleanneſs, &c. and ſo again in my Text, verſ. 26. For this cauſe, God gave them up to vile affections; and ſo again, verſ. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do thoſe things which are inconvenient. Being filled with all unrighteouſneſs, &c. Now the Queſtion is,
Queſt. How it can conſiſt with the holineſs and purity of God thus to puniſh ſin with ſin; for their committing of ſome ſins to give them up to commit others?
The difficulty is, becauſe it is hard to conceive how God ſhould do this, without a willing of ſin. Although therefore it is plain enough in the Text, and twice more repeated in the Chapter, it be ſaid, God gave them up to uncleanneſs, and God gave them up to a reprobate mind: yet it will not be amiſs for us from other Scriptures to take ſome auxiliary help for the proving of this, That there hath been, and doubtleſs are ſtill ſuch diſpenſations of God. Then I ſhall attempt to reconcile theſe Providences to the juſtice, holineſs and goodneſs of God; after that I ſhall make ſome application of my Diſcourſe upon this Argument. It is a known Text which you have, Iſaiah 6.9, 10. Go and tell this people, hear you indeed, but underſtand not; and ſee you indeed, but perceive not; make the heart of this people fat, and make their ears heavy; and ſhut their eyes, leſt they ſee with their eyes, and hear with their ears, and underſtand with their heart, and convert, and be healed. It is a Text which you find quoted ſix times in the New-Teſtament, Mat. 13.14. Mar. 4.12. Luk. 8.10. Joh. 12.40. Act. 28.26. Rom. 11.8. In the firſt place Mat. 13. it is ſaid that in them is fulfilled the Prophecy of Iſaias, By hearing you ſhall hear, and not underſtand; and ſeeing you ſhall ſee, and not perceive. For this peoples heart is waxed groſs, and their ears are dull of hearing, &c. That Text plainly makes it out, that Gods judicial giving them over to their blindneſs, was conſequent to their ſinful ſtopping of their ears, and ſhutting of their eyes. But Chriſt there ſaith, that for this he ſpake to them in parables, Mat. 13.13. but Rom. 11.8. it is ſaid, God hath given them the ſpirit of ſlumber; eyes that they ſhould not ſee, and ears that they ſhould not hear; and certain it is, Iſaiah had Gods commiſſion, chap. 6. and Acts 28.26. Well ſpake the Holy Ghoſt, by Iſaias the Prophet to our Fathers, ſaying, Go unto this people, and ſay, Hearing you ſhall hear, and ſhall not underſtand; and ſeeing you ſhall ſee, and not perceive. For the heart of this people is waxed groſs, and their ears are dull of hearing; and their eyes have they cloſed. By all which it clearly appears, that God puniſhed the former ſins of the Jews in their wilful ſhutting their eyes, and ſtopping their ears againſt the revelation of the Divine will, by a judicial giving them up to a blindneſs of mind, and hardneſs of heart. To this purpoſe is that, 2 Theſſ. 2.11. And for this cauſe God ſhall ſend them ſtrong deluſions, that they ſhould believe a lye: for what cauſe? verſ. 10. Becauſe they received not the love of the truth, that they might be ſaved. Many other texts there are, ſpeaking of Gods hardning the heart of Pharaoh, and the hearts of others; but theſe are ſufficient to evince, that there is ſuch a dreadful diſpenſation of God. St. John reciting the afore-mentioned text of Iſaiah, Joh. 12.39. ſaith, Therefore they could not believe, becauſe that Iſaias ſaid again, that he hath blinded their eyes, and hardned their hearts, that they ſhould not ſee with their eyes, and underſtand with their hearts, and be converted, and I ſhould heal them. So, as I ſay, it is clear there is ſuch a penal act of Divine Providence; and now that we are upon this argument, it will not be amiſs for us to enquire what ſins thoſe are which provoke God to ſuch a degree.
