The Great Salvation Revealed and Offered, Sermon · Proposition 1

The Great Salvation Revealed and Offered · Sermon · Proposition 1

p. 6PROP. I. THAT Men need Salvation, even ſuch Salvation as the Goſpel reveals. This is a Truth neceſſarily implied in the Text, and the very offer of it ſuppoſes Mans neceſſity of it. It would be a reflection upon the Wiſdom, Care and Mercy of God in contriving a way of Salvation, and revealing it to us, and urging it by ſo many arguments upon us if we had no need of it. But it may be evidenc'd that the ſtate of Men, p. 7yea of all Men is ſuch, that they have great and abſolute need of Salvation, and a real ſenſe and conviction hereof will be greatly ſerviceable to awaken and excite Men to a due concernment and ſollicitude, that they may be intereſted in the Salvation offered to them. They that are pinch'd with a ſenſe of wants are glad of relief. They that feel their Sickneſs will prize a Phyſitian. The Truth of this Propoſition muſt be granted by all thoſe that acknowledge Mans Apoſtacy and defection from his primitive Eſtate; and conſider aright what are the diſmal effects of it. Experience ſhows Man to be a creature full of, and ſubject to, abundance of miſery; and the Scriptures gives us an account of the cauſe of it. Rom. 5.12. By one man ſin entred into the world, and death by ſin, and ſo death paſſed upon all men, for that all have ſinned. The firſt Adam hath conveyed Sin and Death to all his wretched Progeny. All the Children of Adam by ordinary generation are together with him become ſinful and miſerable, and conſequently do ſtand in abſolute need of Salvation. The Truth of the Propoſition may be cleared up by conſidering,

1. WHAT Mans natural Eſtate at preſent is.

2. WHAT is like to be conſequent upon it here…fter. And,

p. 83. HOW unable he is to relieve himſelf … able he is to relieve himſelf under his preſent miſery or prevent what is future.

1. IF we look into Man's preſent natural Eſtate it will appear to be ſuch as ſhews his abſolute need of Salvation. For,

(1.) EVERY man is naturally deſtitute of the Image of God, even of that knowledge of God, Righteouſneſs and true Holineſs, which was eſpecially the Image of God upon him, according to which he was at firſt created. This was Man's peculiar dignity at firſt, which nothing elſe in this lower World was capable of; this was a greater honour to Man, than his Empire and Dominion over the World, becauſe this render…d him capable to glorify God and converſe with him, which is the higheſt honour that can be put upon a Creature; but this Man loſt, and all Men have loſt it together with him. Rom. 3.23. All have ſinned and come ſhort of the glory of God. Hence no Man naturally hath a Heart to know, to chooſe and love God as his chief good; to ſerve and glorify him as his laſt end; to ſeek after conformity to him, and communion with him as his true bleſſedneſs: but hath a diſpoſition quite contrary hereunto. Now ſuch a loſs as this is an inconceivable miſery: p. 9for by reaſon hereof the primitive rectitude, harmony and beauty of the Soul is loſt. Man is not like what he was when he came out of the hands of God. Surely Man needs to have ſuch a loſs repaired, and thereby his primitive health and beauty reſtored.

(2.) THE Nature of Man is univerſally corrupted. Original purity and rectitude being loſt, there naturally follows an univerſal defilement and deformity upon the whole Soul, and it is wholly diſordered and out of courſe in all thoſe ways wherein it exerts itſelf. Gods Image being loſt, Satans Image is introduced. Inſtead of a holy there is a ſinful nature, inſtead of purity, pollution. God himſelf gives that teſtimony concerning Man, Gen. 6.5. That the imagination of the thoughts of his heart, were only evil continually. Sinful motions do as naturally riſe out of the heart as ſparks from the Fire, or filthy ſteams from a Dunghill. And we find many holy Men in Scripture acknowledging and lamenting this natural pollution, confeſſing its cloſe adherence to them, from their firſt being and acting. So David, Pſal. 51.5. Behold I was ſhapen in iniquity, and in ſin did my mother conceive me. So the Apoſtle Paul, Rom. 7.18 I know that in me (that is in my fleſh) dwelleth no good thing, i e. Nature conſidered in and of it ſelf hath no p. 10holy diſpoſitions in it, and therefore will not produce any holy actions. In the ſame Context, he ſpeaks of it not only as, impotent to good but full of contra…ry againſt it. Riſing and rebelling againſt any thing that is holy when preſented to, and excited in it; and holy Job is underſtood as bewailing the corruption of nature in that expreſſion, Job 14.4. Who can bring a clean thing out of an unclean: intimating that all are by nature ſtained and defiled. And as this pollution extends to all Men ſo its contagion overſpreads the whole man. Man is wholly corrupt; both Soul and Body are tainted with Sin, to allude to that, Iſai. 1.6. From the crown of the head, to the ſole of the foot, there is no part clean. Hence the Soul is naturally running to evil, and readily imbracing the ſollicitations … it meets with; and the members of the Body are ready inſtruments of unrighteouſneſs.

THIS may be a little Illuſtrated in the ſeveral Faculties of the Soul.

