Providential Changes, An Argument For Universal Holiness - sermon part 4 (John Owen, 1616 -1683)

   I shall now add some cautions as to the pursuit of the first direction:--

      [1.] Take heed of a degeneration into self-righteousness. Intendments of holiness have more than once been ruined by Satan through this deceit; they have set out upon conviction, and ended in Pharisaism. Now, this hath been done many ways:--

      1st. Some, really convinced of the vanity of an empty profession, and of boasting of saintship upon the account of faith and light without holiness and godliness, -- which was the way of many when James and John wrote their epistles, -- fall to dispute and contend (as well they may) for the absolute necessity of holiness and strict obedience, of fruitfulness and good works. But Satan here gets advantage upon men's natural spirits, their heats, and contentions, and insinuates an inherent righteousness, upon the account whereof we should, under one pretence or other, expect acceptation with God as to the justification of our persons. So he prevailed upon the Galatians. The way is narrow and strait that lies between the indispensable necessity of holiness, and its influence into our righteousness. Because no faith will justify us before God, but that also which will justify itself by fruitfulness before men, a great mistake arises, as though what it doth for its own justification were to be reckoned unto ours. Many in our days have gone off from the mystery of the gospel on this account.

      2dly. It prevails from a secret self-pleasing, that is apt to grow on the minds of men from a singularity in the performance of duties. This is that which the Heart-searcher aims to prevent in his command, that "when we have done all, we should say we are unprofitable servants;" that is, in the secrets of our hearts to sit down in a sense of our own worthlessness. And here lies another great practical difficulty, -- namely, to have the rejoicing of a good conscience in our integrity and constancy in duties, without a reflection upon something of self, that the soul may please itself and rest in. Nehemiah fixes on the medium, Neh. xiii. 22. He had in the sight of God the testimony of his conscience concerning the service he had done for the house of God; but as to the rest, he winds up all in mercy, pardon, and grace. "God, I thank thee I am not as other men," is apt to creep into the heart in a strict course of duties. And this self-pleasing is the very root of self-righteousness; which, as it may defile the saints themselves, so it will destroy those who only in the strength of their convictions go forth after a holiness and righteousness: for it quickly produceth the deadly, poisonous effect of spiritual pride; which is the greatest assimilation to the nature of the devil that the nature of man is capable of.

      3dly. Our own holiness hath an advantage upon spiritual sense against the righteousness of Christ. The righteousness of Christ is utterly a strange thing to the best of unbelievers; and this puts them by all means upon the setting up of their own, Rom. x. 3. And believers themselves know it only by faith, Rom. i. 17; which is "of things not seen." But what we are ourselves, what we do, what we aim at, and in what manner, this we have a near sense of. And holiness is apt to insinuate itself into the conscience with a beauty that is none of its own, -- to proffer itself to the soul's embraces instead of Jesus Christ. Its native beauty consists in its answering the will of God, conforming the soul to the likeness of Christ, and being useful in the world, in a covenant of mere mercy. From its presence, and the sense we have of it, the heart is apt to put a varnish and false beauty upon it, as to the relief of conscience upon the account of justification. As it was of old with the children of Israel, when Moses was in the mount, and not seen, nor had they any visible pledge of the presence of God, instantly they turned their gold into a calf that would be always present with them; -- being in the dark as to the righteousness of Christ, which is, as it were, absent from them, men set up their own holiness in the stead of it; which, though of itself it be of God, yet turned into self-righteousness is but a calf, -- an idol, that cannot save them.

      This is my first caution. But that we may make the better improvement of it, as unto present practice, I shall add some evidences of the prevalency, or at least contending, of self-righteousness for an interest in the soul, under a pretence of duty and holiness; as, --

      (1st.) When, under a design of holiness, there is an increase of a bondage-frame of spirit; -- when the mind begins to be enslaved to the duties which it doth itself perform; -- when that amplitude, freedom, and largeness of mind which is in a gracious frame of heart decays, and a servile bondage-frame grows in the room of it, so that the soul doth what it doth under this notion, that it dare not do otherwise. "Where the Spirit of the Lord is, there is liberty," 2 Cor. iii. 17. Those that come to Christ, he makes free, John viii. 36; -- there is freedom and spiritual largeness of heart unto obedience and duty. A will unto duty, enlarged, dilated, and sweetened by love, delight, joy, complacency in the matter of obedience, is the freedom we speak of. This frame, I confess, is not always alike prevalent in gracious souls. They may have things ready to die; sin within, temptations without, desertion from God, -- all of them together, each of them, may disturb this harmony, and bring them for a time, it may be a long time, under an indisposition unto such a frame; -- but this is for the most part predominant. When such a frame decays, or is not, all endeavours, pains, attempts, severities in duties, do all relate to the law, -- to bondage; and consequently lead to self-righteousness, fear, subjection of conscience to duties, -- not [to] God in Christ in the duty; fluctuating of peace according to performances. The soul, in its strictest course, had need fear a snare.

      (2dly.) Increasing in form, and withering in power. Forms are of three sorts:-- [1st.] Those of institution; [2dly.] Moral; [3dly.] Arbitrary, in conversation.

      [1st.] There are forms and ways of worship, whereof some are, and all pretend to be, of Christ's institution. Let us at present take it for granted that they are all what they are apprehended to be, -- namely, from Christ. For a man to grow high, earnest, zealous, in and about them, -- to be strict and severe in contending for them, and yet find no spiritual refreshment in them, or communion with God, nor to grow in faith and love by them, is to dwell on the confines of self-righteousness, if not hypocrisy. This was the very sin of the Jews about their institutions, so much condemned in the Scripture. None use instituted ways or forms of worship profitably, but such as find communion with God in them, or are seriously humbled because they do not.

      [2dly.] The outward form of moral duties, that depend not merely on institution, is the same. Such are praying, preaching, hearing. Abounding in them, without a suitable increase in grace, power, liberty, love, meekness, lowliness of mind, argues, though under the highest light to the contrary, a real mixture of self.

      [3dly.] There are also outward forms in conversation that are used to the same purpose. We have had some who have changed their outward form in a few years as often as Laban changed Jacob's wages. What shape they will next turn themselves into, I know not. This is not going from strength to strength, and increasing in life and power, but from one shape to another. And as their word and prophecy is directly proportioned and answerable, in its outward appearance, to the administration of the Old Testament, and not at all to the spiritual dispensation of the New; so it may be feared that, in the principle of their obedience, they lie under a legal bondage and self-righteousness, which hath utterly spoiled that which, perhaps, in its first design, set out for mortification and holiness.

      (3dly.) Where self-righteousness is getting ground, these two, bondage and form, at length bring forth burdensomeness and wearisomeness. This God charges on such justiciaries, Isa. xliii. 22, "Thou hast been weary of me." The ways and worship of God grow very grievous and burdensome to such a soul. He is a stranger to that of the apostle, "His commandments are not grievous;" and that of our Saviour himself, "My yoke is easy, and my burden is light." The easiness of the yoke of Christ ariseth from the assistance that is given to him that bears it by the Holy Ghost, as also the connaturalness that is wrought in the heart to all the duties of it. Both these accompany a gospel frame. But when a soul is deserted of these, the yoke grows heavy, and galleth him; but yet he must go on. This is from self-righteousness. Let this, then, be our first caution.

      [2.] Take heed of monastic uselessness. I am persuaded monkery came into the world not only with a glorious pretence, but also with a sincere intention. Men weary of the ways, weary of the lusts and sin of the world, designing personal holiness, left their stations, and withdrew themselves into retirement. David was almost gone with this design, Ps. lv. 6, "O that I had wings!" and Jeremiah, Jer. ix. 2, "O that I had a lodging in the wilderness!" Whose heart hath not been exercised with reasonings of this kind, "Oh, that we could be freed from the encumbrances and provocations of this world; what manner of persons might we be in all holy conversation and godliness?" But consider, --

      1st. What success this design prosecuted hath had in others. How quickly did it degenerate into wretched superstition, and was thereon blasted and rejected of God!

      2dly. God can suffer temptation to pursue us into a wilderness, that shall more obstruct us in the progress of holiness than all the difficulties we meet withal in this world. It is not of what kind our temptations are, but what assistance we are to expect under them, that we are to look after.

      3dly. Not our communion [our intercourse with men], but God's work, is to be considered. God hath work to do in this world; and to desert it because of its difficulties and entanglements, is to cast off his authority. Universal holiness is required of us, that we may do the will of God in our generation, Gen. vi. 9. It is not enough that we be just, that we be righteous, and walk with God in holiness; but we must also serve our generation, as David did before he fell asleep. God hath a work to do; and not to help him, is to oppose him.

      [3.] Take heed of laying a design for holiness in a subserviency unto any carnal interest, -- of crying, with Jehu, "Come see my zeal for the Lord of hosts," -- thereby to do our own work and compass our own ends. The great scandal that hath befallen the days wherein we live, and which hath hardened the spirits of many against all the ways of God, is, that religion, godliness, zeal, holiness, have been made a cloak for carnal and secular ends. What of this hath been really given, and what hath been taken on false imaginations, the last day will discover. In the meantime this is certain, that there is a corruption in the heart of man, rising up to such a visible prostitution of the whole profession of religion, -- which of all things must be carefully avoided.

      And this is the grand exhortation that I shall insist on: Let it be our design to promote generation-holiness in ourselves and others, with the cautions insisted on.

      (2.) That which in the next place is considerable, is the proposing of the ingredients that lie in the motive to holiness, here expressed by the apostle, "Seeing that these things shall be dissolved." As, --

      [1.] It will be a furtherance of holiness, to take off our hearts from an esteem and valuation of all things that are so obnoxious to dissolution. An estimation or valuation of earthly things is on all accounts the greatest hinderance to the promotion of holiness. Earthly-mindedness, pride of spirit, elation above our brethren, self-estimation, carnal confidence, contempt of the wisdom and grace of others, aptness to wrath and anger, -- some or all of these always accompany such a frame.

