IN this Chapter you have an Account of Christ's curing a man on the Sabboth Day, who was blind from his Birth, which wonderful and miraculous Cure is described three Ways, viz.

First, By the Occasion and Precedent Circumstances of it, from the 1st. to the 6th. verse: In the last Verse of the former Chapter, you read, That the Jews and Pha­risees took up Stones, to stone our dear Saviour; [Page 4] because he said, before Abraham was, I am, Verse 58. But Jesus hid himself, and went out of the Temple, going thro' the midst of' em, and so passed by; and says the first verse of this 9th. Chapter, As Jesus passed by, he saw a Verse 1. Man that was blind from his Birth.

Where Christ passed by, the Evangelist doth not tell us; but the word imports, a passing by some way side, when he saw this poor man, who was born blind: His being blind from his Birth, is particularly named; because such Blindness is judged in­curable as to the Art of Man. The Disci­ples upon this, came to Christ, and asked him; saying, Master who did sin, this man, or Verse 2. his Pare [...]ts, that he was born blind; Christ gave them this Answer, That neither this Man nor his Parents had sinned, but that the Works of God should be made manifest in him. Verse 3. You must not understand our Saviour here, as either asserting, that this blind Man, or his Parents had no sin, and a degree of Sin, that justly deserved such a Punishment; for no man (since the Fall) was born, or lived without sin, except Christ, who was holy, harmless, and without sin. But the mean­ing of Christ's Answer is this, viz. That this Affliction came not upon this Man, ei­ther for any personal Sin of his own, (for he could not be guilty of actual sin, before he was born) nor yet for any sin that his Pa­rents had committed, But that the Works of [Page 5] God might be manifested, and made glorious in John 11 4. him; both his Work of Power, in afflicting of him, and his Works of Mercy, in Cu­ring him; as there are Afflictions, which Note. are Punishments from God, for sin; so there are some that are only Tryals. For a season (if need be) says the Apostle, Ye are in Hea­viness, thro manifold Temptations, that the 1 Pet. 1. 6, 7. Tryal of your Faith, being much more precious than of Gold that perisheth, &c. might be found unto Praise and Honour at the appearing of Christ.

Tho' sin is the Cause of all Afflictions; Note. yet God doth not always afflict his People for sin: Sometimes he doth it, to try their Faith and Patience, and to make known his Power, and Goodness, in helping and saving of them: But,

Secondly. This Cure is described by the Manner and Means of it, And that was Clay and Spittle, a very unlikely Means to effect Verse 6 7. such a great Cure. Verse 6, 7. Jesus spat upon the Ground, and made Clay of the Spittle, and he anointed the Eyes of the blind Man with the Clay; and said unto him, go wash in the Pool of Siloam, and he went his way therefore, and washed, and came away seeing. Observe this by the way, That true Faith, joyned Note. and accompanied with hearty and sincere Obedience, never faileth the Expectation of them that exerciseth it: He went to the Pool (believing the means would do,) and came away seeing

Christ wrought this Miracle, to prove his Divinity and Godhead, which the Jews denied; and that he might do it effectually, He 1st. makes choice, not only of a Blind­man, but one that was born blind, that was incurable to the Judgment of humane art. 2dly. He made use of such Means (to effect this Cure) that had not any appearance of Vertue in it; nay, the Means he used, was more like to put out the Eyes of one that saw, than give sight to one that was blind. This shews the Power and God-head of Christ, who is able not only to work with Note. little Means or without Means, but to effect great and strange things, even by contrary Means, as here.

Thirdly. By the Consequents, or Events that ensued upon it which are these Four, Viz.

1st. The man cur'd (being returned home to his Parents,) The Neighbours brought him to the Pharisees, informing them what a Cure Christ had done, and wrought, from the 8th. to 14th ver. This Cure was so mira­culous, That the Neighbours when they saw the Man, they were at a stand, whether it was he, or not; some said, it was he, others said it was Ver. 8, 9. not he; but he said, I am he that was blind. Then they asked him, how his eyes were opened, and who opened them? and he said, a man that Ver. 10. 11. is called Jesus, made clay, and opened mine eyes. He told them not only, who did this Cure, but the Means by which it was effected. But

2dly. He being brought to the Pharisees, (whether in the Temple, or in some great Court, is not certain, nor material.) They enquired of him, how Christ cured him, and where he was? which at the present he could not tell: They chid him severely, for his confessing Christ, and cast him out upon that account; From the 14th. to 35th, The Pharisees seeing the Man, and the Cure, were in a debate among themselves, whether Christ was from Ver. 15. 16. God, or not: Some of them said, He was; o­thers said he was not, but he was a Sinner, (be­cause he kept not the Sabaoth Day;) being in this debate, they asked the blind Man, what he thought of the Man that had opened his eyes? Ver 17. and he said, he is a Prophet: Then they call­ed his Parents, and asked them, if this were their Son, that was born blind, and who cured him, and how he was cured? to which his Pa­rents Ver. 19, 20, 21. answer'd discreetly & warily; they said, That he was their Son, & that he was born blind; but how, or by what means he was cured, they said, they could not tell; he is of Age (said they) ask him, he shall speak for himself; his Ver. 22, 23. Parents spake these Words, because they fear­ed the Jews; for the Jews had agreed alrea­dy, that if any Man did confess he was the Christ, he should be put out of the Synagogue.

Observe, That Fear is often a tempti­on Note. to Men, to deny the Truth, or at least not to own it: Solomon says, That the fear of Man, bringeth a Sword: The Phari­sees [Page 8] not being able to get any thing out of his Parents, calls for the Man that was blind, and said unto him, give God the Praise, for me know that this Man is a Sinner: Thus Ver. 24. far they spake well; for the Man had great Cause to praise God, by whose Power exer­ted by Christ his Son, he had received his sight: But the Design of these Wretches was to vilifie Christ, in, thro', and by whom God the Father is glorify'd: They told the poor Man that Christ had cured, that he which had opened his Eyes, was a sinner; here they maliciously defamed Christ, affir­ming that he was not only a Sinner, but a notorious scandalous Sinner: Well, says the poor Man, whether he be a sinner, or no, Ver. 25. I know not; but this I know, that whereas I was blind, now I see: They could not by all their Skill, cause the Man to deny the Mi­racle wrought; he stood stoutly to affirm that he was born blind, and that Christ (whom they said was a Sinner) had cured him: Upon this, they reviled him, and said, th [...]u art one of his Disciples, but we are Moses's Ver. 27. 28. Disciples: Here they oppose Christ, and Moses; whereas Moses was but the Type, Christ the Antype; they spoke honourably of Moses, but revilingly of Christ, who was a­bove him, calling him Fellow, and said, they knew not whence he was: They might have Ver. 29. known, that he was from God; for he did those things, which never Man did, and [Page 9] could not be effected by any thing less than by a divine Power; but their Eyes were blinded, and their Hearts judiciously hard­ned, as a just Judgement, for their wilful shutting their Eyes, and rejecting of Christ the Son of God: They studied all they could to [...]hut out the Light, by which they should have seen and known from whence Christ was: The poor Man marvelled at their Ig­norance, and blindness, in not knowing from whence Christ was, since he had done Ver. 30. such a great thing, as to open the Eyes of one that was born blind: He goes on to prove Ver. 31. that Christ came from Heaven, and was sent of God. As yet this poor Man did not ap­prehend, Note. that Christ had opened his eyes by an immediate divine Power, but that he was a Prophet sent of God, who by his Power and Authority, had opened his eyes, if this Man were not of God; that is, if he had not Ver. 32, 33. some special Power and Authority from God, and some special Presence of God with him, he could do nothing; that is, nothing of this Nature, to open the eyes of one born blind; this is a work (as if he had said) that is beyond the Power of Man, and beyond that Power that we read, God did ever betrust a­ny Man with, therefore he must be from God; upon this they excommunicated him, casting him out of Communion with the Jew­ish Ver. 34. Church: But,

3 ldy. Christ, upon this their dealing thus [Page 10] with the Man, Meets him, and Reveals himself more fully to him, from the 35 ^th. to 39. Jesus heard, that they had cast Him out; and when he had found Him (whether casually, or Ver. 35. by diligent searching for Him, is not said.) He said unto him, dost thou Believe on the Son of God? art thou ready truely to Em­brace Me the Saviour of Lost Sinners? who am not onely the Son of Man, but the Son of Ver. 36. God. The poor man (as yet being igno­rant of Christs God head) said, who is he, Lord, that I may Believe on him? As if he had said, Lord, I am ready to Believe on him, and give up my self in Obedience to him, Ver. 37. may I but know who he is. Jesus said unto him, thou hast both seen him, and it is he that talketh with thee. As if Christ had said, I am here, thou hast not onely seen him with the Eyes of thy Body, but thou hast had Ex­perience of his Divine Power, in opening thine Eyes who wer [...] Blind. Miracles do not work faith, but Confirm it: This poor blind man, had experienc'd a Miracle wrought upon himself; but yet he was unbelieving, till Christ gave him the Revelation of his Word, and so reveal'd himself more fully to him: Upon this, the man's Faith was Ter­minated, and Confirm'd in Christ; he said, Lord I believe. Now is the work of faith wrought with Power in his heart: He said, Lord, I acknowledge, and receive thee as the Son of God: I am fully perswa­ded [Page 11] thou art more than a meer man, I do give up my self to thee to be rul'd, and govern'd by thee as my Lord: And says the Text, he Worshiped him: He fell down Ver. 38. upon his face before him; and as a Te­stimony of his Faith in Him as the Son of God, he perform'd some exter­nal Act of Adoration to Him.

