The blessednesse of the righteous discoursed from Psal. 17, 15 / by John Howe ...

CHAP. XII. (Book 12)

Inference. 3. That a change of heart is ne∣cessary to this blessedness. The pretences of ungodly men whereby they would avoid the necessity of this change. Five conside∣rations proposed in order to the detecting the vanity of such pretences. A particu∣lar discussion and refutation of those pre∣tences.

3. 'TIs a mighty change must p••sse upon the Souls of men in order to their enjoy∣ment of this Blessedness.* 1.1 This equally follows from the consideration of the Nature and substantial parts of it, as of the qualifying righteousness prerequired to it. A lit∣tle

reflection upon the common state and tem∣per of mens spirits, will soon inforce an ac∣knowledgement that the Vision of God, and conformity to him are things above their reach, and which they are never likely to take satis∣faction in, or at all to savour; till they become otherwise disposed then, before the renovating change, they are. The text expresses no more in stating the qualified subject of this blessedness [in righteousness] then it evidently implies in the account it gives of this blessedness it self, that it lies [in seeing God and being satisfied with his likeness.] Assoon as it is considered that the blessedness of Souls is stated here, what can be a more obvious reflection then this, Lord! then how great a change must they un∣dergo! what! such Souls be blessed in seeing and pertaking the Divine likeness that never loved it? were so much his enemies? 'Tis true they are naturally capable of it, which speaks their original excellencie, but they are moral∣ly uncapable. i. e. indisposed and averse which as truly, and most sadly speaks their present vile∣ness; and the sordid object temper they now are of. They are destitute of no natural Powers necessary to the attainment of this blessedness; but in the mean time have them so depraved,* 1.2 by impure, and vitious tinctures; that they cannot relish it or the means to it. They have reasonable Soul's, furnished with intellective, and elective faculties;* 1.3 but labouring under a manifold distemper and disaffection; that they cannot receive,* 1.4 they cannot savour, the things of God,* 1.5 or what is Spiritual. They want the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

(as we may express it,) the well disposed∣ness for the Kingdom of God intimated Luke 9. 62. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the meetness, the aptitude, or idoneity for the inheritance of the Saints in light. Col. 1. 12.

A settled aversion from God hath fastned its roots in the very spirit of their minds (for that is stated as the prime subject of the change to be made) and how can they take pleasure,* 1.6 then, in the vision and participation of his glory? whereas, by beholding the glory of the Lord, they should be changed into the same image; a vail is upon the heart till it turn to the Lord, as was said concerning the Jews. 2 Cor. 3. The God of this world hath blinded their minds least (that transforming light) the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. Chap. 4. 4. They are alienated from the Life of God through their ignorance,* 1.7 and blindness of heart. The life they chuse is to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Atheists, or without God in the world.* 1.8 They like not to retain God in their knowledge,* 1.9 are willingly ignorant of him.* 1.10 Say to him depart from us we desire not the knowledge of thy wayes.* 1.11 The Lord looks down from Heaven upon the children of men to see if any will understand,* 1.12 if any will seek after God, and the result of the inquiry is, there is none that doth good no not one.* 1.13 They are haters of God, as our Savi∣our accused the Jews,* 1.14 and Saint Paul the Gen∣tiles. Are lovers of pleasure more then lovers of God. Their understandings are dark, their minds vain, their wills obstinate, their Con∣sciences

seared, their hearts hard and dead, their lives one continued Rebellion against God and a defiance to Heaven. At how vast distance are such Souls from such blessedness! The notion and nature of blessedness must sure be changed, or the temper of their Spirits. Either they must have new hearts created, or a new Heaven, if ever they be happy. And such is the stupid dotage of vain man, he can more easily perswade himself to believe, that the Sun it self should be transformed into a dunghill, that the Holy God should lay aside his Nature, and turn Heaven into a place of impure darkness; then that he himself should need to undergo a change. O ye powerful in∣fatuation of self love, that men in the gall of bitterness should think 'tis well with their spirits, and fancie themselves in a case good enough, to enjoy Divine pleasures; that (as the Toads venome offends not it self) their loathsom wickedness, which all good men detest, is a pleasure to them, and while 'tis as the poison of Asps under their lips, they call it as a daintie bit, revolve it in their thoughts with delight. Their wickedness speakes it self out to the very hearts of others, while it never affects their own;* 1.15 and is found out to be hateful while they still continue slattering themselves. And because they are without spot in their own eyes; they adventure so high, as to presume them∣selves so, in the pure eyes of God too; and in∣stead of designing to be like God, they already imagine him suc•• a one as themselves. Hence their allotment of time (in the whole of it,* 1.16

the Lord knowes, little enough) for the work∣ing out of their salvation, spends a pace; while they do not so much as understand their business. Their measured hour is almost out; an immense Eternity is coming on upon them; and lo they stand as men that cannot find their hands. Urge them to the speedy serious indea∣vour of an heart-change; earnestly to intend the business of regeneration, of becoming new creatures; they seem to understand it as little, as if they were spoken to in an un∣known tongue; and are in the like posture with the confounded builders of Babel, they know not what we mean, or would put them upon. They wonder what we would have them do.

They are (say they) Orthodox Christians. They believe all the Articles of the Chri∣stian Creed. They detest all Heresie, and false Doctrine; They are no strangers to the house of God, but diligently attend the in∣joyned Solemnities of Publick Worship: Some possibly can say they are sober, just, Charitable, Peaceable; and others that can boast lesse of their Vertues yet, say they, are sorry for their sins, and pray God to forgive them; And if we urge them concerning their Translation from the state of Nature, to that of Grace; their becoming new creatures, their implantation into Christ. They say they have been Baptized, and therein regenerate, and what would we have more?