      The apostle also makes this an effectual means of the improvement of holiness, -- that the mind be taken off from the delightful contemplation of visible things, 2 Cor. iv. 18. Things will work towards "a weight of glory," (in which words the apostle alludes to the Hebrew word K+uoB+W+πD+, "glory," which comes from a root signifying to "weigh," or "to be heavy;" that being the only weighty thing, and all others light and of no moment;) -- this way, I say, things will work, whilst our minds are taken off from things that are seen. The mind's valuation of them is as great an obstruction to the growth of holiness as any thing whatever that can beset us in our pilgrimage. [Now, what can give a greater allay to the warmth of our thoughts and minds, than their continual obnoxiousness to dissolution and change? This the apostle makes his argument everywhere. "They are temporal things," saith he, "things that abide not, things obnoxious to change and ruin. The world passeth away, and the figure of it. Wilt thou set thine heart upon that which is not?" And there lies the force of the inference under consideration: "Seeing that these things shall be dissolved," -- and it may be in a way of judgment, in a dreadful, fearful manner, -- how is it incumbent on us to fix our hearts on more durable things, to choose the better part, the better portion! What advantage can it be to enlarge our hearts to the love of the things that are upon the wing? -- to cleave to parting things with our affections? -- to grow in our desires after that which withdraws itself from us continually? Let us, then, consider how many duties have been omitted, -- how many temptations have been offered and objected to us, -- how many spiritual frames of heart prevented or expelled, -- how much looseness and vanity of mind introduced, -- how much self-confidence promoted, -- by an overvaluation of these things; and we shall then see what influence a watching against it may have to the furtherance of a design of holiness.

      [2.] It will be so, to take off our care about them. This also is a worm that lies at the root of obedience, and is of itself able to wither it, if not removed. Our Lord Jesus Christ, giving us instruction how we should be prepared for the coming of such a day as that whereof we are speaking, charges us, among other things, to take heed that we "be not overcharged with the cares of this life," Luke xxi. 34. Indeed, there is nothing so opposite to that peculiar holiness and godliness that is required of us, in and under great providential dissolutions, as this of care about perishing things. The special holiness that we press after is a due mixture of faith, love, self-denial, fruitfulness, -- all working in a peculiar and eminent manner. Now, to every one of these is this care a canker and a gangrene, fitted to eat out and devour the life and spirit of them. The very nature of faith consists in a universal casting of our care on God, 1 Pet. v. 7, "Cast all your care on him." All our care about temporal, spiritual, eternal things, let us cast all this on God, -- our whole burden. This is believing, this is faith: and what is more opposite unto it than this care and solicitousness of the soul about the obtaining or retaining of these things? Resignation, acquiescency, rest, -- all which are acts or effects of faith, -- are devoured by it. Trust in God, affiance, delight in his will, -- [it] ruins them all. How can a soul glorify God in believing in a difficult season, that is overlaid with this distemper. Nothing is more diametrically opposite thereunto.

      Love enlarges the heart to Christ, and every thing of Christ: valuation, delight, satisfaction, accompany it. It makes the heart free, noble, ready for service, compassionate, -- zealous. Nothing is more called for in such a day: and the decay of faith, in the trials and temptations of such a season, is called the "waxing cold of love;" as the fruit decays when the root is consumed. To think of glorifying God in the days wherein we live, without hearts warmed, enlarged, made tender, compassionate, by gospel love, is to think to fly without wings, or to walk without feet. What day, almost, what business, wherein our love is not put to the trial, in all the properties of it! Whether it can bear and forbear; whether it can pity and relieve; whether it can hope all things, and believe all things; whether it can exercise itself towards friends and towards enemies; whether it can give allowance for men's weakness and temptations; whether it can value Christ above all, and rejoice in him in the loss of all, and many the like things, is it continually tried withal. Now, nothing so contracts and withers the heart, as to all these things, as the cares of this world do. Whatever is selfish, fearful, unbelieving, is inwrapped in them. They sometimes pine, wither, and render useless, the whole man; -- always drink up the spirit, and deprive it of any communion with God in any thing it hath to do.

      The same may be said concerning self-denial and fruitfulness; which in an eminent manner Christ now calls upon us for. Love, care, and fear, about the things that shall be dissolved, unframes the soul for them.

      On these considerations, and the like which might be added, may this direction be improved, and no small obstacle unto a course of universal holiness and godliness be taken away. Is the power, are the riches, the pleasures of the world valuable? -- Alas! they are all passing away; it is but yet a little while, and their place shall know them no more. Yet, could we take off our hearts from an undue valuation of these things, and care about them, half our work were done.

      (3.) That which remains, for the closing of our discourse on this subject, is to give some few motives unto the duty proposed; and I shall only mention three generals:-- [1.] Relating unto ourselves; [2.] Unto others; [3.] Unto Christ himself.

      [1.] As to ourselves; -- this alone will maintain peace and quiet in our souls, in and under those dissolutions of things that we are to be exercised with. We know what desolations, what ruin of families, what destruction of all outward enjoyments in many, they have already in these nations been attended with; and we know not how soon, nor by what ways or means, the bitterest part of the cup, as to outward pressures and calamities, may become our portion. We have seen somewhat of the beginning of the work of Christ; -- where he will cease, what he hath yet farther to do, we know not. Our concernment, then, certainly was never greater than it is at this day, to keep up peace and rest within. If there should be a confederacy of outward and inward trouble, who can stand before it? A wounded body, a wounded (it may be ruined) estate, and a wounded spirit all together, who can bear? This is that alone which the world cannot take from us; which is not obnoxious to sword, fire, plots, conspiracies, -- nothing without us, -- even the peace that is left us, left to our own keeping, through the Holy Ghost, by Jesus Christ. It is not committed to parliaments, to armies, to rulers, to keep for us: it is committed to our own souls to keep, through the Holy Ghost; and no man can take it from us. Again: as it is valuable on this account, that it cannot be taken from us; so on this also, that it will countervail and support us under the loss of all that can. Peace in God, rest in sole retirement, quietness, and security of mind on spiritual, gospel accounts, sense of God's love in Christ, will support and keep life and vigour in the soul in the loss of outward peace, with whatever is desirable and valuable unto us on any account that relates to this world.

      Now, there is no maintaining of this peace and rest in such a season, without the performance of this duty. So dealt Habakkuk, chap. iii. 16, "I trembled in myself, that I might rest in the day of trouble." That which God required of him in that season, that he brought up his soul unto, [in order] that he might have rest; and his endeavour had the glorious issue mentioned, verses 17, 18. Though spiritual peace may radically and virtually live under many sins and provocations, yet it will not flourish under them, or bring forth any refreshing fruit. To have the fruit and effect of peace under a continuance in any known sin, is impossible. Now, the omission of any known duty is a known sin; and that a peculiar pressing after eminency in universal holiness and godliness in such a season is a known duty, I have before evinced; -- no maintaining of inward peace, rest in God, without it: and we shall be sure to be tried, whether it be in us of a truth or not. I discourse not what the carnal security of seared, blinded, hardened sinners will do; but I am sure the weak, tottering, uncertain peace of many believers, will not support them in such trials as it is not only possible that we may, but probable that we shall, meet withal. Would you now desire that your Master should find you unprepared, -- that he should make his entrance whilst all things were in disorder? If the heavens should thunder over you, and the earth tremble under you, and the sword stand ready to devour; -- oh! what sad thoughts must you have, if at the same time you should be forced to say, "O my soul! is not God mine enemy also? May not wrath, and hell, and judgment be at the end of this dispensation?" What is the reason that a very rumour, a noise oftentimes, is ready to fill many of our souls with such disturbances? Is it not because this peace doth not flourish in the inward man? And what shall we do in the day of trial itself? Let us, then, endeavour, as Peter exhorts, 2 Epist. iii. 14, to "be found of Christ in peace." And what may we do that we may be found of him in peace? "Why," saith he, "be without spot, and blameless.' " Let him come when he will, in what way he pleases, we shall be found in a way of peace, if we be found spotless and blameless, in a way of holiness. "And blessed is that servant whom his Master, when he cometh, shall find so doing." This will give light in a dungeon, as it did to Paul and Silas; -- ease in the fire, in the furnace, as to Shadrach, Meshach, and Abednego; -- contentment in the loss of all, as it did to Job; -- satisfaction on the foresight of future trouble, as it did to David: "Although my house be not so with God, yet he hath made with me an everlasting covenant." Whatever sword be in the hand of Christ, whatever fire or tempest be before him and round about him, what vengeance soever he is to take on any or all of the sons of men, -- this peace, kept up by the holiness he requires in such a season, will make a way to his bosom-love, and there repose the soul in rest and quietness.

      [2.] As to others, what Paul saith to Timothy in another case, about preaching of the gospel, may in some sense be spoken in this. "Take heed," saith he, "to the doctrine; for thereby thou shalt save thyself, and them that hear thee." Who knows but that hereby we may save ourselves, and the nation wherein we live! The Lord Christ hath certainly a controversy with these nations; he hath begun to deal with them in his indignation; and we know that there are provocations enough amongst us to stir him up unto our ruin. Who knows, I say, but that by meeting him in a way of generation-holiness, we may divert deserved ruin; at least hinder, that it be not brought upon us for the provocations of his sons and daughters?