But lastly, Christ upbraids the Jews, for their blindness, and unbelief; from the 39, to the end. The Pharisees being with Christ Ver. 39. (when he said) For Judgment I am come in­to this World, that they which see not, might Ver. 40. see, &c. Said unto him, Are we blind also? They began to be angry, being proud, and not patient to be thought, or called blind: They look'd upon themselves as the Grea­test Lights in the Jewish Church: Now, (says Christ) in answer to the Inquiry, Are we blind also? If you were blind, you should have no sin; that is, if your Ignorance of me, or of my Gospel, where simple, and not affected, which is the worst of Igno­rance, you should not have so much sin, as you have upon you; but now ye say, we see your sin remaineth: Since you are o­pinionated, Ver. 41. Note. that you see, and boast of your Knowledge in the Law, as if you were the only Persons that saw, or knew any thing, and upon this Presumption Reject me, and the Doctrine of Salvation, your sin remaineth, and is not pardon'd to you.

Whence observe, that without a true saving sight of sin, which carrys the Soul Note. out of its self to Christ for Pardon, and Remedy, There is no hope of Pardon, from all the Mercy that is in God.

Thus I have brought you to the words of my Text, which are big with Mercy, and Judgement, in which words you have these three parts. viz.

First, the Person speaking, and that is The parts of the Text. Jesus Christ. And Jesus said: These words dropt out of the Sweet Mouth and Lips of Christ, who Taught not as the Scribes, Matt. 7. ult. 29. but as one having Authority.

2dly. The persons spoken to, namely the Jews, and Pharisees, a Wise and Learned Rom. 2. 19, 20. 21. People in the Law; they boasted of their Wisdom, and Goodness, when indeed they were Blind and Ignorant, and in a miserable condition. Whence observe, that peoples Note.opinion of themselves, may be better than their states are: Solomon tells us of some, that are pure in their own eyes, and yet Pro. 30. 12. were not wash'd from their filthyness: Many think and flatter themselves that they are Rich, and full, and have need of nothing, and know not that they are Poor, Rev. 3. 15, 16. and Blind, Naked, Wretched, and Miserable: Thus, many deceive themselves, and put a dreadful cheat upon their precious Souls.

But 3dly. you have the predicate, or thing spoken of, by Christ, to this People, in [Page 13] these words: For Judgmemt I am come into this World, that they which see not, might see; and that they which see, might be made Blind; a start­ling, and a wakening Word!

Before I lay down the Proposition, I must a little open the word Judgment in the Text, which will give great Light into it.

Judgment, is taken many ways in the Holy Scripture: 1st. It is sometimes taken for the Just Statutes, and Holy Commandements of God, Ps. 19. 9. the Judgments of the Lord (says Ps. 19. 9. David) are Pure, and Righteous altogether: 2dly. For punishments Inflicted upon Christ by God, for our sins, which we must have suffer'd in Hell, had not he born them for us on Earth: Acts. 8, and 33. In his Humi­liation, his Judgment was taken away, and who can declare his Generation? By humiliation here, is meant the Grave, and the bands of Death, which Christ suffer'd, and lay un­der for our Sins; and by Judgment is meant, the Hand (says one) and Counsels of God, just­ly afflicting, and punishing his Son, our Surety, for our Sins, and sakes; but this is not meant in our Text. 3dly. It is taken sometimes, for the moderation, or measure which God keeps in Chastizing of his People: O Lord Correct me, (says the Prophet) but with Judgment; let it be with measure, and moderation, not in thine Jer. 10. 24.

Anger, lest thou bring me to nothing. God hath not ty'd himself, not to Afflict his peo­ple; he will debate with them, but it shall be [Page 14] in measure he keeps time and measure with his in afflicting of them, so that they cannot enter into Judgment with God: But 4th. for the Wrath, and Vengeance of God, which he Mat. 8. 28. will Execute upon Wicked Men, at the last day; the Lord, says the Apostle,) will Come Jude. 5. 15. with Ten thousand of his Saints; to do what? To Execute Judgment upon all that are Ungod­ly &c. The day of Judgment, will be a pas­sing of an Irrevocable Sentence, and Con­demnation, upon all that shall then be found Enemies to Christ, and his Pure Gospel: But lastly: It is also sometimes taken for the Spirit of Wisdom, and Justice, to know and discern what is Right, what is wrong, what is Good, and what is Evil. Give the King (says the Pfalmist) thy Judgments, and thy Righteous­ness Psal. 72. 1, 2. to the King's Son; but neither of these senses are meant in the Text.

Quest. What is then meant by Judgment?

Answ. 1st. Some by Judgment here under­stand the Eternal Counsel and Decree of God, as if Christ had said, I am come into this World, to Execute the Righteous Will, and Counsels of my Father; and the Event of it is this, viz. that some, who saw not, see; and some who see, in a sense are made blind: This I conceive, is not prima­rily meant here; 'tis true, Christ came into the World, to do the Will of his Father, and John 6. 38. 39. to Execute his Eternal Purposes of Grace, in the Salvation of Sinners, by his Death; but [Page 15] yet I cannot think, that this is meant prima­rily by Judgement here; tho' some great Men, would have it so: But,

Secondly. Others by Judgement here, un­derstand the Sentence of Condemnation; as if Christ had said, I am come to execute the Judgement of Condemnation; but this is not meant by it, for if you take it in this Sense, you'll find it hardly reconcileable with what is said; John 3. 18. God sent not his John 10. 10. Son to condemn the World, but that the World thro' him might have life: Christ's first co­ming was not as a Judge, but as a Saviour; he came not in the days of his Flesh, to con­demn Sinners, but by his Death and bloody Luke 19. 10. Agony. to save them from Hell, and Wrath: I had rather Fall in, and acquiesce with those Divines, that by Judgment here, understand the spiritual Government of the World by Christ, committed to him as Mediator, by Christ, committed to him as Mediator, by God his Father, and managed by him with perfect Equity and Righteousness: Thus Judgement is sometimes taken in Scripture; The Father (says Christ,) judgeth no man, that is, but by his Son, for he has commited all John 5. 22. 16. 11. Judgements to him, thus it is understood in my Text: God governs and judges the World now by his Son Christ, that all men may honour him, as they honour the Father, and great part of this Government of the World by Christ, was his promulging, and publishing his everlasting Gospel, which is [Page 16] called the word of Life, the Power of God, Phil. 2. 15. Rom. 1. 16. to the saving of them that believe, and the Law of Faith: The Effect of this is twofold, 1st, That they which see not, might see, i. e. that those poor Souls who are spiritually blind, and so utterly unable to see, and find the way that leads to Life, might thro' the Spirit (as this Man born blind saw clearly) be enlightned into the saving Knowledge of Christ, and of the divine Truths of the Gospel.

The second Effect is, and a dreadful one too, that they w ^ch See might be made Blind; that is, that those who think they see, and boast of their Knowledge (as these did) might through their prejudice to the Gospel, & Infi­delity, be more Blind, than they were from their Birth: There are two things signifi'd, in making persons blind; first, to keep men from seeing, and knowing the Truth, when the Light of it is set before them; this is a dreadful judgment, and how many are there, in this miserable case, they have the Light of the Word, shining in the midst of them, and yet they discern it not: The Bible is a sealed Book to many, they know nothing sa­vingly, and feelingly, of the truths and mysteries of the Gospel: Their eyes are blind­ed, Psal. 69. 23. (that tho' the Light shine,) they cannot behold it; is not the case of such Souls dread­ful, to whom the Gospel is hid? yes (says Paul) if our Gospel be hid, it is hid to them [Page 17] that are lost. But 2dly. To make blind, is to increase Ignorance, for the great Abuse of former Knowledge and Light; this hap­pened to them, spoken of by Paul, 2 Thes. 2. 11, 12. For this Cause God shall send them 2 Cor. 4. 4. strong Delusions, that they should believe a Lie, that they all might be damned, who believe not the Truth, but have pleasure in Ʋnrighteousness: This is a dreadful Judgement; but what is the Cause of it? Verse 10th tells you, Be­cause they received not the Love of the Truth, that they might be saved: By Truth is meant Eph. 1. 13. Rom. 1. 18. the saving Truth of the Gospel, which is called the Word of Truth: There is a Truth natural which the Heathens had, and detained in Unrighteousness, which brought Gods Wrath down from Heaven upon them: There is a supernatural Truth from divine Revelation: This is here meant, the Abuse of which Truth highly provokes God to give up men judicially to the Delusions of Sin and the Devil; and at last (as the just E­vent and Effect of their rejecting the truth, and believing Lies) are damned: These Wretches, that receive not the Love of the truth, are first punished with spiritual Judg­ments, and then with eternal ones; they are first blinded here judicially, and then as the just Reward, (of their rejecting Christ, & the truth as it is in Jesus) they are damn'd. Having divided, and opened the Text, I shall lay down this one general Proposition, viz.

Doct. That God by Christ, in just Judg­ment, [Page 18] gives over such as are enemies to his Gospel, to the Delusions of the Devil, and their own Hearts, to be hardned and blind­ed, while others in Mercy are enlightned, and converted by it.

That Gospel which makes the way of Salvation by Christ, clear and evident to many souls who are in darkness, and sit as in the shadow of Death; to others (thro' their Ignorance, Prejudice and Malice, and the righteous Judgment of God, for their Perverseness and Infidelity) proves a means to blind and harden their Hearts: That Word and Gospel, which to some is a Sa­vour of Life unto Life, to others thro' their Pride and Unbelief, is a Savour of Death 2 Cor. 2. 15, 16. unto Death. In this sense, these words agree with what was prophesied by the Pro­phet Isaiah, He shall be for a sanctuary, Isaiah 8. 14, 15. (speaking of Christ,) but for a stone of stum­bling, and for a Rock of Offence to both the Hou­ses of Israel: For a Gin, and for a Snare to the Inhabitants of Jerusalem, and many among them shall stumble and fall, and be broken, sna­red, Luke 2. 34. and taken: And with the words of good old Simeon, to Mary the Mother of our Lord, This Child is set (says he) for the Fall, and Rising again of many in Israel; and for a sign to be spoken against. By the Fall and Rising again, is here meant undoubtedly, the Sal­vation and Damnation of many. Christ will be the occasion of many Peoples Damna­tion, even of all that reject him, and his [Page 19] precious Gospel, and believe not in him: As Christ is the Cause of many Peoples Sal­vation, even of all that believe, and shall be sa­ved; Acts 4. 12. (for there is no other Name, by which men can be saved, but by his): So he is the Cause of their Damnation, eventually and accedentually, who oppose his Gospel, and believes not in him; for he that believeth not shall be damned: This is the thing, which Mark 16. 16. Christ tells us of, in my Text, and is spo­ken of by Paul, Behold I lay in Sion a stum­bling stone, and rock of Offence, whosoever belie­veth Rom. 9. 33. on him, shall not be ashamed, nor confounded.