But to how little purpose is it to equivocate with God? to go about to put a fallacy upon the Judge of Spirits? or escape the animad∣version

of his fiery flaming eye, or elude his determinations, and pervert the true intent and meaning of his most established Constitu∣tions and Laws.

Darest thou venture thy soul upon it? that this is all God means,* 1.17 by having a new heart created, a right Spirit renewed in us, by being made Gods workmanship,* 1.18 created in Christ Jesus unto good works:* 1.19 by becoming new creatures, old things being done away, all things made new: by so learning the truth as it is in Jesus,* 1.20 to the putting off the old man—and putting on the new; which after God is created in righteousness and true holi∣ness;* 1.21 by being begotten of Gods own will by the word of truth, to be (the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the chief ex∣cellency, the prime glory (as certainly his new creature is his best creature) the first fruits, or the devoted part, of all his creatures; by having Christ formed in us;* 1.22 by partaking the divine nature, the incorruptible seed; the seed of God,* 1.23 by being born of God, Spirit of Spi∣rit,* 1.24 as of earthly parents we are born flesh of flesh.* 1.25 When my eternal blessedness lies upon it, had I not need to be sure, that I hit the true meaning of these Scriptures? especially that, at least, I fall not below it, and rest not in any thing short of what Scripture makes in∣dispensably necessary to my entring into the Kingdom of God?

I professedly wave controversies, and 'tis pity so practical a business, as this I am now upon, and upon which Salvation so much de∣pends, should ever have been incumbred with any controversie. And therefore (though I shall

not degress so far as to undertake a particular and distinct handling, here, of this work of God upon the soul, yet) I shall propound something in general, touching the change ne∣cessarily previous to this blessedness, (where∣in that necessity is evidenceable from the na∣ture of this blessedness, which is the business I have in hand) that, I hope, will pass among Christians for acknowledged truth, not liable to dispute, though the Lord knows it be little considered. My design being rather to a∣waken souls to the consideration of known and agreed things, than to perplex them about un∣known. Consider therefore.

First; that the holy Scriptures, in the foremen∣tioned [ 1] and other like passages, do plainly hold forth the necessity of a real change, to be made in the inward temper, and dispositions of the soul; and not a relative only, respecting its state. This cannot be doubted by any, that acknowledge a real, inherent depravation, propagated in the nature of man. No, nor denyed by them that grant such a corruption to be general, and continued among men; whether by imitation only, or what way soever. And willing I am, to meet men upon their own principles, and concessions, however erroneous, or short of the truth they may be, while they are yet im∣provable to their own advantage. Admit that regeneration, or the new birth includes a change of our relation and state God-ward; doth it there∣fore exclude an intrinsique subjective change of the inclinations and tendencies of the Soul? And if it did yet other termes, are more pecu∣liarly,

appropriate to, and most expressly point out, this very change alone; As that of conver∣sion, or of turning to God; of being renewed in the spirit of the mind; of putting off the old man that is corrupt by &c. and putting on the new man which is created in righteousness, and true holiness &c. of partaking the Divine nature; It matters not if this or that expression be understood, by some, more principally in another sense, the thing it self, of which we speak, is as clearly expressed, and as urgently pressed (as there was cause) as any other matter whatsoever throughout the whole Book of God. But men are slower of belief, as to the great Article of the Christian Doctrine, then to most (I might say, any) o∣ther. This Truth more directly assaults the strong holds of the Devil, in the hearts of men; and is of more immediate tendency to subvert his Kingdom; Therefore they are most unwill∣ing to have it true, and most hardly believe it. Here they are so madly bold, as to give the lie to all Divine Revelations; and though they: are never so plainly told without holiness none shall see God, they will yet maintain the con∣trary belief, and hope; till, go ye cursed, vin∣dicate the Truth of God, and the flames of Hell be their Eternal confutation. Lord! that so plain a thing will not enter into the hearts of men; that so urgent inculcations will not yet make them apprehend, that their Souls must be renewed, or perish! That they will still go dreaming on, with that mad conceit that (whatever the Word of God says to the contra∣ry) they may yet with unsanctified hearts get to

Heaven! How deplorable is the case, that when men have no other hope left them, but that the God of truth will prove false, & belie his word; yea, and overturn the nature of things, to save them in their sins! Thou that livest under the Gospel, hast thou any pretence for thy (seem∣ing) ignorance in this matter? couldst thou ever look one quarter of an hour into the Bible, and not meet with some intimation of this truth? What was the ground of thy mistake? What hath beguiled thee into so mischievous a delusi∣on: How could such an imagination have place in thy soul; that a Child of wrath by nature, could become a Child of God without receiving a new nature? That so vast a change could be made in thy state, without any at all in the temper of thy Spirit?