      Now, there are several ways whereby this may have an influence into the safety and deliverance of the nations themselves:--

      1st. By setting all things right between Christ and the saints, that he may have no need farther to shake the earth and dissolve the heavens of the nations, to awaken his own from their security, to loosen them from perishing things, or to accomplish any other glorious end towards them. Christ sometimes sifts nations, that his wheat may be separated from the chaff: he sets nations on fire, that they may be a furnace for the trial of his own; and when their dross is cleansed he will quench his fire. When there was but one saint in a ship, yet it was for his sake that a storm came on all the rest. It is not always for the sins of the wicked, that they may be destroyed, that he comes in a way of judgment; but for the sins of his people, that they may be cleansed. So "judgment," as Peter speaks, "begins at the house of God." It is not unlikely that our troubles were brought on these nations for the sins of the nations, in their persecution of Christ, his truths, and saints, against great light. Nor is it less likely that troubles are continued on these nations for the sins of the saints themselves, -- such as those before insisted on. Now, what is it that in such trials Christ calls for, and which he will not cease calling for until he prevails? Is it not the work which we are in the pursuit of, -- weanedness from the world, self-denial, zeal for truth, humbleness, fruitfulness, faithfulness, universal holiness? If here, then, lies the root of Christ's controversy with these nations, as most probably it doth; if this be the cause of our troubles (as to me questionless it is); an engagement into the pursuit of this work is the only remedy and cure of the evils that we either feel or fear in these nations. Other remedies have been tried, and all in vain. O that we had hearts, through the Holy Ghost, to make trial of this, which the great physician, Jesus Christ, hath prescribed unto us! Heaven and earth call for it at our hands; the nations groan under our sin; -- if we regard not ourselves, yet let us make it our business to deliver England out of the hand of the Lord, Josh. xxii. 31.

      2dly. In that it may be an effectual means for the reformation of the nation. Reformation is the great thing that we have been talking of many years; and this hath been our condition in our attempts after it, -- the more that light for it hath broken forth amongst us, the more unreformed hath the body of the people been; yea, the more opposite, for the most part, unto reformation. And may not this, among other things, be one occasion, yea, the principal cause of it, -- the light of truth hath been accompanied with so many scandals in some, with so little power and evidence in the most, that prejudices have been strengthened in the minds of men against all that hath been pretended or professed? I am persuaded that a design for generation-holiness, carried on according to the light that we have received, would have a greater influence on the minds of the men of the world to look after reformation, than any of our entreaties or exhortations have yet obtained. We are contemptible to the nation, in our pressing after reformation whilst we are divided amongst ourselves; conformable to the world, whilst we proclaim our unmortified lusts, pride, covetousness, ambition, revenge, self-seeking. Would all the people of God stir up themselves to show forth the power of that faith and life they have received, and so take away advantage from obdurate opposers of the gospel, and give an eminent example to others, who now abhor them on the account of many prejudices that they have taken, the nations would be more awakened unto their duty than now they are. Were we agreed and united on this principle, that we would jointly and severally make this our design, -- what work might be wrought in families, councils, counties, cities! Now, reformation is acknowledged to be the means, the only means, of the preservation of a nation; -- and this the only means of that.

      3dly. This is the most effectual way of standing in the gap, to turn away the indignation of the Lord against the nation. Whatever is required thereunto is contained in this design of holiness: there is reformation, there is wrestling by prayer, sundry promises improving our interest in Christ, -- all included in this duty. Now, this is the most common way of saving nations, -- when wrath is ready to break forth, some Moses or Samuel stands up and pleads for a deliverance, and prevails. Says God, "Destroy not the cluster; there is a blessing in it." When the greatest and most dreadful judgment that God ever executed on sinners in this world was coming forth, had there been ten persons following after holiness, its accomplishment had been prevented. Here, then, we have a project to save three nations by; and without this, in vain shall they use any other remedies, -- they shall not be healed.

      [3.] Consider this thing, how it relates unto Christ and his glory. All the revenue of glory or honour that we bring unto Christ in this world, is by our obedience or holiness. He did not die for us that we might be great, or wise, or learned, or powerful in the world; but that he might purify us to be a peculiar people unto himself, zealous of good works. This was his design and aim, -- that he might have a holy people, a faithful people in the world. He tells us that herein his Father is glorified, that we bear much fruit; -- not that we be successful, that we rule and prevail, that we are in credit and reputation; but that we bring forth much fruit: and in the glory of the Father is the Son glorified also. It is this alone that adorns the doctrine of his gospel, and lifts up his name in the world; but especially is Christ glorified by the holiness of his saints in such a season; because, --

      1st. Thereby we bear witness to the world that indeed we believe him to be come forth amongst us, and that the works that are on the wheel relate to his kingdom and interest. Let us talk of it whilst we please, unless we live and walk as those who have communion with Christ in the works he doth, the world will yet think that, whatever we profess, yet indeed we believe, as they do, that it is a common thing that hath befallen us. But when indeed they shall see that there is a real reverence of his person upon our spirits, and that we bestir ourselves in his ways, like servants in the presence of their master, -- this carries a conviction along with it. To hear men talk of the coming of Christ, and the day of Christ, and the great and terrible things that Christ hath done in these days, and yet in the meantime to walk as the men of the world, -- in a spirit of pride, selfishness, and wrath, in sensuality or pleasure, in neglect of prayer and humiliation, yea, of all gospel duties, -- swearers and drunkards do not so dishonour Christ as such men do. But let men but see professors making it their business to be holy, humble, self-denying, useful in the world, condescending in love, resigning all to God, -- they cannot but say, "Well, this is a great day to the saints; they verily believe that Christ is among them." This is a professing that brings conviction; words are but as speaking with tongues, that work not out the glory of Christ.

      2dly. Thereby we bear witness unto what sort of kingdom it is that Christ hath in the world, and what a kind of king he is. I cannot but fear that our talking of the kingdom of Christ, and managing our notions of it (at least in the world's apprehensions) to carnal advantages, hath been a notable hinderance of the coming of it forth in beauty and glory amongst us. Every party talks of the kingdom of Christ, some more, some less, -- all pretend unto it; but it is evident that many would set him on his throne with the petition of Zebedee's children in their mouths, -- that they may sit on his right hand and his left. Hence the world doth really persuade itself, and is hardened every day in that persuasion, that, whatever is pretended of Christ, it is self-interest that carries all before it; and that men do entertain that notion for the promotion of self-ends. But now this design of abounding in real holiness sets up the pure, unmixed interest of Christ, and casts a conviction upon the world to that purpose. When the world may read in our lives that the kingdom we look for, though it be in this world, yet it is not indeed of this world, but is righteousness, and peace, and joy in the Holy Ghost, -- this bring that honour to Christ wherein he is delighted, and the ignorance of foolish men is put to silence.

      3dly. This brings honour unto Christ, and glorifies him in all the vengeance that he executes on his enemies, and all the care that he takes of his own. The world itself is hereby made to see that there is a real difference, indeed, in them between whom Christ puts a difference, and is convinced of the righteousness of his judgments. Every one may answer them when they inquire the reason of the dispensations amongst us, yea, they may answer themselves, "The Lord hath done great things for these, even these that serve him."

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Providential Changes, An Argument For Universal Holiness - sermon part 3 (John Owen, 1616 -1683)

  Use 1. Of trial or examination.

      Hath Christ for many years now been in an especial manner come amongst us? Do these alterations relate to him and his interest, and so require universal holiness and godliness? Let us, then, in the first place, see whether, in their several stations, the men of this generation have walked answerable to such a dispensation. Christ, indeed, hath done his work; but have we done ours? He hath destroyed many of his enemies, judged false professors, hardened and blinded the wicked world, sent out his Spirit to plead with his people, and taken vengeance on their inventions; he hath given out plentiful measures of truth and light: but now the whole inquiry is, Whether all or any of us have answered the mind of Christ in these dispensations, and prepared ourselves to meet him as becometh his greatness and holiness?

      For the generality of the people of the nation, Christ hath been pleading with them about their unbelief, worldliness, atheism, and contempt of the gospel. And what hath been the issue? Alas! he that was filthy is filthy still; he that was profane is so still; swearers, drunkards, and other vicious persons, are so still. Where is that man in a thousand in the nation that takes notice of any peculiar plea of Christ with him about his sin in any of these dispensations? One cries out of one party of men, another curses another party, -- a third is angry with God himself; but as to the call of Christ in his mighty appearances, who almost takes any notice of it? The abominable pride, folly, vanity, luxury, that are found in this city, testify to their faces that the voice of Wisdom is not heard in the cry of fools. And whereas Christ's peculiar controversy with this nation hath been about the contempt of the gospel, is there any ground got upon the generality of men? is any reformation wrought on this account among them? nay, may we not say freely, that there is a greater spirit of hatred, enmity, and opposition to Christ and the gospel, risen up in the nation than ever before? Light hath provoked and enraged them, so that they hate the gospel more than ever. How mad are the generality of the people on and after their idols, -- their old superstitious ways of worship, which Christ hath witnessed against! What an enmity against the very doctrine of the gospel! what a combination in all places is there against the reforming dispensation of it! And is this any good omen of a comfortable issue of this dispensation? Is not Christ ready to say of such a people, "Why should you be smitten any more? you will revolt more and more?" and to swear in his wrath that they shall not enter into his rest? Nay, may he not justly take his gospel from us, and give it to a people that will bring forth fruit? O England! that in this thy day thou hadst known the things of thy peace! I fear they will be hidden from thee. The temptations of the day, the divisions of thy teachers, with other their miscarriages, and thine own lusts, have deceived thee, -- and, without mercy, insuperable mercy, will ruin thee. Shall this shame be thy glory, -- that Christ hath not conquered thee, -- that thou hast hardened thyself against him?

      But passing them, let us inquire, whether the mind of Christ hath, in these dispensations, been answered in a due manner by the saints themselves? -- have they made it their business to meet him "in all holy conversation and godliness?" Indeed, to me the contrary appears, upon these considerations:-- (1.) Their great differences among themselves about lesser things; (2.) Their little difference from the world in great things; (3.) The general miscarriage of them all in things prejudicial to the progress of the gospel; (4.) The particular deviation of some into ways of scandal and offence; (5.) The backsliding of most if not of all of them.

