art a guide to the blind c. And this is the temptation and delusion of knowing persons who are so far from being blind in their own account that they account themselves the guides of the blind yet who blinder than such men Fourthly External reformation is improved by the policy of Satan against true Spiritual reformation and passes current up and down the world For conversion though it serves only to strengthen Satans interest in the soul Mat. 12. 44. and for want of a real change of heart doth but increase their sin and misery 2 Pet. 2. 20. This is the generation that is pure in their own eyes and yet are not washed from their filthiness The cleanness of their hands blinds them in discovering the foulness of their hearts Fifthly The policy of Satan improves diligence in some duties against the convictions of other duties The external duties of Religion as hearing praying fasting against the great duties of repenting and believing This was their case Isa 58. 2 3. Yet they seek me daily and delight to know my ways as a nation that did righteousness and forsook not the Ordinances of their God They ask of me the Ordinances of Justice they take delight in approching to God Wherefore have we fasted say they and thou seest not wherefore have we afflicted our souls and thou takest no knowledge Thus duty is improved against duty the externals against the internals of Religion and multitudes are blinded this way Sixthly The policy of Satan improves zeal against zeal and thereby blinds a great part of the world he allows men to be zealous against a false religion if thereby he may prevent them from being zealous in the true Religion He diverts their zeal against their own sins by spending it against other mens Thus Paul was once blinded by his own zeal for the law Act. 22. 3. And many men at this day satisfie themselves in their own zeal against the corruptions of Gods worship and the superstitions of others who never felt the power of true Religion upon their own hearts a dangerous blind of Satan Seventhly The policy of Satan improves the esteem and respect men have from the people of God against their great duty and interest to become such themselves Rev. 3. 1. Thou hast a name that thou livest but thou art dead It is enough to many men that they obtain acceptation among the Saints though they be none of that number the good opinion of others begets and confirms their good opinion of themselves Eighthly The policy of Satan improves soundness of Judgment against soundness of heart An Orthodox head against an Orthodox heart and life Dogmatical faith against justifying saith This was the case of them before mentioned Rom. 2. 18 19. Men satisfie themselves that they have a sound understanding though mean while they have a very rotten heart 'T is enough for them that their heads are regular though their hearts and lives be very irreâ—…gular Ninthly The policy of Satan improves the blessings of God against the blessings of God blinding us by the blessings of providence so as not to discern the want of spiritual blessings perswading men that the smiles of providence in their prosperity succeâ—…s and thriving designs in the world are good evidences of the love of God to their souls not at all discerning how the prosperity of fools deceives them and that riches are often given to the hurt of the owners thereof Tenthly The policy of Satan improves comforts against comfort false and ungrounded comforts under the word against the real grounds of comfort lying in the souls interest in Christ. Thus many men finding a great deal of comfort in the promises are so blinded thereby as never to look after Union with Christ the only solid ground of all true comfort Heb. 6. 5 9. And thus you see how the God of this world blindeth the minds of them that believe not and how the Gospel is hid to them that are lost The Thirty fifth SERMON Sermon 35. 2 COR. 4. 3 4. Text. But if our Gospel be hid it is hid to them that are lost in whom the god of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them THe words have been opened and this point observed DOCT. That the understandings of all unbelievers are blinded by Satans Doct. policies in order to their everlasting perdition We have shewn already what the blinding of the mind or hiding of the Gospel from it is it hath also been demonstrated that the Gospel is hid and the minds of many blinded under it you have also seen what policies Satan uses to blind the minds of men even in the clearest light of the Gospel It remains now that I open to you the dreadful nature of this judgement of God upon the souls of men and then make application of the whole There are many Judgements of God inflicted upon the souls and bodies of men in this world but none of them are so dreadful as those Spiritual Judgements are which God inflicts immediately upon the soul and among Spiritual Judgements few or none are of more dreadful nature and consequence than this of spiritual blindness which will appear by considering First The Subject of this Judgement which is the soul and the principal power of the soul which is the mind and understanding faculty the soul is the most precious and invaluable part of man and the mind is the superiour and most noble power of the soul it is to the soul what the eye is to the body the directive faculty The bodily eye is a curious tender and most precious part of the body When we would express the value of a thing we say we prize it as our eyes The loss of the eyes is a sore loss we lose a great part of the comfort of this world by it Yet such an affliction speaking comparatively is but a trifle to this If our bodily eyes be blinded we cannot see the sun but if our spiritual eye be blinded we cannot see God we wander in the paths of sin 1 John 2. 11. we are led blindfold to hell by Satan as the Syrians were into Samaria 2 Kings 6. 19 20. and then our eyes like theirs will be opened to see our misery when it is too late The light of the body is the eye saith Christ If therefore thine eye be single thy whole body shall be full of light but if thine eye be evil thy whole body shall be full of darkness If therefore the light that is in thee be darkness how great is that darkness Mat. 6. 22 23. By the eye he means the practical judgment the understanding faculty which is the seat of principles the common treasury of rules for practice according unto which a mans life is formed and his way directed If therefore this power of the soul be darkened how
of the power is of God and not of us as it follows in the next words To the same purpose speaks the same Apostle 1 Cor. 3. 7. So then neither is he that planteth any thing neither he that watereth but God that giveth the increase Not any thing what can be more diminutively spoken of the Gospel preachers but we must not understand these words in a simple and absolute but in a comparative and relative sence not as if they were not necessary and useful in their place but that how necessary soever they be and what excellent gifts soever God hath furnished them with yet it is neither in their power nor choice to make the word they preach effectual to men if it were then the damnation of all that hear us must needs lye at our door then also many thousands would have been reconciled to God which are yet in the state of enmity but the effect of the Gospel is not in our power Thirdly But whatever efficacy it hath to reconcile men to God it derives from the spirit of God whose Cooperation 3. and blessing which is arbitrarily dispensed gives it all the fruit it hath Ministers saith one * Mr. Anthony Burges are like Trumpets which make no sound if breath be not breathed into them Or like Ezekiels wheels which move not unless the spirit move them or like Elisha's servant whose presence doth no good except Elisha's spirit be there also for want of the spirit of God how many thousands of souls do find the Ministry to be nothing to them If it be something to the purpose to any soul it is the Lord that makes it so This spirit is not limited by mens gifts or parts he concurrs not only with their labours who have