In the general they were ſins againſt light; ſins againſt the light of nature. The Apoſtle ſpeaketh of ſuch ſinning, Rom. 1. When they knew God, they glorified him not as God; they knew God by the light of nature, and ſinned againſt that light. All the other texts ſpeak of ſinning againſt the light of Revelation. God for mens bold and impudent ſinning againſt natural light, or againſt the light of his word, doth many times deliver up men in this manner. But the great queſtion is,
Queſt. How is this reconcilable to the goodneſs, purity, and holineſs of God?
God in Scripture doth frequently declare that he delights not in the blood of ſinners, his willingneſs that all ſhould be ſaved, &c. He doth as plentifully declare, that he is of purer eyes than to behold iniquity; that he tempteth no man, and cannot be the author of ſin. Now how can God give up men to blindneſs of mind, to hardneſs of heart, without willing it? and if he willeth it, how ſhall he be excuſed from being the author of it? To which I anſwer:
1. If we mean by the goodneſs of God, his kindneſs unto ſinners in order to their converſion and healing, and being ſaved; there is nothing of that nature to be expected from God under this diſpenſation. It is the ſeal of reprobation and damnation; thoſe poor ſouls are left to the judgement and condemnation of the laſt day, without any great hopes of mercy; they have had their time, their means, their mercies; the patience of God hath a long time waited upon them; their glaſs is now run out; Gods day of grace is come to an end, as to them: Leſt (ſaith God by the Prophet) they ſhould convert and be healed. Gods frequent declarations, that he deſireth not the death of ſinners, do not oblige God for ever to ſtrive with ſinners, ſhutting their eyes, and ſtopping their ears, and hardning their hearts. It is enough that God hath a long time waited upon theſe ſinners, and hath had no fruit of his patience with them. But now if by the goodneſs of God we underſtand his juſtice, purity and holineſs, ſo I doubt not but to evidence to you, that under ſuch tremendous diſpenſations, yet God is a juſt, pure and holy God. To this purpoſe
2. In the ſecond place let us conſider, 1. What God doth under theſe diſpenſations. 2. Ʋnder what circumſtances thoſe ſinners are, whom God brings under them.
Let us underſtand, What God doth in theſe diſpenſations.
1. Negatively, We ſay God doth not infuſe any malice into a ſinners heart; this indeed were to make God the author of ſin. God putteth no malice into the heart of ſinners; he excites no malice in their hearts; and this both the Jeſuits and Arminians (who conſpire together to reproach Calvin, and other eminent ſervants of God, with the odious reproach of making God the author of ſin) have been told by as many as have treated upon this argument; but they have a mind to revile, The Lord rebuke them. This is the meaning of the Schoolmen, when they ſay, that God doth not harden any, quantum ad rationem defectus, but only quantum ad rationem ordinis. Now how they ſhould make God the author of ſin, who freely grant this, they ſhould do well to make us underſtand: and I would fain have them ſhew me, where either Calvin, or Beza, or Zuinglius, or Pareus, or P. Martyr, or any other whom Bellarmine, and Tilenus, or any other ſo boldly traduce, as making God the author of ſin, have ſaid any thing of this nature; they all agree with Auguſtine in ſaying, that God hardneth none impertiendo malitiam: but this only telleth you what God doth not.
2. In the ſecond place, God doth undoubtedly withdraw thoſe means, which ſhould effectually keep them from ſuch ſins; and certainly this is not unrighteous with God, for he may do with his own what pleaſeth him. Had not the Lord with-held this grace from the Angels, and from our firſt Parents, neither had the firſt fallen from their glorious ſtate, nor the ſecond from the ſtate of innocency; by which it appeareth, that this is no more than the Lord might have done if the ſinner had not ſinned: to ſay the contrary, were to make God a debtor to his creature; but this is no more than Bellarmine himſelf, and all the Arminians will grant.