      (1.) Consider their great differences among themselves about lesser things. I cannot insist on the weight that is laid by our Saviour on the union of his disciples, with the condescension and love which he requires of them to that purpose, -- the motives and exhortations given by the Holy Ghost unto them on that account, -- the provision of principles and means made in the gospel for it, -- the necessity of it to the promotion of the interest of Christ in the world, -- the benefit and advantage of it to the saints themselves, -- the testimony given by it to the power of Christ and truth of his word, -- the blasphemies and woeful, soul-ruining offences that ensue on the contrary frame, -- the weakening of faith, hinderance of prayer, quenching of zeal, strengthening of the men of the world, that attend the neglect of it; -- I must not, I say, insist on these things; but see John xvii. 21-23, and Phil. ii. 1-3, of a hundred places that might be mentioned. How little the mind of Christ, and his expectation at his coming, hath been answered by his saints in this particular, is evident unto all.

      [1.] Who is there, almost, who, having got any private opinion, true or false, wherein he differs from all or any of his brethren, who is not ready to proclaim it, without due regard to scandal and division, and even to quarrel with and divide from all that will not think as he thinks, and speak as he speaks? Now, the pride, self-fulness, vanity of mind, unlikeness to Christ, folly, want of faith and love, that is in such a frame, can never be expressed, nor sufficiently lamented. Christ abhors such a frame of spirit as he doth the pollution of the world.

      [2.] Neither is this all; but men will lay more weight on their mint and cummin, on the lesser things wherein they differ from their brethren, -- spend more time about them, write more books of them, labour more in their prosecution, -- than they will do in and about the weighty things of law and gospel; -- all which will appear at length to have been but the laying of hay and stubble on the foundation that must be consumed.

      [3.] And farther; -- men fall to judging and censuring each other as to their interest in Christ, or their eternal condition. By what rule? -- the everlasting gospel? -- the covenant of grace? No; but of the disciples: "Master, they follow not with us." They that believe not our opinion, we are apt to think believe not in Jesus Christ; and because we delight not in them, that Christ does not delight in them. This digs up the roots of love, weakens prayer, increases evil surmises (which are of the works of the flesh), genders strife and contempt; -- things that the soul of Christ abhors.

      [4.] The abomination of this wickedness ends not here; persecution, banishment, the blood of one another, hath on this account lain in the hearts and minds of some of the saints themselves. Not only have expressions to that purpose broken out from particular men, but it is to be feared that designs for it have been managed by parties and combinations. And are they not ready to dress up one another with such names and titles as may fit them for ruin? Sectaries, heretics, schismatics, on the one side; -- priests, antichristian dogs, on the other: and all this while Christ is in the midst of us! And doth this answer the expectation of Christ? is this a preparation to meet him "in all holy conversation and godliness?" Can we render ourselves more unlike him, more unmeet for communion with him? Are not saints ready to join with the world against saints? -- to take the vilest men into their bosom that will close with them in defaming, deriding, or, it may be, destroying their brethren? Doth Christ look for this usage in the house of his friends?

      (2.) Consider their little difference from the world in great things. The great separation that Christ requires and commands of his saints is, from the world. He died to redeem them from it and out of it, -- to deliver them from the present evil world, -- the ways, works, fellowship, and ends of it; so providing that, in all holy conversation, his people should dwell alone, and not be reckoned among the nations.

      Now, there are five things wherein Christ calls for his own to be differenced from the world and the men thereof:-- [1.] In spirit; [2.] In principle; [3.] In conversation; [4.] In ends; [5.] In worship.

      [1.] In spirit. He tells us everywhere, that it is one Spirit that is in his, -- another that is in the world. 1 John iv. 4, "Greater is he that is in you, than he that is in the world." "There is a he' in you, and a he' in the world; and they are different and opposite. There is dwelling in you the Spirit of truth, which the world cannot receive, nor doth it know him," John xiv. 17. And when his disciples began to act in the power of a carnal spirit, he tells them they knew not what spirit they were of.

      [2.] In principle. The principle that Christ requires in his saints is faith, working by love, and guided by that wisdom which is from above. 1 Tim. i. 5: Here are the saints' principles (I mean, should be so) of all their operations. A pure heart, and love, which is the end of all faith, is their great principle. This cleanses the conscience, and so sets them on work; -- by this they take in strength for operation from Christ, without whom they can do nothing, John xv. 5. By this they receive light and guidance from Christ, and that wisdom which is from above, enabling them to order their affairs with discretion, James iii. 17, 18. Now, the principle that is in the world is self, -- self acted and guided by carnal wisdom; which is sensual and devilish; on the account whereof they despise the principle and actings of the saints, Ps. xiv. 6.

      [3.] In conversation. He hath redeemed us from a vain conversation, 1 Pet. i. 18. There is a peculiar emphasis put upon a conversation that becomes the gospel. There is a twofold conversation; -- one that becometh the world and the men of the world; another that becometh the gospel and the profession thereof. That these be kept unmixed is the great exhortation of the apostle, Rom. xii. 2. And if you would know wherein a worldly conversation consists, the apostle telleth us, 1 John ii. 16. A conversation wherein any of these things bear sway, is a conversation of this world. That all holiness, all manner of holiness, universal holiness and godliness, is in the gospel conversation, to which the saints are called, shall be afterward spoken unto.

      [4.] In ends. There is a double end of men's working and acting in this world:-- 1st. General, which regulates the course of their lives and conversations; 2dly. Particular, which regulates their particular actings and works: and in both these are the saints and the world differenced:--

      1st. The general end of the saints is the glory of God. This lies in their eye, in their design, -- how God may be glorified by them, his name exalted, his interest promoted; this way the bent of their minds and spirits tends. The general end of the men of the world is self; all is resolved into self. Whatever they do or act in public or private, whatever their pretence be, yet self is their end; -- self-admiration, self-ostentation, self-satisfaction, -- all centres in self. Sometimes, indeed, they may perform things that seem to be of a public tendency, -- for the good of mankind, the good of nations, yea, it may be, the good of the church; so that it is hard for themselves to discover, or for others to charge them, it may be, that they act for self: but there are these two things that will evince men to make self their general end and aim, even then when they act for public ends:--

      (1st.) This is a rule that will not fail men:-- whatever in public actings is not done with a single eye for the glory of God, is done for self. These two divide all the general ends of men; and where one is not enthroned, the other is. Now, though some men may so far proceed in public actings, that it may not be evident wherein their self-interest lies, -- though that also be but seldom, -- yet, if they do not eye the glory of God with a single eye in these their actings, it is all for self; -- and so it will be found at the last day. Now, how few will be left not turning into self on this rule, now [that] pretences run so high of public aims, might be easily evinced. It were no hard matter to discover how, in things of a public tendency, men make some fleshly imagination or other the god they worship; -- so that be enthroned, they are little solicitous about the glory of God himself.

      (2dly.) The difference of these ends even in public actings may be seen from the ways, means, and frame of spirit in which they are carried on. Let men pretend what they will to public ends, yet if they press after them with a proud, carnal, wrathful, envious spirit, by the ways, wisdom, and in the spirit of the world, without faith and submission to God, it is self and not God that is their aim. And this also might be improved to strip men of glorying in their public designs, were that my present business. Jehu's spirit spoiled his work.

      2dly. There is a particular end that regulates the public actings of men. This in the saints is their doing the work of their generation; that, as Noah, they may walk with God in their generation. This is their integrity as to the special course of their lives, and their particular employment, -- how they may fulfil the work of their generation. The special end of the men of the world is the satisfaction of one particular lust or other. "Will this increase my wealth, my power, my carnal interest in this world, my reputation for wisdom and ability, or give me advantage to grow in this or that corrupt end in particular?" This is the secret inquiry of their deceived hearts; this influences and regulates all their particular actings.

      [5.] As to their separation in worship, I shall only point to that one place, and leave it, 2 Cor. vi. 14-18, and chap. vii. 1, which belongs to that discourse.

      Now, I wish I had a more difficult task in hand, -- I wish it were harder for me to manage any principle of conviction that we have not been prepared to meet Christ in his coming, from this consideration of our little difference from the world in these great things of principle, spirit, walking, ends, and worship. For, --

      What a fleshly, wrathful, carnal, worldly spirit hath discovered itself in many professors; nay, in the most! -- how little of the humble, lowly, meek, loving spirit of Christ! Many think it their glory to be unlike Christ in the spirit of their minds, -- high, heady, self-full, proud, revengeful. What little difference between them and the men of the world! How like to one another! What oneness is found in them! Is this to learn Christ? to put on Christ? Is this the image of Christ that manifests itself in most professors? Nor, --

      Are they at a distance from the world as to the principle of their walking and working. Do they walk by faith, and work by faith? are they guided by the wisdom that is from above? make they God their refuge? or are any men more dipped into a principle of carnal wisdom than most professors are? To seek counsel of God, to take the law of their proceedings at his mouth, to look up to him for guidance and direction, to derive strength from the Lord Christ by believing for the work of their employments, -- in how few are these things found! Their own wisdom, their own counsel, their own contrivance, their own abilities, shall do their work. Carnal policy and fleshly wisdom are their net and drag.

      Moreover, what is our conversation? How like the world in our persons, in our families, in our spirits, callings, -- in whatever the world may properly call its own! Professors have jostled the men of the world, out of the possession of the ways of the world. How few are found walking in a world-condemning conversation! a gospel-glorifying conversation! a fruitful, holy conversation! We are known from the world by word more than by deed; which is not the way that James directs us unto.

      I might go through with the rest of the considerations mentioned, and manifest that there is another evil found amongst us; for as we have great differences among ourselves about little things, so we have little difference from the world in those which are great and weighty.