For the opening of this weighty Point, I shall first shew you what those sins are, which provoke God and Christ to such a-degree, as to blind and harden men by that means, by which others are enlightened and softned.

Secondly, Lay down some Conclusions, for the better clearing up this great Truth.

Thirdly, shew you, how this stands with the Holiness and Goodness of God, to give Men up to Blindness of Mind, and Hardness of Heart, to believe Lies; that as Paul saith, 2 Thes. 2. 10, 11. they may be damned.

Fourthly, Then I shall sum up the whole with some practical Application.

O Lord, God, the Father of the Spirits of all Flesh, help thy poor sinful Dust, (the meanest of all employed in thy Vineyard.) Give him thy holy Spirit, and Wisdom from above to manage this great Point, for thy Glory, & the [Page 20] good of Souls. O! let him not darken Counsel, by words without Knowledge, but be led into all truth, and cause it to shine transparently, to the Convincing of the erroneous World, the Conversion of sinners, and the est ablishing thy Children in their most holy Faith, &c. for Je­sus Christ's sake, to whom with thy Self, and eternal Spirit of Truth, be Honour and Glory for ever. Amen.

First, I shall shew you what those sins are, which provoke God to such a high degree, as to give men over to Blindness under the Gospel.

Would you know what those sins are, that provoke God to blind and harden many by the Word? I'll tell you in general, They are sins against Knowledge and Light.

1st. Sins against the Light of Nature: There are such sins, which Paul speaks of, that are of a provoking Nature, and highly displeasing Rom. 1. 21, 22. unto God: When they knew God; that is, by the Light of Nature; for the Light of the Word they had not; as for his Judge­ments and his Statutes, (says the Psalmist) they have not known them; they glorified him Ps. 147. 20. not as God, but became vain in their Ima­ginations, and their foolish Hearts were darkened: These Heathens had the Light of Nature, which was sufficient to let' em know that there was a God, and that He was not like a Man, or a Beast, or a creep­ing thing, as they foolishly imagined; for [Page 21] that which might be known of God, is manifest Ver. 29. Ver. 20. in them, for God hath shewed it unto them; for the invisible things of him, from the Creation of the world, are clearly seen. What is seen? Even his eternal Power and Godhead: But how is this seen and understood? Why, by the things that are made: So that they are without Excuse, the Heavens declare Gods Psal. 19. 1, 2. Ver. 23. Glory, and the Firmament shews his handy Work. Now this Light they abused and mis­improved; they changed the Glory of the incorruptible God, into an Image made like to corruptible Man, and to Birds, and four footed Beasts, thus they became vain in their own Imaginations: For which cause God gave Ver. 24. them up to uncleanness, thro' the Lusts of their own Hearts; yea, he gave them up to vile Affections, and to a reprobate Mind; or. Ver. 26. to a mind void of Judgment, to do those things which are not convenient: Now, if sins against the Light of Nature, be of such an aggravating Nature, as to provoke God, to give up Persons to blindness of Mind. What will sins against the Light of the Gos­pel do? the greater the Light is that per­sons sin against, the greater must their Sin be, and the more provoking in the Sight of God. Which brings me to the

Second thing, Namely, sins against the Light of the Gospel; these are great sin, and provoke God highly to Anger; to re­ject Christ, and his Gospel, and not receive the Love of the Truth, as it in Jesus, is [Page 22] the ready way to be judicially hardened and blinded, and to be given up by the holy God, to believe Lies, that we may be damn'd: 2 Thes 2. 10, 11. If you read the Scriptures in the margent, you will plainly see, that Gods judicial Mat. 13. 14 Mark 4. 12 Acts 28. 26, 27. giving over this People to blindness, &c. was consequent to their sinful stopping of their Ears, shutting of their Eyes, and sin­ning against the light of the Word, & of their own Consciences received from it: It is dreadful sinning against the Light of Con­science, (which is Gods spy, and Mans O­verseer) and the Light of the holy Word; for this cause many are blinded, and judici­ally hardened by God the Judge of all: God hath given them, (says St. Paul) the Spirit of slumber, Eyes that they should not see, and Rom. 11. 8. 9. Ears that they should not hear unto this day.

Quest. But who are they, that thus sin a­gainst Light? The Light of the Word, and of Conscience, which so highly provoke God to anger against them?

Answer. First, They are such as sin after the many Warnings, and Admonitions gi­ven them by God, in his holy Word. God's Trumpet (viz. his Word,) is blown in Sin­ners ears dayly, which calls them to retreat and break off from sin: (God saith) My Son, if Sinners intice you, (if they would Prov. 1. 10, 11. have partake with them in their Sins) consent thou not; give no way to them, nor to their Temptations; they that sin with o­thers, must look to suffer with others in [Page 23] their plagues, without true Repentance. They that like Simeon and Lovi, Brethren in Iniquity, shall also be Brethren in Mise­ry: Therefore (says God) enter not into the Path of the wicked, go not in the way of evil Prov. 4. 14. 15. 16, 17. Men: Avoid it, pass not by it, turn from it, and pass away; for they sleep not, except they have done Mischief, and they eat the Bread of Wickedness, &c. Oh! how cautelous is this Caution, to have a Care of sin, and of being led away by the Wicked into the evil Ways of it: Forsake (says God) the way of the 2 Cor. 6. 17, 18. Foolish, and walk in the way of Vnderstanding, and come out from amongst them; and touch not the unclean thing, and I will receive you, and be your God, and you shall be my Sons and Daughters, saith the Lord. Sinners! You can­not plead Ignorance, as an Excuse for your sins, who live under the Gospel: You have heard the Word of God preached of­ten by a many of Gods Servants, which call you to break off Sin by Repentance; to plow up the fallow Ground of your Hearts, and not sow among Thorns; lest the Fury of the Jer. 4. 3, 4. Lord come forth like Fire, and none can quench it, because of the evil of your Doings. The Word calls you to deny all Ungodliness and worldly Lust; and to live s [...]berly, righteously and Tit. 2. 11. 12. godly in this present World: You have (you Wretches) been told often of Sin, and war­ned against it; and yet you will venter upon it: You have been told of your Pride, and Malice, and Swearing, calling God to damn [Page 24] your Souls; and of your Drunkenness, and Sabboth-Breaking, and yet you live in these Tim. 3. 13. 1 Tim. 6. [...], 12. Sins. This is indeed to sin against Light; Oh! have a Care, you provoke not God to give you up to blindness of Mind, to deceive and to be deceived. Flee these things, and follow after Righteousness and Godliness, Faith, Patience, Love and Meekness: But,

2 dly. Such sins against Light, &c. as Live in the total neglect of those Holy duties, which God calls for, and that they know well, they should be found in the prac­tice of: You have been told often, that Gal. 4. 2. 1 Thes. 5. 19, 20. you ought to Pray, to continue in Prayer, and to Pray alwayes; that is, always to have your hearts in a praying frame for God, and yet you Live in the neglect of it; there are many prayerless persons, who mind not this Work, which is their priviledge as well as duty: You have been told also, that it is your duty to hear God's Word often, and to live the Sermons in your Lives, which you hear with your Ears, out of the Pulpit; and to read the Scriptures much, which are able to make you Wise unto Salvation: But Oh! how is this Work neglected by many? if they do hear, and read now and then, they mind it not, but cast the Word of God behind them: What wretches are these, not to mind what the Great King of Heaven, and Earth says to them: I have called (says God) but they have Prov. [...]. 25, 29. refused, and have set at nought all my Counsels, and would not be reprov'd by me; they hate [Page 25] knowledge, and have not chose the Lord; this is matter of Lamentation, and it shall be for a Lamentation, that the great God should call after sorry sinful man, and he refuse to hear and regard; Is not this provoking? what will God do to such? Will he let them go unpunished? No, he'll lay his Ireful Rod up­on them, and Laugh when their Calamity comes. Many are convinc'd, that it is their Ver. 27. 28. duty to pray in their Families, and yet can go Days, Weeks, and Months without it, and God never hear of them. I fear many professors are guilty in this point; let me tell you, in the Name, and Fear of the dread­ful God, that these are dreadful sins, and a rea­dy way to bring Gods Curse down upon you: Pour out (says the Prophet) thy Fury upon Jer. 10. ult. the Heathen, and the Families, which call not upon thy Name: Here Heathens, and pray­erless Families, and Persons, are reckoned together, as being nothing better than they. Think often upon that word of the Apostle, He that knoweth to do good, and doth it not, to Jam. 4. 18. him it is a sin. But,

3 dly. Such persons sin greatly against Light, that Live in the practise of those sins which they condemn in others; it is the trick of Hypocrites, and wicked Men, to con­demn that in others, which they allow, and practise themselves: But what saith Paul to such kind of men, Art thou inexcuseable Rom. [...]. 1, 2, 3. O man, whosoever thou art, that Judgest? For wherein thou Judgest another, thou Condem­nest [Page 26] thy self; for thou that judgest, dost the same things. But we are sure (says he) that the Judgment of God is according to Truth, against such, as commit such things; thinkest thou this, O man! That judgest them which do such things, and doest the same; that thou shalt escape the Judgment of God? Seneca wrote against Superstitions, and the Su­perstitious, and yet worship'd Images himself: Many condemn that as sinful in others, which they allow in themselves; is not this to sin against Light? Let such persons have a care, they be not left of God, to blindness of Mind, and hardness of Heart: One he Con­demns for Covetousness, and yet he is Covetous; another for Pride, and yet he is Proud; such were these in my Text; they said, men must not commit Adultery, and yet Rom. 2. 19. 20, to 24. they committed Adultery; they pretended to abhor Idols, and yet committed Sacriledge: They taught, that a man must not Steal, and yet they Stole; so, while they boasted of the Law, they became Transgressors of it, and Dishonour'd God: But,

4 thly. They sin against Light, that sin a­gainst the express Threatnings of God in his Word against sin. Hath not God said, that to be sure your sins shall find you out? i. e. the punishments due to you for them. Has not the Lord said expresly, that the Wick­ed Psal. 9. 17. shall be turned into Hell, and all the Nations that forget God? and yet you go on, as if God were but in jest, and did not mean as he [Page 27] spake. God hath thunder'd out his Judg­ments against Sin, and Sinners; he hath said, that he will wound the Head of his Enemies, and Psal. 68. 21. the hairy Scalp of him that remaineth still in his sins: And yet you go on, and hold your sins fast; tho' God sets the point of the Sword at your Breast, yet you will go on in your sins, and Rebellion against him. Is not this (think you) to sin against Light? doth not this argue that the pleasures of sin doth: more delight and please you, than the Threatnings of God afright you? Are not many sinners like the Le­viathan, Job. 41. 29. that Laughs at the shaking of the spear? many Laugh when they hear of Hell, but they will not when they come there; there be many so bold, that they deride Gods threatnings; they say as them (who draw Iniquity with Cords of Vanity) Let him Isaiah 5. 19, 20. make speed, and hasten his work, that we may see it, &c. As if they had said, we have heard that God will do much against sinners, and that his Judgments will Light upon them: Why do not he do it? We would fain see it.