3. God doth undoubtedly leave this poor wretch whom he thus puniſheth, to act according to the impetus of his original luſt and corruption, according to that luſt which is in his heart. No man can deny but this is conſiſtent with the juſtice, purity and holineſs of God. If for God to leave or ſuffer men to walk in their own ways, not to quench the original luſt which is in their heart, but to ſuffer them to put it forth in actual ſin and wickedneſs, would make God the author of ſin; God muſt be concluded the author of all that ſin which is committed in the world. But it is written, He will have mercy on whom he will have mercy, and his grace could not be grace if it were not free. But thus far all are agreed, that God doth harden negatively and permiſſively. I hope there is none will doubt, but that if a traytor deſerved to dye, and to ſtarve to death, though a Prince had it in his power to pardon him, or ſupply him with bread to keep him from dying in that manner; yet the Prince were juſt if he did neither of theſe, but ſuffered him to periſh according to his deſerts; but (as I ſaid before) this is denied by none. All the diſpute is, whether God doth any poſitive act in the hardning and blinding of ſinners: this is denied by Bellarmine and the Jeſuits, and by the Arminians alſo. In oppoſition to which I ſay,
4. Though God doth not poſitively harden nor blind any ſinners, yet he doth do ſome poſitive acts, that relate to the hardning and blinding of them. I ſay he poſitively hardneth none, he doth not make their ſoft hearts hard, nor poſitively blind any; he doth not ſhut their eyes, and of ſeeing make them blind. Here now the difference lies betwixt Bellarmine with Arminius, and thoſe eminent Divines whom they would aſperſe with this imputation, of making God the author of ſin, becauſe theſe Divines cannot allow God to be a meer ſpectator, an idle looker upon his works of Providence: they inſiſt upon this Argument, which certainly is not to be anſwered.
In all acts of puniſhment God doth ſomething poſitively. But the Scirpture mentions the giving up of ſoms ſinners to vile affections, to a reprobate mind, &c. as acts of puniſhment. Therefore God as to them doth ſomething poſitively. The minor is evident from the ſtile of the Scripture. Now for the major, Certainly in all all puniſhments God acteth as a Judge, and therefore muſt do ſomething poſitively. The infliction of a puniſhment, argueth a poſitive judgement of God. Beſides (which is noted by Pareus) God is ſaid ſeven or eight times over to harden Pharaohs heart, and many others who never had any grace to be withdrawn. Beſides, it is very obſervable, that the words which the Scripture maketh uſe of to ſignifie Gods penal action in hardning ſinners, Exod. 4.21. & 7.3. & 10.1. are ſuch as cannot be expounded by a bare permiſſion or deſertion, and ſignifie a vehement intenſion of the action, being verbs of the ſecond and third Conjugation in the Hebrew. This is a great point in Divinity, let me therefore tell you what our Divines ſay in their own words, and then examine if it be not reconcileable by our reaſon to the juſtice and holineſs of God. Parens ſaith, That it is ſufficient that God in theſe tremendous diſpenſations, acting as a Judge, by way of puniſhment (which as the Scripture plentifully affirms, ſo Bellarmine himſelf granteth) God muſt act in it not meerly privatively but poſitively; we need not be curious to examine the manner how he acteth. Fit illa traditio explicabili, ſive inexplicabili, occulto quidem, ſed ſemper juſto modo, whether we be able to open, or not open the manner; God doth it always by a juſt, although a ſecret judgment; but, ſaith he, in three things it ſeems to be explicable: 1. By leaving men to the impetus and force of their own luſts. This, ſaith he, is a general way; for all that periſh, are thus left to themſelves; yet it cannot be ſaid properly of all ſuch, that God hath delivered them up to hardneſs of heart, &c. 2. By giving them means of ſoftning; ſuch are precepts, miracles, his works, &c. which they through the wickedneſs of their hearts only uſe to their further hardening. Thus it was in the caſe of Pharaoh, Sihon, &c. This on their part was a ſin, on Gods part a juſt judgment; but it may be this is not the caſe of all, and ſeemeth hardly applicable to the Gentiles whom God ſo gave up, Rom. 1: 26. 3. A third way (ſaith he) (which is more univerſal) is by delivering them up to their luſts, and to Satan, to be further blinded, ſeduced, and hardned, as in the caſe of Ahab, and the Gentiles mentioned in this firſt Chapter of the Romans, and 2 Cor. 4.4. The God of this world hath blinded the eyes of thoſe that believe not. Now that Satan ſeduceth ſouls by command from God, appeareth by the ſtory of Ahab, 1 King. 22.22, 23. The Lord hath put a lying ſpirit in the mouth of all theſe thy prophets. Another great Divine opens it in theſe particulars: God (ſaith he) hardneth ſinners,
1. Alesbury de eterno Dei decreto, p. 226.By immediately depriving them of reaſon and counſel, or puniſhing them, ſo as their rage is increaſod againſt God; for this he giveth us the inſtance of Pharaoh, whoſe heart was the more hardened by the plagues which he felt; and for this he quoteth Gregory the Great, one of the Popes.