      (3.) Consider the general miscarriage almost of all professors in things prejudicial to the advancement of the gospel. The pretence whereof we have served ourselves all along, hath been, of the furtherance, propagation, and advancement of the gospel. Our Lord Christ hath sent out light, and given opportunities suitable unto such a design; -- never greater advantages nor greater opportunities from the foundation of the world. If ever they be required at the hands of this generation, they will be found to have been so. Whence, then, hath it been that the work hath not gone on and prospered? why doth it yet stick? Hath it not been from the woeful miscarriage of those who were looked on as the means and instruments of carrying it on? Have there been a few saints in a place? It is odds [but] that they have been at variance among themselves, and made sport for the vain multitude by their divisions; or they have walked forwardly, provokingly, uselessly, worldly, [so] that their pretence for the gospel hath been despised because of their persons. Have they, as men concerned in the honour of Christ and the gospel, as men enjoying the blessed principle of his Spirit, laboured to be useful, fruitful, -- to do good to all, to be meek, lowly, self-denying, charitable, abounding in good works, patient towards opposers, not reviling again, not returning evil for evil, bearing, suffering, committing all to Christ? Alas! how few are there who have so walked! Could some see believers making it their business to be like Christ in the world, -- to deny themselves as he did, -- to do good to all as he did, -- to be patient under persecution and reproaches as he was, -- to be tender, pitiful, merciful, like him, -- to abide in faith and prayer as he did; what might we not expect, as to the advancement of the gospel amongst us? We complain of cold preaching among ministers, of dead and dull attendance in hearers, of contempt of the word in the most, whereby the power of the gospel is kept within narrow bounds. But the truth is, the prejudices that have been raised by the miscarriages of professors have had a greater influence unto that evil event than any of the rest. And hath this been to meet Christ in his coming?

      (4.) Of the like nature are the scandalous offences of many. I shall not insist on the scandalous apostasies of many professors, who, some by one great sin, some by another, are fallen off from the profession of the gospel. I wish that too many other instances might not be found among them that remain. Are there not some proud unto scandal, or sensual unto scandal, or covetous unto scandal, or negligent of their families and relations unto scandal, or conformable to the ways, customs, and fashions of the world unto scandal? I wish no such things might be found among us.

      (5.) Add hereunto the general backsliding, or going back from God, that is amongst professors. We scarce seem to be the same generation of men that we were fifteen or sixteen years ago:-- some have utterly lost their principle. Zeal for God, reformation, purity of ordinances, interest of Christ in his saints, are things to be despised, things that have no concernment in our condition and affairs; as though we had no more need of Christ or his interest amongst us: and in the best, is not a fresh spirit of our present engagement almost lost?

      But why should I insist farther on these things? Are not the things that have been spoken sufficient for a rebuke, or a conviction at least, that the professing people of Christ have not walked as though they had a just respect to his coming, or his peculiar presence amongst them? May we not justly fear, that our multiplied provocations may at length prevail with him to withdraw, to put a stop to his work that is upon the wheel; not only to leave us to manifold entanglements in the carrying of it on, but also utterly to forsake it, -- to cast down the tower, and pluck up the hedge that he hath made about his vineyard, and leave it to be laid waste? He must have a heart like the flint in the rock of stone, that doth not tremble at it. But complaints will not be our relief. That which is incumbent on us, if yet there may be hope, is our answering the exhortation in my text. If, then, any sense do fall upon our spirits that Christ is come amongst us in a peculiar manner, in the providential alterations and dissolutions that have been among us; and that we have not hitherto demeaned ourselves as becometh them who are called to meet him, and to walk with him in such ways and paths as his amongst us have been; -- then, I say, let us apply ourselves in our next use to the exhortation that lies before us, -- to all manner of "holy conversation."

      Use 2. Of exhortation. That, I say, then, which we are now to attend unto, is the exhortation that is included in this expression, "What manner of persons ought we to be?" To further the efficacy of this exhortation, give me leave to premise some few things:--

      First. There are general reasons of holiness and godliness, and there are special motives unto them. I am not now dealing upon the general reasons of holiness on the account of the covenant of grace; and so shall not press it on those considerations upon believers as such. But I speak of it in reference unto the peculiar motive mentioned in the text, -- namely, the providential dissolution of temporal concernments; and so speak to believers as men interested therein, -- as persons whom Christ hath a special regard unto in these his dispensations. It is one thing to say, "What manner of persons ought ye to be, whom God hath loved with an everlasting love, whom Christ hath washed in his own blood, -- who have received the Spirit of Christ?" and another to say, "Ye that are loved with an everlasting love, are washed in the blood of Christ, and made partakers of the Holy Ghost, seeing that Christ is come amongst us to the dissolution of the great things of the nations, what manner of persons ought ye to be?" That is it in a peculiar pressing unto holiness on the account of the motive that is intended.

      Secondly. There is a holiness and godliness that is required universally, at all times, in all places and seasons, and in all persons whatever, by the gospel; and there is a peculiar improvement of that holiness and godliness at some seasons, and in some persons, that is not required at other times, and of other persons. Christ hath work for all the grace of his people in this world; and, according as opportunities for that work are presented unto them, they ought to stir up their grace for it. In the times of Christ's coming, he hath great work to do for and by the holiness and godliness of his people. A great testimony is to be given to himself thereby; his work is much to be promoted by it; the world to be convinced, condemned; his judgments against them justified in the sight of all; -- and much more hath Christ to do with the holiness of his people at such a season. Now, it is this peculiar improvement of covenant, gospel holiness that is required; not only that holiness that is indispensably incumbent on us by the virtue of the covenant, but that heightening and improvement of it which the season wherein we live, and the work that Christ hath to do, do require of us.

      These things being premised, let us now proceed to the management of our exhortation; and observe, --

      (1.) That the apostle calls us to a consideration how this work may be effected: "What manner of persons ought ye to be?" Consider with yourselves the equity of the matter, the greatness of the motive, and the ways whereby it may be answered. The business is not now to be left at an ordinary rate, nor unto private meditations; it is to be made a matter of solemn consideration and design; it is to be managed with advice and counsel: consider, I say, "what manner of persons." It is not about holiness in general that I speak; but about that holiness which becomes us in such a season. This, then, is the first part of this exhortation, -- that as to the improvement of holiness answerable to the season of this coming of Christ, we would carry it on by design, by counsel, by deliberate consideration; not only labouring to be holy ourselves, but to promote the work of holiness, the eminency, the activity, the usefulness of it, in one another, -- in all believers, -- so far as our prayers, exhortations, and examples, can reach. This the apostle pleads for on the same account, Heb. iii. 13; and chap. x. 23, 24, to the same purpose. And we have the practice of it, Mal. iii. 16. It was such a time and season as that we treat of, Christ was coming to his temple, verses 1-3. The earth was full of wickedness and contempt of him. What do the saints do? Do they content themselves with their ordinary measures? Do they keep all close to themselves? No; they confer, advise, consult, and that frequently, how, wherein, whereby, the expectation of their coming Lord may be answered. The reasons, arguments, way of carrying on such a counsel and design, the apostle declares, Rom. xiii. 11-14, "The time requires it, the duty is urgent, temptations are many, failings have been great, -- the Lord is nigh at hand." Let, then, believers enter together into this plot, this design; draw as many as they can into it; promote it by all ways and means possible. Let them get together; make this their aim, their design, -- engage in it as the duty of their day, of their time and season. This would be a plot that the men of the world would have more just cause to fear than ever they had of any, and yet dare not question, disturb, or interrupt; -- a design that would blow up their contrivance, disappoint their counsel, ruin their interest, -- shake heaven and earth. Let every one contribute the best of his counsel, the best of his grace, the best of his interest in heaven, the utmost of his self-denial, to the carrying of it on. Methinks we have dwelt long enough upon others' failings, -- fruitless, selfish designs; the world is full of the noise, the steam, the filth of them. Oh, that the stream of our endeavours might now be another way! Oh, that God would stir up some that might stand up and cry, "Who is for God? who is on our side for holiness now?" If ministers at their meetings, if Christians at theirs, would make this their business; if all would agree to sacrifice their lusts, their self-love, their by-opinions to this work, -- what glory would redound to Christ! what salvation would be wrought in the earth! Why do any of us lie complaining? Let us up and be doing; there is no doubt, no question to be made. This is that which Christ lengthens his controversy with us about, that he will bring us to, or ruin us and destroy us as to this world. Ministers meet. What do they? Pray a while, and spend their time in and about differences, controversies, -- how they may do this or that, which I shall not name. Christians meet, and pray, and go away as they came. Lusts are not sacrificed; faults are not confessed to one another; exhortations mutual are not used; -- no ground is got for holiness or godliness, but things remain as they did, or rather grow worse and worse every day: at best, profession rises, and the power of religion falls and decreases.

      I heartily wish professors would be persuaded to come together to advise, to consult for God, -- for the glory of Christ and the gospel, and for their own interest in this thing; -- to consider what are the pressing temptations of the days wherein we live; what are the corruptions and lusts that are apt to be provoked and excited by these temptations, or by the state of things amongst us; what duties seem to be neglected; and what are the common, visible failings and scandal of professors, wherein themselves, through party, or neglect, or selfishness, have been wanting: and to advise and pray for the remedying of all these evils. I wish they would seriously stir up and exhort one another to contend mightily for the crucifying of all their secret lusts and bosom sins, -- for heart-purity and likeness to Christ in all things; that they would incite others, and draw all they can into their society and combination in all parts of the nation. In particular, let not us of this place stand still, expecting when others will begin the work. The meaner, poorer, worse we are, the more incumbent is it on us to rise and be doing. The water is moved, teaching [healing?] is in it, and we strive not who shall enter first, but rather stand striving, contesting with others, to put them before us!

      This is the first direction:-- Let us make the matter of holiness and godliness suited to the coming of Christ a business of design, counsel, and common engagement; whereunto every one may contribute of the store which from God he hath received. Blessed will be those servants whom their Master, when he cometh, shall find so doing!