excellent gifts but ostentimes blesses mean despicable gifts with far greater success beautiful Rachel is barren and blear-ey'd Leah bears children Ex duobus aetate jam grandibus impiis cur iste ita vocetuâ—… ut vocantem sequatur ille autem non nolito judicare si non vis errare inscrutabilia sunt judica dei cujus vult misâ—…retur Aug. de bono persec Cap. 8. Suppose saith Austin there be two Conduits in a Town one very plain and homely the other built of polished marble and adorned with excellent Images as Eagles Lions Angels the water refreshes as it is water and not as it comes from such or such a Conduit 'T is the spirit that gives the word all that vertue it hath he is the Lord of all saving influences he hath dominion over the word over our souls over the times and seasons of conversion and if any poor Creature attend the Ministry without benefit if he go away as he came without fruit surely we may say in this case as Martha said to Christ in reference to her brother Lazarus Lord if thou hadst been here my brother had not dy'd so Lord if thou hadst been in this prayer in this Sermon this poor soul had not gone dead and carnal from under it And now what remains but that we apply this truth in those uses that it gives us First Use of Information Infer 1. Is the Preaching of the Gospel by Christs Ambassadors the way which God takes to reconcile sinners to himself Then how inexcusable are all those that continue in their state of enmity though the Ambassadors of peace have been with them all their lives long wooing and beseeching them to be reconciled to God O invincible obstinate incurable disease which is aggravated by the only proper remedy hath God been wooing and beseeching you by his Ambassadours so many years to be reconciled to him and will you not yield to any intreaties must he be made to speak in vain to charm the deaf Adder well when the milder Attributre hath done with you the seveer Attribute will take you in hand The Lord hath kept an account of every year and day of his patience towards you Luke 13. 7. These three years I came seeking fruit on this Fig-tree and finde none and Jer. 25. 3. These three and twenty years have I spoken unto you rising early and speaking but ye have not hearkened Well be you assured that God hath both the glass of your time and the vials of his wrath by him and so much of his abused patience as runs out of one so much of his incensed wrath runs into the other there is a time when this Treaty of peace will end when the Master of the house will rise up and the doors be shut Luke 13. 25. Then will you be left without hope and without Apology We read indeed of some poor and ineffectual pleas that will be made by some at the last day so Matth. 7. 22. We have Prophesied in thy name c. These pleas will not avail but as for you what will you plead possibly many thousand Ideots or poor weak-headed persons may perish many young ones that had little or no time in the world to acquaint themselves with matters of religion or understand the way of salvation many Millions of heathens that never heard the name of Christ nor came within the sound of Salvation who will yet perish and that justly Now whatsoever Apologies any of these will make for themselves in the last day to be sure you can make none God hath given you a Capacity and competent understanding many of you are wise and subtil in all your other concernments and only shew your folly in the great concernments of your Salvation you cannot plead want of time some of you are grown gray-headed under the Gospel you cannot plead want of means and opportunities the Ordinances and Ministers of Christ have been with you all your life long to this day sure if you be Christless now you must also be speechless then Infer 2. Hence it also follows That the world owes better entertainment Infer 2. than it gives to the Ministers of Christ. Christs Ambassadors deserve a better welcome than they find among men Your respects to them is founded upon their office and imployment for you Heb. 13. 17. and 1 Thes. 5. 12. They watch for your souls dare any of you watch for their ruine They bring glad tydings shall they return with sad tydings to him that sent them They publish peace shall they be rewarded with trouble O ungrateful world We read in Eph. 6. 20. of an Ambassador in bonds and he no ordinary one neither we read also a strange Challenge made by another at his own death Acts 7. 52. Which of all the prophets have not your fathers persecuted And they have slain them which shewed before the coming of the Just one Some that break the bread of life to you might want bread to eat for any regard you have to them The office of the Ministry speaks the abundant love of God to you your Contempt and abuse of it speaks the abundant stupidity or malignity of your hearts towards God what a
Sermon 13. HAGGAI 2. 7. Text. Alluring the hearts of men to come to Christ by a fourth motive contained in another Title of Christ. And the desire of all Nations shall come THe former Chapter is mainly spent in reproving the negligence of the Jews who being discouraged from time to time had delayed the rebuilding the Temple and in the mean time imployed their care and cost in building and adorning their own houses but at last being perswaded to set about the work they meet with this discouragement that such was the poverty of the present time that the second structure would no way answer the magnificence and splendor of the first In Solomons days the Nation was wealthy now drained so that there would be no proportion betwixt the second and the first To this grand discouragement the Prophet applies this relief that whatsoever should be wanting in external pomp and glory should be more than recompensed by the presence of Jesus Christ in this second Temple For Christ the desire of all Nations saith he shall come into it Which by the way may give us this useful note That the presence of Jesus Christ gives a more real and excellent glory to the places of his worship than any external beauty or outward ornaments whatsoever can bestow upon them Our eyes like the Disciples are apt to be dazled with the goodly stones of the Temple and in the mean time to neglect and overlook that which gives it its greatest honour and beauty But to return In these words we have both the description of Christ and an index pointing at the time of his incarnation he is called the desire of all Nations and the time of his coming in the flesh 't is plainly intimated to be while the second Temple should be standing where by the way we find just cause to admire and bemoan the blindness that is hapned to the Jews who owning the truth of this Prophecie and not able to deny the destruction of the second Temple many hundred years past will not yet be brought to acknowledge the incarnation of the true Messiah notwithstanding But to the point the character or description of Christ stiled the desire of all nations who was to come into the world in the time of the second Temple Mal. 3. 12. and that after grievous concussions and shakings of the world which were to make way for his coming for so our Prophet here speaks I will shake all nations and the desire of all nations shall come to which the Apostle alludes in Heb. 12. 26. applying this prophecie to Jesus Christ here called the desire of all Nations putting the act for the object desire for the thing desired as in Ezec. 24. 16. the desire of thine eyes that is the desirable Wife of thy bosome So here the desire of all nations that is Christ the object of the desires of Gods elect in all nations of the world A Saviour infinitely desireable in himself and actually desired by all the people of God dispersed among all kindreds tongues and nations in the world From whence this note is DOCT. That the desires of Gods Elect in all Kingdoms and among Doct. all people of the earth are and shall be drawn out after and fixed upon the Lord Jesus Christ. The merciful God beholding the universal ruines of the world by sin hath provided an universal remedy for his own Elect in every part of the earth Christ is not impropriated to any one Kingdom or Nation in the world but intended to be Gods salvation to the ends of the earth and accordingly speaks the Apostle Col. 2. 