A66111:1492
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.
4. The pretended reasons of mens untractableness are brutish, and argue them void of understanding. They think they are rational, but they act like mere beasts; for,
4. The pretended reasons of mens untractableness are brutish, and argue them void of understanding. They think they are rational, but they act like meer beasts; for,
1. They judge of evil and good by their senses. They know no other happiness but what consists in gratifying of their carnal appetite, which is become sensual. What pleaseth their carnal eye; ear, and ⟨p. 474⟩palate, that they call good, and what is displeasing to them, they call evil: and herein they do no• advance one step beyond the horse and mule, fo• beasts do just so; and if they acted according to Rules of understanding they would ascend higheth They submit to the vilest servitude of sin, because by it they give content to their senses; thus it • said of Issachar; Gen. 49. 14, 15.
1. They judge of evil and good by their senses. They know no other happiness but what consists in grati•ying of their carnal appetite, which is become sensual. What pleaseth their carnal eye; ear, and ⟨p. 474⟩palate, that they call good, and what is displeasing to them, they call evil: and herein they do no• advance one step beyond the horse and mule, fo• beasts do just so; and if they acted according to Rules of understanding they would ascend highet• They submit to the vilest servitude of sin, because by it they give content to their senses; thus it • said of Issachar; Gen. 49. 14, 15.
2. Hence they have only regard to the body or outward man, in their judgment of things. If that be provided for, and have ease and content, they think all is well: they consider not that they have an immortal Soul, on the welfare whereof their happiness doth depend. If then they can have wealth, health, peace, plenty, they are as happy as can be: and the readiest way to obtain that, is the greatest wisdom in their esteem, and what obstructs it they note it folly for them to engage in it. This was his opinion, Luk. 12. 19. And he is called a Fool for it, Verse 20. And this is to act just like a brute, who hath only a bodily life to preserve.
2. Hence they have only regard to the body or outward man, in their judgment of things. If that be provided for, and have ease and content, they think all is well: they consider not that they have an immortal Soul, on the welfare whereof their happiness doth depend. If then they can have wealth, health, peace, plenty, they are as happy as can be: and the readlest way to obtain that, is the greatest wisdom in their esteem, and what obstructs it they note it folly for them to engage in it. This was his opinion, Luk. 12. 19. And he is called a Fool for it, Verse 20. And this is to act just like a bruit, who hath only a bodily life to preserve.
3. They look no farther than the present time. Never think of an after state: the life that now is, • all the life they are concerned about; they consider not of the Eternity to which they are going • all their projects are for now; that which doth them a present pleasure is the thing, and they wil• not be beat off from it, nor are they moved with the warnings of an after change, but mock at them of such, 1 Cor. 15. 32. These are beasts indeed; for as they have but a present life, so they can loo• no farther.
4. They only consider the pleasure there is in sin, but •ver think what it will cost them. They make themselves merry with sinful delights, and put away thoughts of a reckoning: Sin is sweet in the cup; it is a pleasant poison, and the delectableness of it allures them, and they think not of the bitterness of its operation; Prov. 7. 22, 23. 9. ult. which is to do as brutes do, who if they can break into a good pasture, think not of being pounded, and set a starving.
4. They only consider the pleasure there is in sin, but •ver think what it will cost them. They make •hemselves merry with sinful delights, and put away thoughts of a reckoning: Sin is sweet in the cup; it is a pleasant poyson, and the delectableness of it allures them, and they think not of the bitterness of its operation; Prov. 7. 22, 23. 9. ult. which is to do as bruits do, who if they can break into a good pasture, think not of being pounded, and set a starving.
5. Hence they set their carnal senses against all the warnings given them. With these they refute all arguments offered to convince them of their folly: with these they mock at counsels, and trample on instructions. They confute the word of God with their own experience, which finds the contrary: Jer. 44. 16, 17.
USE. I. For Information in a few particulars.
1. Learn hence the different verdict that God and the world pass upon men. 1 Cor. 3. 19. Men think themselves wise if they can baffle the counsels of God, and silence their own Consciences, and sin in despite of counsels and warnings, under a pretence of carnal reason: but God counts them no better than beasts, and writes this wisdom of theirs the most stupid folly: and let us take Gods censure of it, rather than mens vain opinion about it, for his word shall stand.
2. Hence see the miserable change which the fall hath brought upon man. When God made him at first, he was perfect in understanding, he knew ⟨p. 476⟩how to put difference between good and bad, and choose that which would promove the Glory o• God & his own eternal felicity: and all his sense• were in a due subordination, and offered him no• delusion: but since his Apostasy he hath crazed his understanding, and fallen in a spiritual account a species below himself. God therefore would have all men in their natural state to know that they ar• beasts, Eccl. 3. 18. And how should this though• help to abase us, and make us bewail our infelicity •
2. Hence see the miserable change which the fall hath brought upon man. When God made him at first, he was perfect in understanding, he knew ⟨p. 476⟩how to put difference between good and bad, and chuse that which would promove the Glory o• God & his own eternal felicity: and all his sense• were in a due subordination, and offered him no• delusion: but since his Apostasy he hath crazed• his understanding, and fallen in a spiritual account a species below himself. God therefore would have all men in their natural state to know that they ar• beasts, Eccl. 3. 18. And how should this though• help to abase us, and make us bewail our infelicity •
3. Learn hence the reason of the gross security of Sinners, under the awakening means of Grace. Though• the word be dispensed never so plainly and solemnly, yet how few are moved at it, or concerne• for themselves after all? And we might wonder that men who have reason in them should be so stupidly senseless, but that the truth in hand may satisfy us: men in their natural state are a company of fools, and brutes, and madmen, that are out of their wits, that do not know, and therefore do not consider; God puts them together, Isa. 1. 3. And he that knows no danger, fears none.