Let the Counsel of the Holy One of Isra­el draw nigh and come, that we may know it. What wretches are these, thus to deride Gods threatnings! Let such vile ones re­member this, that for men to see Gods Fla­ming Sword as it were, drawn against sin and sinners, and yet strengthen themselves in sin, is to sin against Light and Knowledg, and the way highly to provoke God.

But Lastly, such sin indeed against Light, [Page 28] as sin after many Promises, and Vows made against it. How many have promised God fairly, to amend and leave sin, and yet they go on in it? What says Solomon to such? When thou vowest a vow unto God, defer not to pay it: For he hath no pleasure in fools; pay that Eccl. 5. 4, 5, 6. which thou hast vow'd: Better is it, that thou shouldest not vow, than that thou shouldest vow, and not pay: Suffer not thy Mouth to cause thy Flesh to sin, &c. Many put God off, with a many good morrows, and fair promises to Repent, and amend their-ways, but mind not to perform'em. A Vow is a religious promise What a Vow is, made to God, to dedicate our selves to him, and to be for him, and for no other but him. Now, how greatly do they sin, that have not only purposed, but promised to leave sin, and yet they Live in it? Every man that vows, makes himself a debtor; he binds himself to God, in a solemn manner: Now for a man to sin after a vow, to vow himself to God, and yet give himself to Sin, and the Devil, is to sin against Light, with a witness. Let men have a care what they do in this point, and e­specially professors, who have the vows of God upon them. It is dangerous to Leave God, when we have vow'd our selves to him: Thus much for the first general.

2dly. I shall now lay down a few proposi­tions, for the better clearing of the Doctrine; and they are, these six following, viz.

First Prop. That God sometimes puni­sheth sin, with sin; for sin, he gives men up of­ten [Page 29] to be led Capuve by their base Lusts. God gave them up (says Paul) to uncleanness, Rom. 1. 24, 26. thro' the Lust that were in their Hearts. When men harden their hearts willfully, God often hardens them judicially: Pharaoh would not let Exod. 7. 3, 4. the People go: Well (says God) with he not let my Son go to serve me? I will Harden his Heart, that he shall not let them go, &c. They that will not Repent when God would have them, but harden their Hearts, and say they will do so again, shall not have a Heart, nor Grace to Repent to purpose; when for Fear of Judgements, they with Esau, seek a place for Repentance. It is a dreadful Judgment, for God to Punish sin with sin. But,

2dly. Spiritual Judgments, of all, on this Prop. 2. side Hell, are the worst; a Judicial Blindness of Mind, and Hardness of Heart, (of all Rev. 22. 17 Hos. 4. 19. Plagues) are the worst. For God to say, Let him that is Filthy, be Filthy still, and he that is Unjust, be Unjust still, is very dreadful. Spi­rit, strive not with him any more, he is joyn'd to Idols, let him alone: What can be more dreadful on this side Hell, than for God to say Ez.. 24. 13. to Sinners, because when I have Purged thee, thou wast not Purged; thou shalt not be Purged from thy Filthiness, till I cause my Fury to rest up­on thee? Spiritual Judgments, and Plagues, are the worst, and that for these three Reasons.

First Reason is, in respect the Subject up­on whom they Fall; and that is the Soul w ^ch Mat. 16. 26. is a rare, and precious Jewel. The Soul of Man is worth more than all the World; for [Page 30] the World cannot with all its Riches, save, nor redeem it. The Soul is a spiritual sub­stance in Man, Created by God the Father of Spirits, which can exist, when separated from the Body. Now, by how much the Soul What the Soul is. Ecc. 12. 7. is better than the Body, by so much must it be worse; for the Soul to be afflicted, as mer­cies to the Soul, are the greatest, so judg­ments upon it, must be the greatest. But,

2dly. Because these plagues are the grea­test Evidences of Eternal Wrath; What su­rer mark for Hell can there be than this? for a Person judicially to be left of God here, John 3. 36. and given up to Blindness of Mind, to believe Lies, is a sure mark of eternal ruine, and destruction.

3dly. Spiritual judgments are the worst, because they hinder, and with-hold from us the best good, which is God, and Christ: Now that which restrains and keeps from us the best, and chief good, (without which our Souls cannot be happy) must needs be the worst kinds of restraints, and judgments: What plagues are like those of Hardness of Heart, a Spirit of slumber, taking away the gifts of the Mind, and giving men over to the power of Satan, and to the love of Sin, with-holding that good by the Gospel, which our Souls need, and others in mercy enjoy? But,

3dly. The sins of a Person and People, may provoke God to curse their very Bles­sings, Prop. 3. and cause those things which are Mer­cies [Page 31] in themselves, to prove Judgments to them: As for instance, Rain is a great mer­cy; to have the former, and the latter Rain in Jer. 5. 24. its Season, is no small Blessing: Yet how has sin turn'd this into a Judgment to many? In every drop of Rain, there is an Ocean of Isa. 42. 21, 26. Wisdom, Goodness and Mercy; but sin often makes it a Judgement to many: Fire is a Mercy; Yet how often for sin has it been sent in a way of Judgement; it over­threw Sodom and Gomorrah, and laid them in Mark 9. 43. Ashes for their sins. How many dreadful Fires hath sin kindled in this Nation and City? And there is one Fire kindled by it, that will never go out, and that is the Fire of Hell? &c. To have the Gospel, is a great Mercy; but how shall we escape, (if we refuse to hear Christ, that speaketh in it) and neg­lect Heb. 2. 3, 12 25. so great a Salvation: Sin provokes God to curse our blessings, and turn them into Judgements. If ye will not hear, and if ye Mal. 2. 2, 3. will not lay it to heart, to give Glory unto my Name, (saith the Lord of Host) I will even send a curse upon you; and I will curse your Blessings; yea, I have cursed them already, because ye do not lay it to Heart. Here is the Cause of the Curse, and it is a Cause so just, (as they upon whom it falls) have no Rea­son to complain of Gods too severe proceed­ing against them. God (beloved) is the Author and Inflicter of all Judgements; he sends his Curse for sin, but especially for Amos 6 3. Corruptions in Religion, and Contempt of [Page 32] his holy Word. When God's Word and Gospel is heard and preached, it must be Prov. 13. 13. Jam. 1. 22, 23. Ps, 119. 9. Luke 2. 19 Heb. 6. 8. attended upon, and obeyed. For without this, Hearing is counted no hearing; we had as good not hear, as not lay the Word to our hearts, and practice it in our lives. God's word must be hid in our Hearts, and Christs sayings must be pondered there, or else we hear not to purpose. Careless and fruitless Hearers are nigh unto Cursing, whose end (Paul tells us) is at last dying so, to be burned: But,

Fouthly, From one and the same Cause, may arise divers and contrary Effects; that Prop. 4. which softens one, may harden another; that which enlightens one, may be a means to blind another. Christ that is a Stone of Foundation to a believer, is a Stone of stum­bling to the Unbeliever. The Gospel of Peace, Mat. 3. 12. 2 Cor. 2. 15, 16. and glad Tidings to a wicked Man, is a fire, a sword and a fan; but to the godly, it is a savour of Life, and a means to bring' em to God thro' Christ, and to Salvation. As the Sun melteth the wax, and hardneth the clay; so the Gospel accidentally (by the corruption that is in wicked men, and by the fearful Judgements of God) hardens and blinds them, while others are softned, and made anew by it. The Gospel to some is the Power of God, but to others a Stone of stumbling, and very foolishness. The Gos­pel 1 Cor. [...]. 23, 24. that is a blessing to some, (thro' sin and unbelief) proves a Judgement to many. Oh!