11. There is neither Greek nor Jew Barbarian Scythian Bond nor Free but Christ is all and in all In the explication of this point two things must be enquired into 1. Why Christ is called the desire of all Nations 2. Upon what account the people of God in all Nations desire him First Why he is called the desire of all Nations and 1. what that Phrase may import and there are diverse things that are supposed or included in it First That God the Father hath appointed him as a common remedy for the sins and miseries of his people in all parts and quarters of the world So in the Covenant of Redemption betwixt the Father and the Son the Lord expresseth himself Isai. 49. 6. and he said It is a light thing that thou shouldest be my servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou maist be my salvation to the end of the earth Suitable whereunto is that Prophecie Isai. 52. 15. He shall sprinkle many Nations If God had not appointed him for he could not be desired by all Nations And indeed herein the grace of God doth admirably shine forth in the freeness of it that even the most barbarous Nations are not excluded from the benefit of redemption by Christ. This is that the Apostle admires that Christ should be preached to the Gentiles 1 Tim. 3. 16. A people that seemed to be lost in the darkness of Idolatry yet even for them Christ was given by the Father Ask of me saith he and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Secondly Christ the desire of all Nations plainly notes the sufficiency that is in him to supply the wants of the whole world as the Sun in the Heavens suffices all Nations for light and influence so doth the Sun of Righteousness suffice for the Redemption Justification Sanctification and salvation of the people of God all the world over Isa. 45. 22. Look unto me and be ye saved all ye ends of the earth Thirdly It implies the reality that is in godliness it shews you that Religion is no fancy as the Atheistical world would perswade us and this evidently appears in the uniform effects of it upon the hearts of all men in all nations of the world that are truely religious all their desires like so many Needles touched by one and the same Loadstone move towards Jesus Christ and all meet together in one and the same blessed object Christ. Were it possible for the people of God to come out of all Nations Kindreds and Languages in the world into one place and there confer and compare the desires and workings of their hearts though they never saw each others face nor heard of each others name yet as face answers to face in a glass so would their desires after Christ answer to each other all hearts work after him in the same manner what one saith all say these are my troubles and burthens these my wants and miseries the same things my desires and fears one and the same Spirit harmonically works in all Believers through the world which could never be if Religion were but a fancie as some call it or a combination or confederacy as others
of creatures spring out of this dark lump Surely it would have been very hard for a man to have imagined it It may be you see no dispositions or hopeful inclinations in your friends towards God and spiritual things nay possibly they are totally opposite and filled with enmity against them they deride and jeer all serious piety where-ever they behold it this indeed is very sad but yet remember the work of grace is creation work though there be no disposition at all in their wills no tenderness in their Consciences no light or knowledge in their minds yet God that commanded the light to shine out of darkness can shine into their hearts to give them the light of the knowledge of the glory of God in the face of Jesus Christ he can say to the dry bones live to the proud and stubborn heart come down and yield thy self to the will of God and if he command the work is done God can make thee yet to rejoyce over thy most uncomfortable relations to say with the Father of the Prodigal Luke 15. 24. This my Son was dead and is alive again he was lost and is found and they began to be merry difficulties are for men but not for God he works in conversion by a power which is able to subdue all things unto it self Inference 5. If none but new creatures be in Christ how small a remnant Inference 5. among men belong to Christ in this world Among the multitude of rational creatures inhabiâ—…ing this world how few how very few are new creatures 'T is the observation of the learned Mr. Brierwood that if the world be divided into thirty parts nineteen parts are heathenish Idolaters six parts Mahumetans and only five out of thirty which may be in a large sense called Christians of which the far greater part is overspread with popish darkness separate from the remainder the multitudes of prophane meerly civil and hypocritical professors of Religion anâ—… how few will remain for Jesus Christ in this world Look over the Cities Towns and Parishes in this populous Kingdom and how few shall you find that speak the language or do the works of new creatures How few have ever had any awakening convictions on them And how many of those that have been convinced have miscarried and never come to the new birth The more cause have they whom God hath indeed regenerated to admire the riches of Gods distinguishing mercy to them Inference 6. If the change by grace be a new creation how universal and marvellous a change doth regeneration make upon men The new Inference 6. Creation speaks a marvellous and universal alteration both upon the state and tempers of men they come out of darkness gross hellish darkness into light a marvellous and heavenly light 1 Pet. 2. 9. Eph. 5. 8. their condition disposition and conversation as you have heard is all new and yet this marvellous change as great and universal as it is is not alike evident and clearly discernable in all new creatures and the reasons are First Because the work of grace is wrought in diverse methods and manners in the people of God Some are changed from a state of notorious prophaneness unto serious godliness there the change is conspicuous and very evident all the neighbourhood rings of it But in others it is more insensibly distilled in their tender years by the blessing of God upon religious education and there it is more indiscernable Secondly Though a great change be wrought yet much natural corruption â—…till remains for their humiliation and daily exercise and this is a ground of fear and doubtings they see not how such corruptions are consistent with the new Creature Thirdly In some the new Creature shews it self mostly in the affectionate part in desires and breathings after God and but little in the clearness of their understandings and strength of their judgements for want of which they are entangled and kept in darkness most of their dayes Fourthly Some Christians are more tryed and exercised by temptations from Satan than others are and these clouds darken the work of grace in them Fifthly There is great difference and variety found in the natural tempers and constitutions of the regenerate Some are of a more melancholy fearful and suspicious temper than others are and are therefore much longer held under doubtings and trouble of spirit Nevertheless what differences soever these things make the change made by grace is a marvellous change Inference 7. Lastly How incongruous are carnal wayes and courses to the spirit of Christians who being new creatures can never delight or Inference 7. find pleasure in their former sinful companions and practices Alas those things are now most unsuitable loathsom and detestable how pleasant soever they once were that which they counted their liberty would now be reckoned their greatest bondage that which was their glory is now their shame Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death they need not be pressed by others but will freely confess of themselves what fools and mad men they once were none can censure their former conversation more severely than themselves do 1 Tim. 1. 