Secondly, consider, That this change is, in its own [ 2] nature, and the design of God, who works it, disposi∣tive of the soul for blessedness. 'Tis sufficiently evi∣dent, from the consideration of the state it self, of the unrenewed soul, that a change is necessa∣ry for this end; such a soul in which it is not wrought when once its drowsie, stupifying slum∣ber is shaken off, & its reflecting power awaken∣ed, must needs be a perpetuall torment to it self. So far it is remov'd from blessedness, it is its own Hell, and can flie from misery & death no faster then from it self. Blessedness composes the soul, reduces it to a consistancie; it infers (or rather is) a self-satisfaction; a well-pleasedness and con∣tentment with one self; in rich't, and fill'd with the divinefulness.* 1.26 Hence 'tis at rest; not as being pent in, but contentedly dwelling with it self; and keeping within its own bounds of its own accord. The unre∣newed

soul can no more contain it self within its own termes, or limits; is as little self con∣sistent, as a raging flame, or an impetuous tempest. Indeed its own lusts perpetually (as so many vultures) rend and tear it; and the more, when they want external objects. Then (as hunger) their fury is all turned inward; and they prey upon intestines; upon their own subject; but unto endless torment, not satis∣faction. In what posture is this soul for rest and blessedness.

The nature of this change, sufficiently speakes its own design. 'Tis an introduction of (the primordia) the very principles of blessedness.

And Scripture as plainly speaks the design of God. He regenerates to the undefiled inheritance. Makes meet for it;* 1.27 works, formes, or fashions the soul unto that self same thing,* 1.28 viz. to desire & groan after that blessed state;* 1.29 and consequently to ac∣quiesce and rest therein. Therefore, vain man, that dreamest of being happy without under∣going such a change; how art thou trying thy skill to abstract a thing from it self. For the prerequired righteousness whereunto thou must be changed, and this blessedness are in kind, and nature the same thing; as much as a Child, and a man. Thou pretendest thou would'st have that perfected, which thou canst not indure, should ever be begun: Thou set∣test thy self to prevent and suppresse what, in its own nature, and by Divine Ordination tends to the accomplishment of thy own pre∣tended desires. Thou wouldst have the Tree, without ever admitting the Seed, or Plant.

thou wouldst have heat, and canst not indure the least warmth; so besotted a thing is a car∣nal heart!

Thirdly, That, in as much as this blessedness [ 3] consists in the satisfactory sight, and participation of Gods own likeness, unto whom the soul is ha∣bitually averse, This change must chiefly stand in its becoming holy or godly, or in the alteration of its dispositions and inclinations, as to God. Other∣wise the design, and end of it is not attained. We are required to follow peace with all men (but here the accent is put) and holiness,* 1.30 with∣out which no man shall see God, Heb. 12. 14. 'Tis therefore a vain thing, in reference to what we have now under consideration, viz. the possibility of attaining this blessedness; to speak of any other changes that fall short of, or are of another kind from, the right disposition of heart Godward. This change, we are now con∣sidering, is no other then the proper adequate impress of the Gospel-discovery, upon mens spirits, (as we have largely shewn the righte∣ousness is, in which it terminates.) The sum of that discovery is▪ [That God is in Christ recon∣ciling the world unto himself] The proper im∣press of it,* 1.31 therefore, is the actual reconcilia∣tion of the soul to God, through Christ; a friendly well affected posture of Spirit towards God our last end, and highest good; and towards Christ, our only way (since the Apostacy) of attaining and injoying it. To rest therefore in any other good dispositions, or indowments of mind, is as much besides the business, as impertinent to the present purpose, as if

one design'd to the Government of a City, should satisfie himself that he hath the skill to play well on a Lute; or he that intends Phisick, that he is well seen in Architecture. The general Scope and Tenor of the Gospel tells thee, O man, plainly enough, what the business is thou must intend (if thou wilfully overlook it not) in order to thy blessedness. 'Tis writ∣ten to draw thee into fellowship with the Father and the Son, that thy joy may be full.* 1.32 It aimes at the bringing of thee into a state of blessedness in God through Christ; and is therefore the in∣strument by which God would forme thy heart thereto. The seal by which to make the first impression of his image upon thee. Which will then as steadily incline, and determine thy soul towards him; as the magnetique touch ascertains the posture of the Needle; wherefore doth he, there discover his own heart; but to melt and win, and transform thine. The w••rd of grace is the seed of the new Creature. Through the exceeding great and pre∣cious promises, he makes souls partake of the divine nature. Grace is, firstly, reveal'd, to teach the de∣nial of ungodliness, &c. Turn thy thoughts hither then, and consider, what is there done upon thy soul, by the Gospel, to attemper and conform it to God? wherein hath thy heart answered this its visible design; and intend∣ment? Thou art but in a delirious dream till thou seriously bethinkest thy self of this. For, otherwise, how can the aversion of thy heart from him escape thy daily observation; thou canst not be without evidences of it; what

pleasure dost thou take in retiring thy self with God? what care to redeem time onely for con∣verse with him? had'st thou not rather be any where else? In a time of vacancy from bu∣siness, and company; when thou hast so great a variety of things before thee, among which to chuse an object for thy thoughts, do they not naturally fall upon any thing rather then God! Nor do thou think to shift off this, by as∣signing the mear natural cause; for if there were not somewhat more in the matter, why is it not so with all? He, upon whom this change had passed,* 1.33 could say; My soul shall be satis∣fied as with marrow and fatness;* 1.34 and my mouth shall praise thee with joyful lip••, when I remember thee upon my bed,* 1.35 and meditate on thee in the night watches. My meditation of him shall be 〈◊〉〈◊〉; I will be glad in the Lord.* 1.36 How precious are thy thoughts unto me, O God, how great is the sunt of them? If I should count them, they are more in number then the sand; when I wake, I am still with thee. Yea, in the way of thy judgment, O God, have we waited for thee, the desire of our soul is to thy name, and to the remembrance of thee. With my Soul have I desired thee in the night, yea with my spirit within me will I s••ck thee early, &c. Therefore, plain it is, there is a sinful distem∣per to be wrought out, an ungodly disposition of heart; which it concerns thee not to rest, till thou see removed.