Let Persons have a care, that they do not rest in the having barely the means of Salva­tion, as the preaching of the Word, &c. It is a Mercy indeed, to enjoy the Gos­pel; but it is not to be rested in by any; for thro' their Corruption and Sin, it may be a greater means of Damnation: Bless God for the means of Grace, be thankful to him for his holy Word; but be sure you be not satisfied, without the Grace of means, lest Rom. [...]. 16. you be blinded, &c. Say, when you go to hear the Word preached, Lord, let it be thy power, to the saving of my poor Soul: But,

Fifthly, The Judgements which fall up­on Prop. 5. particular wicked men, for their Sins and Unbelief, are to be accounted the Punishments of the whole Body of Unbelie­vers. This Judgement of Blindness in our Text, which hapned to many of the Jews and Pharisees, for their rejecting Christ and his Gospel, is the Punishment of all Persons, that shall be found such Offenders: And that for four Reasons,

Because all the Judgements that sell upon Reas. 1 them (for their rejecting Christ, and stumb­ling at him) all wicked men have, and do de­serve: Are not they worthy of the same Strokes, and of the same Judgements, that slight the same Christ, and trample upon the same Blood and Gospel, which they did? What saith Paul to this? If they (says he) that despised Moses's Law, dyed [Page 34] without Mercy, &c. Of how much forer Pu­nishments shall they be thought worthy, who have Heb. 10. 28. trodden under Foot the Son of God, and have counted the Blood of the Covenant an unholy thing? &c. Surely, such Wretches cannot think at last, to escape the deserved Judge­ments of God, who undervalue Christ, and trample upon his Blood and Merits: Ven­geance Ver. 30. is mine (says God) and I will repay it. I will ease me of mine Adversaries, and be avenged on all them, that despise my Son, and cast my Word behind them. Oh! Let Sinners hear and tremble, and lay this Ver. 31. Psal. 2. 12. to heart, that'tis a fearful thing, to fall into the bands of an angry God: For while his Wrath is kindled but a little; blessed are they that trust in him: But secondly,

Because when God threatens some, he Reas. 2 threatens all, that are such gross Offenders: As the Promises run general to all that repent and believe in Christ; so the threat­nings run to all that are, and shall be found at last Rejecters of Christ, and his Word. Were the Jews and Pharisees blinded, who stumbled at Christ, and his precious Word? Were they offended because of him, and so were cut off, and punished for their Unbe­lief? So shall all as are offended at Christ and his Word, and shall at last be found Unbelievers; for as he that believeth shall be saved, and not at last confounded; so, he Mar. 16. 16. 1 Pet. 2. 6. that believeth not shall be damned. Christ, the Judge of all, will come at last in sta­ming [Page 35] Fire (that is, in a terrible Manner) to take Vengeance on them that know not God, and obey not his Gospel, who shall be punished with 2 Thes 1. 7, & 9. everlasting Destruction from the Presence of the Lord, &c. Let all Persons have a Care (Young and Old, Rich and Poor) they be not found at last Rejecters of Christ, and his Gospel. For remember, that the Judge­ments inflicted others, God means to you; Who so despiseth the Word, (let him Prov. 13. 13. be who he will, and as great as he will) shall be destroyed: it is not said, they may, but they shall be destroyed.

3dly. Because no ungodly Men in the Reas. 3 World, can be sure for the time to come, that they shall not fall upon him. What Assurance have you, O Sinners, who live in sin and despise the Word! that you (who think you see, and boast of your Knowledge) shall not be blinded and turned into Hell, as Psalm 9. 17. Mat. 24. 48. to the end. others for their Disobedience and Unbelief are. Doth not the word of the holy God say, that all the wicked shall be turned in­to Hell? and are you sure this shall not be your Portion? Were these wretches in my Text, blinded for their Unbelief, and de­spising dear Jesus and his precious word? And are you sure (Sinners!) that this Judg­ment will not fall upon you, if you thus con­tinue to sin, and reject the Grace of the Gospel? Have many for their sins, (as a just Judgement from God) been blinded and damned by the Word, which have been a [Page 36] means thro' Grace, to save others? Oh! Co [...]er this, you that forget God, lest he tear Psal 50. 21, 22, Prov. 29. 1, 2. you in Pieces, and there be none to deliver you. Remember what the word saith, that he, who is often reproved, and yet hardens his neck, shall suddenly be destroyed, and that without re­medy. But,

4dly. It is thus, because the Judgements Reas. 4 in this Life, are typical to wicked men. Of what (if they die in Unbelief and Rebelli­on against Christ and his word) shall be their Portion in the next? Despair to a wicked man is a typical Hell, (for Hell is a Place of eternal despair) and so all other Punish­ments and Judgements here, are but little Hells. Let Sinners tremble at this, who are Rejecters of Christ, and take unjustly Of­fence at his word. Oh! You wretches, con­sider Mat. 13. 21. this, that any fearful Judgements that fall upon others for their sins, may fall up: on you; and that God is as well displeased with your sins, as with those that he has plagued, and sent to Hell; this our bles­sed Lord Jesus tells you is a truth. Think ye (says Christ,) That they upon whom the Luke 13. 1, 2, 3, 4, 5, 6. Tower of Siloam fell, and slew them, that they were sinners above all men that dwelt in Jerusa­lem? Were there none in that City to be parallelled with them for their sins? I tell you, except ye repent, you shall all likewise pe­rish: It is no matter what Sinners they were, if you do not repent, and leave your sins, you shall all perish as well as they: But so much for the fifth Proposition.

6thly. God by Christ is just and righteous, Prop. 6. in this dispensation of his, in causing some to see, and others by the same means, to be hardened and made blind. None shall have ought to say against him at the Last day; but all then shall be made to say, Righteous art Jer. 12. 1. thou O Lord. Christ will have enough to lay to the Charge of wicked Men, for their reje­cting of Him, and the tenders of his Grace to them, in and by his Word. But their Mouths shall then be all stopp'd & muzzled; for none shall enter into Judgment with God, nor have Mat. 22. 12. any thing to say for themselves, nor against God: Some now say, that God will not turn them, & that he has reprobated them to Hell; and if they pine away in their Sins, how con they help it? Thus many quarrel with God here, but no such complaints shall Ez. 33. 10, 11. be heard against God at the Last day; for then all sinners shall see that their Damnati­on is Just, and so shall clear God, and for­ever Condemn themselves. One will say, (when in Hell) God is Just in sending of me hither, for by my sins I have deserved to come to this place of Torments. Another will say, my Pride hath brought me hither; another, my Swearing and Prodigality; a third, my Unbelief, and rejecting of Christ, and his Word, has sunk me into this abyss of misery. Oh! What complaints will sinners make a­gainst themselves? How will they reiterate again and again those good Sermons, and wholesome Instructions they have heard, and [Page 38] misimprov'd here on earth? each one will say, How have I hated Instruction, and my Heart despised reproof; and have not Obey'd the ways of Prov. 4. 11, 12, 13, 14. my Teachers, nor Inclined my Ear to them that Instructed me. The Lord (will every one then say) is Just and Righteous, in sending me here to this place of endless, and easless Misery: For by my sins, I have deserved it a Thousand times over. Thus much for the Propositions:

I shall now 3dly, shew you, how this stands with the Holyness and Kindness of God, to 3d. Head 2 Thes. 2. 10, u. give Men up to Blindness of Mind and Hard­ness of Heart, to believe Lyes (that as the A­postle says) they may be damned.

This I must confess, sounds harsh at the first, and seems to be Inconsistent with that goodness and kindness, that God hath expres­sed in his Word to sinner: But I hope anon, you will see clearly, that in these tremendous dispensations, God is both Good and Just. Before I speak directly to this case, I shall premise two things, that will give you great Light in this matter.

First, that God in all his dispensations of Grace and Providence, acts in a way of Sove­raignty Prem 1. like himself, as not being bound to his Creatures: He hath Mercy on whom he will have Mercy; and whom he will, he hard­neth. Why doth God write some Names in Rom. 9. 18. the Book of Life, and leave out others? Why doth he save some, and Condemn others at last? Why are some Enlightned, and others Blinded by the same Word? Why doth not [Page 39] God Accompany it with the Efficacy, of his Spirit in some, as well as in others? What (beloved) will you resolve these things into, but the Soveraign Will and Pleasure of God, Who giveth no Account of his matters Job. 33. 13. unto any? Why are some Rich and others Poor? some Noble, and others Ignoble? some Strong and Healthy, and others Sickly and Weakly? &c. Why, it is the Will and Pleasures of God it should be so. God giveth Grace when and to whom he pleases, as well as other things. Why doth not God mould the Heart to a Gospel frame, when he fills the Ear with a Gospel sound? Why are not all Converted by the Word, as well as some? Why doth God strike off the Chains from some, and tear off the Veil from the Heart; while he leaves others in Slavery, and Egyp­tian darkness? Why do some ly under the bands of Death, while others are raised to spiritual Life? There is no reason for these things, but the Soveraign Will of the Great God, who worketh in us both to will, and to do, Phil. 2. 13. of his own good pleasure.

Secondly, tho' God Blinds some, and cau­seth Prem. 2. others to See, Save some and Condemn others; soften some by the word, and har­dens others by it; yet he is Just and Righteous. Gen. 18. 25. Shall not the Judge of all the Earth do right? Yea surely, he that is all righteousness cannot Act contrary to himself, tho' God doth terri­ble things in the way of his providence, yet he doth them all in Righteousness; He is righte­ous Psal. 65. 5. [Page 40] in all his Ways, and holy in all his Works, Ps. 145. 17. both in his Works of Judgement, as well as Mercy. He that Acts in a way of Soveraign­ty (remember it) always Acts in a way of perfect Righteousness and Equity. Who can charge God with sin, and say that he is not Just and Righteous in what he doth? Oh! be sure, that in all things you acknowledge God to be Just, tho' you understand not well the reason of things done by him: Remember tho' you may want a reason for Gods dea­lings in the World, yet he hath alwayes a reason for what he doth; and that is his Will, which is the Rule of Perfection, and the supream Reason. He worketh all things according to the Councel of his own Will, that Eph. 1. [...]. 12. Mat. 11. 25. 26. the Mysteries of the Gospel are revealed to Babes, and hid from the Wise and Learned ones of the Age, is from Gods Will, who Acteth Righteously in all he doth: Inquire not then, into the reason of Gods Will, but submit your selves to it: Say not, why are some softned, and others hardned; some elected, and others reprobated; some saved, and others damned? Remember that God is Good and Just; tho' the manner of God's dealings, may sometimes be hidden, yet it ne­ver is, nor can be unjust: If God reprobate sinners, it is because it agreeth with their de­servings; and if he elects the sinful, it is be­cause it agrees with his goodness: So that, be sure you retain this as a great Truth, that God is Righteous in all he doth: Let [Page 41] God be true (says the Apostle) but every man a Lyar. Having thus premised these two things, I shall now come to the point, and shew you how this stands with the holiness and kindness of God, &c.