13 14. 2d Use for Conviction If none be in Christ but new creatures and the new creation Use 2. make such a châ—…nge as hath been described This may convince us how many of us deceive our selves and run into dangerous and fatall mistakes in the greatest concernment we have in this world But before I fall into this use I desire none may make a perverse and ill use of it Let not the wicked conclude from hence that there is no such thing as true religion in the world or that all who do profess it are but a pack of hypocrites neither let the godly injure themselves by that which is designed for their benefit let none conclude that seeing there are so many mistakes committed about this new creature that therefore assurance must needs be impossible as the Papists affirm it to be The proper use that should be made of this doctrine is to undeceive false pretenders and to awaken all to a more deep and thorough search of their own conditions which being precautioned let all men be convinced of the following truths First That the change made by civility upon such as were lewd and prophane is in its whole kind and nature a 1. different thing from the new creature the power and efficacy of moral vertue is one thing the influence of the regenerating Spirit is quite another thing however some have studied to confound them The heathens excelled in moral and homilitical vertues Plato Aristides Seneca and multitudes more have outvied many professed Christians in justice temperance patience c. yet were perfect strangers to the new creation A man may be very strict and temperate free from the gross pollutions of the world and yet a perfect
interest in Christ as my Text considers it and what an heaven upon earth must then be found in mortification These indeavours of mine to subdue and mortifie my corruptions plainly speak the Spirit of God in me and my being in Christ and O what is this What heart hath largeness and strength enough to receive and contain the joy and comfort which flowes from a cleared interest in Jesus Christ Certainly Christians the tranquillity and comfort of your whole life depends upon it and what is life without the comfort of life Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the body ye shall live i. e. you shall live a serene placid comfortable life for it is corruption unmortified which clouds the face of God and breaks the peace of his people and consequently imbitters the life of a Christian. 2. Motive As the comfort of your own lives which is much so your Motive 2. instrumental fitness for the service of God which is much more depends upon the Mortification of your sins 2 Tim. 2. 21. If a man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work Where is the mercy of life but in the usefulness and serviceableness of it unto God It is not worth while to live sixty or seventy years in the world to eat and drink to buy and sell to laugh and cry and then go down to the place of silence So far as any man lives to God an useful serviceable life to his praise and honour so far only and no farther doth he answer the end of his being But it is the purged mortified soul which is the vessel of honour prepared and meet for the masters use Let a proud or an earthly heart be imployed in any service for God and you shall find that such an heart will both spoil the work by managing it for a self end as Jehu did and then devour the praise of it by a proud boast Come see my zeal When the Lord would employ the prophet Isaiah in his work and service his iniquity was first purged and after that he was imployed Isa. 6. 6 7 8. Sin is the souls sickness a consumption upon the inner man and we know that languishing consumptive persons are very unfit to be imployed in difficult and strenuous labours Mortification so far as it prevails cures the disease recovers our strength and inables us for service to God in our generations 3. Motive Your stability and safety in the hour of temptation depends Motive 3. upon the success of your mortifying endeavours Is it then a valuable mercy in your eyes to be kept upright and stedfast in the critical season of temptation when Satan shall be wrestling with you for the Crown and Prize of eternal life Then give diligence to mortifie your corruptions Temptation is a siege Satan is the enemy without the walls labouring to force an entrance natural corruptions are the Traytours within that hold correspondency with the enemy without and open the gate of the soul to receive him It was the covetousness of Judas his heart which overthrew him in the hour of Temptation They are our fleshly lusts which go over unto Satan in the day of Battel and fight against our souls 1 Pet. 2. 11. the corruptions or infectious atomes which fly up and down the world in times of Temptation as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports 2 Pet. 2. 20. are through lusts 2 Pet. 1. 4. 'T is the lust within which gives a luster to the vanities of the world without and thereby makes them strong temptations to us 1 John 2. 16. Mortifie therefore your corruptions as ever you expect to maintain your station in the day of trial cut off those advantages of your enemy lest by them he cut off your souls and all your hopes from God 4. Motive As Temptations will be irresistible so afflictions will be unsupportable to you without Mortification My friends you Motive 4. live in a mutable world providence daily rings the changes in all the Kingdoms Cities and Towns all the world over You that have husbands or wives to day may be left desolate to morrow you that have estates and children now may be bereaved of both before you are aware Sickness will tread upon the heel of health and death will assuredly follow life as the night doth the day Consider with your selves are you able to bear the loss of your sweet enjoyments with patience Can you think upon the parting hour without some tremblings O get a heart mortified to all these things and you will bless a taking as well as a giving God 'T is the living world not the crucified world that raises such tumults in our souls in the day of affliction How cheerful was holy Paul under all his sufferings and what think you gave him that peace and cheerfulness but his mortification to the world Phil. 4. 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and suffer need Job was the mirrour of patience in the greatest shock of calamity and what made him so but the moâ—…tifiedness of his heart in the fullest enjoyment of earthly things Job 31. 25. 5. Motive The reputation and honour of Religion is deeply concerned in the Mortification of the Professors of it for unmortified Motive 5. professors will first or last be the scandals and reproaches of it The profession of religion may give credit to you but to be sure you will never bring credit to it All the scandals and reproaches that fall upon the name of Christ in this world flow from the fountain of unmortified corruption Judas and Demas Hymeneus and Philetus Ananias and Saphira ruined themselves and became rocks of offence to others by this means If ever you will keep Religion sweet labour to keep your hearts mortified and pure 6. Motive To conclude what an hardâ—…tug will you have in your dying Motive 6. hour except you get a heart mortified to this world and all that is in it your parting hour is like to be a dreadful hour without the help of mortification Your corruptions like glew fasten your affections to the world and how hard will it be for such a man to be separated by death O what a bitter and doleful parting have carnal hearts from carnal things whereas the mortified soul can receive the messengers of death without trouble and as cheerfully put off the body at death as a man doth his clothes at night death need not pull and hale such a man goes half way to meet it Phil. 1. 23. I desire to be dissolved and to be with Christ which is far better Christian wouldst thou have thy death bed soft and easie wouldst thou have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the