1. THE Underſtanding, the leading Faculty of the Soul is wholly corrupted. Hence full of miſtakes and darkneſs in its apprehenſions: erroneous in its judgment, fooliſh in its reaſonings, evil in its deſigns, vain in its thoughts. Hence ariſes low and mean and unworthy thoughts of God. Pſal. p. 1150.21. When God offers himſelf as a fit portion and happineſs for the Soul, it can ſee no amiableneſs in him, but prefers broken Ciſterns before the Fountain of living waters. Hence it is ſo hardly and not without the powerful irradiation of the Spirit, convinced of its miſery and wretchedneſs in its diſtance and eſtrangement from God. Sets light by the Offers of his Mercy and Favour that he makes. Can't ſee the evil of Sin, nor the good of Obedience. But calls evil good and good evil: and if at any time any thing that is vertuous be eſteemed, its rather from ſome reſpect it bears to himſelf, then from its reſpect to the nature and will of God. How ſuſceptive and tenacious of Error? How many carnal reaſonings againſt the moſt Spiritural truths? What ſwarms of fooliſh impertinent, yea wicked & helliſh thoughts are ſtarting up in the imagination and fancy, and too often brooded and cheriſhed there? What a treaſure of folly and vanity is the mind of Man? Who that ſees it and conſiders it will not with the Apoſtle ſee cauſe, to cry out, Oh wretched Man that I am, Rom. 7.24.

2. THE Will is corrupt, and diſcovers it ſelf ſo to be in the various ways of its actings. Perverſe in the choices it makes, preferring evil before good, or a ſeeming p. 12and imaginary before a real good: ſervile in its conſent; being over-rul'd by a corrupt judgment or vicious appetite. Tho' there be a natural inſtinct after happineſs, yet thro' the corruption of it, it refuſes it when offered, and doats upon a Senſual rather than a Spiritual felicity, ſuited to the nature and capacity of the Soul: is tyrannical in i…s commands, without and againſt all ſanctified reaſon; obſtinate in evil and againſt good. So they expreſs themſelves, Jer. 1.25. We have loved ſtrangers and after them we will go. And this is the ground of Chriſt's complaint againſt the Jews in his time, Joh. 5.49. Ye will not come to me, that ye may have life. And thus God complains of his People: Their neck is as an iron ſinew, Iſai. 38.4. That would not hearken to him, Ezek. 3.7.

3. THE Memory which ſhould be the Treaſury and Store-houſe of the Soul of proper and ſeaſonable Truths, for its direction and comfort, how unfaithful in its office? how ready to receive and entertain and produce what is evil, and to exclude and let ſlip what is good? How often doth God condemn and upbraid his people for their forgetfulneſs and incogitancy: Pſal. 106.21. They forgot God their Saviour. Pſal. 106.7. They remember'd not the p. 13multitude of thy mercies, yea they ſoon forgot his works. And how much of the ſame diſpoſition may we find; a forgetfulneſs of mercies and benefits, forgetfulneſs of vows and promiſes, forgetfulneſs of command's that are often urged, and repeated. Our memories are too like Sieves that let out the flower and retain the bran. Thro' the corruption of this faculty the ſame Sin becomes often repeated by us.

4. THE Affections of the Soul are depraved and out of courſe. Hence thoſe things that ſhould be loved, deſired and delighted in, are diſliked, rejected and hated; and thoſe things which ſhould be hated are loved. God himſelf who is an infinite, immutable and everlaſting Good, and ſhould be loved with all the heart, ſoul and ſtrength, is diſregarded and ſlighted, and the periſhing objects that the World offers, preferred above him. Hence you read, 2 Tim. 3.4. That they are lovers of pleaſure more than lovers of God. Jer. 2.13. They have forſaken the fountain of living waters, and hewed out to themſelves ciſterns, broken ciſterns that can hold no water. The Creature is preferred above the Creator, and Men are naturally ſeeking a falſe happineſs in the profits, honours and pleaſures of the preſent life, and neglecting a true and ſolid felicity in God. p. 14Yea not only the periſhing things of time are idoliz…d and doated upon, but carnal and ſinful objects, forbidden pleaſures, ſuch as corrupt, defile and debilitate the Soul, are eagerly purſued and inordinately delighted in. The like may be ſaid of the paſſions of the Soul, grief, anger, fear, ſorrow, theſe are readily carried to wrong objects.

5. THE Conſcience is alſo wofully corrupted. Conſcience is that power in Man whereby he was made capable to conſider, review and paſs a judgment upon his own actions. It is Gods monitor in the Soul, to accuſe when we act contrary to the rule he hath given us, and to approve when we do what is right. But the mind being defiled Conſcience is defiled alſo. Tit. 1.15. Sometimes thro' ignorance it is ſleepy and ſenſeleſs, don't obſerve and condemn for ſin as it ought, and ſometimes approves what it ſhould condemn. Sometimes thro' the prevailency of corrupt affections, it looſeth its authority, don't diſcharge its office, yea ſometimes ſaid to be ſeared as with a hot iron. There's no remorſe for ſin: no dread of future Judgment: no care to have the guilt of Sin removed, the heart purified, and Juſtice attoned, as a preparation for it. Now the Soul in all its faculties being thus corrupted and vitiated, doth indiſpenſably need Salvation. Hence follows,

