Three Sermons Preached at Boston, Sermon 2
SERMON, II. That Natural Men are under the Government of Self-Love.
II. TIMOTHY, III.2. former part.
For Men ſhall be lovers of their own ſelves: —
THESE words with thoſe that follow, are an evidence of what he had predicted in the firſt verſe, viz. That in the laſt days perillous times ſhould come. By the laſt days we are to underſtand the laſt days of the Jewiſh Church. So James 5.3. Ye have heaped treaſure together for the laſt days. Acts 2.17. It ſhall come to paſs in the laſt days, ſaith God, I will pour out of my ſpirit upon all fleſh. Thoſe laſt days ſhall be perillous times, times of great danger; this be proves from the wickedneſs that ſhall abound among the Jews, and he firſt mentions that which is the root of all the reſt, Men ſhall be lovers of themſelves: there is a lawful ſelf-love, an holy ſelf-love, and a ſinful ſelf-love. This is that he ſpeaks of, Men ſhall love themſelves, without due regard either to God or their Neighbour.
Q. Why doth he make this a ſign of Perilous Times, ſeeing all carnal Men, in all Ages, are lovers of themſelves? This is no new thing for ſuch Men to love themſelves.
A. Two things may be intended in it.
1. That Men ſhould be generally carnal, and ſo under the power of ſelf love. There would be very few godly Men among them, and ſo undoubtedly it was a little before the deſtruction of the Jewiſh Church.
2. That ſelf-love would mightily prevail over the light of Conſcience. There is a great difference among carnal Men; ſome are under great reſtraints, but others are left of God to the prevailings of their Luſts, and hurried into all manner of abominations.
DOCTRINE.
Natural Men are under the government of Self-Love.
Godly Men are under the influence of a better and higher principle, they have a ſpirit of love to God. Pſal. 18.1. I love thee, O Lord, my ſtrength. But Natural Men are ruled by a ſpirit of ſelf-love. The firſt and great Command is, to love the Lord thy God with all the heart, Matth. 22.37, 38. But Natural Men are wholly deſtitute of this ſpirit. There is much of a ſpirit of ſelf-love in the Saints; but other Men are under the power of it. Phil. 2.21. All ſeek their own things, and not the things of Jeſus Chriſt. Self-love branches out it ſelf into the love of honour, and profit, and eaſe, and carnal pleaſure, of their wills, and of their lives; and ſometimes the love of one intereſt is predominant, and ſometimes the love of another, but ſtill they are governed by a ſpirit of ſelf-love. Their own hearts tell them, that they ſhould not be governed by it, but it doth rule them.
In ſpeaking to this I ſhall firſt premiſe two Cautions, and then prove the Doctrine.
Caution, 1. They are ſometimes over-ruled by a ſpirit of Compaſſion. Men that are devoted to themſelves, are ſo over-born ſometimes with a Spirit of Compaſſion, that they forget their own Intereſt. Some Men are more compaſſionate than others: but there is no Man ſo void of compaſſion, but upon ſome occaſions pity will prevail upon him. The ſeeing or hearing of the Miſeries of others, will extort acts of compaſſion, and they will be under a neceſſity to deny themſelves, and relieve them. Men have not the command of their own compaſſions, their compaſſion doth prevail ſometimes whether they will or no, and they are forced to neglect their own intereſt to relieve others in their diſtreſs: and this compaſſion is not only to friends, but to ſtrangers, perſons that they have no acquaintance with; yea to Enemies, perſons that they are prone to do a diſpleaſure to them; yea, to bruit Creatures alſo.
Caution, 2. Sometimes they are over-ruled by Conſcience of Good and Evil. Some things are ſo manifeſtly good, that they cannot but give an approbation to them, and ſome are ſo manifeſtly evil, that Men muſt diſapprove them. Rom. 2.18. Thou approveſt the things that are excellent being inſtructed out of the Law. Conſcience will bear its teſtimony for ſome things and againſt others, though it thwarts their own intereſt. Some things appear ſo right, that they will plead for them, though it be againſt their own intereſt: And ſome appear ſo wrong, that they will plead againſt them. Sometimes carnal Men will ſtand up in a cauſe from the meer dictates of Conſcience, though he doth expoſe himſelf to great calamities thereby, it would apparently be his intereſt to be on the other ſide, but Conſcience bears down all before it. The Conſciences of bears down all before it. The Conſciences of Men are very much corrupted, and ſometimes they will offer violence to them, for a little gain or pleaſure, or to obtain favour with Men: but ſometimes it is otherwiſe, Conſcience will overcome regard to their Reputation, and regard to their worldly profit, and in obedience to the dictates of Conſcience they will forget their intereſt: they are ſet that right ſhould take place, tho' they ſuffer for what they do.
Having premiſed theſe things, I ſhall now prove the Doctrine. And it appears by an induction of particulars.