Fourthly, Consider, that to become godly; or [ 4] this change of inclinations, and dispositi••ns towards God, is that which of all other, the soul doth most strongly reluctate and strive against; and

which therefore it undergoes with greatest difficulty and reget. 'Tis an horrid and amazing thing it should be so, but Scripture, and experience leave it undoubted that so it is. What! that the highest Excellency, the most perfect Beau∣ty, Loveliness, and Love it self should so little attract a reasonable Spiritual being that issued thence? His own off-spring so unkind! what more then monstrous unnaturalness is this, so to disaffect ones own Original! 'Twere easie to accumulate, and heap up considerations that would render this astonishingly strange. So things are reckon'd upon several accounts, ei∣ther as they are more rare, and unfrequent (which is the vulgar way of estimating won∣ders) or as their causes, are of more difficult investigation; or (if they are moral won∣ders) as they are more unreasonable, or cause∣less; upon this last account, Christ marvelled at the Jews unbelief; And so is this hatred just∣ly marvellous;* 1.37 as being altogether without a cause.* 1.38

But thence to infer there is no such thing, were to dispute against the Sun. No truth hath more of light and evidence in it, though none more of ••••rr••ur and prodigie. To how many thousand objects is the mind of man indiffe∣rent? can turn it self to this or that; run with facility all points of the Compass, among the whole universe of beings; but assay, only, to draw it to God, and it recoiles: Thoughts, and affe∣ctions revolt, and decline all converse with that blessed object! Toward other objects it freely opens, and dilates it self, as under the

benign beams of a warm Sun: there are placid, complacential emotions; amicable sprightly converses and imbraces. Towards God only, it is presently contracted, and shut up. Life retires, and it becomes as a stone, cold ••rigid, and impenetrable. The quite contrary to what is required (which also those very pre∣cepts do plainly imply) 'tis alive to sin, to the world,* 1.39 to vanity, but crucified, mortified, dead to God, and Jesus Christ.

The natures of many men that are harsh, fierce, and savage, admit of various cultivati∣ons, and refinings; and by moral precept, the exercise, and improvement of reason, with a severe animadversion, and observance of them∣selves, they become mild, tractable, gentle, meek. (The story of the Physiognamists guess at the temper of Socrates is known) but of all other, the disaffected soul is least inclinable ever to become good natur'd towards God, wherein grace, or holiness doth consist. Here 'tis most unperswadable, never facile to this change. One would have thought no affecti∣on should have been so natural, so deeply in∣wrought into the spirit of man, as an affection towards the Father of Spirits; but here, he most of all discovers himself to be without na∣tural ••ffection, surely here is a sad proof, that such affection doth not ascend.

The whole duty of man as to the principle of it, resolves into love. That is the fulfilling of the Law. As to its object; the two Tables de∣vide it between God, and our neighbour. And accordingly divide that love. Upon those two

Branches whereof; love to God, and love to our neighbour, hang all the Law and the Pro∣phets.

The wickedness of the world hath kil'd this love at the very root; and indisposed the nature of man to all exercises of it, either way, whether towards God, or his neighbour. It hath not only rendred man unmeet for holy communion with God; but in a great measure for civil society with one another. It hath de∣stroyed good nature; made men false, envi∣ous, barbarous; turn'd the world (especially the dark places of the Earth, where the light of the Gospel shines not) into habitations of cruelty. But who sees not the enmity, and disaffection of mens hearts towards God is the more deeply rooted, and less superable evil?

The beloved Apostle gives us a plain and sad intimation how the case is, as to this; when he reasons thus. He that loveth not his brother whom he hath seen; how can he love God, whom he hath not seen?

He argues from the less to the greater; and this is the ground upon which his argument is built: That the loving of God is a matter of greater difficulty, and from which the Spirit of m••n is more remote, then the loving of his neigh∣bour. And he withall insinuates an account why it is so; Gods remoteness from our sense, which is indeed a cause, but no excuse. For is our so gross sensuality no sin? that nothing should affect our hearts but what we can see with our eyes? as if our sense were the onely

measure or judg of excellencies. We are not all flesh, what have we done with our souls? if we cannot see God with our eyes, why do we not with our minds? at least so much of him we might, as to discern his excellency above all things else: How come our souls to lose their dominion, and to be so slavishly subject to a ruling sense? But the reason less concerns our present purpose; that whereof it is the rea∣son; that implyed assertion, that men are in a less disposition to the love of God then their neigh∣bour, is the sad truth we are now considering. There are certain homilitical vertues, that much adorn and polish the nature of man; Urbanity, Fidelity, Justice, Patience of Injuries, Compassion towards the Miserable, &c. and, indeed, without these, the world would break up, and all civil societies disband; if, at least, they did not in some degree obtain. But in the mean time men are at the greatest distance imaginable from any disposition to society with God. They have some love for one an∣other; but none for him. And yet it must be remembred that love to our neighbour, and all the consequent exertions of it, becom∣ing dutie by the Divine Law; ought to be per∣formed as acts of obedience to God; and therefore ought to grow from the stock and root of a Divine Love; I mean love to God. They are otherwise but Spurious Vertues, Bastard Fruits (men gather not Grapes of Thorns, &c.) they grow from a Tree of another kind, and what ever semblance they may have of the true, they want their constituent form, their