p. 15(3.) A diſpoſition and proneneſs to all kinds of actual Sin. Such a darkened underſtanding, ſuch a ſtubborn will, ſuch a depraved ſtate of Soul, muſt needs render it inclinable to all kind of evil, and tho' thro' the temperament of the Body, Education, Employment or Company that perſons are link'd with. Corrupt nature diſcovers and exerts it ſelf in ſome more in one way, in others more in another: as the ſtream will run where the channel is cut. Yet there are no particular acts of ſin that any have fallen into, but there is in the corrupt nature of all, a diſpoſition to act the ſame, that ſpirit of pride and ſelf-love, that naturally governs in every man would carry him hereunto, were an occaſion and temptation offered. But tho' many are with-held from many particular ways of Sin that others commit: yet there are none in their natural ſtate but are under the reigning power of Sin, and miſerable tyranny of Satan; ſo that they run into numerous tranſgreſſions, in thought word and deed every day. The ſenſe whereof caus'd that complaint in the Pſalmiſt, Pſal. 19.12. Who can underſtand his errors? and of that lamentation, Pſal. 40.12. Innumerable evils compaſs me about, mine iniquities are gone over my head. If our actual ſins are look'd into, they are like the hairs of p. 16our heads, or like the ſands on the ſea-ſhore, numerous and beyond account. He that makes the exacteſt inquiry into his life and actions that is poſſible, can't give account of one of a thouſand, Job 9.3. Where he takes notice of one, a thouſand will eſcape his obſervation. What duty, what act of our lives can we find that is free from ſin? Yea ſhould you ſingle out the beſt duty that ever you performed, there might be found many ſins intermingled with it. Now, the wages due to ſin is death, Rom. 6.23. Every act of ſin makes the ſinner obnoxious to it, and binds the curſe upon him. The righteous law of God condemns for every tranſgreſſion of it: every ſinful word, thought or action draws down vengeance on your head. So that every ſinner ſtands liable to bear the curſe of the Law whenever the juſtice of God will demand it of him. Were but Mens eyes opened to ſee their ſins, the truth of the threatning, the inflexible ſeverity of Juſtice, they would readily own that they are under an abſolute neceſſity of Salvation.

2. THAT Men in their natural ſtate …eed Salvation will further appear if we conſider, What miſery is conſequent upon a ſin…ul ſtate and ſinful courſe of life. Sin is in itſelf the Souls greateſt miſery, and it hath p. 17the greateſt evils entail'd upon it. Theſe might be enlarg'd upon, but I ſhall only hint at ſome under theſe Three Heads.

(1.) ALL Temporal evils are the bitter fruits of Sin. Death with all its train of diſeaſes, pains, wants, reproaches, jars and diviſions among Mankind, which prove means of embittering life and haſtning of death are the off-ſpring of Sin. Moſes in Deut. 28.16, to the end, gives us a large account of the curſes that Sin would bring upon the people of Iſrael. A ſinner is in danger to be curſed in his Body, in his Poſterity, in his Name, in his Eſtate, in all his Deſigns and Undertakings. Should any attempt to give a ſummary of the numerous evils that have befallen Mankind ſince the entrance of Sin, and which have been the penal effects of it, they would ſoon be at a non-plus. Theſe have been ſo various that it is impoſſible any impenitent ſinner ſhould know when he is ſecure, or be able to foreſee what evils may befall him, while he is here in this World. While a ſinner lies obnoxious to the curſe of the Law in an impenitent and unreconcil…d eſtate, he is in daily danger of one temporal miſery or other, which may either put a period to his life or embitter it to him; yea to that degree as to give him a kind of p. 18pre-poſſeſſion of Hell upon Earth. Now were there no more then the preſent miſeries that mankind are either groaning under or obnoxious to, they might juſtly awaken deſires in them of the removal or moderation or ſanctification of them; which is a part of the Salvation to be expected by Chriſt. But what is worſe than this,

(2.) SIN expoſes Men to be Judicially left of God to Spiritual evils, and that of all ſorts, of which Scripture and Experience affords abundance of ſad Inſtances: Of ſome that have been left to ſottiſhneſs and blindneſs of mind, to ſecurity, ſleepineſs, ſearedneſs and benumedneſs of conſcience, ſo that their fooliſh hearts are darkened with falſe conceptions about the plaineſt and moſt important truths, and their conſciences ſmite not as they ought for the vileſt ſins. Of others that have been left to embrace errors. Others have been given up to vile affections, and whoſe hearts have been incurably hardened thro' the deceitfulneſs of ſin. And hence with a deſperate boldneſs ruſh on … till deſpairing fears overwhelm their ſpirits, and a fearful expectation of Gods fiery indignation poſſeſſes their Souls, and they become like Paſhur, who was threatned to be made a terror to himſelf and to his friends. No Sinner can tell how far a righteous God p. 19in way of puniſhment for Sin may ſuffer any of theſe ſpiritual plagues to befall him, in this life: therefore to be delivered from the danger of them ought to look'd upon as a moſt deſirable mercy. And yet beyond theſe,

(3.) EVERY Sinner is in danger of Eternal miſeries in the life to come. Eternal Death is a part of ſins wages, Rom. 6.23. Now this comprehends in it, all forts of evils both privative and poſitive, that either Body or Soul are capable of: and this in the extremity and eternity of them. Our Lord Jeſus Chriſt who will be the glorious Judge of the World tells us what ſentance ſhall be paſs'd upon the wicked at the laſt Day Mat. 25.41. Depart from me ye curſed into everlaſting fire prepared for the devil and his angels, ver 40. Theſe ſhall go away into everlaſting puniſhment. The ſentance is full of terror, and may juſtly rouze up the moſt ſleepy and inſenſible ſinners to tremble at it, and engage them with greateſt intention of Soul, to apply themſelves to the Bleſſed Jeſus that ſaves from wrath to come. What comfort can he hope ever to enjoy, that ſhall never enjoy God? What eaſe can he ever hope to find that will be ſurrounded with everlaſting flames? How vainly doth he bleſs himſelf, whom Chriſt will curſe? I proceed,

p. 203. TO ſhew Man's impotency to relieve himſelf under his preſent miſery, or prevent what is future. Right thoughts whereof will evidence Salvation by another, to be of abſolute neceſſity. Man hath deſtroyed himſelf, but it is beyond his power to ſave himſelf. Many have attempted it, and it is no eaſy thing to convince Men of their inſufficiency to do it. But it is a moſt certain truth that Men can't do this, For,