of God is the direct way to the assurance of the love of God 2 Pet. 15. 10. This path leads you into heaven upon earth Fifthly Diligence in obedience is a great security against backsliding Small remissions in duty and little neglects increase by degrees unto great Apostasies you may see how that disease is bred by the method prescribed for its cure Rev. 2. 5. Do thy first works Sixthly In a word laborious diligence in the day of life will be your singular comfort when the night of death over takes you 2 Pet. 1. 11. 2 Kings 20. 3. Pattern 5. Delight in God and in his service was eminently conspicuous in the life of Christ and is a rare pattern for believers imitation John 4. 32 34. But he said unto them I have meat to eat that ye know not of my meat is to do the will of him that sent me and to finish his work The delights of Christ were all in heaven The Son of man was in heaven in respect of delight in God while he conversed here among men And if you be Christs heavenly things will be the delight of your souls also Now spiritual delight is nothing else but the complacency and well-pleasedness of a renewed heart in conversing with God and the things of God resulting from the agreeableness of them to the spiritual temper of his mind Four things are considerable about spiritual delights First The nature of it which consisteth in the complacency rest and satisfaction of the mind in God and spiritual things The heart of a Christian is centred it is where it would be it is gratified in the highest in the actings forth of faith and love upon God as the tast is gratified with a suitable delicious relish Psal. 63. 5 6. Psal. 119. 14 24. Psal. 17. 18. Secondly The object of spiritual delight which is God himself and the things which relate to him He is the blessed Ocean into which all the streams of spiritual delight do pour themselves Psal. 73. 25. Whom have I in heaven but thee and on earth there is none that I desire incomparison of thee Thirdly The subject of spiritual delight which is a renewed heart and that only so far as it is renewed Rom. 7. 22. I delight in the Law of God after the inward man Fourthly The principle and spring of this delight which is the agreeable ess of spiritual things to the temper and frame of a renewed mind A sensitive pleasure arises from the suitableness of the faculty and object So it is here no delicious sweetness can be so pleasant to the taste or beautiful colours to the eye or melodious sounds to the ear as spiritual things to the renewed souls because spiritual senses are delicate and the objects more excellent But my business here is not so much to open its nature as press you to the practice thereof in conformity to your great pattern whose life was a life of delight in God and whose work was performed with the greatest delight for God I delight to do thy will O my God O Christians strive to imitate your pattern in this and to encourage you I will briefly hint a few things First Scarce any thing can be more evidential of sincerity than a heart delighting in God and the will of God Hypocrites go as far as others in the material part of duties but here they are defective they have no delight in God and things spiritual but do whatsoever they do in Religion from the compulsions of conscience or accommodations of self ends Secondly An heart delighting in God will be a choice help and means to perseverance The reason why many so easily part with Religion is because their souls never tasted the sweetness of it they never delighted in it but the Christian who delights in the Law of God will be meditating day and night and shall be like a tree planted by a river of water whose leaf fadeth not Psal. 1. 2 3. Thirdly This will represent Religion very beautifully and takingly to such as are yet strangers to it you will then be able to invite them to Christ by your example the language whereof will be like that Psal. 34. 8. O taste and see that God is good Fourthly This will make all your services to God very pleasing and acceptable through Christ you will now begin to do the will of God on earth as it is done in heaven your duties are so far Angelical as they are performed in the strength of delight in God But may not a sincere Christian act in duty without delight Obj. yea may he not feel some kind of weariness in duties Yes doubtless he may but then we must distinguish betwixt the Temper and Distemper of a renewed heart the best hearts Sol. are not always in their right frame Pattern 6. The inoffensiveness of the life of Christ upon earth is an excellent pattern to all his people he injured none offended none but was holy and harmless as the Apostle speaks Heb. 7. 26. He denied his own liberty to avoid occasion of offence as in the case of the Tribute Mony Mat. 19. 27. The children are free notwithstanding lest we should offend them go c. So circumspect was Christ and inoffensive among all men that though his enemies sought occasion against him yet could they find none Luke 6. 7. Look unto Jesus O ye professors of Religion imitate him in this gracious excellency of his life according to his command Phil. 2. 15. That ye may be harmless and blameless the Sons of God without rebuke in the midst of a crooked and perverse nation You are indeed allowed the exercise of your prudence but not a jot farther than will consist with your innocence Be ye wise as Serpents and harmless as Doves 'T is the rule of Christ that you offend none 1 Cor. 10. 32. 2 Cor. 6. 3. And to engage you to the imitation of Christ in this I will briefly press it with a few encouragements which methinks should prevail with any heart that 's truly gracious First For the honour of Jesus Christ be you inoffensive his name is called upon you his honour is concerned in your deportment if your carriage in the world give just matter of offence Christs worthy name will be blasphemed thereby James 2. 7. Your inoffensive carriage is the only means to stop the mouths of detractours 1 Pet. 2. 15. Secondly For the sake of souls the precious immortal souls of others be wary that you give no offence wo to the world saith Christ because of offences Mat. 13. 7. Nothing was more commonly objected against Christ and religion by the heathen in Cyprians time than the loose and scandalous lives of professors Behold say they these are the men who Ecce qui jactant se redemptosà tyranni de Satanae qui praedicant se mortuos esse mundo nibi lominus vincuntur cuâ—…iditatibus sâ—…is Cyprian boast themselves to be redeemed from the
place why all that profess Christ are bound to imitate his example and then apply the whole Now the necessity of this imitation of Christ will convincingly appear diverse ways First From the established order of salvation which is fixed and unalterable God that hath appointed the end hath also 1. established the means and order by which men shall attain the ultimate end Now Conformity to Christ is the established method in which God will bring souls to glory Rom. 8. 29. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born among many brethren The same God who hath predestinated men to salvation hath in order thereunto predestinated them unto Conformity to Christ and this order of heaven is never to be reversed we may as well hope to be saved without Christ as to be saved without Conformity to Christ. Secondly The nature of Christ mystical requires this Conformity 2. and renders it indispensably necessary Otherwise the body of Christ must be heterogeneous of a nature different from the head and how monstrous and uncomely would this be This would represent Christ to the world in an image or Idea much like that Dan. 2. 32 33. The head of fine gold the breast and arms of silver the thighs of brass the legs of iron the feet part of iron part of clay Christ the head is pure and holy and therefore very unsuitable to sensual and earthly members And therefore the Apostle in his description of mystical Christ describes the members of Christ as they ought to be of the same nature and quality with the head 1 Cor. 15. 