life and soul.* 1.40 Though love to the brethren, is made a character of the regenerate state, of having past from death to life; 'Tis yet but a more remote, and is it self brought to trial by this higher, and more immediate one, and which is more intimately connatural to the new crea∣ture,* 1.41 even the Love of God; By this we know we love the children of God, when we love God, and keep his Commandments. A respect to God* 1.42 specifies every Vertue, and Duty. What ever is loved, and served, and not in him, and for him (servato ordine fini••, as the School-phrase is) becomes an Idol, and that love and ser∣vice is Idolatry. And what a discovery is here of disaffection to God; that in the exercise of such the above mentioned vertues, one single act, shall be torn from it self, from its speci∣fying moral ••orm, onely to leave out him. A promise shall be kept, but without any re∣spect to God—(for even the promises made to him are broken without any scruple.) That which is anothers, shall be rendred to him; but God shall not be regarded in the business. An alms given, for the Lords sake, left out. That which concerns my neighbour often done, but what concerns God therein, as it were studi∣ously omitted. This is what he that runs may read; that though the hearts of men are not to one another as they should; they are much more ••verse towards God.

Men are easier of acquaintance towards one another, they slide insensibly into each others bosomes; even the most churlish, mo∣rose natures are wrought upon by assiduous re∣peated

kindnesses (gutta cavat lapidem, &c.) as often falling drops at length wear and work into very stones. Towards God their hearts are more impenetrable then Rocks, harder then Adamants. He is seeking with some, an acquaintance all their days: They live their whole age, under the Gospel, and yet are never wonne. They hearken to one another, but are utterly unperswadable towards God; as the deaf Adder that hears not the voice of the Charmer, though charming never so wisely. The clearest Reason, the most powerful Argu∣ments, move them not, no nor the most insi∣nuative allurements, the sweetest breathings of love.* 1.43 How often would I have gathered thee, as the Hen her Chickens under her wings, and ye would not.* 1.44 God draws with the cords of a man, with the bends of love; but they still perversly keep at an unkind distance.* 1.45

Men use to believe one another (were there no credit given to each others words, and some mutual confidence in one another, there could be no humane converse, all must affect so∣litude, and dwell in Dens, and Desarts as wild beasts) but how incredulous are they of all Divine Revelations? though testified with ne∣ver so convincing evidence. ••ho hath believed our report! The word of the eternal God is re∣garded (O amazing wickedness) as we would the word of a Child or a Fool. No sober rational man, but his Narrations, Pro∣mises, or Threatnings are more reckon'd of.

Men are more reconcileable to one another, when enemies; more constant, when

friends. How often doth the power of a con∣quering enemy, and the distress of the con∣quered, work a submission on this part, and a remission on that. How often are haughty spirits stoopt, by a series of calamities, and made ductile; proud arrogants formed, by ne∣cessity and misery, into humble supplicants, so as to lie prostrate at the feet of a man, that may help, or hurt them; while still the same persons retain indomitable, unyielding spirits towards God, under their most afflictive pres∣sures. Though his gracious Nature, and In∣finite fulness promise the most certain, and li∣beral relief, 'tis the remotest thing from their thoughts to make any address to him. They cry because of the oppression of the mighty,* 1.46 but none says where is God my Maker, who giveth songs in the night. Rather perish under their burdens, then look towards God, when his own visible hand is against them, or upon them, and their lives at his mercy; they stand it out to the last breath; and are more hardly humbled then consumed: Sooner burn, then weep, shrivel'd up into ashes, sooner then melted into tears. Scorched with great heat,* 1.47 yet repent not to give glory to God: Gnaw their tongues for pain, and yet still more disposed to blaspheme, then pray or sue for mercy. Dreadful thought! As to one another, Reconciliations among men are not impossible, or unfrequent; even of mortal enemies, but they are utterly im∣placable towards God! yet they often wrong one another, but they cannot pretend God ever did them the least wrong, yea they have

liv'd by his bounty all their days. They say to God, depart from us, yet he filleth their houses with good things. So true is the Historians* 1.48 observation. Hatred is sharpest where most un∣just.

Yea, when there seems at least to have been a reconciliation wrought, are treacheries, Covenant-breakings, revolts, strangeness, so frequent among men towards one another, as from them towards God? How inconsistent with friendship is it, according to common estimate, to be alwayes promising, never performing: upon any, or no occasion to break off intercourses, by unkind alienations, or mutual hostilities; to be morose, reserv'd each towards other. To decline▪ or disaffect each others converse. To shut out one another from their hearts, and thoughts. But how common, and unregretted are these carriages towards the blessed God? It were easie to ex∣patiate on this Argument, and multiply In∣stances of this greater disaffection. But in a word, what observing person may not see, what serious person would not grieve to see, the barbarous sooner putting on civility; the riotous, sobriety; the treacherous, fidelity; the morose, urbanity; the injurious, equity; the churlish, and covetous; benignity, and charity; then the ungodly man piety, and sin∣cere devotedness unto God. Here is the prin∣cipal wound and distemper sin hath infected the nature of man with: Though he have suf∣fered a universal impairment, he is chiefly prejudic'd in regard of his habitude, and ten∣dency

towards God; and what concerns the duties of the first Table. Here the breach is greatest, and here is greatest need of repair. True it is an inoffensive winning deportment towards men, is not without its excellency, and necessity too. And it doth indeed, un∣sufferably reproach Christianity, and unbe∣come a Disciple of Christ; yea it discovers a man not to be led by his Spirit, & so to be none of his, to indulge himself in immoral deport∣ments towards men; to be undutiful towards Superiors; unconversable towards equals; oppressive towards Inferiors; unjust towards any. Yet is an holy disposition of heart to∣wards God, most earnestly, and in the first place to be indeavoured (which will then draw on the rest) as having in it highest e∣quity and excellency; and being of most imme∣diate necessity to our blessedness.