2. God immediately hardneth the hearts of ſinners (ſaith he) by giving them up to Satan, that they may be by him hardned, as in the caſe of Saul and Ahab, and thoſe mentioned in the ſecond Epiſtle to the Theſſalonians.
3. (Saith he) he hardneth them per ſe ipſos, by themſelves, giving them up, as my Text faith, to vile affections. Thus Pharaoh is ſaid thrice to have hardned his own heart; Pharaoh by his own free-will hardned his heart, and God hardned it by his juſt judgment. God permitted the Heathens to ſin yet more and more, and by an actual motion moved them to an act of ſin (ſo far forth as it was an act).
4. Laſtly, (ſaith he), God poſitively hardneth ſinners, By giving occaſions, which through the luſt that is in them, incline them to evil. God propoſeth to them what things in their own nature ſhould induce, and perſwade them to that which is good, but they through their luſt and malice make them an occaſion to evil. Thus, ſaith he, God provoked the Jews to emulation by a fooliſh nation; by ſhewing grace and mercy to the Gentiles, the rage of the Jews againſt Chriſt grew greater. Thus Chriſts Preaching and Miracles, were occaſion to the Phariſees of further blaſpheming. But (ſaith that excellent Author) if we rightly underſtand it, it is not of ſo much moment, whether we ſay that God hardneth men poſitively, or negatively; for though as to the execution in the event, the act be negative, yet this event floweth from the poſitive purpoſe of God. It is therefore all one, whether we ſpeak in the words of Moſes, Deut. 29.4. and ſay, God hath not given them an heart to perceive, or eyes to ſee, and ears to hear; or in the phraſe of the Apoſtle, Rom. 11.8. God hath given them the ſpirit of ſlumber, eyes they ſhould not ſee, and ears they ſhould not hear until this day; for the will of God is as effectual in his negative as poſitive actions. And now I think I have told you the utmoſt our Divines have ſaid in this cauſe, unleſs ſome of them have ſaid, that God is the Author of his own judgments and puniſhments, which I think none can with modeſty deny, Twiſſ. Vind. gratiae, 3.163.it being no more than the Scripture ſaith of all thoſe things which are of a poſitive nature, but not of thoſe things which are of a privative nature, which yet he may will ſhould be done by his permiſſion, though not by his efficiency; and this is no more than Arminius himſelf confeſſeth, that God is effector actus, though no more than permiſſor peccati. The ſum is, if we underſtand by the puniſhment of ſin with ſin, Gods judicial act, by which he withdraweth his grace, or his leaving of ſinners to the ſatisfaction of their own luſts; there is no queſtion, but God for mens former ſins may do this, yea more than this: he may judicially deliver men up to their luſts, and to Satan to be ſeduced at his pleaſure, and offer them occaſions (in their own nature leading to good) which they through their corruption may turn to further ſinning. But God cannot puniſh the former ſins of any, by putting any luſt or malice into their hearts, by which they become more evil, or otherwiſe than accidentally, ſtirring up that luſt and malice which is in their heart. This is the ſum, ſo far as I know, of what Divines ſay, as to Gods acts in the puniſhment of ſin, by delivering them up to farther ſinnings, though I think Paraeus ſaith true, that beſides theſe ways in which God acteth poſitively, and more than barely negatively and permiſſively, God hath many other ways which we cannot explicate, by which he puniſheth ſin with ſin; for who knoweth, or is able to unfold all the ways of God?