1. They are governed by ſelf-love in their ill Affection to God. It is ſaid of carnal Men that they have God: Joh. 15.25. They hated me without a cauſe. Rom. 1.30. They are haters of God. Rom. 8.7. The natural mind is Enmity to God. Some of theſe Men find affections to God, yet they are enemies to him: They were alienated and enemies to God by wicked works, Col. 1.21. They are wholly deſtitute of love to God: Joh. 5.42. You have not the love of God in you. They could be glad there were no God. They don't like it that he ſees them, that he is juſt, that he is able to avenge himſelf. And the foundation of this enmity to God is ſelf-love. They are ſo addicted to their own intereſt as makes them to have a bitter ſpirit towards God.
They hate God becauſe he croſſes them in his Laws. They have a deſire to ſerve their corruptions, but they are reſtrained by God: they would fain have more liberty in following their pleaſures, than the Laws of God do allow them: ſo in purſuing the World, but God will not ſuffer them They dare not do what they have a mind to do, leaſt God ſhould be offended. Carnal Men affect a great deal of liberty, they would walk after the ſight of their eyes, Eccl. 11.9. but God limits them and controuls them, he tells, that they may not do this and this, and they are forced to deny themſelves of many things that they deſire, and they don't know how to bear it. It ſeems to them that God is an enemy to their comfort; they think they could live an happy life, if they were not confined within ſuch narrow bounds, and ſo they have an ill affection unto God as an adverſary of their felicity.
So they hate God becauſe he afflicts them in his Providence. They have a great many afflictions that are very croſs to them, ſometimes they are afflicted with Sickneſs & Death in their Families; ſometimes their Corn is blaſted, the Worms devour their fruit, Enemies diſtreſs them, their deſigns are broken, their joy is turned into ſorrow, they are involved in difficulties, and they attribute theſe things to God. Whatever be the inſtrument of the affliction, yet it comes from God; if it ſeems to be a meer caſualty, yet it is ordered by God. Job 12.9. Who knoweth not in all theſe, that the hand of the Lord hath wrought this. They think it is God that bereaves them, and makes them poor, he could eaſily have prevented their ſorrows, but he has a mind to croſs them, ſo they look upon him, as an enemy to their comfort; he is ever and anon plaguing them, and wont ſuffer them to live quietly, and they are very angry with him. Jon. 4.1. It diſpleaſed Jonah exceedingly and he was very angry. Iſai. 8.21. When they ſhall be hungry, they ſhall fret themſelves and curſe their King and their God.
So they hate God becauſe they are afraid that he will bring miſeries upon them. If they proſper at preſent, they are afraid that God will go out againſt them in ways of diſpleaſure. They know, that they are guilty, and they have a terrour upon their ſpirits, leaſt wrath will fall upon them. Job 15.21. A dreadful ſound is in his ears. They think they ſhould do well enough if God would but let them alone; but they are afraid that God will damn them. They read many threatnings in the Scriptures againſt Unconverted Men, and they are doubtful that God has determined to deſtroy them, and they don't know how to bear the thoughts of it. The fear of Hell ſpoils their Mirth, and it is a terrible provocation to them: they are even ready to blaſpheme God Rev. 16.11. They blaſphemed the God of Heaven, becauſe of their plagues, and becauſe of their ſores.
2. They are governed by ſelf-love in their ill Affection to Men. Men are obliged to love their Neighbours as themſelves, Matth. 22.39. But no natural Men do in any meaſure live up to this rule; but Men are great enemies one to another. Tit. 3.3. Hateful and hating one another; they do but a little good one to another: they do a great deal of hurt one to another, abundance of the miſeries of Men riſe from Men; Men do much more hurt one to another, than the bruit Creatures do to them. They are like pricks in one anothers eyes, and like thorns in their ſides. And the foundation of this is inordinate ſelf love; their love to themſelves begets enmity to others. 2 Tim 3.2, 3. Men ſhall be lovers of themſelves, diſobedient to Parents, unthankful, without natural affection, truce-breakers, falſe accuſers, deſpiſers of thoſe that are good, &c.
Sometimes they hate other Men becauſe they hurt them. Self-love makes Men tender of their intereſt, and if other Men hurt their Eſtates, their Reputation, their Bodies, their Children, their Spirits are imbittered againſt them, they ſtand ready to revenge their wrongs; they can't bear it, that their intereſt is touched; if they have an opportunity they will be even with them, their hearts are meditating revenge. Simeon and … will revenge the wrong done to their …. Joab will avenge himſelf of Abner for the death of Aſahel, 2 Sam 3.27. Yea, if they but ſuppoſe they have hurt them, they will be enraged, 1 Sam. 22.19.