[ 5] Fifthly, consider, That there may be some gradual tendencies, or fainter essayes towards god∣liness, that fall short of real godliness, or come not up to that thorough change, and determination of heart Godward, that is necessary to the blessed∣ness. There may be a returning, but not to the most high,* 1.49 and wherein men may be (as the Prophet immediately subjoyns) like a de∣ceitful Bow, not fully bent, that will not reach the mark; They come not home to God. Ma∣ny may be almost perswaded; and even within reach of Heaven, not far from the Kingdom of God; may seek to enter, and not be able; their hearts being somewhat inclinable, but more averse; for they can only be unable as they are

unwilling. The soul is in no possibility of taking up a complacential rest in God, till it be brought to this, to move toward him Spon∣taneously, and with (as it were) a se••f motion. And then is it self moved towards God, when its preponderating bent is towards him. As a massie stone that one attempts to displace, if it be heav'd at till it preponderate, it then moves out, by its own weight, otherwise it reverts, and lies where, and as it did before. So 'tis with many mens hearts, all our lifting at them is but the rolling of the returning stone, they are mov'd, but not remov'd: sometimes they are lifted at, in the publique Ministry of the Word, sometimes by a private seasonable admonition, sometimes God makes an afflicti∣on his Minister: a danger startles them, a sickness shakes them, and they think to change their course; but how soon do they change those thoughts, and are where they were? what inlightnings and correctio••s; what awakenings, and terrours; what remorses, what purposes, what tasts, and relishes do some find in their own hearts, that yet are blasted and come to nothing? How many miserable abortions after travailing pangs and throwes, and fair hopes of an happy birth of the new Creature? Often somewhat is produced that much resembles it, but is not it. No gracious principle, but may have its counterfeit in an un∣gracious heart; whence they deceive not others only, but themselves, and think verily they are true converts, while they are yet in their sins. How many wretched souls that lie du∣biously

strugling a long time, under the con∣trary alternate impressions of the Gospel on the one hand, and the present evil world on the other; and give the day to their own sen∣sual inclinations at last. In some degree, escape the corruptions of the world,* 1.50 by the knowledge of our Lord and Saviour Jesus Christ, but are again intangled, and overcome, so as their latter end is worse then their beginning. Such a man is so far from being advantaged by his former faint inclinations towards God, that he will be found, at last, under this aggravated wick∣edness beyond all other men: that when others wandred from God through inadver∣tency, and inconsideration; this man will be found to have been his enemy upon delibera∣tion, and again the various strivings of his convinced heart to the contrary. This is more eminently victorious and raigning enmity, such a one takes great pains to perish. Alas! 'tis not a slight touch, an overly superficial tincture, some evaned sentiments of piety, a few good thoughts or wishes, that bespeak a new man, a new creature. 'Tis a thorough pre∣vailing change, that quite alters the habitual posture of a mans soul; and determines it towards God; so as that the after course of this life may be capable of that denomination, a living to God; a living after the Spirit. That exalts the love of God into that Supremacy in him, that it becomes the governing principle of his life; and the reason and measure of his actio••s; that as he loves him above all things else, better then his own life; so he can truly

(though possibly sometimes with a doubtful trembling heart) resolve the ordinary course of his daily walking, and practice into that love, as the directive principle of it. I pray, I read, I hear, because I love God. I desire to be just, sober, charitable, meek, patient, because I love God. This is the perfection, and end of the love of God, therefore that must needs be the principle hereof) obedience to his will▪ Herein appears that power of godliness,* 1.51 de∣nied (God knowes) by too many that have the form: The Spirit of love, power, and of a sound mind. That onely is a sound mind, in which such love rules in such power. Is not love to God often pretended by such, that when ever it comes to an actual competitio•• discover they love their own flesh a g••eat deal more; that seldom ever cross their own wills to do his; or hazard their own fleshly inter∣est, to promote his interest? we may justly say (as the Apostle, in a case fitly enough re∣ducible hi••her) how dwells the love of God 〈◊〉〈◊〉 that man? Notwithstanding such a subdued; ineffectual love to God, such a one shall be denominated, and dealt with as an enemy. 'Tis not likely any man on earth, hates God so perfectly, as those in Hell. And is not eve∣ry quality not yet perfect in its kind, and that is yet growing more, and more intense; in the mean time allayed by some degree of its con∣trary? Yet that over-mastered degree deno∣minates not its subject, nor ought a man from such a supposed love to God, have the name of a ••over of him. That principle only is capable

of denominating the man, that is prevalent and practical, that hath a governing influence on his heart, and life. He in whom the love of God hath not such power and rule, what∣ever his fainter inclinations may be, is an un∣godly man.

And now, methinks these several conside∣rations compared, and weighed together, should contribute something to the settling of right thoughts in the minds of secure sinners, touching the nature and necessity of this heart-change; and do surely leave no place for the forementioned vain pretences that occasioned them.

For (to give you a summary view of what hath been propounded in those foregoing considerations) It now plainly appears, that the holy Scripture requires in him that shall injoy this blessedness; a mighty change of the very tem∣per of his soul, as that which must dispose him thereto; and which must therefore chiefly consist, i•• the right framing of his heart towards God; towards whom it is most fixed averse, and there∣fore not easily susceptible of such a change. And that any slighter, or more feeble inclination toward God, will not serve the turn; but such onely where∣by the soul is prevalently, and habitually turned to him.