(1.) HE hath not power to recover his primitive holineſs. Without holineſs Man cannot be happy; for the want of this renders him unmeet to enjoy God, wherein his happineſs conſiſts. That he can't recover this is evident; partly, becauſe the Image of God was put upon man at firſt by a creating power, and where-ever this is renewed it requires a like power. Nothing leſs than Almighty Grace is ſufficient to determine the will of Man unto the choice and love of holineſs. Pſal. 10.3. Thy people ſhall be willing in the day of thy power, and Eph. 2.10. Ye are his workmanſhip created in Chriſt Jeſus to good works. Partly, becauſe the depravation of the Soul thro' ſin is univerſal; all the faculties of it are corrupted; they are all indiſpoſed, none remain ſound by which the reſt ſhould be repaired: the greateſt arguments, p. 21the ſtrongeſt perſwaſions, the greateſt encouragements, that are ſet before Men, will not incline them to it, till victorious Grace effectually doth it. Phil. 2.13. It is God that worketh in you both to will and to do of his own good pleaſure, and 2 Cor. 3.5. Not that we are ſufficient of our ſelves to think, any thing as we ought, but our ſufficiency is of God. And partly, becauſe there is a natural, rooted enmity in the heart unto holineſs. So that Man left to himſelf would never chooſe holineſs for his happineſs. Rom. 8.7. The carnal mind is enmity againſt God, and is not ſubject to the law of God, neither indeed can be. There is a fleſhlineſs in the mind as well as in the affections which diverts the Soul from God, and inclines him to love himſelf above God; and the more holy and ſpiritual any command is the greater reſiſtance and renitence there is in the corrupt heart againſt it. The great controverſy that Men have againſt Chriſt is his Government, They will not have him to rule over them.

(2.) HE can never recover the favour of God, nor by any act of his own regain the former peace and friendſhip that was between God and him, or do any thing that may entitle him to life. He can't fulfil the duty required in the Firſt Covenant, which p. 22was perfect obedience to the law of God. Now every meer Man fails of this; he hath not only broken the law of God in his ſurety, but in his own perſon. Eccl. 7.20. There is not a juſt man upon earth that doth good and ſinneth not▪ and Jam. 3.2. In many things we all offend. The Apoſtle Paul once had a great opinion of his own righteouſneſs: he was alive as he thought, Rom, 7.9. counted his obſervance of the law entitled him to life; but he afterward knew himſelf better, and tells us, When the commandment came ſin revived and he died. When he underſtood the ſpiritual meaning and latitude of the law, all his confidence fail'd him, and he deſpair'd of life that way, and was willing not only to account his priviledges but his conſcientiouſneſs too to be, loſs and dung that he might win Chriſt, and be found in him, Phil. 3.6,—9. It is not partial but perfect obedience that the law promiſes life unto. If a Man has obſerved it in a thouſand inſtances, and after fails but in one, the law condemns him preſently, Gal. 3.10.

NEITHER can he bear the penalty threatned, ſo as to ſatisfy the law, and procure his own releaſe from the condemnatory ſentence of of it that way; it is Death, even eternal Death that is the wages of ſin. Whether God might not have pitch'd upon a leſſer p. 23puniſhment for ſin, and eſtabliſhed it in his law is not for Man to determine. Reaſon tells us, that the puniſhment God hath threatned is ſuitable both in regard of the Majeſty of God againſt whom ſin is committed, and becauſe it is little enough to deter Men from ſin; but God having eſtabliſhed this, will proceed accordingly: now it is impoſſible that a ſinner ſhould procure his own diſcharge by bearing ſuch a puniſhment. And indeed if Men could have ſatisfied for their own ſins, Chriſt's Sufferings might have been ſpared.

I ſhall add a Word or two of APPLICATION, before I paſs to the next Propoſition.

1. TO Reprove the ſecurity and careleſsneſs of ſuch perſons who live as if they had no need of Salvation: Though ſtill in their ſins, under the guilt and power of them, and obnoxious to all the miſery that they expoſe them unto. It might be juſtly expected that they who have the guilt of all the ſins of their whole lives lying upon them, and every day liable to the ſtrokes of Divine wrath and vengeance, which they are neither able to bear nor eſcape, ſhould give themſelves no reſt till they are delivered from this guilt and danger; that nothing in the World ſhould be able to afford any eaſe or peace to p. 24them in this condition. But alas! how many are to be found with whom it is quite otherwiſe, who are full of carnal mirth and jollity, altogether unconcern'd and inſenſible about any Soul wants or dangers: the guilt of ſin is no burden to them, the wrath of God is no terror to them. And though they have the offers of Salvation daily ſounding in their Ears, and repeated calls and encouragements to put in for a ſhare in the bleſſedneſs offered, yet are unaffected and unconcerned about them. To promote the awakening of ſuch ſottiſh and ſleepy ſinners, let me propoſe two or three things.

