A66111:1557
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.
Untractableness under the means, belongs to the Character of wicked men. Those whom before he compared to the horse and mule, here he calls the wicked. This Doctrine is not so to be understood, as if every act of contumacy, did declare a man to be really wicked; i. e. Unregenerate. There have been such unhappy instances in the particular carriage of those that have the root of the matter in them, through the prevalency of the […] ⟨p. 496⟩Isa•• in their members. That then we may rightly take up this truth, observe these Conclusions.
UNtractableness under the means, belongs to the Character of wicked men. Those whom before he compared to the horse and mule, here he calls the wicked. This Doctrine is not so to be understood, as if every act of contumacy, did declare a man to be really wicked; i. e. Unregenerate. There have been such unhappy instances in the particular carriage of those that have the root of the matter in them, through the prevalency of the 〈…〉 ⟨p. 496⟩Isa•• in their members. That then we may rightly take up this truth, observe these Conclusions.
1. That all disobedience to Gods Commands proceeds from the corruption in mans nature. This is the proper fountain to which it is to be referred: and this will be evident, from the consideration of these things.
2. That man was made at first for the Service of […] I do not say that it was the end of Gods intention that all men should actually serve him, for then they should certainly have so done; for that end of his is never trustrated: but it was mans end unto which he was appointed by the revealed will of God. God intended that it should be mans duty to serve him, and that this should be his way to happiness, and his coming short of it, his misery: and accordingly made him capable of this service, gave him a Rule for his direction in it, and •aid him under the strongest obligations of conformity to this Rule.
2. That man was made at first for the Service of 〈…〉 I do not say that it was the end of Gods inten•ion that all men should actually serve him, for then they should certainly have so done; for that end of his is never trustrated: but it was mans end unto which he was appointed by the reyealed will of God. God intended that it should be mans duty to serve him, and that this should be his way to happiness, and his coming short of it, his misery: and accordingly made him capable of this service, gave him a Rule for his direction in it, and •aid him under the strongest obllgations of conformity to this Rule.
2. That mans concreated Grace both enabled and inclined him to this Service. God not only made all for his glory, but he suited every thing to glorify him in the order wherein he placed it, and according to the way wherein he would have glory from it. It was an active, free, voluntary Service that he expected of man; and it was an holy Service, and so required a principle of holiness in him, accordingly he made him a Reasonable Creature, having an Understanding capable of discerning his Rule, and judging of it; and a Will fitted to make choice of it, and Affections suited to prosecute it ⟨p. 497⟩and manage his outward man therein: but this is not all; for he Imprinted his Image on him, gave him Holiness and Righteousness, Eccles. 7. 29. And in Sanctifying, he both empowered, and disposed him to Serve him in a right manner.
2. That mans concreated Grace both enabled and enclined him to this Service. God not only made all for his glory, but he suited every thing to glorify him in the order wherein he placed it, and according to the way wherein he would have glory from it. It was an active, free, voluntary Service that he expected of man; and it was an holy Service, and so required a principle of holiness in him, accordingly he made him a Reasonable Creature, having an Understanding capable of discerning his Rule, and judging of it; and a Will fitted to make choice of it, and Affections suited to prosecute it ⟨p. 497⟩and manage his outward man therein: but this is not all; for he Imprinted his Image on him, gave him Holiness and Righteousness, Eccles. 7. 29. And in Sanctifying, he both impowred, and disposed him to Serve him in a right manner.
3. It was by sin that man revolted from that Service. It was a transgression of the Law of God in which mans Apostasy did consist: the very act of it was an act of Rebellion; this is the very nature of sin, 1 Joh. 3. 4. By that act of Disobedience that our First Parents committed, sin was Introduced into the world, Rom. 5. 12. If sin had not gotten into mans heart, he had never violated the Command.
3. It was by sin that man revolted from that Service. It was a transgression of the Law of God in which mans Apostasy did consist: the very act of it was an act of Rebellion; this is the very nature of sin, 1 Joh. 3. 4. By that act of Disobediance that our First Parents committed, sin was Introduced into the world, Rom. 5. 12. If sin had not gotten into mans heart, he had never violated the Command.
4. The Grace that is renewed in the Children of God, is a new Principle of Obedience in them. Sanctifying Grace is put into us by the renewing of the Spirit, Eph. 4. 23. Which supposeth that man once had it, and lost it: it is therefore the same Grace for kind that man had at first; it must then have the same influence upon him, and be given him for the same use, which is to enable and dispose him to Serve God: It is therefore called life, because by it we are are enabled to live to God; and being a principle of Holiness, it can have no other tendency than to put us upon living holily.
5. Hence all disobedience must needs flow from that enmity that is in us, which is not, nor can be subject to the law of God. It is the very disposition of the flesh or corrupt nature in us, Rom. 8 7. From it then must proceed all that Opposition ⟨p. 498⟩that is made by us to the revealed will of God. If man had not sin in him, he would not disobey, if then he do so at any time, it is Sin that leads him to it. All sins are charged to be the fruits of the flesh, Gal. 5 19. &c. Hence every act of obstinacy is a manifest discovery of Original Sin in men.