And then what can be more absurd, or un∣savory? what more contrary to Christian Do∣ctrine, or common Reason? then instead of this necessary heart-change to insist upon so poor a Plea, as that mentioned above, as the onely ground of so great a hope. How empty

and frivolous will it appear in comparison of this great Soul-transforming change, if we severally consider the particulars of it.

As for Orthodoxie indoctrinals, 'tis in its self an highly laudible thing, and in respect of the Fundamentals (for therefore are they so called) indispensibly necessary to the blessedness. As that cannot be without holiness,* 1.52 so nor holiness without truth. But (Besides that this is that which every one pretends to) is every thing which is necessary, sufficient? As to natural ne∣cessity (which is that we now speak to) rea∣son, an intellectual nature, are also necessary; shall therefore all men, yea, and Devils too be saved?

Besides, are you sure you believe the grand Articles of the Christian Religion? consider a little, The

• Grounds
• Effects

of that petended Faith.

First, its grounds, every assent is as the grounds of it are. Deal truly here with thy soul. Can you tell wherefore you are a Christian? what are thy inducements, to be of this Religion? are they not such as are common to thee with them that are of a false Religion? (I am here happily prevented by a worthy Author* 1.53, to which I recommend thee, but at the present, a little bethink thy self) Is it not possible thou may'st be a Chri∣stian for the same reasons, for which one may be a Jew, or a Mahometan, or a meer P••g••••? as viz. Education, Custome, Law, Example, Outward advantage, &c. Now consider, if

thou ••ind this, upon enquiry to be thy case; the Motives of thy being a Christian, admit of being cast together into this form of rea∣soning.

That Religion which a Mans Forefathers were of, which is established by Law, or ge∣nerally obtains in the Country where he lives: The Profession whereof, most conduces to, or best consists with his credit, and other outward advantages, that Religion he is to imbrace as the true Religion. But such I find the Chri∣stian Religion to be to me. Therefore, &c.

The Proposition, here, is manifestly false; for it contains grounds common to all Religi∣o••s, publiquely owned, and profest through∣out the world; and sure all cannot be true: And hence the conclusion: (though materially considered it be true yet) form••lly considered, as a conclusion issuing from such premises, must needs be false; and what then is become of thy Orthodoxie; when as to the formal object of thy Faith thou believest, but as M home∣tan••, and P••gans do? when thou art of this Faith, by Fate, or Chance only, not Choice, or rational Inducement?

Next, as to the effects of thy Faith: Let them be inquired into also, and they will certainly bear proportion to the grounds of it. The Gospel is the power of God to salvation to every one th••t 〈◊〉〈◊〉;* 1.54 to them that believe it no••, it ••••gnifies nothing.* 1.55 The Word of God received with a Divine Faith, as the Word of God 〈◊〉〈◊〉 works ••••••ttually upon all that so receive 〈◊〉〈◊〉, i. e. all that believe what such efficacio••s

workings of it hast thou felt upon thy soul? Certainly its most connaturural effect is that very change of heart, and inclinations God-ward, of which we have been speaking. What is so sutable to the Gospel Revelation, as a good temper of heart Godward? and how absurd it is to introduce the cause, on purpose to ex∣clude its genuine inseparable effect? But evident it is (though true Faith cannot) that superficial irrational ••ssent, in which alone, many glory; may too well consist with a dis∣affected heart towards God; and can it then signifie any thing towards thy blessedness? sure to be so a solifidian, is to be a null••fidian. Faith not working by love, is not Faith: at least profits nothing.

For thy outward conformity in the solemnities of worship, 'tis imputable to so corrup•••• mot••ves, and principles; that the thing it self, ab••••a∣ctively considered, can never be thought cha∣racteristical, and distinguishing of the heirs of blessedness. The worst of men, 〈◊〉〈◊〉 per∣form the best of outward duties.

Thy most glorious, loasted vertues, if they grow not from the proper root, love to 〈◊〉〈◊〉, they are but splendid sins, as above appears, and hath been truly said of old.

Thy repentance is either true, or false, if true, it is that very change of mind and heart, I speak of, and is therefore eminently signa∣liz'd by that note 'tis repentance [towards God] If false,* 1.56 God will not be mocked.

For thy Regeneration in 〈◊〉〈◊〉; what can it avail thee, as to this blessedness, if the present

All worldly evils are willingly endured, and all (such) good things quitted and forsaken for Christs sake, and his Elects. And if the question be ask't (as it was once of Alexander, when so frankly distributing his treasures a∣mong his followers) what do you reserve for your self? The resolved Christian makes (with him) that short and brave reply, HOPE. He lives upon things future and unseen. The ob∣jects any one converses with most, and in which his life is, as it were, bound up, are suitable to the ruling principle of life in him. They that are after the flesh, do savour the things of the flesh; they that are after the Spirit,* 1.57 the things of the Spirit. The Principle of the fleshly life, is Sense; The principle of the Spiritual life, is Faith. Sense is a mean, low, narrow, incom∣prehensive principle, limited to a point. This Center of Earth; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (this now) of time. It can reach no higher then terrene things; nor further then present things. So bruitish is the life of him that is led by it; wholly confined to matter and time.

