A66111:1570
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.
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;
1. He doth like them. His carriage is such as theirs is, he imitates the Ungodly. Sin is their trade, and it flows naturally from them; and he is now gotten into their shop, and using of their tools. If we look upon a Child of God, when he is drawn into such actions, and know nothing else by him, we should be ready to judge him to be no other. What difference was there between Asa, when he persecuted the Prophet for reproving of him, 2 Chron. 16. 10. And Amaziab; when he did like him, in Chap. 25. 16. But that Asa was more furious than the other?
1. He doth like them. His carriage is such as theirs is, he imitates the Ungodly. Sin is their trade, and it flows naturally from them; and he is now gotten into their shop, and using of their tools. If we look upon a Child of God, when he is drawn into such actions, and know nothing else by him, we should be ready to judge him to be no other. What difference was there between Asa, when he persecured the Prophet for reproving of him, 2 Chron. 16. 10. And Amaziab; when he did like him, in Chap. 25. 16. But that Asa was more furious than the other?
2. He is acted by the same principle. Wicked men are stimulated and ruled by their lusts which have the whole command over them; and when Godly men are drawn into sin, and lie in it, and defend it, they are the same lusts in them, that do all this by their force: nor are such thing• less sins because done by them; for they arise ⟨p. 501⟩from the inward enmity against the Law, the rebellion of the flesh: Paul therefore chargeth it to sin, Rom. 7. 20. And David fully and freely takes the blame of it to him, acknowledging of his transgression in it, Psal. 51.
2. He is acted by the same principle. Wicked men are stimulated and ruled by their lusts which have the whole command over them; and when Godly men are drawn into sin, and ly in it, and defend it, they are the same lusts in them, that do all this by their force: nor are such thing• less sins because done by them; for they aris• ⟨p. 501⟩from the inward enmity against the Law, the rebellion of the flesh: Paul therefore chargeth it to sin, Rom. 7. 20. And David fully and freely takes the blame of it to him, aoknowledging of his transgression in it, Psal. 51.
3. And so he contradicts the new nature that is in him. Every sin in a believer is contrary to his Grace, and shows that he is two men: but when he not only falls into sin, but is stupid; and justifieth himself, and cannot bear a reproof; this is a contradiction to Grace, he sets himself directly against it, he hereby wounds his new nature; and were not God more merciful to him, he would destroy it with his own hands: by the temptation he fell into sin, but by hardening his heart he wallows in the sin, and makes his wound the more dangerous. David thus brought himself to such a pass, that he needed a New Creation, as it were to pass upon him, Psal. 51. 10.
3. And so he contradicts the new nature that is in him. Every sin in a believer is contrary to his Grace, and shews that he is two men: but when he not only falls into sin, but is stupid; and justifieth himself, and cannot bear a reproof; this is a contradiction to Grace, he sets himself directly against it, he hereby wounds his new nature; and were not God more merciful to him, he would destroy it with his own hands: by the temptation he fell into sin, but by hardning his heart he wallows in the sin, and makes his wound the more dangerous. David thus brought himself to such a pass, that he needed a New Creation, as it were to pass upon him, Psal. 51. 10.
4. Hence where this principle is predominant and reigning, it is a certain note of a wicked man. It may rage and be violent in a Godly man, & drag him away after it as a Captive; it may be too hard for him, and bear him down, but it hath not the Throne in his heart; but where it hath, it is a certain evidence that such a man is wicked; i. e. that he is in his natural state, and altogether a stranger to the Grace of God, that then which is a sign of its reign, will also discover the mans state: and this will give light into the difference between a Godly man under the surprise of sin, and an Ungodly man under the Dominion of it: ••ere only three things:
4. Hence where this principle is predominant and re•gning, it is a certain note of a wicked man. It may rage and be violent in a Godly man, & drag him away after it as a Captive; it may be too hard for him, and bear him down, but it hath not the Throne in his heart; but where it hath, it is a certain evidence that such a man is wicked; i. e. that he is in his natural state, and altogether a stranger to the Grace of God, that then which is a sign of its reign, will also discover the mans state: and this will give light into the difference between a Godly man under the surprize of sin, and an Ungodly man under the Dominion of it: ••ere only three things:
1. When it is always so A Godly man is now and then brought into such a condition, but it is not the constant guise of his life; at one time sin is too hard for him, but at another he is too hard for that; at one time he is obstinate, and provoked when reproved, but at another he takes it kindly & well: and the reason is, because where there is no grace, nothing better is to be expected; but where there is, there is a new principle which will be lusting against the flesh; and it is abetted by the Spirit of God, who will preserve and perfect it, and so cannot fail of reviving it again.