48. As is the heavenly such are they also that are heavenly and as we have born the image of the earthy so we shall also bear the image of the heavenly That image or resemblance of Christ which shall be compleat and perfect after the Resurrection must be begun in its first draught here by the work of regeneration Thirdly This resemblance and conformity to Christ appears 3. necessary from the communion which all believers have with Christ in the same Spirit of grace and holiness Believers are called Christs fellows or copartners Psal. 45. 7. from their participation with him of the same spirit as it is 1 Thes. 4. 8. God giveth the same spirit unto us which he more plentifully poured out upon Christ. Now where the same spirit and principle is there the same fruits and operations must be produced according to the proportions and measures of the spirit of grace communicated and this reason is farther enforced by the very design and end of God in the infusion of the spirit of grace for it is plain from Ezek. 36. 27. that practical holiness and obedience is the scope and design of that infusion of the spirit The very innaâ—… property of the spirit of God in men is to elevate their minds and set their affections upon heavenly things to purge their hearts from earthly dross and fit them for a life of holiness and obedience its nature also is assimilating and changeth them in whom it is into the same image with Jesus Christ their heavenly head 2 Cor. 3. 18. Fourthly The necessity of this imitation of Christ may be argued from the design and end of Christs exhibition to the 4. world in a body of flesh For though we detest that doctrine of the Socinians which makes the exemplary life of Christ to be upon the matter the whole end of his incarnation yet we must not run so far from an error as to lose a precious truth We say the satisfaction of his blood was a main and principal end of his Incarnation according to Mat. 20. 28. We affirm also that it was a great design and end of the Incarnation of Christ to set before us a pattern of holiness for our imitation For so speaks the Apostle 1 Pet. 2. 21. He hath left us an example that we should follow his steps And this example of Christ greatly obliges believers to his imitation Phil. 2. 5. Let this mind be in you which also was in Christ Jesus Fifthly our imitation of Christ is one of those great Articles which every man is to subscribe whom Christ will admit 5. into the number of his disciples Luke 14. 27. Whosoever doth not come after me cannot be my disciple And again John 12. 26. If any man serve me let him follow me To this condition we have submitted if we be sincere believers and therefore are strictly bound to the imitation of Christ not only by Gods command but by our own consent But if we profess interest in Christ when our hearts never consented to follow and imitate his example then are we self-deceiving hypocrites wholly disagreeing from the scripture character of believers Rom. 8. 1. They that are Christs being there described to be such as walk not after the flesh but after the spirit and Gal. 5. 25. If we live in the spirit let us walk in the spirit Sixthly The honour of Christ necessitates the conformity of Christians to his example else what way is there left 6. to stop detracting mouths and vindicate the name of Christ from the reproaches of the world how can wisdom be justified of her children except it be this way by what means shall we cut off occasion from such as desire occasion but by regulating our lives by Christs example The world hath eyes to see what we practise as well as ears to hear what we profess Therefore either shew the consistency betwixt your profession and practice or you can never hope to vindicate the name and honour of the Lord Jesus The uses follow For 1. Information 2. Exhortation 3. Consolation 1. Use for Information Use 1. Inference 1. If all that profess interest in Christ be strictly bound to imitate his holy example then it follows that Religion is very unjustly charged Inference 1. by the world with the scandals and evils of them that profess it Nothing can be more unjust and irrational if we consider First That Christian Religion severely censures loose and scandalous actions in all professors and therefore is not to be censured for them 'T is absurd to condemn Religion for what it self condemns Looseness no way flowes from the principles of Christianity but is most opposite and contrary to it Titus 2. 11 12. For the grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Secondly It is an argument of the excellency of Christian Religion that even wicked men themselves covet the name and profession of it though they only cloak and cover their evils under it I confess it is a great abuse of such an excellent thing as Religion is but yet if it had not an awful reverence paid it by the consciences of all men it would
never be abused to this purpose by hypocrites as it is Thirdly According to this reasoning there can be no Religion in the world for name me that Religion which is not scandalized by the practices of some that profess it So that this practice hath a natural tendency to Atheism and is no doubt incouraged by the Devil for that end Inference 2. If all mem forfeit their claim to Christ who endeavour not to imitate Inference 2. him in the holiness of his life then how small a number of real Christians are there in the world Indeed if liberal talking without accurate walking if common profession without holy practices were enough to constitute a Christian then this quarter of the world would abound with Christians But if Christ owns none for such but those that tread in the steps of his example then the number of real Christians is very small The generality of men that live under the Christian name are such as walk after the flesh Rom. 8. 2. according to the course of this world they yield their members as instruments of unrighteousness unto sin Rom. 6. 13. strict godliness is a meer bondage to them narrow is the way and few there be that walk therein Inference 3. What blessed times should we all see if true Religion did once generally obtain and prevail in the world How would it humble Inference 3. the proud weaken the passionate and spiritualize those that are carnal The perverse world charges Religion with all the tumults and disturbances that are in it whenas nothing in the world but Religion advanced in the power of it can heal and cure these Epidemical evils O if men were once brought under the power of Religion indeed to walk after Christ in holiness obedience meekness and self-denial no such miseries as these would be heard of among us Isa. 11. 8 9. The sucking child shall play upon the hole of the Asp and a weaned child shall put his hand on the Cockatrice den they shall not burt nor destroy in all my holy mountain for the earth shall be full of the knowledge of the Lord as the waters cover the sea Inference 4. Hence it also follows That real Christians are the sweetest companions 'T is a comfortable thing to walk with them that walk Inference 4. after the example of Christ. The holiness heavenliness humility self-denial and diligence in obedience which was in Christ is in some measure to be found in all sincere Christians They shew forth the vertues of him that calleth them The graces of the spirit do more or less shine forth in them And Oh how endearing sweet and engaging are these things upon this very account the Apostle invited others into the fellowship of the saints 1 John 1. 3. That ye may have fellowship with us and truly our fellowship is with the Father and with his Son Christ Jesus And is it not sweet to have fellowship with them who have fellowship with Christ O let all your delights be in the Saints and in the excellent of the earth who excel in vertue Psal. 16. 