5. Hence all disobedience must needs flow from that e•mity that is in us, which is not, nor can be sub•ect to the law of God. It is the very disposition of the flesh or corrupt nature in us, Rom. 8 7. From it then must proceed all that Opposition ⟨p. 498⟩that is made by us to the revealed will of God. If man had not sin in him, he would not disobey, if then he do so at any time, it is Sin that leads him to it. All sins are charged to be the fruits of the flesh, Gal. 5 19. &c. Hence every act of obstinacy is a manifest d•scovery of Original Sin in men.
2. Hence all the disobedience that the Children of God at any time are guilty of, proceeds from, and discovers the corruption in their nature. That they have perpetrated such acts, yea, and continued in them, there are divers instances of it in the Word of God; and there must be some principle in them from which it derives: it cannot be their grace, and so it must flow from their sinful nature; for,
1. The grace in them prompts them to the Service of God. A Child of God, so far as he is gracious, is cordially bound for God and his glory; and engaged in universal Obedience: the new nature puts into him a respect to all Gods Commands, Psal. 119. 6. It fills him with a love to God, and delight in his Precepts, Rom. 7. 22. 1 delight in the law of God, according to the inward man. i. e The new nature which is born from above. Grace in the Child of God is the Image of God on him and it puts him upon imitating of God, in all his imitable perfections: so that if he had nothi•• but grace in him, he would never do any thin• but what is pleasing to God.
2. But they have in them another party, which Flesh. The Scripture frequently useth this wo• ⟨p. 499⟩to express the sinfulness of mans nature, by reason of carnal lusts dwelling in it, in opposition to which, it calls Grace, Spirit, Gal. 5. 17. Now Gods Children have of this Flesh in them: they were once all flesh, but in Conversion, when Christ sat up his Kingdom in their Souls, he put his Spirit upon them: but he doth not at once take away all the corruption of their natures, but there are the relics of it abiding in them, Paul complains of it, Rom. 7. 23, 24. And there is none that can pretend to be free from it, 1 Joh. 1. 8.
2. But they have in them another party, which Flesh. The Scripture frequently useth this wo• ⟨p. 499⟩to express the sinfulness of mans nature, by reason of carnal lusts dwelling in it, in opposition to which, it calls Grace, Spirit, Gal. 5. 17. Now Gods Children have of this Flesh in them: they were once all flesh, but in Conversion, when Christ sat up his Kingdom in their Souls, he put his Spirit upon them: but he doth not at once take away all the corruption of their natures, but there are the relicks of it abiding in them, Paul complains of it, Rom. 7. 23, 24. And there is none that can pretend to be free from it, 1 Joh. 1. 8.
3. This Flesh in them is ever drawing them from their Obedience. Though the Dominion of it be broken, the remains of it are strong, active and politic, and it always resists the motions of grace, Gal. 5. 17. And is many times too hard for it in us, and so Captivates us forcibly, Rom. 7. 2•. We shall never be rid of it, so long as we live; and as long as that lives, it will give us trouble, it will have its cravings, arguings, & forcible motions; its importunities are urgent, and it hath a thousand cheats to put upon us; we are therefore warned to beware of being deceived by it.
3. This Flesh in them is ever drawing them from their Obedience. Though the Dominion of it be broken, the remains of it are strong, active and politick, and it always resists the motions of grace, Gal. 5. 17. And is many times too hard for it in us, and so Captivates us sorcibly, Rom. 7. 2•. We shall never be rid of it, so long as we live; and as long as that lives, it will give us trouble, it will have its cravings, arguings, & forcible motions; its importunities are urgent, and it hath a thousand cheats to put upon us; we are therefore warned to beware of being deceived by it.
4. Hence, when they are-at any time drawn aside, it is by this. Satan indeed waits for opportunity, and instigates the corruption in us, and so far he may be charged with it, but not so as to excuse our Concupiscence from the •lame and guilt. See Acts 5. 3. Why hath Satan impted thee; If a Believer is precipitated into ⟨p. 500⟩any sin, and breaks his bones, his lust must be charged with it, Jam. 1. 14. If there be any grace stirring, that will resist, it therefore had no hand in it, Rom. 7. 20. It is no more I.
4. Hence, when they are-at any time drawn aside, it is by this. Satan indeed waits for opportunity, and instigates the corruption in us, and so far he may be charged with it, but not so as to excuse our Concupiscence from the •lame and guilt. See Acts 5. 3. Why hath Satan impted thee; If a Believer is precipitated into ⟨p. 500⟩any sin, and breakes his bones, his lust must be charged with it, Jam. 1. 14. If there be any grace stirring, that will resist, it therefore had no hand in it, Rom. 7. 20. It is no more I.
3. Hence when a Child of God resists the means used with him, he woefully resembleth the Wicked. He is not indeed a wicked person, because God looks upon men, and denominates them according to the reigning principle in them: now Sin hath not the Dominion in a Child of God, but Grace, how far soever corruption may prevail at some times; nevertheless by such a behaviour he looks too much like such men; for;
3. Hence when a Child of God resists the means used with him, he wofully resembleth the Wicked. He is not indeed a wicked person, because God looks upon men, and denominates them according to the reigning principle in them: now Sin hath not the Dominion in a Child of God, but Grace, how sar soever corruption may prevail at some times; nevertheless by such a behaviour he looks too much like such men; sor;