That I may clear and open this to you, we must first consider what God doth in the tremendous dispensations, of blinding some by that means, by which others in Mercy are made to see; this I shall speak to these two ways, viz. 1st. By way of Negation, 2dly. Af­firmation.

1st. I shall speak to it Negatively, and shew you what God doth not: In these 3 things,

First, when God is said to blind or harden any, he doth not Infuse any malice into their James. 1. 44. 18. Hearts: To assert this, were to make God the Author of sin, which he is not. He is the Author of all Good, and of his own Judge­ments, but not of sin; for he tempteth no man to Evil. The Papists and the Arminians brand us with this falsly, of making God the Author of sin, which we abhor. All that we say is this, that the Holy God, is the Au­thor of all his own Judgements: When God judicially blinds or hardens any, he doth not put nor excite malice in them: Sin is the a­bominable Jer. 44. 18. thing that God hates; therefore he cannot be the Author of it.

2dly. This blinding, &c. is not by the pa­tience of God only, in sparing to punish sinners for their sins: In this sense, wicked men are said to blind and harden themselves, [Page 42] in the abuse of Gods long suffering and pati­ence. Paul tells us of some who thro' the hard­ness of their Hearts despised the goodness, and Rom. 2. 4, 5. long forbearance of God, which leadeth to Repen­tance; and so they treasured up Wrath, a­gainst the day of Wrath, and the revelation of the Righteous Judgement of God; God in this sense (beloved) is not said to blind any; but as sinners are said to blind and harden themselves by his Patience and Goodness to Eccles. 8. 11. them. Some sin because Grace abounds, and are the more sinful, because God is kind to them, and patient with them. But,

3dly. This blinding, &c. is not by bear permission only, as some think and assert: God blinds and hardens; that is, he permit­eth and suffereth sinners to be hardened, say­eth some, &c. 'Tis true, there is Gods per­mission in this dispensation; but you must know, that there is more than that in this action. Permission in the sense of some Men, doth suppose God either to be idle, and neg­ligent, or against his will to suffer things to be done in the World. To assert this, is to cast upon the Great God,

First, an imputation of negligence, or in­dulgence; as Old Eli permitted his Sons to sin; that is, Indulged them in their sins. But who dare be so bold, as to charge God with Negligence, or Indulgence, who is alwayes Ruling, and Over-ruling all things in the World for his own Glory? His Throne is Psal. 103. 9. prepared in the Heavens, and his Kingdom Ru­leth over all. But,

2dly. Of impotency, in permitting things which he cannot hinder. If God (beloved) only barely permitteth this, then it is either by way of Indulgence, or for want of Power to prevent it; but it is not from either of these, therefore there is more than God, bare permission in it. Beloved, God is said Seven or eight times over, to harden Pharoahs heart; and it is observable, that the words which the Scripture maketh use of, to signify Gods Exod. 4. 21. 7. 3. 10. 3. penal action in blinding sinners, are such, as cannot be expounded by a bare permission, or dissertion only. God in these tremendous dispensations, (acting as a Judge by way of punishment) must Act not meerly privitive­ly, but positively: And I prove it this way; namely, that an Insliction of Punishment al­ways argues a positive Judgement of God; he Acteth as a Judge in it, and therefore must do something positively. We need not be over solicitous and curious, to examin the manner how God Acteth; for whither we be able, or not able to open the manner, &c. God is Just and Righteous in it: Wheu God giveth persons over to vile affections, and a repro­bate mind, as Acts of Punishment; he doth it always by a Just, tho' it be by a secret provi­dence; so, that tho' his ways are sometimes in the Deep, that we cannot well search them out, yet they are never unjust. Thus you see in short, that God doth more than permit this, &c. for he is the Author of his own Judge­ments. Paul tells us (speaking of the Jews) [Page 44] that God hath given them the Spirit of slumber Rom. II. 7, 8, 10, 11. (not as it is a sin) but as it is a Judgement, which he is Author of, and yet most Just and Righteous [...]ur. 2dly. by way of affirmation in these three things.

First, when God doth judicially blind Per­sons, and give them over to believe Lies, &c. he doth undoubtedly withdraw those means which should enlighten their Minds, and keep them effectually from the reigning Power of their Lusts. God doth not harden and blind by imparting Malice, or putting Hardness in­to the Heart; but by withholding or with­drawing that means and grace, that should soften and enlighten. Now, is God un­righteous in this? surely no; (for as Christ saith) he may do what he will with his own: Matt. 20. 15. Had not God withheld his Grace from the Angels, and from our first Parents, (saith a learned Man) the first had not fallen from their glorious state, nor the second from their state of Innocency; by which (says he) D. E. on Provi­dence. it appears, that this is no more than God might have done, if man had not sinned, &c. To say the contrary, is to make God a debtor to the Creature, which he is not; who can say, God owed him any thing? We are debtors to him, but he is not to us; he gives, or withholds his grace, when and to whom he pleases, and none must, nor dare say to him, what dost thou? All the Inha­bitants of the Earth are reputed as nothing, Dan. 4. 35. and he doth according to his Will in the [Page 45] Army of Heaven, and among the Inhabitants Job. 9. 12. Isa. 45. 9. Jer. 18. 6. 7. of the Earth, and none can stay his Hand, or say to him, what dost thou? Behold! he taketh away, who can hinder him, who will say unto him, what dost thou? But,

2dly. When God judicially blinds Persons, he delivers them up to the power of the De­vil, to be more blinded, seduced and harden­ed; he suffers them to be led away captive by the devil at his will: The Lord thus blinds many, by giving them up to the power of Satan, for him to work upon; thus wicked Saul and Ahab were harden'd, and those mentioned in 2 Thes. 2. 10. 11. Satan seduceth Souls by command from the holy God, as appeareth in the story of wicked A­hab; the Lord hath put a lying spirit in the month of all these thy Prophets, &c. The God 2 Kings 22. 22. 23. 2 Cor. 4. 5. 6. of this World (saith Paul) hath blinded the minds of them that believe not, &c. But,

3dly, When God blinds and hardens Per­sons judicially, he leaves them to the Impetus and force of their Lusts and Corruptions: Thus God hardens them by themselves, gi­ving them up to the power of their own Lusts: He gave the Heathens up to vile Af­fections, Rom. 1. 26. and permitted them to sin yet more and more; proud Pharoah by his sin and own free-will, hardened his heart, and God har­dened Exo 1. 4. 21, 22. it by his Judgements, giving him up to his Lusts. This (Beloved) is a general way of God in this dispensation; for all that perish, are thus left to themselves, to act ac­cording [Page 46] to the Impetus of that original Cor­ruption and Lust that is in their hearts. Now none can deny, but this is consistent with the Justice and Kindness of God: For if Gods leaving and suffering men to walk in their own ways, not quenching the original Lust that is in their Hearts, but suffering them to put it forth in actual Wickedness: I say, if Gods doing this, would make him the Author of sin, then he must be concluded to be the Author of all sin that is committed in the World. But that he is not, for Wick­edness proceedeth from the Wicked; as saith 1 Sam. 24. 13. the Proverb of the Antients: The word of God telleth us, that he will have Mercy on whom he will; and his Grace could not be Grace, were it not free. Now, pray consider, Man being by the Fall a sinner, and full of Corruption, and so justly wor­thy of eternal Death, (for by one mans Sin, Judgement hath passed upon all men to Condem­nation, and the Wages of Sin is death. I say, it being thus, &c. God is not unjust in saving some, and leaving others to the Force of their own Lusts, when for sin he might have damned all. I hope there is none will doubt, but that if a Traytor justly deserved to die, and to be starved to death, (tho' the Prince had it in his Power to Pardon, or supply him with Bread to keep him from dying in this manner; Yet the Prince were just if he did neither, but suffered him to perish according to his deserts. Surely, [Page 47] then God is not unjust in so doing, since all men are Traytors and deserve to die eter­nally: This as I think, is denied by none; but that which is greatly disputed and con­troverted by learned Men, is, whether God in blinding Sinners, doth not act something positively. Bellarmine and the Arminians deny this in opposition to whom, our Di­vines (not without good ground) say this, viz. That tho' God doth not positively blind, or harden any Sinners, yet he doth some positive Acts, that relate to the hard­ning of them; 'tis true, God doth not posi­tively harden any, i. e. he doth not make their soft Hearts hard, nor shut their Eyes, and of seeing, maketh them blind: This, (I say) God doth not, yet he is not a meer Spectator, or an idle Looker on, upon the Works of his Providence. In all Acts of Punishments, God doth something positive­ly. The Scripture speaks of him, as giving up some men to vile Affections, and to a reprobate Mind, as Acts of Punishment; therefore God, as to them, doth something positively, tho' he positively hardens none.

The Sum of all then, in short, is this; God may judicially give many up to their Lusts and to Satan, to be seduced at his Pleasure, and be righteous in it. But he cannot punish the former sins of any, by putting any Lust or Malice into their hearts, by which they become more evil and vile. This I say, God cannot do any otherwise, [Page 48] than accidentally, stirring up that Lust and Malice that is in their hearts: This is the Sum (as far as I know) of what our Di­vines say, as to Gods Acts in the Punish­ments of Sin, &c. Blindness then in short, is caused, 1st. By the Word occasionally. 2dly. By his own Malice meritoriously. 3dly. By the Devil efficiently. And lastly, by God judicially. So that Satan is the Tormentor, sinful Man the guilty Person, and the holy God the Judge. Thus far we have seen, so far as we are able to compre­hend of what God doth by Christ, in this Act of punishing Sin with Sin, and how just and righteous he is in it. We shall now,

2dly, Consider the Circumstances those 2 Bron. of the Answer. are under, whom God bringeth under such a severe dispensation.