(1.) IF you are not convinced of your need of Salvation as in ſeaſon duty to ſeek after it, Damnation will certainly be your portion. For there is no middle ſtate between theſe: it is not only a matter very probable that you will fall under the wrath and curſe of God, and be cut off from hopes of mercy and comfort hereafter if you neglect this, but it is certain: the ruin of impenitent and unbelieving ſinners is poſitively declared, Mar. 16.16. He that believeth not ſhall be damned▪ and Rom. 2.4, 9. While thoſe who receive and obey Chriſt, and accept Salvation by him, ſhall be admitted into Manſions of Joy and Glory, of Light and p. 25Immortality: you muſt be caſt out into outer darkneſs where will be ſorrow and ſhame, pain and grief, vexation and anguiſh. Were there any hopes of being hid from the revenging hand of God, or after a while that you ſhould be annihilated and ceaſe from the number of beings; or that your Spirits at Death like the Beaſts ſhould go downward, never any more to be regarded: this would be ſome plea to excuſe your careleſsneſs and ſecurity in this matter: but when it is certain that damnation and miſery is like to be your portion and puniſhment, continuing in this eſtate, your careleſsneſs is inexcuſable. Is Hell ſo eaſy a place, is the wrath of God ſo ſlight a matter, that you need not trouble your ſelf with any concern to eſcape it? Can you tell what it is to bear the revenges of deſpiſed Mercy and incenſed Juſtice? Can you bear the weight of an Omnipotent One? The anguiſh of the never dying Worm? The burning heat of thoſe Flames that never ſhall be extinguiſhed? Surely deſtruction from God ſhould be a terror to you! And the dread of damnation ſhould make you concerned to obtain Salvation, and diligently to improve your opportunities in order to it!

(2.) THERE is nothing in the world will make up the want of Salvation, or be a ground p. 26of comfort to you under the feeling of Damnation. There are many things which ſecure ſinners who are careleſs of their Salvation divert themſelves with, and ſpend their time and thoughts about; ſome are anxiouſly purſuing the profits of the World, panting after the duſt of the Earth, as if the acquiring of it would afford ſatisfying felicity to them, and they ſhould be happy enough in compaſſing their deſires for ſuch things, though they had nothing laid up for Eternity; others are eagerly ſet to gratify the pleaſures of ſenſe, delight in mirth and jollity, in drinking, gaming, wanton dalliances; ſhun ſerious thoughts as uncomfortable companions: others are big with deſires and hopes of Honour and Perferment, of places of truſt and diſtinction, and ſeek not the honour of being God's Children and Favourites; but ſuppoſing you could obtain all that profit, pleaſure and honour that your largeſt wiſhes are reaching after, and in the end fail of Salvation, will theſe comfort you in the want of it? Surely our Saviour ought to be believed, when he tells us that Man will not be profited who gains the whole world and loſes his own ſoul, Mat. 16.26. He makes a ſad Bargain of it. Admit but a little ſerious debate with your own hearts and conſciences now, and ſay, if ſuch things can quiet p. 27and comfort you now, when you compare your condition with thoſe whom you have reaſon to think are got into a ſtate of Salvation. What tho' they have got their ſins pardoned, which you have not, yet you have had theſe and thoſe ſenſual delights and carnal pleaſures, which they han't. While they have gotten a title to the Promiſes, an Heavenly Inheritance, you have got you a good Houſe well furniſhed, and plentiful accommodations for the World, which they want. While they are beloved of God, you are applauded, reſpected and honoured among Men. Will ſuch thoughts refreſh and ſatisfy you now, or rather will not conſcience make ſad reflections upon you? And how much more will it do ſo at the approaches of Death, and when you muſt appear before the Judgment Seat of Chriſt? when all ſuch things ſhall appear to be trifles and vanities, no more able to relieve you than Dives's former ſplendor did him when horribly tormented in the flames of Divine wrath.

(3.) YOUR preſent careleſsneſs and ſecurity is a ſad ſymptom upon you, and plainly beſpeaks your condition to be very dangerous. For from whence ariſes this indifferency and regardleſsneſs about Salvation? Not from thence that they have no need of it, or can be ſafe p. 28without it: But it ariſes from the ſleepineſs of their conſciences, and the blindneſs of their minds, and the hardneſs of their hearts. From the power that ſin hath in them, or the influence that Satan hath over them: ſome are hardened thro' the deceitfulneſs of ſin; that hearken to the flattering promiſes that it makes of profit and pleaſure, that it will yield them; and their love to it blinds them that they can't ſee the evil of it, nor believe the danger attending of it, but preſume they ſhall have peace tho' they walk after the imagination of their evil hearts: Pleaſe themſelves that God either minds not their ſins, or is not offended at them; or they put far away the evil day. Or it is from the power and influence of Satan over them, they are infatuated by him. The Apoſtle ſpeaks of ſome, 2 Cor. 4.4. Whoſe eyes the god of this world hath blinded, leaſt the light of the glorious goſpel of Chriſt ſhould ſhine into them. And there are abundance of methods he uſes to this purpoſe, to ſtrengthen falſe peace and an ungrounded hope in them; which I ſhall not go about to enumerate. Now, the direct tendency of this ſecurity is to divert you from a due application of mind to the improvement of the means of Salvation; ſo that this blindneſs and ſecurity is a ſad preludium and fore-runner of Damnation, and eventually proves ſo to many.

p. 292. DOTH Man in his fallen eſtate need Salvation, let all ſuch be perſwaded, to apply themſelves to get a right underſtanding, and thorough conviction of their need of it. Though all need it, yet, as you have heard, too many han't a ſenſe of their need of it: but are entertaining preſumptuous and ſelf flattering conceits of themſelves; like Laodicea, Rev. 3.17. Think they are rich and encreaſed with goods and have need of nothing: they han't a ſenſe of their wants and Soul dangers, and don't trouble themſelves to ſeek after a remedy. It's not only a duty enjoyned by God but a point of wiſdom for Men to know their own ſtate; to paſs a right judgment upon themſelves; to know what the ſtate of their Souls is, with reference to Eternity, it being of dangerous conſequence for Men to think themſelves ſomething when they are nothing.