1. When it is always so A Godly man is now and then brought into such a condition, but it is not the constant guize of his life; at one time sin is too hard for him, but at another he is too hard for that; at one time he is obstinate, and proveked when reproved, but at another he takes it kindly & well: and the reason is, because where there is no grace, nothing better is to be expected; but where there is, there is a new principle which will be lusting against the flesh; and it is abetted by the Spirit of God, who will preserve and perfect it, and so cannot fail of reviving it again.
2. When it is followed with Impenitency. Though Gods Children may fall far, and get grievous bruises, yea, and stupefy themselves for the present, yet he will recover them again by Repentance, he will make it evil and bitter to them, they shall see, bewail, and turn from these sins with their whole heart; so did David, although it were some while before he so did, 2 Sam. 12. And this is from Gods Covenant faithfulness, who hath said that •• will not suffer them utterly to fall: whereas Ungodly men are left under the power of impenitency, to harden their hearts as an Adamant, and refuse to return, Jer. 8. 5. And the more they are warned, the more perverse they are.
2. When it is followed with Impenitency. Though Gods Children may fall far, and get grievous bruises, yea, and stupify themselves for the present, yet he will recover them again by Repentance, he will make it evil and bitter to them, they shall see, bewail, and turn from these sins with their whole heart; so did David, although it were some while before he so did, 2 Sam. 12. And this is from Gods Covenant faithfulness, who hath said that •• will not suffer them utterly to fall: whereas Ungodly men are left under the power of impenitency, to harden their hearts as an Adamant, and refuse to return, Jer. 8. 5. And the more they are warned, the more perverse they are.
3. When there is not a withstanding of this corr•• tion by Grace. A wicked man may have reluctancies in him, against some motions of sin, and scu• fles too: Conscience may be touched, and set terrors before him, and reluct against the carriage• ⟨p. 503⟩of Concupiscence, but this is not a gracious reluctance; one lust may withstand another, or Conscience & Concupiscence may bicker: whereas in a Child of God it is his grace that stirs; love to God, sense of the affront offered him hatred of sin: thus Joseph resisted, Gen. 39. 9. Thus David confessed, Psal. 51. 4.
USE I. For INFORMATION in a few particulars.
1. Hence no wonder if Godly men are sometimes in the dark about their spiritual state. It is so with some, of whom we have reason in Charity, to think them pious, and though God acts much of his Sovereignty here, yet too often the ground of it is laid in this, and if they would make a thorough search, they should find that the leading cause of their trouble, was their falling into some sin, and neglecting to receive the warnings given them; and though they lived under the means, yet they continued under this sin: No doubt, if Gods Children at any time begin to do like the wicked, God is displeased, and will some way let them know it; and one way is by withdrawing •• Testimony, and leaving them to the accusations of their own Consciences; and when they cannot read their Evidences, and their sin stares them in the face, and they look to themselves like the Ungodly, they must needs be at a fearful loss. David seems to have been thus, by divers passages in, Psal. 51. And God doth it to humble them, and make them more careful.
1. Hence no wonder if Godly men are sometimes in the dark about their spiritual state. It is so with some, of whom we have reason in Charity, to think them pious, and though God acts much of his Soveraignty here, yet too often the ground of it is laid in this, and if they would make a thorough search, they should find that the leading cause of their trouble, was their falling into some sin, and neglecting to receive the warnings given them; and though they lived under the means, yet they continued under this sin: No doubt, if Gods Children at any time begin to do like the wicked, God is displeased, and will some way let them know it; and one way is by withdrawing •• Testimony, and leaving them to the accus•tions of their own Consciences; and when they cannot read their Evidences, and their sin stares them in the face, and they look to themselves like the Ungodly, they must needs be at a fearful loss. David seems to have been thus, by divers passages in, Psal. 51. And God doth it to humble them, and make them more careful.