Sometimes they are afraid others will hurt them, and that makes them hate them: others have threatned them, have made attempts that way; ſometimes they have provobed others, and they expect the fruit of their diſpleaſure, and upon that account they ſeek their hurt. Hanun had given occaſion of anger to Lavid, and then prepares to make War with him, 2 Sam. 10.6. If they are but jealous, that another will do them a diſpleaſure, they have an evil eye towards him, 1 Sam. 24.9. Selflove makes them to have an ill affection towards others becauſe they ſtand in their way. Men are in the purſuit of ſome advantage, and ſome others ſtand in their way, they are competitours? with them for the ſame Oſhice, others are as well accompliſhed as themſelves, and they have an intereſt in the heart of thoſe that have power to preferthem, and ſo themſelves are in danger of diſappointment, and they can't bear them, they will tell of their infirmities, and ſeek their ruine. Abner can't bear Amaſa's advancement, 2 Sam. 24.10.
Sometimes they have an ill affection to others becauſe they do out-ſtrip them; ſometimes others carry more worthily and honourably than themſelves, and they can't bear them. Eccl. 4.4. For every good and every right work, a man is envied of his Neighbour. Some have more knowledge and greater ability, and they can't love them. They would be glad to engroſs every thing that is commendable. Men are hated becauſe of their enjoyments & attainments. Rachel envied her Siſter, Corah envied Aaron, Saul envied David.
Self-love makes Men have an ill affection to others, becauſe they blame them. Some Men are much offended, when they are reproved, they are fonder of their reputation, and take a reproof for an affront: they take it to be a great abuſe, and bear a grudge on that atcount, ſtand ready to revenge themſelves, and are forward to do a Man a diſpleaſure on that account. So the Phariſees hated Chriſt. So Abner hated Iſhboſheth, 2 Sam. 3.8. Men love to have others Prophecy ſmooth things, Iſai. 30.10. Men can't bear plain dealing, they love to ſleep in a whole skin, they can't endure plain dealing. Ahab hated Micajah, 1 King. 22.8.
3. Self-love governs in Moral Carriages. Some Natural Men have their particular Moral vertures: ſome Men are of Truth, ſome are very juſt, ſome are temperare, ſome are dutiful to Superiours: Some are adorned with all moral vertues, they have a lovely converſation, and are much to be commended on the account of their Morality. Matth. 19.20. All thoſe things have I done from my youth. But they are governed therein by a ſpirit of ſelf love. Selflove will make Men carry very badly, and ſelf-love will make Men carry very well. This is the wound of their Morality, that they don't ſerve God therein, but they ſerve themſelves. Hoſ. 10.1. Ephrains is an empty vine, he bringeth forth fruit unto himſelf; they have a ſelviſh aim in all they do. It is lawful for them to aim at themſelves in a ſubordinate way, to the glory of God: but they make themſelves their laſt end.
Sometimes they do it for their Reputation. Vicious carriages are ſhameful; if they be known they are a diſgrace to them. Gen 38.23 Let her take it to her ſelf leaſt we be ſhamed. Such carriages are matter of reproach, thereby they make themſelves of the number of the fools in Iſrael; they are deſpiſed and render themſelves ignominious; their Relations are aſhamed of them: it is a diſgrace to be familiar with them. This conſideration is the great thing that influences many Men: they can't endure to be objects of contempt and ſcorn; they think of that Scripture, Prov. 6.33. A wound and diſhonour ſhall he get and his reproach ſhall not be wiped away. They hate to be a by-word. This makes them to withſtand temptation, they are content to deny themſelves of their pleaſures that they might keep a good Name.
Sometimes they carry morally for their profit. Many corrupt carriages are of impoveriſhing Nature; ſo is Idleneſs. Prov. 6.10, 11. Yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep, ſo ſhall thy poverty come as one that travelleth, and thy want as an armed man. So is Wontonneſs, Prov. 5.10. Leaſt strangers be filled with thy wealth. So is Intemperance, Prov. 23.21. The Drunkard and the Glutton ſhall come to poverty. Men that are given to that, laviſh away their Eſtates. And Men abſtain from Vice, becauſe they can't endure to be brought to ſtraits and neceſſities, they are backward to ſuch ways as will draw them into Expences; it ſeems to them a fooliſh thing to waſte what they have, they ſhould bring themſelves to Poverty, they can hardly afford to ſpend for neceſſity, much leſs for ſuperfluity. They conform to many Moral Rules from principles of good Husbandry.
Sometimes they carry Morally to pleaſe their Friends. Some Perſons are ſo hardned in ſin that they don't much regard their Relations. They are like Eli's Sons that did not hearken to the Voice of their Father: but there be ſome that have a great Veneration for their Parents, they are ſenſible that their Parents have a dear affection to them, and they count them wiſe and good, & can't bear to grieve them, and their counſels ſtick upon their hearts. When they have Temptations they think if they ſhould comply it would be bitter to their Parents, and ſo they reject Temptation; and they dare not be ſo bad as others. 2 Chron. 24.2. Joaſh did that which was right in the ſight of the Lord, all the days of Jehoiadah the Priest.
Sometimes it is to prevent the Reproach of their Conſciences. They have experience that when they carry orderly, they have not ſuch Reflections as at other times, their hearts don't twit them, nor revile them. They are more quiet within and can vindicate themſelves, but if at any time they are extravagant, it perplexes them afterward, & they have a ſtorm within; their Conſciences upbraid them, and imbitter their comforts, their carriages look ugly and baſe, Judg. 17.2. And ſo they reſiſt Temptation.