3. Yet mistake not there is a great deal of difference betwixt one Christian and another and even the best of Christians are sanctified but in part If there be something sweet and engaging there is also something bitter and distastful in the best of men If there be something to draw forth your delight and love there is also something to exercise your pity and patience Yet this is most certain that notwithstanding all their infirmities and corruptions they are the best and sweetest company this world affords Inference 5. In a word if no mans claim to Christ be warranted but theirs that walk as he walked How vain and groundless then are the hopes Inference 5. and expectations of all unsanctified men who walk after their own lusts None are more forward to claim the priviledges of Religion than those that reject the duties of it multitudes hope to be saved by Christ who yet refuse to be governed by him But such hopes have no scripture warrant to support them Yea they have many scripture testimonies against them 1 Cor. 6. 9. Know ye not that the unrighteous shall not inherit the king dom of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind Nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the king dom of God O how many thousand vain hopes are laid in the dust and how many thousand souls are sentenced to hell by this one scripture 2d Use for Exhortation If this be so it naturally presses all the professors of Christianity Use 2. to strict Godliness in their conversations as ever they expect benefit by Christ. O professors be ye not conformed unto this world but be ye transformed by the renewing of your minds Set the example of Christ before you and labour to tread in his steps This is the great business of Religion the main scope of the Gospel give me leave therefore closely to press it upon your hearts by the following Motives 1. Motive Christ hath conformed himself to you by his abasing incarnation Motive 1. how reasonable therefore is it that you conform your selves to him in the way of obedience and sanctification He came as near to you as it was possible for him to do strive you therefore to come as near to Christ as it is possible for you to do He hath taken your nature upon him Heb. 2. 14. yea and with your nature he hath taken your weaknesses and infirmities Rom. 8. 3. and not only your natures and your infirmities but your condition also For he came under the law for your sakes Gal. 4. 4. He conformed himself to you though he was infinitely above you that was his abasement do you conform your selves to him who are infinitely beneath him that will be your advancement his conformity to you emptied him of his glory your conformity to him will fill you with glory He conformed himself to you though you had no obligation upon him will not you conform your selves to him who lie under infinite obligations so to do 2. Motive You shall be Conformed to Christ in glory how reasonable therefore is it you should now conform your selves to him in Motive 2. holiness The Apostle saith 1 John 3. 2. We shall be like him for we shall see him as he is Yea not only your souls shall be like him but your very bodies even those vile bodies of yours shall be changed that they may be fashioned like unto his glorious body How â—…cible a Motive is this to bring men into conformity with Christ here especially seeing our conformity to him in holiness is the evidence of our conformity to him in glory Rom. 6. 5. 2 Pet. 3. 11. O professors as ever you look to be with Christ in glory hereafter see that ye walk after Christs example in holiness
great must that darkness be for now the blind lead the blind and both fall into the ditch The blind judgement misguides the blind affections and both fall into hell O what a sad thing is it that the Devil should lead that that leads thee That he should sit at the helm and steer thy course to damnation The blinding of this noble faculty precipitates the soul into the most dangerous courses persecution by this means seems to be true zeal for God John 16. 2. They that persecute you shall think that they do God service Paul once thought verily with himself that he ought to do many things contrary to the name of Jesus of Nazareth Acts 26. 9. i. e. He thought he had pleased God when he was imprisoning and persecuting his people as many do at this day it will make a man to sin conscientiously which is a very dangerous way of sinning and difficult to be reclaimed Secondly it is a dreadful Judgement if we consider the Object about which the understanding is blinded which is Jesus Christ and Union with him Regeneration and the nature and necessity thereof For this blindness is not universal but respective and particular A man may have abundance of light and knowledge in things natural and moral but spiritual things are hiâ—…den from his eyes Yea a man may know spiritual things in a natural way which increaseth his blindness but he cannot discern them spiritually this is a sore judgement and greatly to be bewailed Thou hast hid these things said Christ from the wise and prudent and hast revealed them unto babes Mat. 11. 25. Learned and knowing men are ignorant of those things which very babes in Christ understand They are prudent in the management of earthly affairs but to save their own souls they have no knowledge They are able with Berengarius to dispute De omni scibili of every thing investigable by the light of nature yea to open the scripture solidly and defend the doctrines and truths of Christ against his adversaries successfully and yet blinded in the greatmystery of regeneration Blindness in part saith the Apostle is happened unto Israel and that indeed was the principal part of knowledg viz. the knowledge of Jesus Christ and him crucified we see farther than they The literal knowledge of Christ shines clearly in our understandings We are only blinded about those things which should give us saving interest in him about the effectual application of Christ to our own souls Thirdly The dreadful nature of this spiritual blindness farther appears from the consideration of the season in which it befalls men which is the very time of Gods patience and the only opportunity they have for salvation after these opportunities are over their eyes will be opened to see their misery but alas too late too late Upon this account Christ shed those tears over Jerusalem Luke 19. 42. O that thou hadst known at least in this thy day the things that belong to thy peace but now they are hid from thine eyes Now the season of grace is past and gone opportunities are the golden spots of time and there is much time in a short opportunity as there are many pieces of silver in one piece of gold Time signifies nothing when opportunities are gone to be blinded in the very season of salvation is the Judgement of all Judgements the greatest misery incident to man to have our eyes opened when the seasons of salvation are past is but an aggravation of misery There is a twofold opening of mens eyes to see their danger Viz. 1. Graciously to prevent danger 2. Judicially to aggravate misery They whose eyes are not opened graciously in this world to see their disease and remedy in Christ shall have their eyes opened judicially in the world to come to see their disease without any remedy If God open them now it is by way of prevention if they be not opened until then it will produce desperation Fourthly The horrible nature of this Judgement farther appears from the exceeding difficulty of curing it especially in men of excellent natural indowments and accomplishments Joh. 9. 40 41. And some of the Pharisees which were with him heard these words and said unto him Are we blind also Jesus said unto them If ye were blind ye should have no sin but now ye say we see therefore your sin remaineth q. d. The pride and conceitedness of your hearts adds obstinacy and incurableness to your blindness these are the blind people that have eyes Isa. 43. 8. in seeing they see not The conviction of such men is next to an impossibility Fifthly The design and end of this blindness under the Gospel is most dreadful so saith my Text the God of this world hath blinded the minds of them which believe not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them Answerable whereunto are those words Isa. 6. 