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Providential Changes, An Argument For Universal Holiness - sermon part 2 (John Owen, 1616 -1683)

  2. The second ground is, because every such day is a lesser day of judgment, -- a forerunner, pledge, and evidence of that great day of the Lord which is to come. God's great and signal judgments in the world are to be looked on as pledges of the final judgment at the last day. So Jude tells us that, in the destruction of Sodom and Gomorrah, "God set forth an example of them that shall suffer the vengeance of eternal fire," verse 7. And Peter calls the time of the destruction of the Judaical church and state expressly "the day of judgment and perdition of ungodly men," 2 Epist. iii. 7. So to the full is the destruction of the Roman persecuting state expressed, Dan. vii. 9, 10, 14. The solemnity of the work and whole procedure bespeaks a great day, a day of judgment; it is so, and a representation of that which is to come. And the like also is set forth, chap. xii. 1-3; and the same description have we of the like day of Christ, Mal. iv. 1.

      Every such day, I say, then, is a lesser day of judgment, wherein much judging-work is accomplished. This Daniel tells us, chap. xii. 10, -- it is a trying, a purifying, a teaching, a hardening, a bleeding time. There are great works that are done upon the souls and consciences of men by Christ in such a day, as well as outwardly; and all in a way of judgment. To let pass, then, the outward, visible effects of his wrath and power, of his wisdom and righteousness, I shall consider some few of the more secret judiciary acts that the Lord Christ usually exerts in such a day:--

      (1.) He pleads with all flesh that are concerned in the alterations and desolations he makes. God puts this as one act of his in judgment, that he pleads with men, Ezek. xxxviii. 22. In his judgments he pleads with and against men about their sins. And in that great representation of the day of judgment, Joel iii. 2, God is said to "plead with all nations." Now, I say, in general, Christ in such a day pleads with all men concerned. His providences have a voice, and that a contending, pleading voice. Unless men are utterly blinded and hardened (as, indeed, the most are), they cannot but hear him, in his great and mighty works, contending with them about their sin and unbelief, -- representing to them his righteous judgment to come. Though men now cast off things, on this account and that; and, being filled with their lusts, passions, fury, revenge, or ease, sensuality and worldliness, think these things concern them not; yet the day will come wherein they shall know, that the Lord Christ in his mighty works was pleading even with them also, and that in a way of judgment about their sin and folly.

      (2.) In such a day Christ judges and determines the profession of many a false hypocrite, who hath deceived the church and people of God. One great work of the last day shall be the discovery of hypocrites: it is thence principally called, "The day wherein the secrets of all hearts shall be revealed." Many a fair pretender in the world shall be found to have been an enemy of Christ and the gospel. So is the day of Christ's coming in the flesh represented, Mal. iii. 1, 2. All were high in their professions of desiring his coming, and of delighting in him; but when he came, what was the issue? How few endured the trial! The false, hypocritical, selfish hearts, who had treasured up the hopes of great things to themselves, being discovered by the trials and temptations wherewith his coming was attended, themselves were utterly cast off from their profession into open enmity to God and his Son. So dealeth the Lord Christ in and under the dispensations whereof we speak, to this day. What by the fury of their own lusts, what by the temptations which lie in their way, what by the advantages they meet withal for the exercise of their vile affections, their hypocrisy is discovered, and themselves cast out of their profession. Notable effects of this acting of Christ as a judge have we seen in the dispensation that is passing over us. Some he hath judged by the sentence and judgment of his churches. How many false wretches have been cast out of churches, that have withered under their judgment, and returned no more! Some who have not walked in the order of his churches by him appointed, he hath judged by the world itself; -- suffered their sin and folly so to break forth, that the world itself hath cast them out from the number of professors, and owned them as its own. Some have been judged as to their profession of him by strong temptations; that is, their lusts, ambition, selfishness, which have carried them into ways and compliances wherein they have been compelled to desert, and almost renounce all their former profession. Some have been tried and judged by the errors and abominations of the times, and turned aside from the simplicity of the gospel. Now, though there have been, and are, these and many other ways and means of casting men out of and from the profession that they have made, some good, some bad, some in themselves of a mere passive nature, and indifferent; yet they all proceed from Christ in a judiciary way, -- they are acts of his in his day of judgment; -- and O that England might not yet be farther filled with instances and examples of this kind!

      (3.) He doth exercise his judgment in blinding and hardening of wicked men; yet they shall not see nor perceive what he is doing, but shall have advantages to do wickedly, and prejudices to blind them therein. So expressly, Dan. xii. 10, "They shall do wickedly, and they shall not understand." There are two parts of his judgment in such a day, about and against them. First, His giving of them up to their own lusts, to do wickedly: "They shall do wickedly." Wicked they are, and they shall act accordingly; they shall do it in such a day to the purpose, Rev. xvi. 10, 11. Christ will providentially suffer occasions, advantages, provocations, to lie before them, so that they shall do wickedly to the purpose; they shall have daily fresh occasions to curse, repine, blaspheme, oppose Christ and his interest, or to seek themselves, and the satisfaction of their lusts, which at other times they shall not be able to do. Be they in what condition they will, high or low, exalted or depressed, in power or out of it, they shall in such a season do wickedly, according as their advantages and provocations are. And for men to be given up to their own hearts' lusts, is the next door to the judgment of the great day, when men shall be given up to sin, self, and Satan, unto eternity. Secondly, He blinds them: "None of the wicked shall understand." Strange! Who seems so wise and so crafty as they? Who do understand the times, and their advantages in them, more than they? Who more prudent for the management of affairs than they? But the truth is, none of them, no, not one of them, shall, or do, or can understand; that is, they understand not the work of Christ, the business and design that he hath in hand, nor what is the true and proper interest of them who are concerned in these dispensations. There are many ways whereby Christ exerts this blinding and infatuating efficacy of his providence towards wicked men in such a day of judgment, that they shall not understand or know that he is at all concerned in the works that are in the world.

      Sometimes the very things that he doth are such, and so contrary to the prejudicate opinions of men, that they can never understand that they are things which he will own. How many have been kept from understanding any thing of Christ in the world, in the days wherein we live, from their inveterate prejudices on the account of old superstitions, and forms of government which have been removed! They will rather die than believe that Christ hath any hand in these things: "They shall not understand."

      Sometimes the persons by whom he doth them, keep them from understanding. "Shall these men save us?' -- these whom they look upon as the offscouring of the earth. "Sure, if Christ had any work to do in the world, he would make use of other manner of instruments for the accomplishing of them." They are no less offended with the persons that do them than the things that are done. Christ worketh all this, that they should not understand.

      Sometimes the manner of doing what he hath to do [keeps them from understanding,] -- the darkness wherewith it is attended, the strange process that he makes, -- sometimes weak, sometimes foolish, sometimes disorderly to the reasoning of flesh and blood, though all beautiful in itself, and in relation to him.

      And sometimes Christ sends a spirit of giddiness into the midst of them, that they shall err and wander in all their ways, and not see nor discern the things that are before them: "None of the wicked shall understand."

      By these, and many such ways as these, doth Christ in these days of his coming exercise judgment on ungodly men; -- not to mention the outward destruction, desolation, and perdition, which usually in such seasons he brings upon them.

      (4.) He exerciseth judgment at such a time even among the saints themselves. Ps. lxxxii. 1: He is judging in the great congregation. So Ps. l. 4-8: All this solemnity of proceeding is for the judgment of his own people; and his judging of them is in a plea about their obedience and failing therein. The sum of this his dealing with them is expressed, Rev. iii. 9.

      We may, then, consider, -- [1.] What it is that Christ pleadeth with his own people about his coming; [2.] What are the ways and means whereby he doth so:--

      [1.] There are sundry things on the account whereof Christ at his coming pleads with his saints. One or more of them:--

      1st. On the account of some secret lusts that have defiled them, and which they have either indulged themselves in, or not so vigorously opposed as their loyalty unto Christ required. Times of peace and outward prosperity are usually times wherein, through manifold temptations, even the saints themselves are apt to sully their consciences, and to have breaches made upon their integrity; sometimes in things they do know, and sometimes in things they do not know, nor take notice of. Instances may be given in abundance of such things. In this condition Christ deals with them, as Isa. iv. 4. There is blood and filth upon them; the spirit of judgment and burning must be set at work; which, as it principally aims at the internal efficacy of the Spirit in the cleansing of sin, so it respects a time of providential alterations and trials, wherein that work is effectually exerted. Christ in these dispensations speaks secretly to the consciences of his saints, and minds them of this and that folly and miscarriage, and deals with them about it. He asks them if things be not so and so with them? -- if they have not thus and thus defiled themselves? -- whether these hearts are fit to converse with him? and leaves not until their dross and tin be consumed.

      2dly. On the account of some way or ways wherein they may have been unadvisedly, or through temptation, or want of seeking counsel aright from him, engaged. They may be got, in their employments, in their callings, in the work that lies before them in this world, into ways and paths wherein Christ is not pleased they should make any progress. What through leaning to their own understandings, what through an inclination of saying "A confederacy" to them to whom the people say "A confederacy," what through the common mistakes in the days wherein they live, even the saints may be engaged in ways that are not according to the mind and will of Christ. Now, in such a day of Christ's coming, though he spares the souls of his saints and forgives them, yet he "takes vengeance of their inventions," Ps. xcix. 8. He will cast down all their idols, and destroy and consume every false way wherein they were. One is, it may be, in a way of superstition and false worship; another in a way of pride and ambition; another in a way of giving countenance to the men of the world, and things wherein God delights not; -- Christ will take vengeance of all these their inventions in the day of his coming. He acts as refiner's fire," and as "fullers' soap."