3. Learn hence the reason of the gross security of Sinners, under the awakning means of Grace. Though• the word be dispensed never so plainly and solemnly, yet how few are moved at it, or concerne• for themselves after all? And we might wonder that men who have reason in them should be so stupidly senceless, but that the truth in hand may satisfy us: men in their natural state are a company of fools, and bruits, and madmen, that are out of their wits, that do not know, and therefore do not consider; God puts them together, Isa. 1. 3. And he that knows no danger, fears none.
4. This tells us what a great change is wrought •• Conversion. Among other comparisons used in the word of God to set this forth, one is, the recover• ing of men to their understanding again. Th• mad Prodigal, when God was about to Conve• him, comes to himself, Luk. 15. 17. He had bee• distracted before, but now he returns to his right mind: In Conversion a new Creature is produced all new, 2 Cor. 5. 17. And what a Metamorphosis i• this to see a brute turned into a rational being ⟨p. 477⟩•nd it is not less to see an obstinate sinner made gracious Saint.
4. This tells us what a great change is wrought •• Conversion. Among other comparisons used in the word of God to set this forth, one is, the recover• ing of men to their understanding again. Th• mad Prodigal, when God was about to Conve• him, comes to himself, Luk. 15. 17. He had bee• distracted before, but now he returns to his righ• mind: In Conversion a new Creature is produced• all new, 2 Cor. 5. 17. And what a Metamorphosis i• this to see a bruit turned into a rational being ⟨p. 477⟩
5. We have here a reason why instruments can of themselves do nothing. It is Gods pleasure to send •hen to treat with men, as to such who have an Humane understanding in them; but to convince •nd persuade sinners is a work too big for them: •heir encouragement to use the means, and sinners encouragement to attend them, is because it is Gods way, but we must subordinate the whole success to him; so that if we persuade not obstinate sinners, wonder not, for who are we? and if we do persuade them, arrogate not; it was not •e, but his Grace working with us.
5. We have here a reason why instruments can of •hemselves do nothing. It is Gods pleasure to send •hen to treat with men, as to such who have an Humane understanding in them; but to convince •nd perswade sinners is a work too big for them: •heir encouragement to use the means, and sinners •ncouragement to attend them, is because it is Gods way, but we must subordinate the whole •uccess to him; so that if we perswade not obstinate sinners, wonder not, for who are we? and if we do perswade them, arrogate not; it was not •e, but his Grace working with us.
USE. II. For Exhortation, both to Sinners, and the Children of God.
1. Here is matter of counsel for Sinners;
1. Beware of confiding in your carnal reason: Vain man would be wise, &c. Job 10. 12. They who have the least wisdom, are most conceited of themselves and think they have the greatest reason for what they do. Well, you are wise then, but let me tell you, the worlds wise men go wisely to hell. All their •easonings for sin are brutish, and are counted wisdom only by the fleshly part. When therefore you find that you incline to hearken to these, ask, •ut are not these the disputings of the flesh, and if •o, they will be found folly in the end.
1. Beware of confiding in your carnal reason: Vain man would be wise, &c. Job 10. 12. They who have the least wisdom, are most conceited of themselves and think they have the greatest reason for what they do. Well, you are wise then, but let me tell you, the worlds wise men go wisely to hell. All their •easonings for sin are brutish, and are counted •isdom only by the fleshly part. When therefore you find that you encline to hearken to these, ask, •ut are not these the disputings of the flesh, and if •o, they will be found folly in the end.
2. Be then convinced of the folly that cleaves to you. God himself hath declared every unregenerate man •o be a born fool, and gives this for the reason why ⟨p. 478⟩they will not be persuaded, Psal. 58. 3, 4. If eve• you become truly wise, you must be convinced o• this, 1 Cor. 3. 17. The first lesson that sinful man •• to learn in wisdoms School, is that he himself is •• fool; which, if any thing, will put him on enquiring after wisdom. Many might have arrived a• true wisdom, but for a conceit they had that they were already wise. And if you will compare th• sentiments of carnal reason, with the dictates o• the word of God, you must either charge them with foolishness, or confess your wisdom to be so.
2. Be then convinced of the folly that cleaves to you. God himself hath declared every unregenerate man •o be a born fool, and gives this for the reason why ⟨p. 478⟩they will not be perswaded, Psal. 58. 3, 4. If eve• you become truly wise, you must be convinced o• this, 1 Cor. 3. 17. The first lesson that sinful man •• to learn in wisdoms School, is that he himself is •• fool; which, if any thing, will put him on enquiring after wisdom. Many might have arrived a true wisdom, but for a conceit they had that they were already wise. And if you will compare th sentiments of carnal reason, with the dictates o the word of God, you must either charge them with foolishness, or confess your wisdom to be so.