Thus far we have ſeen (ſo far as we are able to comprehend) what God doth in this his judicial act of puniſhing ſin with ſin.
Let us now conſider under what circumſtances thoſe are whom God bringeth under ſo ſevere a diſpenſation. I anſwer, They are not only ſinners (for God doth not deal thus with every ſinner), but ſuch as have provoked him to a very great heighth and degree, ſhutting their eyes againſt that light which hath ſhone upon them, and contemning the precepts of God, and the means he hath uſed to reclaim them: Such was Pharaoh, firſt he hardned his own heart, which I think is ſaid three times over; then God ſaith he would harden his heart: ſuch were the Heathen, mentioned in this Chapter, they had prodigiouſly ſinned againſt the light and law of Nature: Such were the Jews, to whom this judgment is denounced, Iſa. 6. compared with Matth. 13.
Now this being rightly underſtood, I appeal to the reaſon of any one that heareth me, although this be a moſt tremendous diſpenſation of God; yet whether it be not ſuch as is very conſiſtent, both with the Juſtice, and Purity, and Holineſs of God. Is it not juſt with God to puniſh ſinners, eſpecially prodigious ſinners, and ſuch of them as have ſhut their eyes, leſt the light ſhould ſhine upon them? If it be juſt with God to throw ſuch into Hell, why ſhould it not be juſt with him to ſeal them up to that damnation? might he cut them off by death, and immediately turn them into Hell? why may he not leave them deſtitute of his grace, and give them up to a reprobate mind, and to vile affections, and an hard heart, which are but the praeludia to this damnation? Doth any doubt whether this be conſiſtent with the purity and holineſs of God? I ask, why may not God deny his means of grace to whom he pleaſeth, and yet be an holy God? and may he not then deny it to, or withdraw it from thoſe that have abuſed his patience, and turned his grace into wantonneſs and laſciviouſneſs? doth he deliver them up to Satan to be tempted, ſeduced, hardned? Is not Satan Gods inſtrument in puniſhing ſinners? may not the juſt and holy God uſe what inſtruments he pleaſeth for the execution of his wrath?
Object. 1. But doth not God by this become the Author of ſin?
I anſwer, If ſin be conſidered in its true nature, as it is a defect, a filthy action contrary to the Law of God, ſurely none can be the Author of it, but either he who doth it, or who perſwades, or commandeth, or inciteth to the doing of it. God neither infuſeth that luſt which is exerciſed, nor commandeth, nor perſwadeth the exerting of it. If we conſider ſin as the puniſhment of ſin, ſo the permiſſion of it is but a juſt diſpenſation of God, and a judicial act; and why God ſhould not be the Author of puniſhments, I cannot underſtand.
Object. 2. But doth not God in this diſpenſation will the ſins of theſe poor wretches?
I anſwer, He doth not will the doing of them, but he willeth that they ſhould be done; and in this ſenſe he willeth all the ſin that is committed in the world; for as nothing could be done contrary to his will, ſo he doth not govern the world as an idle ſpectator, only looking on to ſee what his creatures will do. But he is far from willing the actions, either ſoliciting, or commanding, or perſwading, or aſſiſting them.
Object. 3. But God giveth occaſions to them?
I anſwer, It is true, but it is through the luſts of mens hearts that they become ſuch occaſions. They are in themſelves either of ſuch a nature, as they might improve for their good, and ought to have done ſo: ſuch were the Miracles which God ſhewed Pharaoh, or which Chriſt did before the Phariſees, and the Sermons which he and his Apoſtles preached to them, or at leaſt ſuch as had in themſelves no tendency to produce ſuch an effect. The Governeſs of the houſe doth not think that ſhe is either principal or acceſſary to a ſervants theft, becauſe ſhe ſuffereth pieces of Plate to go freely up and down for the uſe of her family, which poſſibly becometh a temptation to the luſt of her ſervant, to make him or her to ſteal.
Object. 4. But God knew that theſe ſinners would take theſe occaſions to grow worſe.