So they carry Morally to prevent Judgment. The Scripture is full of Inſtances of Judgment on particular Perſons for ſinful carriages, and they dare not fall in with Temptation leaſt the wrath of God ſhould break out againſt them, and leaſt they ſhould periſh for ever. Job 31.23. Deſtruction from God was a terrour unto me.
4. Self love governs them in their Religion. Natural Men do perform many duties of Religion. Iſa. 58.2. Yet they ſeek me daily and delight to know my ways, as a Nation that did righteouſneſs and forſook not the Ordinance of their God, they ask of me the Ordinance of Justice, and take delight in approaching to God. They Pray, and Preach, they Faſt, they attend Sacraments, they may do all the external duties of Religion, & therein put a great deal of external honour upon God: but ſtill they have ſome ſelviſh deſign in all that they do; they make the worſhip of God to be an engine to carry on their ſelviſh deſigns; there is no love to God in thoſe Services.
Some of them have wicked ends in their Worſhip. They have ſome baſe deſigns when they carry Religiouſly. Mat. 23.14. They devour widows houſes and for a pretence make long Prayers. They have been Religious that they might avoid duty to their Parents, Matth. 15.5, 6. Their deſign has been to wreak their Malice upon others. Jezabel would have a Faſt proclaimed in order to the death of Nabai, 1 King. 21.9. And many others have low deſigns in their Religion: the Phariſees prayed that they might have glory from men, Matth. 6.5. The Jews Faſted for themſelves: the higheſt deſign of Natural Men is Salvation: They agree with the Devils in their deſire that they may not be caſt into the deep; and with Simon Magus, That miſery may not come upon them.
This is very evident in ſome, becauſe they caſt off Religion when it is not for their Intereſt. If Men aimed at Gods glory, they would purſue it to the end of their days: no flatteries would make them caſt it off; no danger would make them relinquiſh their Religion: but ſome of them after a while are turn coats, they ſee an opportunity to mend their Eſtates, and ſhake off Religion. Demas has forſaken me having loved this preſent world, 2 Tim. 4.10. Some are terrified with the fears of Perſecution and turn Apoſtates, Mat. 13.20. And there be others, that attend ſome duties of Religion but wont attend all. If Men did aim at the glory of God, they could not neglect any duty of Religion. But ſome perſons have a reſpect to one command but neglect others. They come to the Houſe of God, but won't Pray in Secret. Some attend Faſts when Authority commands them, but not elſe. Some will bring their Children to Baptiſm, but neglect the LordsSupper.
Some Men aim at no more Religion than will promote their own Intereſt; they love to get ſo much as will make them acceptable to Men, and don't regard to get more: and ſome would fain have ſo much as will ſecure their Salvation, that they may have Eternal Life, Matth. 19.16. but think it ſuperfluous to afflict themſelves to get any further meaſures of Religion. And this doth evidently ſhow, that Multitudes of Men, act in Religion only from Self-love, becauſe they do oppoſe that part of Religion that muſt be done for Gods Glory. The very nature of ſome actions do imply a regard to Gods glory. So believing in Chriſt cannot be done without giving God the Glory of his Grace and Faithfulneſs: but they refuſe that. Joh. 5.40. Ye will not come to me that ye may have life. So godly Sorrow doth imply in it a ſincere regard to Gods glory: but they utterly neglect that. All Spiritual duties are neglected by them. Thoſe things that may be done for ſelf-ends are attended, but they neglect the reſt.
USE, I.
From hence we way learn, That it is a vain thing for Natural Men to pretend that they do things for Gods honour. Sometimes they make ſuch pretences. Iſai. 66.5. Your brethren that caſt you out for my Names ſake, ſaid, Let the Lord be glorified. But if they make themſelves believe that their end is Gods glory, they delude themſelves: and if they make others believe that they aim at Gods glory, they delude them: for they are governed by a ſpirit of ſelf love, and are wholly deſtitute of love to God. Some of them do confeſs that they have but a little love to God, but indeed they have not one ſpark of love to God in their hearts. Joh. 5.42 You have not the love of God in you. They talk of aiming at Gods glory, but it is only a pretence.
1. Sometimes they pretend it to excuſe themſelves. They are accuſed of that which is faulty, and when they have nothing to ſay to prove that the thing is lawful, they make an excuſe of that, that they had a good end in doing it. They ſay they did not do the thing out of ſpirit or ill will, but for Gods glory, & think no body can contradict them therein; and if they do believe them, they will not cenſure them very hardly, for the honour of God is a glorious end: but the thing is a meer Excuſe, they cover their revenge and malice with a pretence of Gods glory. Joh. 9.24. Give glory to God, we know this man is a ſinner. Abiſhai would have Shimei puniſhed, becauſe he had Curſed the Lords anointed, 2 Sam. 21.19. but he would ſain have ſlain Saul, though he alſo was the Lords anointed, 1 Sam. 26.8.
