A66111:1467
The truly blessed man, or, The way to be happy here, and forever being the substance of divers sermons preached on Psalm XXXII / by Samuel Willard.
printed by B. Green and J. Allen for Michael Perry, 1650
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. That mans obedience to, and service of God, is a reasonable service, Rom. 12. 1. Not only is there nothing in it unreasonable, but that which hath the highest reason in it; for,
1. It is according to right reason that God hath authority to command, and that man owes him subjection. On the supposition of God and a Creature, this conclusion will necessarily follow. If we suppose a God, we must confess him to be the Creatures maker; that it owes, its being, and preservation to him, whatsoever it is or hath derives from him: And then he must have authority over it. If he be the first cause, he must be the last end. And from this authority of God, necessarily follows the subjection of the Creature: if he may command, that ought to obey. Man therefore being one of God• Creatures, cannot exempt himself from thi• ⟨p. 469⟩homage, Psal. 100. 2. Rev. 4 11. The light of nature taught mere Heathen this principle, and they made it the first Rule of Morality.
1. It is according to right reason that God hath authority to command, and that man owes him subjection. On the supposition of God and a Creature, this conclusion will necess••ily follow. If we suppose a God, we must confess him to be the Creatures maker; that it owes, its being, and preservation to him, whatsoever it is or hath derives from him: And then he must have authority over it. If he be the first cause, he must be the last end. And from this authority of God, necessarily follows the subjection of the Creature: if he may command, that ought to obey. Man therefore being one of God• Creatures, cannot exempt himself from thi• ⟨p. 469⟩homage, Psal. 100. 2. Rev. 4 11. The light of nature taught meer Heathen this principle, and they made it the first Rule of Morality.
2. The Duties required in the moral Law are all of them rational. The Moral Duties required are either Natural, or Positive. The former are called Natural, because the light of nature teacheth them, and reason will convince Conscience that they are right, so as either to commend or accuse them, according as they entertain them, Rom. 2. 14, 15. The Positive are such as do add a particular restriction to the law of nature, or are arbitrary commands built upon it: and these are accommodated to the benefit of man, and carry their reason in them; such as Gods limiting the Sabbath to a Seventh day, &c. Mere Ethnics have made excellent discourses on many moral Duties, from the reason they saw in them.
2. The Duties required in the moral Law are all of them rational. The Moral Duties required are either Natural, or Positive. The former are called Natural, because the light of nature teacheth them, and reason will convince Conscience that they are right, so as either to commend or accuse them, according as they entertain them, Rom. 2. 14, 15. The Positive are such as do add a particular restriction to the law of nature, or are arbitrary commands built upon it: and these are accommodated to the benefit of man, and carry their reason in them; such as Gods limiting the Sabbath to a Seventh day, &c. Meer Ethnicks have made excellent discourses on many moral Duties, from the reason they saw in them.
3. And there is the highest reason for Duties purely Evangelical. God hath manifested his Sovereign Grace in the Gospel, in that he will treat fallen man in a New Covenant, but the great commands of Faith and Repentance therein required, are most rational. That God will accept of man in this way, is wonderful condescension: but that in order to peace and salvation, they turn from their sins to God; and place their whole trust and reliance on Christ, is so fair and convictive, that sinners who have refused it, shall have nothing to plead for themselves in the day of accounts, Matth. 22. 11. Joh. 15. 22.
3. And there is the highest reason for Duties purely Evangelical. God hath manifested his Sovereign Grace in the Gospel, in that he will treat fallen man in a New Covenant, but the great commands of Faith and Repentance therein required, are most rational. That God will accept of man in this way, is wonderful condescention: but that in order to peace and salvation, they turn from their sins to God; and place their whole trust and reliance on Christ, is so fair and convictive, that sinners who have refufed it, shall have nothing to plead for themselves in the day of accounts, Matth. 22. 11. Joh. 15. 22.
4. The promises and threatenings are suited to move ⟨p. 470⟩on a Reasonable Creature. Affections in men are the instruments of the will, by which it either embraceth or refuseth a thing; and they are subordinated to his Understanding. Now mans reason directs him to choose good, and refuse evil: it is a note of a person come to the use of his reason, Isa. 7. 16. Now the Promises engage that which is really good, as a reward of Obedience, yea the best good, everlasting felicity; and the Threatenings denounce evil in case of disobedience, and that the most amazing, separation from God, which is the sum of all miseries: and both these from God, who is true, and can give being to his word: how convincing is this of the rationality of Duty, since mans congenerate principle is, to seek happiness, and avoid misery?