I anſwer, That muſt be granted: but what then? ſuppoſe one of us did know that our good counſels, or reproofs, or corrections duplicate page duplicate page of our Children would but make them worſe, muſt not we therefore uſe theſe which in themſelves are means to make them better? Suppoſe a Miſtreſs in a Family did know that her ſervant would ſteal ſome of thoſe things which ſhe ſuffers to go up and down and be commonly uſed in her houſe, is ſhe therefore bound to look them up, and let her whole Family want neceſſary utenſils? Will ſhe not rather ſay, I will have thoſe things in my houſe which are fit; if any of my Servants will ſteal them, let it be at their peril, they ſhall be hang'd for it. Yet ſurely the Law of Charity, which God hath laid us all under toward our Brethren, obliging us to beware laying of ſtumbling-blocks, and giving unneceſſary occaſions of ſin unto them, doth not tie up God. But there is no end of diſputing with ſuch as are reſolved to hold their concluſion, and ſeek nothing but occaſions of reviling. I have enlarged my ſelf far enough upon this argument to ſhew, I think, every unprejudiced hearer, that it is neither contrary to the juſtice, nor purity and holineſs of God, to puniſh ſin with ſin; giving up ſtubborn ſinners to vile Affections, and a reprobate mind.
Ʋſe. Let me now ſhut up this Diſcourſe with a few words of Application.
Exho. And what application can be proper to this diſcourſe but an Exhortation to all to take heed of preſumptuous ſinnings againſt Light. That ſort of people amongſt us whom we call Quakers, call to all men to take heed to the Light within them. I will not profeſs perfectly to underſtand their principles. But they ſeem in ſome of their diſcourſes, to me to think, that men have Light enough within them to ſhew them the way to Heaven; and if ſo, that will prove a great miſtake: but thus much is certain, That every man hath a light within him. That which may be known of God is manifeſt in them, Rom. 1.19. Every man that is born into the world, hath a natural light, diſcovering ſomething of God, and of his duty to him, and is under a natural Law, which obligeth him to ſome duty in proportion to his light. The Apoſtle in this, Rom. 1. ſaith of the Heathens that they knew God, and hinteth, that they ought to have glorified him as God, that is, to have paid an homage to God proportionable to the knowledg which they had of his glorious being. But we who are within the pale of the Church: have (as the Apoſtle ſaith) a more ſure word of Prophecy. Whereunto we ſhall do well to take heed, as unto a light ſhining in a dark place, 2 Pet. 1.19. Beſides this, many have a common illumination of the Spirit, ſo far ordinarily attending the Miniſtry of the word: of ſuch the Apoſtle ſpeaks, Heb. 6.4. And the Law of conſcience, ordinarily worketh according to this Light. It is indeed true there are and will be differences, as to all theſe Lights. The light of nature varies according to mens parts and education. The Light of Revelation according to the Miniſtry of the word men ſit under, and the other according to Gods pleaſure who by his Spirit irradiateth ſome more than others; but according to our light ſo doth conſcience lay a Law upon us. Now men and women are highly concerned, to behave themſelves both toward God, and towards men according to the light they have, that is, according to the diſcoveries they have either from natural principles, or from the word of God, or the illuminations of the Spirit of God, what God is, and what God requireth of them either as acts of homage immediately towards him, or as acts of Juſtice and brotherly love towards their neighbour; eſpecially to take heed of bold and impudent actings to the contrary: for this cauſe it is that God judicially gives many up to blindneſs of mind, hardneſs of