2. They pretend it to vindicate themſelves. When they are charged with iniquity, they ſtand up in the vindication of themſelves, that what they do is a proper means to vindicate the glory of God: regard to Gods honour calls for it. Hereby they would free themſelves from blame, and labour to ride clear of fault, becauſe the thing is for Gods glory: to ſtave off cenſure, by pretending love to the rule, and to the glory of God. Joh. 19.7. We have a law, and by our law he ought to die: But theſe Men love their own honour, much more than the honour of God.
3 They pretend it to get applauſe. They are gaping after commendations, and they are not contented that Men ſhould think only that the thing is right in its nature, but they would have them think alſo that they do it for a right end; that the honour of God is a thing that lies near their hearts. They would have Men to cry them up for choice and zealous Men. It is matter of Reputation to advance Gods glory, but the thing they aim at is their own honour. Matth. 6.5. The ſpirit of the Phariſees in the main was, that they might have glory from men. Mens commendations was better than Meat and Drink to them.
USE, II.
See hence, That Natural Men are very much miſtaken in the way that they take. They are deſignedly purſuing their intereſt; but indeed they don't take the way to advance their own intereſt. The way that godly Men take is for their good; the way of Holineſs is the way of Happineſs: but ungodly Men are acting as if they ſought their own deſtruction, and were carried out with a malicious ſpirit againſt themſelves. Prov. 8.36. He that ſinneth against me wrongeth his own ſoul, all they that hate me love death. Then ſurely they are miſerably blinded, and are under a ſtrange deluſion; if they were not deceived, they would not act as they do.
1. In giving way to ſinful practices. Evil practices have been witneſſed againſt in all Ages, yet there be thoſe that will keep up the trade. Some are addicting themſelves to ways of Intemperance, they are thirſting after Strong Drink, and inflame themſelves with it. Some addict themſelves to ways of Uncleanneſs, and polluting themſelves with their Luſts. Some are practiſing Injuſtice. Some are falſe in their Speeches: And ſome are prophane in their Behaviour. Theſe Men are undoing themſelves: they complain that others are enemies to them, but indeed they are their own enemies. Job 31.3. Is not deſtruction to the wicked, and a ſtrange puniſhment to the workers of iniquity?
(1) Sometimes in this way they lay a foundation of great Sorrow to themſelves and to their Children. God ſometimes quickly bears a teſtimony againſt the ſinful carriages of Men: Sometimes he doth it when they think they are forgotten, and that there's no danger, then God calls their iniquity to remembrance, and brings diſtreſs upon their Bodies, or a curſe upon their Eſtates, and multiplies their Sorrows, becauſe they have been guilty of Rebellion; their Sins are a root of bitterneſs; iniquity breads calamity. Men have many awful viſitations for their ungodly practices. God makes their lives uncomfortable. Job 21.17. God distributeth ſorrows in his anger. Men commonly reap according to what they ſow. The Providences of God are remembrancers of their wickedneſs. There be ſome poiſous that work perſently, ſome after many Years, as in thoſe caſes. 2 King. 5.27. 1 Sam. 2.29.
(2) Sometimes God ſnatches away their lives upon that account. They are cut off before their time and wither as the graſs: Some die in early days that they may be taken away from the evil to come; and ſome die in early dayes becauſe they have been rebellious. There be means uſed for the preſervation of their lives, and they pray that they may live, but God will not be intreated: Death is the fruit of Adams ſin, but a more early death is the fruit of their own ſins. They act againſt their lives and are acceſſary to their own death … their iniquities, 1 Sam. 2.34. 1 Chron. 10.13, 14.
(3) Sometimes they have great diſtreſs of Conſcience. Other Men enjoy tranquillity of Spirit, but Men by addicting themſelves to evil courſes bring great inward moleſtation on themſelves; they have ever and anon a dreadful ſound in their ears, Job 15.21. Conſcience is preſenting their ſins before them; they have a frightful and gaſhly look. They are in a great doal of confuſion of ſpirit. Conſcience is minding them of the curſes that are written in Gods word. Sometimes there be inſtances of vengeance and their hearts are meditating terrour; if they have many outward comforts, their wounds ſmart ſo as to make their lives uncomfortable. Some have pangs of terrour, as Belſhazzar and Felix: Some in a more abiding way, Gen. 4.15. Mark 6.16. Judds was weary of his life; the Silver made his heart heavier than his Purſe, Math. 27.3, 5.