1st. These Persons whom God in a way of Justice thus deals with, are not only sinners; Rom. 3. 23. 1 Pet. 2. 9. (for God doth not deal thus severely with every sinner) all are sinners against God; but all are not blind and hardened sinners; some are enlightened and called out of dark­ness into marvellous light: Therefore,

2dly, These sinners thus blinded, &c. are such as have provoked the Most High to a very great degree, shutting their eyes against the Light which shined upon them, and con­temning the means which he used to reclaim them; such a Wretch was proud Pharoah: first he hardened his heart, and blinded his Exod. 7. 3. 4. own mind, and then God said, as a just [Page 49] punishment upon him) that he would har­den his heart, &c. Such Wretches were the Heathens mentioned by Paul, they sinned prodigiously against the Light of Nature, for which, God (in a way of judgment, as have been hinted) gave them up to Unclean­ness, Rom. 1. 28. thro' the Lusts of their own hearts, and to a reprobate mind, to do those things which were not convenient: These People in my Text mentioned, had sinned greatly against Light, and trampled upon Christ, and his Righteousness; therefore God in a way of just Judgment upon them for their monstrous wickedness, suffered them to be blinded, while others in mercy were brought into Christ, and savingly enlightned.

Now (beloved) this being rightly un­derstood, I appeal to all your Consciences that hear me this day, That (tho' this be a most tremendous Dispensation of God) yet whether it be not very consistent, both with the Holiness, Justice and Kindness of God. What do you think, is it not just with God to punish Sinners, to avenge him of his Adversaries? Especially such, as have wilfully shut their eyes, lest the Light of the Gospel should shine upon them, and they should convert, and Christ heal them: What saith Christ of such wretches, I spoke to them in Parables, in dark sayings, because in seeing they see not, and in hearing they hear Mat. 13. 13, 14, 15 not, neither do they understand: This Peoples heart is waxed gross, and their Ears are dull [Page 50] of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their hearts, and be converted, and I should heal them. Such Sinners as these, you will say, deserved to be punished, and sent to Hell for their abominable wicked­ness. Now if it be just and righteous in God, to turn such Rebels into Hell for their Sins; Why should it not be just in him, to seal them up now to that Damnation? Why may not God leave such destitute of his Grace, and give them over to a reprobate Mind, and to a hard Heart, and yet be just and righteous? Are there any of you that doubt, whether this be consistent with the Goodness and Holiness of God? Let me ask you this one Question, viz.

May not God deny the means of grace, to whom he pleaseth, and yet be a holy and Question a righteous God? you will say Yes; For he is not bound to give it to any. Why then, may not God deny it to, and withdraw it from them in Judgement, that have abused his patience, and turned the Doctrine of Grace into wantonness? Doth God give up men to Satan, and to their Lusts to be sedu­ced and hardned? Are not these his Instru­ments in punishing Sinners? And may not the just and holy God, use what Instruments he please, for the Execution of his wrath for Sin? But here you will multiply Ob­jections against what I have said, which I shall briefly Answer.

Some of you will say, Is not Blindness of Ob. 1 Mind, and Hardness of Heart, Sin? How then can the holy God blind and harden a­ny, and not be the Author of sin?

Hardness and Blindness is not of God, Ans. 1 simply, or as it is sin; but only accidental­ly, as it is the Punishment of sin: If Sin be considered in its self in its true Nature, as it is a Defect, and a Transgression of Gods 1. John 3. 4. holy and righteous Law; surely none can be the Author of it, but he that doth it, and perswades and invites to the doing of it. James 1. 14. 15 Now God, he neither doeth evil, nor com­mandeth, nor infuseth that Lust and Sin, that is exercised and committed by ungod­ly men; therefore he is not the Author of it: But if you consider sin, as the Punish­ment of sin, so the Permission of it, is but a just Dispensation of God, and a judicial Act. Now, surely, God may be the Author of his own Judgements, without being the Author of Sin: But,

2dly. You must know, that there is a dif­ference between Hardness and Hardning, Ans 2 Blindness and Blinding; Blindness and Hardiness is a sin; but to blind and harden is not always so: Remember, that Blind­ness is not from God as a sin, but as a just Judgement upon some, for hardning their own Hearts. It is not possible (saith Hos. 13. 9. Rom. 14. 4. one) that we should sin by him, by whom we repent, and rise from sin; it is from God that we stand, from our selves that [Page 52] we fall. So that God is not the Author of Sin, in giving men up to blindness of mind, to believe Lies.

God (say some) is not angry with his own works, but he is with men for their Ob. 2 blindness and hardness; therefore he can no ways be said, to harden and blind:

Hardness and Blindness, as it is a sin and Answer. the cause of Sin, so it is not of, nor from God, but as it is a just Punishment of sin; so it is of, and from him, who (being highly provoked) is pleased, that the Ob­stinacy of the wicked should be thus pu­nished. So, that tho' this be not God's Work as it is sin, yet it is his Work, as it is a Judgment: But,

3dly. God (saith others) giveth Occasi­ons Ob. 3 to men, that their Hearts may be blind­ed and hardened, &c.

This is true in a sense; but remember Answer. it is thro' the Lusts and Corruptions of mens Hearts, that they became such Occasions: Like as a rebellious Son is the more hardned by the Kindness and Benignity of his Pa­rents: The Miracles which God shewed in Aegypt, and which Christ wrought before the Jews and Pharisees, and the Sermons which he, and the Apostles preached, had not in themselves any Tendency to produce such an Effect as this, of blindness: Yet these (you see) through the Lusts of their hearts, were occasions of their hardning. The Mistress of a house (says one) does not [Page 53] think that she is accessary to her servants Theft, because she suffereth Plate to go free­ly about the House, for the use of the Fa­mily; which possibly is a Temptation to the Lust of her Servant, to make him, or her steal. God (beloved doth great things Psal. 145. 17. in the world, and shews much Kindness to the Sons of men; he gives them freely of his Mercies, and sends his word unto them, Psal. 105. 25. which to many thro' their Corruption, is an Occasion of their hardning: The Ae­gyptians hated Gods people, because he blessed them; and in this sense it is said, That God turned their Hearts to hate his people, to deal subtilly with his Servants: God (says David) turned their Hearts to hate his people, &c. That is, by the Occasion of those Benefits which he bestowed upon them: Thus many are blinded, by the Preaching Let such consider this Text well. Luk. 29. 19, 20. of the word, they thro' their Corruptions, pervert it to their own Distruction. As the middle region of the Air, (says one) is more cold by the Antiporistasis; so, the hearts of many are more hardned, not pro­perly but accidentally, by the preaching of the Gospel. Now, will you call these Occasions, viz. God shewing of mercy, and giving his holy word? Is he unrighte­ous in this? Surely, no: Are not they Rom. 6. 1. 2. wicked indeed, who sin because Grace abounds. How many Peoples Eyes are evil, because Gods are good; they are sinsul, because he is merciful and long suffering. Solomon [Page 54] telleth us of some, who are so vile, that because Sentence against an evil work, is not Ecc. 8. 11. Rom: 2. 4, 5. executed speedily, therefore their hearts are set in them fully to do evil. There be ma­ny, who because God takes them not at their word, and damn them in the Act of sin, that are the more vile, and so pre­sume upon that mercy and Goodness that should lead them to true Repentance: But,

4thly. God (saith some) knew, that these Ob. 4 Sinners would take Occasions, by the means he gave them, to grow worse, &c.

This must be granted, for God knows all things that have been, are, and shall be Answer. in the world: For he is an omniscient God, and there is nothing that is, or can be hid from his all-seeing Eye. But what if God did know this, must he therefore be char­ged with Injustice, in giving the means of Grace? Surely, no. Suppose beloved, any of you knew, that your Counsels, Cor­rections or Instructions, given to your Children, would make them the worse; Must you not therefore use these Medinms, which are indeed good Methods to make them better: I think I need say no more, to shew and evince to you, that it is neither contrary to the pure Justice and Kindness of God to punish Sin with Sin, giving up stubborn and rebellious Sinners to vile Af­fections, and a reprobate mind. Therefore

Fourthly, I shall wind up all by way of Application. 4 Application.

By way of Information, in these three Use. 1 things.

You may see here, that as an ill Stomach Ans 1 turns good meat into bad Humours, so good things prove hurtful to wicked men, especi­ally to the Contemners of the Gospel. So­lomon telleth us, That riches are kept for the Eccl. 5. 13. owners thereof, for their hurt; make some men rich, and then they will be proud, co­vetous, and profane. If Saul be a King, he will run from God to the Devil; if Ju­das Matt. it. 21, 22, 23, 24. Consider this Text well. be an Apostle, it will be a Snare to him. Oh! How doth Sin turn our Mercies into Judgement, and makes those things which are Blessings, to be Curses to us, and prove means to our greater Condemnation. But,

2dly. See here, what cause you have that be­lieve, infer. 2 to admire discriminating Grace. Why are you taken, and others left? You enlight­ned, and others blinded; is not this free distinguishing 1 Cor. 4. 7. 8. Matt. [...] 11, 12. Grace? who says Paul, hath made thee to differ? Or what hast thou, that thou hast not received? Why dost thou boast, as if thou hadst not received? Oh! Admire the free Grace of God, in Christ; for to you it is gi­ven to know the mysteries of the Kingdom of God, but to others it is hid. Blessed are your Eyes, for they see, and your Ears, for they Hear; for many Prophets, and Righteous Men have desired to hear those things which you heard, and to see those things which you have seen, and have not seen them. Oh won­derful Grace! You may, and ought all that [Page 56] believe, to say with Paul who was a great admirer of free Grace: By the Grace of God, 1. Cor. 15. 10. I am what I am; by the Grace of God, I am out of Hell; by the Grace of God, I that was a Persecutor, am now a Preacher of Christ, and his Gospel. I that was a Child of Wrath, and an Heir of Hell, am now an Heir of Glo­ry; I that was a Rebel, am now made a Saint; I that was in the gall of bitterness, and in the Devils Kingdom, am now by rich Grace translated into the Kingdom of Christ. Thus may you all say, who thro' Grace have believed, and do believe in Christ: For 'tis by Grace (from first to last) that you Eph. 2. 5. 8. are Saved.