10. Make the heart of this people fat and make their ears heavy and Ira est Dei non intelligere delicta ne sequatur poenitentia Cyp. Ep. 3. Percussi sunt animi caecitane ut nec intelligant delicta nec plangant indignantis Dei major haec est ira Cypr. de lapsis shut their eyes lest they see with their eyes and hear with their ears and understand with their heart and convert and be healed So that it is plain this blinding is a praeludium to damnation as the covering of Hamans face was to his destruction When the Lord hath no purpose of grace and mercy to a mans soul then to bring about the damnation of that man by a righteous permission many occasions of blindness befal him which Satan improves effectually unto his eternal ruine among which fatal occasions blind guides and scandalous professors are none of the least they shall be fitted with Ministers suitable to their humours who shall speak smooth things if a man walk in the Spirit and falshood i. e. by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of falshood do lie saying I will prophesie to thee of wine and strong drink he shall even be the prophet of this people and the slips and falls of professors shall do the Devil not a little service in this his fatal design Mat. 18. 7. Wo to the world because of offences This shall blind them and harden them to purpose Thus you see what a dreadful Judgement this is a stroak of God upon the soul which cuts off all the present comforts of Christ and Religion from it takes away the bridle of restraint from sin and makes way for the final ruine of the soul. A far greater Judgement it is than the greatest calamity or affliction which can befal us in this world If our names suffer by the greatest reproaches our bodies by the most painful diseases our estates by the greatest losses if God strike every comfort we have in this world dead by affliction all this is nothing compared with
this blinding Judgement of God upon the soul. For they may come from the tender love of God to us Heb. 12. 6. But this is the effect of his wrath they may cleanse sin Isa. 27. 9. but this increases it they often prove occasions of conversion Job 36. 8 9. but this is the great obstruction to it In a word they only wound the flesh and that with a curable wound but this stabs the soul and that with a mortal wound 1st Use of Information Use 1. Inference 1. If this be the case of the unbelieving world to be so blinded by the God of the world how little should we value the censures and Inference 1. slanders of the blind world Certainly they should move no other affection but pity in our souls If their eyes were opened their mouths would be shut they would never traduce Religion and the sincere professors of it as they do if Satan had not blinded their minds they speak evil of the things they know not their reproaches which they let fly so freely are but so many arrows shot by the blind mans bow which only stick in our clothes and can do us no hurt except we thrust them onward by our own discontent to the wounding of our spirits I could almost be proud upon it said Luther that I have got an ill name Superbus fio quod video nomen pessimum mihi crescere Luther Gratias ago Deo meo quod dig nâ—…s sum quem mundus oderit Hieronymus among the worst men Beware Christians that you give them no occasion to blaspheme the name of your God and then never trouble your selves however they use your names If they tread it in the dirt now God as one speaks will take it up wash off all that dirt and deliver it you again clear and shining Should such men speak well of us we might justly suspect our selves of some iniquity which administers to them the occasion of it Inference 2. How absurd and dangerous must it be for Christians to follow Inference 2. the examples of the blind world Let the blind follow the blind but let not those whom God hath enlightned do so Christians never let those lead you who are led blindfolded by the Devil themselves The holiness and heavenliness of Christians was wont to set the world a wondering that they would not run with them into the same excess of riot 1 Pet. 4. 4. But sure since God hath opened your eyes and shewed you the dangerous courses they walk in it would be the greatest wonder of all if you should be the companions of such men and tread in the steps of their examples Christian as humble and lowly thoughts as thou hast of thy self yet I would have thee understand thy self to be too good to be the associate of such men Discamus sanctam superbiam sciamus nos esse illis meliores If they will walk with you in the way of duty and holiness let them come and welcome receive them with both arms and be glad of their company but beware you walk not in their paths lest they be a snare unto you Did they see the end of their way they would never walk in it themselves why then will you walk with them who do see it Inference 3. If this be so let Christians be exact and circumspect in their walking lest they lay a stumbling block in the way of the blind Inference 3. 'T is a great sin to do so in a proper sense Lev. 19. 14. Thou shalt not put a stumbling block before the blind And a far greater to do it in a Metaphorical sense Rom. 14. 13. 'T is the express will of God that no man put a stumbling block or an occasion to fall in his brothers way 'T is an argument of little regard to the honour of Christ or the souls of men so to do O professours look to your steps The Devil desires to make use of you for such purposes The sins of thousands of others who make no profession of godliness will never so fit his purpose for the blinding of those mens eyes as the least slip or failing of yours will do 'T is the living bird that makes the best stale to draw others into the net the grossest wickedness of prophane sinners passeth away in silence but all the neighbourhood shall ring with your miscarriages A righteous man falling down before the wicked is as a troubled fountain and a corrupt spring Prov. 25. 26. The scandalous falls of good men are like a bag of poison cast by Satan into the Spring from whence the whole town is supplied with water You little know what mischies you do and how many blind sinners may fall into hell by your occasion Inference 4. How dangerous a thing is zeal in a wicked man 'T is a sharp sword in a blind mans hand or like high mettle in a blind Inference 4. horse how much hath the Church of God suffered upon this account and doth suffer at this day The world hath ever been full of such blind and blustering zeal which like a hurry-cane overturns all that stands in its way yea as we noted before it makes a man a kind of conscientious persecutor I confess it is better for the persecutor himself to do it ignorantly because ignorance leaves him in a capacity for mercy and sets him a degree lower than the malicious enlightned persecutor 1 Tim. 1. 13. Else it were the dreadful case described in Heb. 10. But yet as it is John 16. 2. these are the fierce and dreadful enemies of the Church of God Such a man was Paul a devout persecutour and such persecution God afterward suffered to befal himself Acts 13. 50. But the Jews stirred up the devont and honourable women and the chief men of the City and raised persecution against Paul and Barnabas and expelled them out of their coasts An erroneous conscience binds as well as an informed conscience and where ever God gives such men opportunity to vent the spleen and rage of their hearts upon his people they will be sure to do it to purpose With other men Gamaliels counsel may have some influence and they may be afraid lest they be found fighters against God but blind zeal spurrs on and saith as Jehu did Come see my zeal for the Lord of hosts O blind sinners be sure of your Mark before you discharge your arrows If you shoot at a wicked man as you suppose him and God finds one of his dear children wounded or destroyed what account will you give of that fact to God when you shall come before his Judgement seat 2d Use of Exhortation This point is very improveable by way of Exhortation Use. 2. Both 1. Unto those who are blinded by the God of this world 2. To those that are enlightned in the knowledge of Christ by the true God First To those who are still blinded by the God of this world to whom the