4. The promises and threatnings are suited to move ⟨p. 470⟩on a Reasonable Creature. Affections in men are the instruments of the will, by which it either embraceth or refuseth a thing; and they are subordinated to his Understanding. Now mans reason directs him to chuse good, and refuse evil: it is a note of a person come to the use of his reason, Isa. 7. 16. Now the Promises engage that which is really good, as a reward of Obedience, yea the best good, everlasting felicity; and the Threatnings denounce evil in case of disobedience, and that the most amazing, separation from God, which is the summ of all miseries: and both these from God, who is true, and can give being to his word: how convincing is this of the rationality of Duty, since mans congenerate principle is, to seek happiness, and avoid misery?
2. Hence it follows that all sin is unreasonable. For the reasons of contraries are contrary: but sin is contrary to obedience, 1 Joh. 3. 4. And further to show how unreasonable sin is, observe,
2. Hence it follows that all sin is unreasonable. For the reasons of contraries are contrary: but sin is contrary to obedience, 1 Joh. 3. 4. And further to shew how unreasonable sin is, observe,
1. It is against God, Psal. 51. 4. It opposeth it self against all his revealed perfections: more particularly;
1. It is against his Sovereignty. God, must needs be the Creatures Sovereign, for it is entirely his; he is whole owner of it; and then he may command it; he thinks it reason enough to ratify any of his precepts by saying, I am the Lord. Now the sinner, by every sin, practically rejecteth this Sovereignty: hence sin is called Rebellion, Isa. 1. 2. and 63. 10.
2. It is against his Holiness. All Gods commands are the results of his Holiness, the Command i• ⟨p. 471⟩•oly, and just, and good, Rom. 7. 12. He shows himself an holy God, in that he hath established his Government on such Laws, Sin therefore is a setting one self against his holiness.
2. It is against his Holiness. All Gods commands are the results of his Holiness, the Command i• ⟨p. 471⟩•oly, and just, and good, Rom. 7. 12. He shews himself an holy God, in that he hath established his Government on such Laws, Sin therefore is a setting one self against his holiness.
3. It is against his Righteousness. The command was the Rule of Righteousness which God gave man, and on which he grounded his Relative Justice, in that special Government which he exerciseth over man, called therefore his righteous judgements, Psal. 119. 7. 62. 76. Sin therefore, in violating them, withstands his Justice.
4. It is against his Goodness. All that the man hath, flows to him from this fountain; his being, his preservation, all the comforts of this life, all the protections and deliverances he hath, all the means of Salvation, and hopes of eternal life, are the fruits of Gods free benignity to him: & his service is but the acknowledgement which he requires of him, in respect of all this, which the Sinner denieth him, and so is a despiser of his goodness, Rom. 2. 4. Deut. 32 5.
2. It is against himself: hence said to wrong his own soul, Prov. 8. 36. And how unreasonable is that?
1. It defiles the man: it poisons him, it leaves him under that filthiness which is indeed his bane: it leaves a blot upon him, which exposeth him to reproach: Sin is therefore in Scripture compared to all those filthy things that can be thought of, and all too little to set forth its odiousness.
1. It defiles the man: it poysons him, it leaves him under that filthiness which is indeed his bane: it leaves a blot upon him, which exposeth him to reproach: Sin is therefore in Scripture compared to all those filthy things that can be thought of, and all too little to set forth its odiousness.
2. It robs the man of his peace. There is great peace in Obedience, Psal. 119. 165. But sin lays a foundation for all disturbance, Isa. 57. 20, 21. It makes deep wounds in the Conscience, which will ⟨p. 472⟩put him to horrible pain, and if he doth not feel it, yet it is his portion, and to be looked for every moment, Job 15. 20. &c.
3. It deprives him of his happiness: and that both naturally, and upon the Covenant terms. Sin, if it gets into a man, is it self a misery, and lays him open to the wrath of God, Rom. 6. 2•.
4. Hence it subjects him to all misery. It brings all the curses written, on his head. The threatening runs in these terms, Ezek. 18. 4. And all that is unhappy is contained in that word. It separates from God, Isa. 57. 2. And what but misery awaits that's separation?
4. Hence it subjects him to all misery. It brings all the curses written, on his head. The threatning runs in these terms, Ezek. 18. 4. And all that is unhappy is contained in that word. It separates from God, Isa. 57. 2. And what but misery awaits thats separation?