(4) Sometimes God gives them up to hardneſs of heart. God takes occaſion from the wickedneſs of Men, to leave them to an obdurate Spirit. Spiritual Judgments are the moſt terrible Judgments, and the leſs ſorrowful their hearts are, the more ſorrowful their condition is; by living in Impenitency, they grieve away the Spirit of God. Formerly they thought it was but repenting and their danger would be over; but ſometimes God gives them up to a ſeared Conſcience: Rom. 11, 8. God hath given them the ſpirit of ſtumber. Their lives are longthned out, and they continue under the Means of Grace, but nothing works upon them; Younger Perſons are Converted, and the Spirit of God is ſtirring in the Place, but they are like the barren heath. Their Hearts are made far and Ordinances are blaſted to them. Thoſe rebukes and warnings that ſink into other Men, take no impreſſion on them, the arrows of the word fly over their heads, and the Goſpel is a favour of death unto death unto them.
2. They are very much miſtaken in preferring the World before Salvation. Many Men are craving Salvation: they can't beat the thoughts of Damnation; they are Praying for Salvation, willing to attend Ordinances, and abſtain from vicious courſes; like Balaam, they deſire to die the death of the Righteous; yet their hearts are more upon the World than upon Salvation: the World is a dreadful ſnare to them, they ſee a great neceſſity of getting the World, and lay more weight on that than on Eternal life. Mat. 22.5. They made light of it, and went one to his Farm and another to his Merchandize. Theſe Men are under great deluſion and are enemies to themſelves.
1. Such Men take a great deal of care and pains, for that which will do them but little good. If they had Salvation, that would make them happy. But if you ſhould add ſomething to your Eſtates, that will be little advantage to you. You might eat better Food, and wear better Cloths, and have better Portions for their Children; but theſe are trifles to Salvation. Some that have leſs in the World live more comfortably than they that have more. Luke 12.15. The life of man conſiſts not in the abundance of thoſe things which he poſſeſſeth. But ſhortly they muſt die and then all is loſt. Eccl. 9.6. They have no more a portion in any thing that is done under the Sun. You will be brought into an equality with beggars. Princes muſt put off their Robes and beggars their Rags, when they lie in the Grave. Pſal. 49.17. His glory, doth not deſcend after him.
2. They live but an uncomfortable life. They have a great deal of vexation of Spirit. Worldly cares are like thorns, they piercethe Soul. You may have great diſappointments and croſſes, you will have eager deſires, like an hungry Man that can't be ſatisfied. Sometimes you may overcome Conſcience, and do things that are evil, but Conſcience will be wounded, and that is hard to bear, Prov. 18.1… and you will be afraid, you ſhall have your portion in this life.
(5) Sometimes becauſe of this God blaſts their worldly deſigns. If Men ſeek the Kingdom of God and his Righteouſneſs in the firſt place, they are ſometimes bleſſed in their Worldly enjoyments on that account, Matth. 6.33. but if their hearts be upon the world, they are blaſted becauſe of that. God loves to curſe their idols. If they had loved the world leſs, they might have had more of it. He is angry for their Covetouſneſs. Iſai. 57.17. For the iniquity of his Covetouſneſs I was wroth and ſmote him. God is teaching of them by experience the vanity of the world: This is one reaſon that Men have ſo many Judgments on their Worldly enjoyments, they ſet their eyes on worldly things, and therefore God gives wings to them, and they fly away. Hoſ. 2.7. She ſhall follow after her lovers and ſhall not find them.
(6) Sometimes he puts them off with worldly things. Some Men prefer the World, and God gives them their hearts deſire, and denies better things to them. The Men take notice of the Providence of God, and ſay, God proſpers them, and deals graciouſly with them, and they are bleſſed above many of their Neighbours; but they are miſtaken, God deals in Judgment with them. He ſays, let them proſper in the world, that it may be a ſnare to them: they don't mind the offers of Salvation that are made in the Goſpel, but are ſet for the world, let them have it, and they ſhall have nothing elſe; Heaven ſhall be reſerved for other Men. As in that caſe, Pſal. 106.17. He gave them their request, but ſent leanneſs into their ſouls.
USE, III. Of Examination.
Whether you be in a Natural Condition. If you be under the government of ſelf-love, you are in your Natural Eſtate. Some partitular Corruptions, which are but branches of ſelf-love may be weakned; as Wontonneſs, Intemperance, &c. and yet you may be in a Natural Condition: but if ſelf-love be weakned ſo that it hath not the government over you, then you are not in a Natural Condition. Grace and nothing but Grace takes away the government of ſelf-love.
1. Queſt. Do you perfer the Enjoyment of God before all Enjoyments? Worldly Enjoyments are of divers kinds: Houſes, Lands, Silver, Gold, Meats and Drinks, Applauſe, Power and Dignities; theſe are the things that the hearts of many are ſet for. 2 Tim. 3.4. They are lovers of pleaſures more than loveas of God. But there are ſome that prefer the Enjoyment of God before all the World: and ſuch Men do prefer the Enjoyment of God here before all the World. Some are very deſirous to Enjoy God when they die: it is a horrour to them to go to Hell: but they don't regard Gods Preſence here: they can live contentedly without Communion with God here. But godly Men prefer his Preſence here. Pſal. 63.1, 2. My ſoul thirſteth for thee. Such Men as prefer the enjoyment of God, wont neglect any thing that is needful in order to the enjoyment of God. They wont think much of their Time, and their Pains; they will put away their Sins; they will part with any thing rather than looſe God: they will part with Eſtate, and Eaſe, and Liberty, and Life, rather than looſe God. Acts 21.13. I am ready to die for the Name of Jeſus. Rev. 12.11. They loved not their lives unto the death.