I ſhall only urge by way of MOTIVE here,

TILL you have a ſenſe of your abſolute and periſhing need of Salvation, you will not be throughly concern'd to obtain it. 'Tis ſenſe of the want, or apprehenſion of the worth of things that inkindles deſires and excites endeavours in Men to obtain them. Now ſuch is Mans natural averſion to God, and proneneſs to be at reſt in his ſins, that he will not be p. 30heartily concern'd for his favour and pardoning mercy, till he underſtands and feels his guilt and miſery. 'Tis the Curſe drives Men to the Promiſe, and the dread of Juſtice to the Throne of Grace; a ſight and ſenſe of ſin, that makes a Saviour with all his benefits become precious, is neceſſary in the eyes of a ſinner. The Prodigal Son never thinks of returning to his Father till he apprehends himſelf periſhing for want of Bread: Luk. 15.17. And when he came to himſelf he ſaid how many hired ſervants of my father have bread enough and to ſpare, and I periſh with hunger. And Chriſt tells us, Mat. 9.12, 13. The whole need not the phyſician but they that are ſick. I came not to call the righteous but ſinners to repentance. And accordingly the invitations of the Goſpel … directed to ſuch. Mat. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you reſt. And, Iſai. 55.1. Ho every one that thirſteth come to the waters of life, and he that hath no: …ey. Heb. 6.18. Who have fled for refuge to lay hold of the hope ſet before them. According to the ſenſe Men have of their diſeaſe, ſo will be their cure and remedy. They that think they all nothing, or think that Kitchin Phyſick will cure them, enquire not after a Phyſician. They who …eel not their load, regard not offers of eaſe, none will prize p. 31Bread but the hungry, nor value Waters but the thirſty; or make haſte to the City of Refuge, but thoſe that ſee the Avenger of Blood at their heels. Inſenſible ſinners will make but little account of a Saviour; they who think they can attone for their own ſins will not prize the Blood of Chriſt: they who think they can ſubdue their own luſts, and purify their own hearts, will not apply themſelves to the regenerating, and ſanctifying Spirit to do it for them. The ſlight careleſs perſon doth the work of an Age in a breath; we are all Sinners, but God is merciful; Chriſt dy'd for Sinners; and there's an end of their Law and Goſpel work: This ſlightineſs and ſuperficialneſs is the great occaſion why Men deceive and deſtroy themſelves: It is for this reaſon eſpecially therefore that this Propoſition is ſo much inſiſted upon, that perſons may be awakened from their ſelf-flattering dreams, to ſerious conſideration of their indiſpenſible need of the Salvation that the Goſpel reveals. Now to further a right ſenſe hereof, let me offer the following Advice.

1. HAVE a care of judging and determining your ſtate by falſe rules, of comforting your ſelves with hopes of the goodneſs of your ſtate upon fallible and uncertain p. 32grounds. This is one thing that miſleads many and hardens them in their ſecurity. If the rule be fallible the judgment you paſs upon your ſelves by it can't be certain. Now there are many falſe rules by which Men are comforted. Some think their condition good becauſe of their frequency in attending the external duties of Religion. This was the confidence of the Phariſees, Luk. 18.11. I faſt twice in the week, I give tithes of all that I poſſeſs. It is repreſented as a plea that ſhall be rejected by Chriſt, which yet ſome will make: Luk. 13.26. We have eaten and drank in thy preſence, and thou haſt taught in our ſtreets. External duties of Religion may be frequently attended and that with much ſeeming devotion and ſeriouſneſs, from cuſtom, example and education, terrors of conſcience, where there is no principle of Grace in the heart. Others are comforted upon account of their moral ſtrictneſs, and the conſcientiouſneſs of their carriages; they live ſoberly and righteouſly among Men, and dare not indulge themſelves in ſuch looſe, vain and diſorderly practices as ſome do: This was the confidence of the Young Man that came to Chriſt, Mar. 10.20. All theſe have I obſerved from my youth. Morallity is amiable and commendable, but Men may be put upon this either out of reſpect to their Intereſt, p. 33or to promote their reputation and eſteem among Men, or may be ſcar'd into it thro' terrors of Conſcience and fears of Hell. Conſcientious Men are not all holy. Again, Some comfort themſelves becauſe of the good affections that they feel many times ſtirring; they have relentings for ſin, and can mourn for their ſinful carriages; their hearts are ſometimes enlarged in the duties of Worſhip they attend; they find ſome delight and joy in hearing of the Word, they are affected with the Sufferings of Chriſt, with the Glory of Heaven, have deſires after Grace, &c. but there are religious which are not gracious affections. There is a Legal as well as an Evangelical ſorrow for ſin. Judas was much affected with his ſin, and as you read, repented. Ahab humbled himſelf. The Stony ground hearers received the word with joy, were much affected with it. Of Johns Baptiſts hearers you read, Joh. 3.35. That they were willing for a ſeaſon to rejoyce in his light; were much awakened by and affected with his Miniſtry. The Fooliſh Virgins as you read, Mat. 25. Deſired oyl, and that with ſome earneſtneſs and concern… Balaam was affected with the bleſſedneſs of the righteous and deſired it, Numh. 23.10. So that ſuch working of affection can be no ſolid ground on which you may conclude your p. 34eſtate to be good; and to add no more, Some are attempting to comfort themſelves becauſe of ſome reſemblances of Grace that they have; They deſire to be juſtified by the Righteouſneſs of Chriſt, they have a Love to ſome of the People of God; they have a Heart open to relieve thoſe that are poor and neceſſitous; they have a zeal againſt Sin; they are willing to own and defend the Cauſe of God, and to improve their Eſtates for the ſupport of his Worſhip and Ordinances. But many ſuch things as theſe may be found where there is no true Grace. A Man may deſire to be juſtified by Chriſt's Righteouſneſs, and yet not cloſe with him upon the terms of the Goſpel. Men deſire abundance of things that they never attain. There may be Love to Good Men upon ſelfiſh motives, becauſe they are related to them, or becauſe they have been beneficent towards them; not becauſe they Love God or his Image appearing in them: and as for zeal againſt Sin, it is many times partial or ſelfiſh. Jehu was zealous againſt the Idolatry of Baal; but his zeal was wild fire, not the fruit of holy Anger againſt Sin, and Love to the purity of God's Worſhip. And Men may be ſerviceable with their Eſtates to the Worſhip of God, where there is no true Grace. 1 Chron. 26.28. You read of things p. 35dedicated to the Treaſury of the Houſe of God, by Saul, by Abner, by Joab as well as others. Many carnal conſiderations may induce Men to ſuch things.