heart, vile affections, a reprobate mind, having the underſtanding darkned, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſs of their hearts, who being paſt feeling have given themſelves over unto laſciviouſneſs, to work all uncleanneſs with greedineſs, Eph. 4.18, 19. You ſee both from this Chapter in which my Text is, and from that Text, Eph. 4. That it is what may befal poor Heathens, which have no more then a natural light, yet even they for not living up to that, may ſo far provoke God: what do you think Chriſtians may do then, that beſides the natural light, have the light of the Law and Goſpel, the ſure word of Prophecy? that have conſciences further enlightened, and under a further Law than the Heathens could poſſibly have? ſuch as have, as the Apoſtle ſpeaketh, Heb. 6.4. Taſted of the heavenly gift, and been made partakers of the holy ghoſt, as have taſted of the good word of God and the powers of the world to come? If the Heathens came under ſuch a judgment, becauſe when they knew or might have known by the very light of nature, that the Lord that made Heaven and Earth; could not poſſibly be like a man, nor a beaſt, nor creeping things, yet would not attend to the workings of their own reaſon, nor give their conſciences leave to ſpeak, nor hearken to them, but in their practice changed the image of the incorruptible God into an image made like to a corruptible man, &c. were for this deſerted of God, and given up to that dreadful degree of judgment this Chapter mentioneth; what ſhall become of thoſe amongſt Chriſtians, think you, who beſides the advantage which they have common with Heathens, from that of God which is manifeſt in them, and from the things that are made, to know what manner of being God is, have alſo the holy Scriptures telling them, That God is a Spirit and will be worſhipped in Spirit and truth; That images are teachers of lies, and mediums by which God will not be worſhippped, and revealing his wrath ſo plentifully againſt thoſe that in ſo idle and wretched a manner did worſhip the true and living God, yet will worſhip him by images? Doth not the light of nature, and the light of Scripture ſhine in mens faces, and clearly diſcover to them, that God is not to be pleaſed with rude and confuſed noiſes, with meer formalities, and lip-labours, but with a ſimple, pure, and Spiritual worſhip, where the underſtanding, the heart and the affections go along with the tongue, and outward man; and where theſe are wanting all the cringings, and bowings, and roarings in the world, are abominable to him, and no better than the howling of a Dog, and grunting of a Swine. O Sirs, take heed of ſinning againſt this light, for fear of being given up of God to ſuperſtitious vanities: for ſo it oft-times falleth out, that as a lyar, though at firſt he knew he told a lie, yet by repeating and telling it often, he hath forgot it was a lye, and poſſibly himſelf thinks he is relating a true ſtory. So I am perſwaded it falls out with many whoſe conſciences at firſt grumbled a little at what they did, and told them this was no ſervice of God; but through a juſt Judgment of God they ſhutting their Eyes againſt the light, at laſt think there is no other true worſhip of God beſides what they have taken up, as to which it will at laſt appear, that it was none at all; for who required any ſuch things at their hands? We can hardly think otherwiſe of the Jews, who at the firſt ſetting up of idolatry by Jeroboam, and that worſer idolatry by Ahab, could not but think (many of them) that that was not the true worſhip of God; but by practice in it afterward grew ſo warm for it, that none elſe muſt be true, but they muſt ſlay the Lords Prophets, and perſecute all thoſe who either taught or practiſed any other way of worſhip more according to the mind and will of God.