But, 3dly, see here, and Learn, that you Infer. 3 ought to justify God in all his dispensations in the World. Thus did holy David, when God had deserted, and afflicted him, and seemed not to harken to the voice of his roar­ing. Thou art O Lord (saith he) holy thou that Psal. 22. 1, 2. 3. Inhabitest the praises of Israel. God, I have told you is not unjust in any thing that he doth. Who art thou O Man, that repliest a­gainst Rom. 9. 20. God? Shall the thing formed, say to him that formed it, why hast thou made me thus? Shall the Wood quarrel with the Carpen­ter? The Iron with the Smith? Shall sorry sinful man quarrel with God? Woe unto him that striveth with his Maker. Let the Potsherd Isaiah 45. 9, 10. strive with the Potsherds of the Earth. Oh re­verence the secrets of God, and do not quar­rel with him! Inquire not into the reason of [Page 57] his doings which thou canst not understand; if you could understand it, you would under­stand much more, that you have no just rea­son to complain against God: Oh, be sure that you acknowledge that to be Just which the holy God doth! There be many things, Deut. 29. 39. which the Wise God hath not revealed: Oh do not search them, nor censure them; for he is Just in all! God suffered the Gentiles, about 2000 Years (saith one) to walk in dark­ness, and then he revealed the Gospel to them. What is the reason? Is there more merit in us than in our fore Fathers? Surely no, our Impiety is a like: Who can under­stand the reason? Wee see the thing, but Psal. 39. 9. Jer. 12. 1, 2. we understand not the cause. O! be dumb with David under the rod of God, and say with Jeremiah, the Lord is Righteous in all his wayes. Corrupt man is not to dispute with the Holy and Just God about his Judgments; Job 9 1. 2, 3, 4, 5. he is Wise in Heart, and Mighty in Strength who hath hardned himself against him, and hath prospered: Thus much for Information: The,

2d. Use is by way of examination: What good O Christians have you received by the 2. Use of Tryal. 2 Cor. 2. 15. 16. Rom. 2. 16, 17. Mie. 2. 12. Word? Have you sound it to be a saviour of Life unto Life, and the power of God to the sa­ving of your Souls? Doth not my word saith God, do good to the upright: O examine what good you have found by the Gospel? You have been hearers of it many Years; what! Have you received no Soul-benefit by it? Let me ask you two, or three questions, and do you ask them seriously your own Souls.

Have you been savingly enlightned by the Quest 1 Spirit in the Word? Can you say with the blind man, upon good grounds, I was born blind, but now I see? Are your Eyes beloved, opened, and Illuminated to see the evil of sin, and the good that is in Jesus Christ? Every Eph. i. 18. 19. one that is brought to Christ, & Interested in him, are Spiritually Illuminated; their un­derstandings, which were darkned, are en­lightned by the Spirit: Is it thus with you? Have the Spirit by the Word, set up a di­vine Light in your Souls? Is the Veil taken from off your Eyes? Are you that were dark­ness 2 Cor. 3. 16. Eph. 5. 8. Acts 26. 18 1 Cor 4. 5, 6. in the abstract, made Light in the Lord? Are you turned from Darkness to Light, and from the power of Satan, to God. In a Word, Hath God commanded the Light to shine into your Souls, and shewn you his Glory, in the face of Jesus Christ? God (saith Paul) that commandeth the Light to shine out of Dark­ness, hath shined into our hearts: to give the Light of the Knowledg, of the glory of God in the face of Christ: Is it thus with you? Have you found God dealing thus with your Souls?

Are your hard and frozen Hearts, softned Quest, 2 by the Word? Have any of you in good earnest, been made to cry out with them 3000 that were pricked at the Heart, under Peters Sermon? Men and Brethren, what shall we do? That beloved, which neither can be bruised, nor broken with any strokes, nor soft­ned with any Moisture, is hard indeed: By [Page 59] this you may know your Hearts: Will no means, and monitions of the Word, break your Hearts? Will no exhortations, entrea­ties, nor promises in it melt you? Surely thy heart, O sinner! Must be hardned indeed, that nothing will move, nor melt it. Oh! have the Word, or rather the Spirit by the Word, broken, and melted any of your Hearts? Have you found it a hammer, and a fire? A hammer to break your rocky Hearts, Jer. 23. 29. and a fire, to burn up your Lusts, and melt down your hearts into Godly Sorrow. Can you mourn for sin, as sin? And are you grieved that you can love Christ no better, nor bring forth no more Fruit for his Glory? are you concerned for his absence? And do you greatly rejoyce in his presence? If it be thus, 'tis a good sign your hearts are softned.

Are you transformed by the Gospel, into the Image of Christ? Is the Old man put off, Quest. 3 Eph. 4. 22, 23. with is deeds, and the New man put on? Can you truly say with Paul, from good ex­perience, we all with open face, beholding as in 2 Cor 3. 18. a glass, the Glory of the Lord, are changed into the same Image, from Glory to Glory? Even by the Spirit of our God, have you had trans­forming sights of Christ, in the pure Glass of the Gospel: Are you become new Crea­tures? Can you remember, it was not with you once, as it is now? Is sin Loth some, and Christ Lovely to you? Then you have recei­ved good by the Word; and it is not a Judg­ment, but a Mercy to you.

3d. Use is by way of exhortation. Oh! Use 3 Let me exhort you all in the Name, and Fear of the dreadful God, to these few following things, and I shall soon have done.

First, be exhorted and perswaded to ab­stain 1 from all sin, but especially from sins a­gainst Light, and Knowledg. A good Man thro' the violence of temptation, or Infirmity, may sin against knowledge, as David and Peter did: But have a care (as one says) of cold blood, and continuing in known sins: Re­member that knowledg taketh away all ex­cuse of sin. If I had not come (says Christ to the Jews) and spoken to them, they had not had John 12. 22. sin; but now they have no Cloak, or Excuse for their sin: Ignorance (if not affected) may excuse a tanto, but not a toto; but Knowledg will not excuse any. Dost thou know that drunkenness O Man! is a sin? And that Ly­ing, Whoredom, and Sabboth-breaking, are abominable sins; and yet Live in them? A­las! what hope canst thou have? A willing practise of known sins, and true repentance, cannot stand together: Nay remember it, 'tis the ready way to a reprobate Mind, and to Eternal Ruine: Tho' (while in this mortal State) you cannot but sin; yet beware of two things.

First, of being willingly Ignorant of that, w ^ch God gives you the means to know: This O sinner! Is the mark of a Reprobate Wretch. Peter tells us of some that are wil­lingly Ignorant of this; that by the Word of [Page 61] the Lord, the Heavens were of Old. There 2 Pet. 3. 5, 6. be many that do not know Christ savingly; and this is their misery; they do not desire to know him: They say unto God, depart from Job. 21. 4. us, we desire not the Knowledg of thy ways: Oh! beware of this, for to be Ignorant, and not desire to know, is a sad sign of a hardned Heart, and a blinded Mind.

But, 2dly. beware of doing contrary to your knowledg; For to him that knoweth to 2. James 4. 18 do good, and doth it not, to him it is a sin. His knowledg aggravates his fault. To sin against Light, and Knowledg, is a crimson sin; a sin, of a deep dye. Every infirmity, every thing that falls short of the Rule, is sin; but much more, that which contradicts the Rule. This Man's sin is a hainous sin, a capital sin; 'tis a sin with a witness, and will be punished with a vengance: If he that sins Ignorantly, will be damned, surely then, he that doth not what he knows, but contrary, shall be double Luk. 12. 47. damned. He that knoweth his Master's Will, and doth it not, shall be beaten with many stripes.

But, 2dly, be exhorted to comply and fall in with the motions of the Blessed Spirit in the Word. Do not the Spirit at no time move upon your Hearts, and cause some convictions in your Consciences? &c. Oh! see, that when the Spirit move, you do not resist; For his Spirit (God hath said) shall Gen. 3. 6. not always strive with Man. Oh! quench not the Spirit, turn not a deaf Ear to his Calls; do not drown his convictions (as some [Page 62] in a Cup of Ale, or in merry Company. But I must not inlarge: Therefore in the

Third and last Place; Be exhorted and 3 perswaded dayly to fear and dread, being hardned by the Gospel; a hardned Heart is a most heavy Judgement; the more it is upon a man, the less he feels it; and the further he is from a possibility of repenting truly, and believing in Christ for Salvati­on; he must needs run head-long to evil, and to Hell, whom the Devil drives. But,

Some may ask me, what they must do Quest. to escape this Judgement, of being blinded and hardned by the Word. Answer.

First, When ever you hear the Word preached, hear it with Reverence and At­tention, Keep thy Foot when thou goest to Eccles. 5. 1, 2. Psal. 119. 11. the house of God, be reverent in his Presence, and hear the word with due Attention, as it is the word of God: Let it not go in at one Ear, and out of the other, but hide it in your hearts, that you may not sin against God.

2dly. Meditate upon the Grace of God in Christ, to poor sinners; think dayly on the freeness, fulness and riches of it: If the serious Thoughts of Grace and Love to undone Sinners, will not melt you, and constrain you to leave your sins and love Christ, who have loved you to the Death; I know not what will: The prodigal Son when he thought of the fulness of Bread, that was in his Fathers House; then he re­solved [Page 63] to return home, and fell down at his Fathers Feet, and said, Father, I have sinned Luk. 15. 18, 19. against Heaven, and before thee, and am not worthy to be called thy Son. Nothing like Grace and Love to constrain, melt, and humble the Sinner. Oh! Think much on God's Love and Grace.

But lastly, For I must not enlarge; pray 3 earnestly to God for a soft and tender heart; plead his Covenant Promise; who hath said, That he will take away the Heart of Stone, and Ezek: 36. 26. give a heart of Flesh: Oh! Pray that every Sermon may soften your Heart, and melt it Gal. 4. 2. down into godly Sorrow: Many cry God damn me, but there's few in good earnest; Pray for Grace, and for a tender Heart: Oh! 1. Thes. 5. 17. Luk. 18. 1. 6. Turn the word preached into Prayer; and say, Lord, make this and every word of [...], a good word unto my Soul.

I shall add do more, but leave what hath been said to the Blessing of the GREAT GOD.

SOLIDEO GLORIA.