2. Queſt. Do you prefer the Honour of God before any worldly Enjoyment? The honour of God is of more Moment than your Outward Enjoyments. And it is fit God ſhould have his honour whatever doth become of your Enjoyments; but many will not ſtir much out of their way for the honour of God. But thoſe Men that purſue the honour of God, will not live in any Sin for the ſake of any worldly Enjoyment. All Sin is to Gods diſhonour, Rom. 2.23. If you eſteemed the honour of God above your Enjoyments, you would not endure to live in any Sin for the ſake of them. A Man that prefers the honour of God, will be contented that God ſhould vindicate his Name by Judgments. Some Men can't bear Judgments, the reaſon is they don't care what becomes of Gods honour, ſo they can ſhouriſh in the World. If Men prefer the honour of God, they think it is well that God brings Judgments: though they ſuffer by them, yet they are willing it ſhould be ſo. They ſay, there is need of them for the vindication of the Name of God. Dan. 9.7. O Lord, Righteouſneſs belongeth unto thee, but unto us confuſion of face. If you prefer the honour of God, you will part with any enjoyment for Gods honour. Some think much to part with any thing for Gods honour: But Abraham parted with his Country, with the Goods that he had taken in Battle, and with his Son for Gods honour.
3. Queſt. Do you prefer the honour of God before your Salvation? The honour of God is of more worth than your Salvation, and you muſt prefer the honour of God before it. It is not a duty to be willing to be damned for Gods honour. It is fit the Will of Man ſhould ſubmit to the pleaſure of God, howover he will diſpoſe of them, Rom. 9.21. But he don't require Men to be freely willing to be damned, or to chooſe damnation for his honour; for God requires Men to ſeek Salvation, Matth. 6.33. And indeed it is againſt Religion to be willing to be damned, for then they will be everlaſting enemies to God. Love to Gods glory will make Men to be unwilling to be the inſtruments of his diſhonour. Yea, it is impoſſible that Men ſhould be underſtandingly willing to be damned; for it is againſt Nature: there is no principle in Man to make him willing. Yet thoſe that love God prefer his glory before their Salvation: they are ſatisfyed in the Wiſdom and Juſtice of God in damning Men for his honour; they deſire Salvation principally that they may honour God. They do count the honour of God of greater moment than their Salvation, and take a complacency in that, that God will not diſhonour himſelf, but will glorify his Name. Jude 25. To the only wiſe God our Saviour, be glory, and majeſty, and dominion, and power, both now and ever, Amen.
USE, IV.
Of Conviction to Natural Men: God don't take any of your Services kindly at your hands. God is not beholden to the beſt Men upon Earth for the Services they do; but yet he takes the Services of holy Men kindly. 2 Chron. 6.8 Thou didſt well in that it was in thine heart. 2 Chron. 19.3. There are good things found in thee 2 Chron. 34.27. Becauſe thine heart was tender, and thou didst humble thy ſelf before God, I have heard thee. But the Services of Natural Men are not taken friendly by God: God takes notice of what they do, but he knows that they are acted by a Spirit of Self-love. He is ſenſible that there is no kindneſs to him in them; they think that he is beholden to them, Luke 18.11, 12. but indeed he deſpiſes them.
1. When you reform, he has no occaſion to ſay, that you part with your beloved Sins for his ſake. Some of them do forſake their bad courſes, pull out their right Eyes, and caſt them away; they wont do any thing that is unjuſt; leave off their Intemperance: ſhun profane Practices: Men take notice of it and are glad to ſee it; but there is no occaſion for God to take notice of it as any love to him. No, God ſays, the Man is frighted into Reformation: He don't know how to bear the flames of Hell; he would be as bad as the worſt, but that he dare not. Job 41.25. By reaſon of breakings they purify themſelves.
2. When you confeſs your Sins, there is no occaſion to ſay that you Mourn for his ſake. Formerly the Man made light of Sin, but it is otherwiſe now; he laments his Sins and ſometimes ſheds Tears, as Saul, 1 Sam. 24.16. But God has no occaſion to ſay, Behold how he loves me! He could diſpenſe with my diſhonour caſily; but he has wounded his Conſcience, his wounds ſmart, he has expoſed himſelf to miſery, his cryes are the cryes of Nature; he foreſees Miſery like to come upon him, and ſo be howls.