      3dly. On the account of inordinate cleaving unto the shaken, passing things of the world. This is a peculiar controversy that Christ hath with his, upon the account of adherence to the passing world; and it is a thing wherein, when he comes, too many will be found faulty. I might also insist on their unbelief, and other particulars. But, --

      [2.] The ways and means whereby Christ judgeth and pleadeth with his own, on these accounts, are also various:--

      1st. He doth it by the afflictions, trials, and troubles, that he exerciseth them with at his coming. The use of the furnace is to take away dross; and the issue of afflictions and trials, to take away sin:-- this is their fruit. So, Dan. xii. 1, the time of Christ's coming shall be a day of trouble, such as never was. And what shall be the issue? Verse 10, "Many shall be purified, and made white, and tried." Their trials and troubles, their great tribulations, shall be purifying and cleansing. Though the design of Christ in the issue, at the appointed season, be the peace and deliverance of his saints; yet, in the carrying on of his work, great trials and tribulations may befall them all; and many may fall in the way, and perish as to the outward man. Hence, Dan. xii. 13, there is an appointed time of rest, and it will be a blessed thing for them that shall be preserved unto it; but whilst those days and seasons are coming to their period, there is often "a time of great trouble," verse 1. And "the power of the holy people may be scattered," verse 7, and many afflictions and trials may befall them. Now, by these doth Christ plead with his, for the consumption of their lusts, and the destruction of their inventions, -- for the purging and purifying of them. All our trials, pressures, troubles, disappointments, in such a day, are the actings of Christ to this end and purpose. The influences that affliction hath unto these ends are commonly spoken unto.

      2dly. He doth it by pouring out of his Spirit in a singular manner, for this end and purpose, so to plead with, judge, and cleanse his saints. It is in the administration of his Spirit that at his coming "he sits as a refiner and purifier of silver," Mal. iii. 1-3; and we see what work he accomplishes thereby. The Holy Ghost, who is the great pleader for the saints, and in them, doth at such a time effectually plead with them, by convictions, persuasions, arguings, application of the word, motions, strivings, and the like. Hence those who are unrefined at such a season are said in a peculiar manner "to vex," to grieve "the Holy Spirit" of God, Isa. lxiii. 10. His design upon them is a design of love; and to be rejected, resisted, opposed, in his actings and motions, -- this grieves and vexes him. Men know not what they do, in neglecting the actings of the Holy Ghost; which are peculiarly suited to providential dispensations. When God is great in the world in the works of his providence, -- in alterations, dissolutions, shakings, changings, removals, -- and sends his Spirit to move and work in the hearts of men, answerably to his mind and will in these dispensations, so that there is a harmony in the voice of God without and within, both speaking aloud and clearly; then to neglect the workings of the Spirit brings men into that condition complained of, Ezek. xxiv. 13, "Because I have purged thee, and thou wast not purged, thou shalt not be purged any more."

      It may be observed, that at such seasons when Christ hath any great and signal work to bring forth in the world, he doth by his Spirit deal with the hearts and consciences of the most wicked and vile men; which, when the secrets of all hearts shall be discovered at the last day, will exceedingly exalt the glory of his wisdom, patience, goodness, holiness, and righteousness. So did he with them before the flood; as is evident from Gen. vi. 3. When an utter destruction was to come, he saith, his Spirit shall strive with them no more; -- that is, about their sin and rebellion. That this Spirit was the Spirit of Christ, and that the work of dealing with these ungodly men was the work of Christ, and that it was a fruit of longsuffering, Peter declares, 1 Pet. iii. 18-20. And if he deals thus with a perishing world, by a work that perisheth also, -- how much more doth he it in an effectual work upon the hearts of his own! It is the Spirit that speaks to the churches in all their trials, Rev. ii. 3.

      By this means, I say, then, Christ pleads with his saints; secretly and powerfully judging their lusts, corruptions, failings, -- consuming and burning them up. He first, by frequent motions and instructions, gives them no rest in any unequal path; then discovers to them the beauty of holiness, the excellency of the love of Christ, the vanity and folly of every thing that hath interrupted their communion with him; and so fills them with godly sorrow, renunciation of sin, and cleaving unto God; -- which is the very promise that we have, Ezek. vi. 10.

      3dly. As he doth it by the inward, private, effectual operation of his Spirit, so he doth it by the effusion of his light and gifts in the dispensation of the word. Christ seldom brings any great alteration upon the world, but together with it, or to prepare for it, he causeth much effectual light, to break forth in the dispensation of his word. Before the first destruction of Jerusalem by the Babylonians, how he dealt with them he declares, 2 Chron. xxxvi. 15, "And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place." And before the final dissolution of the heavens and earth of that church and state, he preached to them himself in the flesh. A glorious light! Before the ruin of the antichristian world, he sends the angel with the everlasting gospel, and his two witnesses to hold forth the light of the gospel; and we must witness to this his way and wisdom in our generation. Now, though there are many rebels against light, and many whose lusts are enraged by the breaking forth of truth in its beauty and lustre; and many that, being dazzled with it, do run out of its paths into ways of error and folly, and none of the wicked do understand; yet, among the saints, the more light the more holiness, -- for their light is transforming. This, then, is another means whereby, in such a day, Christ consumes the lusts and judges the inordinate walking of his own, -- even by the light which in an eminent manner he sends forth in the dispensation of the word.

      Now, if the time and season whereof we speak be such a day of judgment, wherein Christ thus pleads with all men, and with his own in an especial manner, I think the inference unto eminency in universal holiness may be left upon the thoughts and minds of all that are concerned. Especially from these considerations doth the inference lie strong unto the ensuing particulars, in the ways of holiness and godliness:-- First, Of self-searching and self-judging in reference to our state and condition. Dreadful are the actings of Christ in such a day on the souls and consciences (ofttimes on the names and lives) of corrupt, unsound professors; -- in part I declared them before. If any now should be found in such a condition, his day of judgment is come, his sealing to destruction. This the apostle calls to in such a dispensation, 1 Cor. xi. 31, 32. Self-judging, as to our state and condition, ways and practices, is a great principle of holy conversation and godliness. When Christ comes to judge, we ought surely to judge ourselves; and abounding in that work is a great means of preservation from the temptations of the days whereunto we are exposed. Secondly, Of weanedness from the world and the things thereof. Christ's coming puts vanity on all these passing things. This is surely contained in the text, "Seeing that these things shall be dissolved, what manner of persons," etc. At best they are vain and passing, uncertain things; in such a dispensation as is spoken of, they are all obnoxious to dissolution, and many of them certainly to be removed and taken away. And why should the heart of any one be set upon them? why should we not fix our souls on things more profitable, more durable? It is no small matter to meet the Lord Christ at his coming, Mal. iii. 1-3. They were all full of desires of the coming of Christ; they sought after him: "The Lord whom ye seek." They delighted in the thoughts of him: "Whom ye delight in." Well, he came, according to their desires; he whom they sought was found. And what was the issue? Why, very few of them could abide the day of his coming, or stand when he appeared. He had a work to do they could not away with. They desired his coming, -- they desired the day of the Lord; but, as the prophet says, Amos v. 18, "Woe unto them! to what end have they desired it? -- it was darkness to them, not light." That was the coming of Christ in person to his temple. It is not otherwise in any of his other comings in providential dispensations. Many men long for it, delight in it, -- it is our duty so to do; but what is the issue? One is hardened in sin and lust; -- another is lifted up, as though himself were something, when he is nothing; -- a third stumbles at the coming itself, and falls: "Woe unto them! the day of the Lord is darkness unto them, and not light."

      I proceed now to the use. But to make way for the due improvement of the apostle's exhortation unto us, some previous considerations must be laid down:--

      First. It is known to all the world that we have had great providential alterations and dissolutions in these nations. He must be a stranger, not in England only, but in Europe, almost in the whole world, that knows it not. Our heavens and our earth, our sea and our dry land, have been not only shaken, but removed also. The heavens of ancient and glorious fabric, both civil and ecclesiastical, have been taken down by fire and sword, and the fervent heat of God's displeasure. It is needless for me to declare what destructions, what dissolutions, what unparalleled alterations we have had in these nations. Persons, things, forms of government of old established, and newly-framed constitutions, we have seen all obnoxious to change or ruin.

      Secondly. It is no less certain that we may say, concerning all these things, "Come and see what God hath wrought." And as to these desolations of nations, ruin of families, alterations of governments, we may say of them all, as the psalmist, Ps. xlvi. 8 "Come, behold the works of the Lord, what desolations he hath made in the earth." It is his work; he hath done it himself. There is no evil in the city, and the Lord hath not done it, Amos iii. 6. Have there been any exaltations of men, recoveries from depression, relief of the oppressed, establishments of new frames and order of things? -- it hath been all from him, Dan. ii. 21, iv. 32. Indeed, the days wherein we live are full of practical atheism. Some, out of mere stoutness of heart and innate unbelief, will take no notice of God in all these things. Ps. x. 4, "The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts." As things have been, so they suppose they are, and will be; but as to the consideration of him who disposeth of all as seems good unto him, they are strangers unto it. Some have had their lusts enraged, and themselves so provoked and disappointed, that, flying upon the instruments which God hath used, they have been filled with prejudice, and utterly blinded as to any discovery of the ways or work of God in these revolutions. Some have been utterly cast down in their thoughts, because they have not been able to discover the righteousness, beauty, and order, of the ways of God; his footsteps having been in the deep, while his paths have not been known. And some, having found an open door for the satisfaction of their lusts, -- pride, covetousness, ambition, love of the world, reputation, vain-glory, and uncleanness, -- have been so greedily engaged in the pursuit of them, that they have taken little or no notice of the hand of God in these things. And others are at a stand, like the Philistine priests and diviners, 1 Sam. vi. 9. They know not whether all this hath been from the hand of God, or whether some chance hath befallen us. I shall not need to mention those in Isa. xlvii. 13, -- "astrologers, star-gazers, and monthly prognosticators," who have endeavoured also to divert the thoughts of unbelieving, foolish men, from a due consideration of the Author of all our revolutions. To all which I shall answer in general in the words of Hannah, 1 Sam. ii. 3-9, "God hath done all these things." And men that will not take notice of him and his proceedings, shall at length be forced so to do, Isa. xxvi. 11.

      These things being premised, one principal inquiry, which must be the bottom and foundation of the ensuing directions, is, whether it may appear that these providential alterations and dissolutions have related to Christ and his interest in the world in an especial manner?