2. Hence good men ought not to think it much, if sometimes they meet with hard censures from others. To suffer reproach from a wicked world for welldoing, is a matter of glorying; but to suffer reflections as evil doers, is a ground of shame. True; if it be slanderous, yet though troublesome, a good Conscience will bear us out, When things are laid to our charge that we know not: and yet then it is good to ask; if there be nothing that hath been provoking to God, for which he hath righteously lest us to such calumnies; but if we have by our sin and unmortified carriage under it, and refusing conviction, laid a stumbling block before others; we ought not only to Justify God in it, but to take it as a proper penalty, to be censured hard up •• on this account: and though it may be a sin in them, yet it is righteous for us: if we will carry• so much of the Character of the wicked upon us, think it not strange if God suffer good men to lose their Charity, and be ready to put us among the Ungodly.
2. Hence good men ought not to think it much, if sometimes they meet with hard censures from others. To suffer reproach from a wicked world for welldoing, is a matter of glorying; but to suffer reflections as evil doers, is a ground of shame. True; if it be slanderous, yet though troublesome, a good Conseience will bear us out, When things are laid to our charge that we know not: and yet then it is good to ask; if there be nothing that hath been provoking to God, for which he hath righteously lest us to such calumnies; but if we have by our sin and unmortified carriage under it, and refusing conviction, laid a stumbling block before others; we ought not only to Justify God in it, but to take it as a proper penalty, to be censured hard up •• on this account: and though it may be a sin in them, yet it is righteous for us: if we will carry• so much of the Character of the wicked upon us, think it not strange if God suffer good men to lose their Charity, and be ready to put us among the Ungodly.
3. We may hence learn a reason why God sometimes deals with his Children in this life, as if they were strangers and enemies. We have them ever and anon complaining of it, Job, David, the Church in the Lamentations. God brings sore outward troubles, and spiritual Desertions upon them, & when they seek him, they cannot find him, they call upon him, but he gives them no answers, but seems as if he had lest & forsaken them. God may do• this sometimes to try their faith and love, but most commonly it is to chastise their folly. This ⟨p. 505⟩•hen may be one reason why all things fall out a••ke to good and bad, because the good too often •et among the bad, I do not mean in Civil Commerce, but in Conversation. It is a fearful threatening, Ezek. 21. 3. I will out off the righteous and the ••ncked; and sure the reason was, because, though they were good men, yet they too awfully complied with the sins of the times, did as others did, not endeavouring to keep their garments unspotted and it is Gods rich mercy that he only puts them together in this life.
3. We may hence learn a reason why God sometimes deals with his Children in this life, as if they were strangers and enemies. We have them ever and anon complaining of it, Job, David, the Church in the Lamentations. God brings sore outward troubles, and spiritual Desertions upon them, & when they seek him, they cannot find him, they call upon him, but he gives them no answers, but seems as if he had lest & forsaken them. God may do• this sometimes to try their faith and love, but most commonly it is to chastize their folly. This ⟨p. 505⟩•hen may be one reason why all things fall out a••ke to good and bad, because the good too often •et among the bad, I do not mean in Civil Commerce, but in Conversation. It is a fearful threating,
• We have a Rule here by which we may make a showed judgment of men. We ought indeed to beware of being too rash in it, especially when it comes to judging of their state, since such as are in a state of Grace, may when left by God, do a•• like the deeds of the wicked: though of the actions themselves we may more safely judge unless they be such about which the liberty of Christians is concerned. However, if we see it to be constant course of men to drive a trade of any sin, that hath the spot of unrighteousness on it and to live in it obstinately, notwithstanding public reproofs and private endeavours, it is no breach of Charity to say, these are yet in their natural state; and it would be a wrong to the Souls of others, as well as theirs, and an encouragement of Sin, to pass a more charitable verdict.
• We have a Rule here by which we may make a shewd judgment of men. We ought indeed to beware of being too rash in it, especially when it comes to judging of their state, since such as are in a state of Grace, may when left by God, do a•• like the deeds of the wicked: though of the actions themselves we may more safely judge unless they be such about which the liberty of Christians is concerned. However, if we see it to be constant course of men to drive a trade of any sin, that hath the spot of unrighteousness on it and to live in it obstinately, notwithstanding publick reproofs and private endeavours, it is no breach of Charity to say, these are yet in their natural state; and it would be a wrong to the Souls of others, as well as theirs, and an encouragement of Sin, to pass a more charitable verdict.
USE II. Let us try our state by this Rule. It is doubtless a matter of infinite concernment for eve•• one to know what state he is in, and the Rule before us will give us light: observe then,