2. BE willing to take pains to come to the knowledge of your condition, that you may ſee your ſtate as it is. There are ſeveral Helps which ſhould be uſed in order to it.

1. SEARCH into and lay weight upon the Teſtimony God gives in his Word concerning it. The Word of God is a Glaſs that truly repreſents Mans natural deformity and miſery. It is the great diſcoverer of the hearts of Men; it lays open the evil nature of ſin, and ſhows the ſad iſſues of it: it is greatly profitable for conviction as well as for comfort. It would be greatly to Sinners advantage diligently to ſearch into it, and meditate upon it. By the Law is the knowledge of ſin, Rom. 3.20. By the Word of God you are acquainted that there is an univerſal corruption and defilement cleaving to your natures. Gen. 6.5. Pſal. 51.5. Behold I was ſhapen in iniquity, and in ſin did my mother conceive me. And Joh. 3.6. That which is born of the fleſh is fleſh. Sin like a ſtrong poyſon hath diffuſed itſelf thro' all the Blood and Spirits of Adam's miſerable progeny. It informs us that the nobleſt Faculties of the Soul are corrupted by it. Tit. 1.15. Their mind and p. 36conſcience is defiled: and if the leading and governing Faculties of the Soul are thus depraved, no wonder that the affections and paſſions are tumultuous and diſordered. God whoſe prerogative it is to know the heart gives us this account of it. Jer. 17.9. That it is, deceitful above all things and deſperately wicked. So that from ſuch a heart nothing but Sin is propagated into the life and actions. Hence it comes to paſs, that the plowing of the wicked is ſin; and their very praying an abomination to God. And again, ſee the account the Scripture gives you of your danger, it tells you, Eph. 2.3. That you are Children of wrath by nature. It declares that the curſe lies upon all that fail of the obedience that the Law requires. Gal. 3.10. It tells you, that God is angry with the wicked every day, Pſal. 7.11. and in abundance of other places of alike nature God teſtifies to this truth. Now certainly you have reaſon to credit God's Teſtimony, who hath a moſt exact knowledge of Men and things, is of unſpotted truth and of ſuch infinite perfection, that he can be under no temptation to impoſe upon or deceive us.

2. LOOK over your paſt Lives, and review what numerous Sins have been acted in them. God hath endowed you with a power of reflecting upon your ſelves and your paſt actions, p. 37and ſurely Conſcience is not always ſo ſottiſh and aſleep but it may he ſummoned to do its office, even to bring Sin to remembrance, to ſhew you your tranſgreſſions, wherein you have either exceeded the limits of the command or been wanting to the duty he hath required. Why may you not retire your ſelves ſometimes, and compare the Law of God and your Lives together? and ſeriouſly demand, Hath it been the buſineſs of your Lives to get the knowledge of God in his Nature, Subſiſtences, Properties? and to have a heart diſpoſed to love him, truſt in him, and reverence him as becomes his Perfections? Hath it been your care to worſhip him according to his preſcriptions? to ſanctify his Name in your hearts, and to ſanctify his Sabbaths, and account them holy of the Lord and honourable? or hath not the contrary hereunto been obvious in abundance of inſtances? And view your carriages towards Men; Hath there not been numerous defects in the ſeveral Relations you have ſtood in, of a Ruler or a Subject, as a Husband, or a Wife: as a Parent or a Child; as a Maſter or Servant, have you fill'd up the Duty of theſe Relations, or hath there not been numerous deficiencies and diſorders in them? Hath there been no raſh and exceſſive anger boyling in your hearts againſt, and ſometimes breaking p. 38out in injuries againſt the Bodies of others? No wanton or laſcivious carriages: No obſcene and filthy words whereby yo… have defiled your ſelves, or corrupted others▪ have you no ways wrong'd your Neighbou… in his Eſtate or good Name, by any fraud o… injuſtice or cauſleſs defamation? Have yo… never been envious at your Neighbours condition, or been diſcontented with your own▪ Theſe hints may ſerve to excite Conſcience t… a more exact and particular ſurvey of th… various paſſages of life, and upon a review of them may doubtleſs lead you to ſay wit… the Pſalmiſt, Pſal. 40.12. Innumerable evi… have compaſſed me about, mine iniquities hav… taken hold upon me; they are more than the hai… of my head therefore my heart fails me! or … in Pſal. 38.4. Mine inquities are gone over n… head, as an heavy burthen they are too heavy f… me!