2. And do not only take heed of ſhutting your ears, as to your duty towards God, leſt God judicially give you up to vile affections as to ſuperſtitious vanities; but take heed alſo that you do not ſhut your eyes againſt convictions of your duty towards your ſelves and others, in matters of morality. Have you not ſtartled ſometimes to ſee to what brutiſh degrees of ſenſuality and immoralities many have fallen from high degrees of profeſſion? To me it hath been one of the prodigies of our age. If one ſhould have told ſome that were profeſſors twenty or thirty years ago, that within ſuch a time they ſhould be tranſgreſſors through wine, ſo famous for impudent uncleanneſs, ſuch Apoſtates from all Religion, ſuch bruits almoſt in every part of their converſations, ſuch perſecutors of thoſe that fear God, and with whom they ſometimes profeſſed to be of the ſame mind, they would certainly have ſaid with Hazael, are we dogs that we ſhould ever do any ſuch things? Yet we have lived to ſee it. I am loth, I tremble to ſpeak what I think; certainly God hath forſaken theſe poor creatures; they profeſſed the truth, to have imbraced it in the love of it, but they were hypocrites, they received it not in the love of it, but meerly in a faction, and for ſome baſe ſiniſter ends, and for this cauſe. God hath given them up to ſtrong deluſions, God hath thrown them off his hand of reſtraint, withdrawn his common grace from them, given them up to the Devil even in this life; God is now puniſhing upon them their former falſhood. Give me leave to ſpeak my fears, I profeſs they are my thoughts, my ſad thoughts, that we live in an age as full of perſons that have ſinned the ſin that ſhall never be forgiven, as any age ever was ſince our Lord was upon the Earth. The ſin unto death, for which St. John ſaith we ſhould not pray, muſt certainly be prodigious ſinning againſt light, let but malicious be added to it in any Soul; and I then ſhall believe he hath not ſinned the ſin againſt the holy ghoſt, when I ſhall ſee God renewing ſuch a one by repentance, and not before. To ſuch perſons I have little or nothing to ſay. But O let them that ſtand, take heed leſt they fall. Foelix quem faciunt, &c. That is an happy Soul that can learn to take heed by the dreadful falls of others; it hath been the ſaying of others, that Religion ſtands on tip-toes in our Land. I can ſay nothing to that, I hope better things; but give me leave to ſay to thoſe particular Souls in this City, that hear me this day, Your Souls ſtand on tip-toes. I have now been a witneſs of the Goſpels duplicate page duplicate page duplicate page duplicate page being preached to you thirty years, if it be hid I fear it is hid to them that periſh. It is much to be feared that you who being of years of underſtanding have been hearers of the means of grace you have had for theſe years (yet the faithful preaching of the Goſpel, did not commence with my firſt knowledg of this City) are ſealed one way or other, either to Salvation or to damnation. when I ſpeak of being ſealed to Salvation I do not underſtand bleſſed with a full aſſurance of it; but the Spirit of God hath made ere this time ſuch impreſſions upon their hearts, as will make Salvation ſure to them though it may be they have not within themſelves (ſenſibly) the witneſs and aſſurance of it. I ſay for thoſe of you who are not thus far ſealed, it is much to be feared that you have another Seal upon you, even a Seal of eternal condemnation. It may be you are not in deſpair, poſſibly if you had leſs hope it might be better for you, hope ſlayeth the hypocrite; but hath not God given you over? Do not you find your hearts are grown more hard, and inſenſible, more filthy, and vain, and frothy? there is a Seal and a dreadful one too. For old profeſſors to loſe their profeſſion, to have caſt off their awe, and dread of God, their practice of Religion in their Families and converſation, to grow looſe and vain, to turn ſcoffers, and enemies to Religion and Godlineſs. You that yet ſtand, O look to your ſtanding, I would have you look upon men, that have had formerly much light, made great profeſſion and are fallen off to open courſes of Sin, as ſad examples of Divine vengeance, as if they were turned into Hell. They are no better than brands of Hell-fire, yet ſtinking, and ſmoaking in the Land of the living, that others may hear and fear; and take heed of ſinning againſt the degrees of light which they have ſinned againſt. O be afraid, you that have yet light before you, how you behave your ſelves towards it; inſtead of diſputing the juſtice, holineſs, and goodneſs of God in puniſhing ſin with ſin, be afraid leſt this ſhould be your portion, ſhut not your eyes againſt the glorious light of the Goſpel, take heed of quenching the Spirit, ſmothering the reflections of your conſcience, reſiſting your convictions, ſtruggling with and againſt the Spirit of God, quarrelling with God for any luſts contrary to the Revelation of his will; leſt, as God ſaid of Ephraim, Ephraim is joined to Idols, let him alone, ſo God ſhould ſay concerning any of you, ſuch a one knows better, but he is joined to his formalities, to his vain ſuperſtitions, Let him alone; or ſuch a one muſt have his Cups, his Luſts, his unjuſt gain, Let him alone: be aſſured, if God once reſolveth to Let thee alone, thou wilt find thy Soul rouling to Hell faſt enough. Satan beſides will not let that Soul alone of whom God hath pronounced, Let him alone. But this is enough to have ſpoken to this Subject.