But the righteous live by Faith. Their Faith governs, and maintains the life. They stear not their course according to what they see; but according to what they believe. And their daily sustenance is by the same kind of things. Their Faith influences, not their acti∣ons only, but their comforts, and enjoyments. They subsist by the things they believe; even invisible, and eternal things. But it is by the intervening exercise of hope, whose ob∣ject is the same. The Apostle having told

us from the Prophet,* 1.58 that the just shall live by Faith, presently subjoyns a description' of that Faith they live by;* 1.59 viz. that it is the sustance of things hoped for,* 1.60 and the evidence of things not seen; it substantiates, and reallizes, evi∣dences, and demonstrates those glorious ob∣jects so far above the reach, and Sphere of sense. It is constantly sent out to forage in the invisible Regions, for the maintenance of this life. And thence fetches in the provisi∣ons upon which hope feeds, to the strengthen∣ing of the heart, the renewing of life, and spirits.* 1.61 Our inward man (saith the Apostle) is renewed day by day; while we look, or take aime (which is next in the series of the dis∣course for the intervening verse is manifest∣ly parenthetical) not at the things that are seen, but at the things that are not seen; for the things that are seen are temporal, but the things that are not seen,* 1.62 are eternal. And the word here ren∣dred [look] doth plainly signifie the act of hope, as well as that of faith; for it doth not import a meer intuition, or beholding; a taking notice, or assenting onely that there is such things, but a designing, or scoping at them (which is the very word) with an ap∣propriative eye; as things that notwithstand∣ing their distance, or whatsoever imaginable difficultie, are hoped to be attained to, and en∣joyed. And here are evidenly the distinct parts of Faith and Hope in this business; Faith, upon the Authority, and credit of the Divine Word, and Promise, perswades the heart that there is such a glorious state of

Nor is that aversation the lesse culpable for that it is so hardly overcome, but the more. 'Tis an aversation of will; and who sees not that every man is more wicked, ac∣according as his will is more wickedly bent? Hence his impotencie or inability to turn to God, is not such as that he cannot turn if he would; but it consists in this, that he is not willing. He affects a distance from God.

Which shews therefore the necessity still of this change. For the possibility of it, and the incouragement (according to the Me∣thods wherein God is wont to dispense his Grace) the Sinner hath to hope, and in∣deavour it; will more ••itly fall into conside∣ration else where.

Notes

• * 1.1

  3. Inference.
• * 1.2

  Capax est nos∣ter 〈◊〉〈◊〉 p••••∣fectur illo, si 〈◊〉〈◊〉 dep••i∣ma••t.
• * 1.3

  Sen. Epist 92.
• * 1.4

  1 Cor 2. 14.
• * 1.5

  R••m▪ 8. ••.
• * 1.6

  Eph. 4 23.
• * 1.7

  Eph. 4 18.
• * 1.8

  Chap. 2. 12.
• * 1.9

  Rom 1 28.
• * 1.10

  2 Pet. 3.
• * 1.11

  Job 21. 14.
• * 1.12

  Psal 53.
• * 1.13

  Joh. 15.
• * 1.14

  Rom. 1.
• * 1.15

  Psal. 36. 1, ••.
• * 1.16

  Psal. 50▪
• * 1.17

  Psal. 51.
• * 1.18

  Eph. 2. 10.
• * 1.19

  2 Cor. 5. 17.
• * 1.20

  Eph. 4. 23, 24.
• * 1.21

  Jam 1. 18.
• * 1.22

  Gal. 4. 19.
• * 1.23

  2 Pet. 1 4.
• * 1.24

  1 Pet. 1.
• * 1.25

  John 3. 6.
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.27

  1 Pet. 1•• 4.
• * 1.28

  Col 1. 12.
• * 1.29

  2 Cor. 5 5.
• * 1.30

  Heb. 12 14.
• * 1.31

  2 Cor. 5 18 19.
• * 1.32

  1 Joh. 1. 1, 2, 3, 4.
• * 1.33

  Psal. 36. 5, 6.
• * 1.34

  Psal. 104 34.
• * 1.35

  Psal. 139 17, 18.
• * 1.36

  Isa. 16. 8, 9.
• * 1.37

  Mark 6. 6.
• * 1.38

  Joh 15. 25.
• * 1.39

  Rom. 6. 11.
• * 1.40

  1 Joh. 3. 14.
• * 1.41

  Chap. 5▪ 2.
• * 1.42

  Proinde vir∣tutes quas sibi videtur habere, nisi ad Deum retulerit, etiam ipsâ vitia sunt potiùs quàm virtutes. Aug▪ de Civit. Dei l. 19. c▪ 25.
• * 1.43

  Matth. 13▪ 37. See Psal. 81. 8. to 13.
• * 1.44

  Pro. 1. 20. to 24, &c.
• * 1.45

  Hos. 11. 4.
• * 1.46

  Job. 35▪
• * 1.47

  Rev. 16.
• * 1.48

  Tacitus speaking of the hatred of Tiberius, and Augusta, against Ger∣manicus, the causes where∣of, saith he, were acriores, quia iniquae.
• * 1.49

  Hos. 7▪ 16.
• * 1.50

  2 Pet. 1,
• * 1.51

  〈…〉〈…〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉 Chap. 1. 7.
• * 1.52

  Joh. 17. 17.
• * 1.53

  Mr. 〈◊〉〈◊〉 Trial of sin∣cere love to Christ.
• * 1.54

  Rom. 1. 16.
• * 1.55

  1 Thes. 2▪ 3.
• * 1.56

  Heb 6.
• * 1.57

  Rev. 9. 5.
• * 1.58

  Hab. 2. 4.
• * 1.59

  Heb. 10. ••7.
• * 1.60

  Chap. 11. 1.
• * 1.61

  2 Cor. 4. 16, 8.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