3. BE at pains to look into and get t… knowledge of your own hearts, the deep polluti… of them, and the various workings of ſin in the… Self-flattery and ſecurity ariſes very muc… from ſelf-ignorance, eſpecially from Men ignorance of their own hearts. Too ofte… there is a great deal of vain and groundle… confidence of the goodneſs of their hearts even in thoſe that will acknowledge th… errors of their lives; if therefore Men woul… p. 39obſerve their own hearts and the manifold workings of ſin in them, they would certainly acknowledge their need of ſanctifying and pardoning Grace. Altho' the corruption of the heart maybe under reſtraint ſometimes in natural Men; yet it doth not ordinarily lie ſo ſtill and quiet but it may be ſeen upon a ſerious obſervation of your own hearts corruption, as well as Grace is an active principle, and like the oyntment of the right hand will bewray it ſelf. There are ſeveral ways whereby Perſons may come to a conſiderable inſight into their own hearts, tho' exceeding deep and deceitful. As,

1. BY tracing their actual Sins to their proper ſcource and fountain. Our Saviour teaches us this, when he tells us. Mat. 15.19. Out of the heart proceed evil thoughts, murders, adulteries, thefts, fornication, falſe witneſs, blaſphemies. The heart is that root of bitterneſs that bears gall and wormwood. Jam. 4.1. From whence come wars and fightings among you, come they not hence, even of your luſts. Whence come Mens vain glorious boaſtings, and proud carriages, but from the pride of their hearts? Whence are their eager purſuits of the World to the neglect of their Souls, and to the unjuſt prejudice of their Neighbours, but from the worldlineſs of their hearts? Whence are their injurious defamations of their Neighbours, p. 40their murmuring againſt their Rulers, but from the envy and frowardneſs of their hearts? There is not a ſinful word that ever came out of the Mouth, or an evil action done in the Life, but it was firſt conceived in the heart: beſides innumerable motions of luſt there which are ſuppreſſed by the reſtraints of Grace or Providence. How vile then muſt the heart be!

2. OBSERVE the preſent actings of your own hearts. Much of the evil of the heart might be ſeen if Perſons would take notice of them. The Apoſtle Paul upon experience of his own heart could ſay, that Sin wrought in him all manner of concupiſcence, Rom. 7.8. Sin in the heart is working upon all occaſions; Men may obſerve it upon the application of the command. When duty is enforced the heart is working in a way of enmity againſt it, murmuring at the ſtrictneſs and holineſs of the command; as tho' God were a hard Maſter. When ſin is threatned or puniſhed Men may obſerve the workings of the heart in a way of quarrelling, or repining at the juſtice of God; ſaying the way of the Lord is not equal. Men may obſerve the corrupt workings of their hearts under the Providences of God, whether merciful or afflictive. If God beſtows Proſperity, how ſoon do Men forget God, and deſpiſe their Neighbours? How ready p. 41to fall into ſelf-admiration as if their own righteouſneſs had deſerved it? and how apt with him, Luke 12.20. to pleaſe themſelves with the hopes of laſting felicity here? and preſently to pervert the bleſſings of God to wrong ends? If God brings Affliction upon a Man and croſſes him in ſome darling comfort or intereſt, how preſently may a Man obſerve his heart to ſwell with impatience, and to vent itſelf in undue complainings or repinings againſt God? Why it ſhould be thus with them when others are ſpared from the like miſhaps. See this exemplified in, Pſal. 73. begin. Again, Obſerve the heart in Duties of Religion, either as to the manner of doing them; with what relunctancy or formality and ſuperficialneſs. What dulneſs, wearineſs? without the exerciſe of that Faith in God, holy breathings of Soul after him, or real brokenneſs of heart for the ſins confeſſed before him▪ or as to your Ends in them. What h…pocriſy, ſelf-ſeeking, and carnal reſpects governs the heart, rather than reſpect to the Divine Command, or gracious breathing; after Communion with God? You might ſee reaſon from theſe and ſuch like workings to aſſent to that of the Apoſtle, Rom. 7.18. I know that in me (that is in my fleſh) dwelieth no good thing Or to cry out with the Leper, Unclean, Unclean!

p. 423. GO and earneſtly beg the Spir… of God t… teach you. This is one great end for which the holy Spirit is promiſed, Joh. 16.8. T… convince the world of ſin. No help like hi… He can effectually apply the Word; can throughly awaken Conſcience; can lay open the ſecret windings of the heart, and lead you into the labarinths of deciet, that lie lurking in it: He can keep a Man and his own heart together, engage him into a diligent ſearch into it, bring home the command with authority, help to ſee the latitude and extent of it, ſet the ſins of a Man Life in a clear light before him, cauſe him to know his abominations. Unleſs his help be ſuperadded to all our endeavours they come to little: you have therefore great need t… go and ask this of God, and to do ſo wit… the greateſt fervour of Soul: conſidering the abſolute need you have of it, and God's gracious encouragement who bids you ask it, and tells you he knows how to give it to them that ask him, Luk. 11.13. And you find when God had promiſed the gracious operations of his Spirit in working a bleſſed change in the frame or their hearts towards him, he ſaith, Ezek. 36.37. I will for this be inquired of by the houſe of Iſrael to do it for them. And if once you are by the powerful teachings of the holy Spirit inlightened to ſee p. 43ſin and wrath due to it; it will be impoſſible you ſhould be unconcerned about an intereſt in the Salvation that the Goſpel reveals to you. But will immediately beſiege Heaven with cries, for the application of it.