3. When you are zealous, there is no occaſion to ſay, Behold his zeal for the Lord. The Man is become a zealous Man, he has a Spirit to promote Ordinances; he will be at any Expences rather then live without them: And he has a zeal againſt the Pride and Drunkenneſs of the Land; he hopes Men take notice of it, and call it zeal for the Lord, 2 King. 10.16. But there is no occaſion for God to ſay ſo. God takes notice there is another ſpirit in him, v. 31. He ſays, Jebu took no heed to walk in the Law of the Lord God of Iſrael with all his heart. God ſays that there is ſomething of zeal, but he is feeding his Pride or Covetouſneſs, or covering his other Sins.
4. When you are Charitable, God has no occaſion to ſay, that you deny your ſelves for his ſake. When ſome other Men are exerciſing Charity, God takes it kindly, and ſays, they ſhall not looſe their reward, Math. 10.42. But when you do duties of Charity, God don't ſay, that you ſhew your love to him; that you love him more than your worldly enjoyments. He ſays, You have done it to make ſatisfaction for ſome former Sins, for the erſe of your Conſciences; or to comply with the expectations of Men; or that Men may take notice of it, and appland you for it: that they may have glory from Men, Math. 6 2. There is a Phariſaical Spirit, and nothing of love in their bounty.
5. When you take pains in Religion, there is no occaſion to ſay, that the Man wearies himſelf for Gods ſake. Some of theſe Men take a great deal of pains in Preaching, and Praying, and Reading; and Men ſay, they weary themſelves for God: but God ſays, There is no love to Me in their Services. God ſlights the Service and ſays, the Man takes a great deal of pains that Men may obſerve him and commend him: Or, he takes a great deal of pains that he may beguile Men. Math. 23.14. They devour Widows houſes, and for a pretence make long Prayers: Or, he takes a great deal of pains that he may purchaſe Heaven. Mat. 19.16. What good thing must I do, that I may have Eternal Life? He is building up a righteouſneſs of his own. Rom. 10.3. They go about to eſtabliſh their own righteouſneſs. He is weaving a garment for himſelf that he may hide his ſhame.
USE, V.
Of Conviction, Of the wretchedneſs of Natural Men. There is a conſiderable difference between them, as to their outward Converſation. Some of them are rude and prophane, and do openly trample on the Authority of God. Others walk orderly: they are Civil and Religious in their behaviour: but yet they are all of them wretched & vile Men, for they are under the government of Self-love; they exalt themſelves above God, and ſet their intereſt at the right hand of Gods glory. When we read the dreadful threatning that God has denounced againſt them, we ſhall not need to wonder: there is no occaſion to think that God deals hardly with them: for they utterly neglect the end that they were made for, and make it their buſineſs to ſerve themſelves; they care not whether his glory ſinks or ſwims, and are devoted to themſelves. Hoſ. 10.1. Epkraim is an empty vine, he bringeth forth fruit to himſelf.
1. This Spirit is the foundation of all the ill Carriages that are in the World. There be abundance of abominations committed in the World: The World lies in wickedneſs: All Countries are over-run with iniquity: There is Swearing, and Curſing, & Killing, & Thefts, and Adulteries, & Lying, & Inceſt, & Witchcraft. Many ſevere Laws are made in one Kingdom and another to prevent theſe Sins, but they break in like a flood, and ſpread over the World: and this is the cauſe of them, Men love themſelves more than God. One loves his pleaſures more than God, another his profit or his honour; one Mans Self-love works in one channel, anothers in another; this is the root of all wickedneſs: the Spirit of every Natural Man has in it the Seed of all wickedneſs: In ſome it grows up to more maturity than in others; but they are of ſuch a Spirit as would lead them into every abomination. 2 Tim. 3.2, 3. Men ſhall be lovers of themſelves, covetous, boaſters, proud, blaſphemers, diſobedient to Parents, &c.
2. They act herein as if they were better than God: As if Gods honour were not to be regarded, compared with their intereſt: they magnify themſelves exceedingly, as if every thing were to bow to their intereſt; they forget that they were nothing a while a-gone; that they have very little excellency to commend them: If they had never been made, they would not have been miſſed; they can't create an Heaven and an Earth, as God has done; they can't give Rain, or make the Graſs to grow; they can't make themſelves or any of their fellow Greatures happy; they can't procure one Meals Meat to themſelves; they can't preſerve their Breath in their Noſtrils, or keep themſelves from rotting in a Grave. And they ſtrangly forget the excellency of God, who may juſtly challenge glory from them: He deſerves the honour of his power; By the word of the Lord were the Heavens made, and all the Hoſts of them by the breath of his Mouth: He deſerves the honour of his Wiſdom, before whom all things are naked and manifeſt: He deſerves the honour of his Holineſs, who is righteous in all his works: He deſerves the honour of his Mercy: Becauſe of the excellency of his loving kindneſs, the Sons of Man put their truſt in the ſhadow of his wings. It is intolerable Pride and Arrogance for Men to ſet up themſelves above God. It is an intol table injury to magnify themſelves in this manner. The Angels of Heaven count it their glory and happineſs to Glorify God; but Man that is a Worm, & the Sons of Men that are but Worms, would exalt themſelves have God, as if his Laws and Counſels and Glory muſt vail to their intereſt.