      That we may yet a little farther clear our way, you may farther observe, what I intend, by relating unto Christ and his church in an especial manner:--

      1. Whereas the Lord Christ is, by the appointment of the Father, made "heir of all things," Heb. i. 2, and "hath all judgment committed unto him," over all flesh, in all the world, -- which include his right to send his gospel into what nation and place he pleaseth; -- so all the alterations that are in the world, all things relate to him, and do lie in a remote tendency to the advancement of his glory. He will work out his own glorious ends from all the breakings of all the nations in the world; even where the interest of his gospel seems outwardly to be very little, or nothing at all. But it is not in this sense that we make our inquiry; for so there would be nothing peculiar in the works that have been among us.

      2. Things may relate unto Christ and his church upon the account of special promise. Christ hath a special and peculiar concernment in providential dissolutions when they so relate to him; and that appears in these things:--

      (1.) When the judgments that are exercised in such a dispensation flow from provocations given unto the Lord Christ, upon the account of his church. So Isa. xxxiv. 8. All the dissolutions mentioned of the heavens and the earth, verse 4, were on Zion's account, and the controversy that Christ had with Idumea about her. So, chap. lxiii. 4, the day of vengeance is the year of the redeemed. Whence, in such a day, the saints themselves are stirred up to take notice that the desolations wrought in the earth are on their account, Jer. li. 35; and so it is fully expressed in the ruin of antichristian Babylon, in the Revelation. Where, then, there is a peculiar relation of any dissolving providence unto Christ and his church, the judgments exerted in and under it regard the vengeance of the church, and proceed from the provocations of Christ on that account.

      (2.) Some promises made unto Christ concerning his inheritance, -- some promises of Christ unto his church, -- are, in such a day, brought forth unto accomplishment. The promises of Christ to the church are of two sorts:-- First, General, essential to the new covenant; and these belong equally to all saints, of all ages, in all places, -- not to one more than another. Every saint hath an equal right and interest in the essential promises of the covenant with any other saint whatever; there is no difference, but one God, Lord, and Father of all, is good unto them all alike. And, secondly, There are promises which are peculiarly suited to the several states and conditions into which the visible kingdom of Christ is, in his wisdom, to be brought in several ages. Such are the promises of the calling of the Jews, -- of the destruction of Antichrist, -- of the increase of light in the latter days, -- of the peace, rest, and prosperity of the church in some times or ages, after trials and tribulation. Now, they are the promises of this latter sort that relate unto providential dispensations.

      Having premised these things, I shall now briefly offer some grounds of hope, that such have been the alterations and dissolutions wherein we have been exercised in this generation:--

      First. Because very many of the saints of God have obtained real, evident, soul-refreshing communion with Christ in and about these things, on this foundation, that the things on the wheel amongst us have had a peculiar relation unto him. There is nothing of more certainty to the souls of any, than what they have real, spiritual experience of. When the things about which they are conversant lie only in notion, and are rationally discoursed or debated, much deceit may lie under all; but when things between God and the soul come to be realized by practical experience, they give a never-failing certainty of themselves. Now, by holding communion about these things with Christ, I understand the exercise of faith, love, hope, expectation, delight, on and in Christ, on the one hand; and the receiving relief, supportment, consolation, joy, patience, perseverance, on the other; from both which, holiness, faithfulness, and thankfulness have proceeded and been increased. Now, this communion with Christ, in and about the works of his providence amongst us, very many of the saints have obtained; and, which is the height and complement of it, died in the clear visions of Christ in such communion. Now there are two things that offer sufficient security against any deceit or mistake in this thing:--

      1. The goodness, care, and faithfulness of God towards his own; which will not suffer us to fear that he would lead all his people into such a temptation wherein, in their chiefest communion (as they apprehended) with himself, they should feed on the wind and delusion. If the foundation of all this intercourse with God was false, and not according to his mind, then so was the whole superstructure. Now, that God for many years should lead his people into a way of prayer, faith, hope, thankfulness, and yet all false and an abominable thing, because all leaning on a false ground and supposition; none that consider his goodness and tender pity towards his own, with the delight of his soul in their worship and ways, can once imagine. It is true, men may be zealously engaged in ways and acts of worship, and that all their lives, wherein they think they do God good service; and yet both they and their service be abominated by him for ever. But men cannot do so in faith, love, obedience, thankfulness; which alone we speak of. At least, he will not suffer his saints to do so; of whom alone we speak. We have, then, the tender mercies and faithfulness of God to assure us in this case.

      2. The self-evidencing efficacy of faith in spiritual experiences strengthens their persuasion. Many, doubtless, may persuade themselves that they have communion with God, and yet feed upon ashes, and a deceived heart turns them aside. The principle of such a delusion I shall not now lay open. But when it is indeed obtained by faith, it is always accompanied with a soul-quieting, refreshing evidence; for faith in its operation will evince itself to the soul where it is. I do not say it always doth so. It may be so clouded with darkness of mind, so overpowered by temptations, that in its most spiritual and genuine acting, it may be hid from the soul wherein it is, -- which we find to be the condition of many a gracious soul; but in itself it clears up its own actings. Things that have a self-evidencing power, may be hindered from exerting it; but when they do exert it, it is evident. Put a candle under a bushel, it cannot be seen; but take away the hinderance, and it manifests itself. It is so in faith, and its actings. They may be so clouded to the soul itself in which they act, that it may not be able to attain any comforting evidence of it. But take away the bushel, -- fear, prejudices, temptations, corrupt reasonings, -- and it will assure the soul of itself and its working. Neither is its working more evident than its fruit, or the product of its operations in the soul; it brings forth love, rest, peace, all with a spiritual sense upon the heart and spirit. Now, these have been in this thing so evident in the souls of the saints, that they have bespoken that faith which cannot deceive nor be deceived.

      The bottom, then, of the communion which the saints had with Christ in this work, and have, must either be faith or fancy. If faith, then the communion was and is real, and the work true that it is built upon. That it was not, that it is not, the fancy or imagination of a deluded heart, may appear from these considerations:--

      (1.) From its extent. We know it possessed the minds of the universality of believers in this nation, who were not, nor are at this day, combined in our political interest, but are woefully divided among themselves; yet have all had, more or less, this persuasion of the work relating unto Christ. Now, that this should, be any corrupt imagination, seems to me impossible. I speak not of outward actions and proceedings; for so, I know, whole nations may politically combine in evil, -- though I will not believe that ever the generality of the saints of Christ shall do so. But I speak of the frame of their hearts and spirits as to communion with Christ in faith and love; whereunto no outward reasonings or interests could influence them in the least: "Digitus Dei est hoc."

      (2.) It appears from the permanency and flourishing of this principle in straits and difficulties. A corrupt imagination, be it never so strong and vigorous in its season, and whilst its food is administered to it, in the temptation it lives upon, yet, in trials great and pressing, it sinks and withers; or, if the difficulty continue, for the most part -- unless where it falls on some natures of an unconquerable pertinacy -- utterly vanisheth. But now, this principle of the saints' communion with Christ about the work of our generation was never more active, vigorous, and flourishing, did never more evidence itself to be of a divine extract, than in the greatest straits and difficulties, -- in the mouth and entrance of the greatest deaths. Then did it commonly rise up to its greatest heights and assurance. Our temptations, whether Christ be in this work or no, have, for the most part, befallen us since we had deliverance from pressing, bloody troubles. And I think I may say, that there are very many saints in these nations who can truly say, that the best and the most comfortable days that ever they saw in their lives, were those wherein they were exercised with the greatest fears, dangers, and troubles; and that upon the account of the strengthening of this principle of communion with Christ. And in very many hath it been tried out to the death, when corrupt fancies were of little worth.

      (3.) It appears from the fruits of this persuasion. Every corrupt imagination and fancy is of the flesh; and the works of the flesh are manifest. Whatever it may do in conjunction with convictions, and for a season, yet in itself, and in a course, it will bring forth no fruit but what tends to the satisfaction of the flesh. But now, the principle under consideration did bring forth fruits unto God, in godliness and righteousness.

      But you will say, "Do we not see what fruit it hath brought forth? Is not the land full of the steam of the lusts of men engaged in the work of this age? Can hell itself afford a worse savour than is sent forth by many of them?"

      Answer 1. Very many who have been engaged never pretended to ought of this principle, but followed professedly on carnal (at best, rational and human) accounts solely. Now, these being men of the world, and being fallen into days of notable temptations, no wonder if their lusts work and tumultuate, and that to purpose. The principle is not to suffer for their miscarriages who renounce it.

      Ans. 2. There was a mixed multitude which in this business went up with the people of God, who pretended to this principle indeed, and talked and spake of the interest of Christ; but, knowing nothing of the power of it, when these men were brought into the wilderness, and there met with provocations on the one hand and temptations on the other, they fell a lusting: and, indeed, they have pursued and acted their lusts to purpose also; which have been, indeed, the more abominable, in that some of them have still the impudence to pretend this principle of faith as to the interest of Christ, which teacheth no such things, nor produceth any such fruits as they abound withal.

      Ans. 3. Many who have really the power of this principle in them, have yet been overpowered by temptations, and have brought forth fruits directly opposite unto that obedience, and holiness, and self-denial, which the principle spoken of tends unto. This, for the most part, hath fallen out since deliverance came in; and so the vigour of faith, raised by daily exercise, was much decayed. None, therefore, of these things can be charged on the principle itself, whose natural, genuine effects we have experienced to be such as no corrupt fancy or imagination could produce.

      Many other reasons of this nature might be insisted on; but this is my first ground.

      Secondly. Because in this much work hath been really done for Christ. Whatever have been the designs of any or all of the sons of men, Christ hath done so much for himself, as I can from thence with confidence conclude that the whole hath related unto him. Indeed, in the work he doth, his interest ofttimes lies very much in the dark, yea, is utterly hid from the instruments he employs. Little did the Medes and Persians think, in the destruction of Babylon, that they were executing the vengeance of Zion, and [avenging] the blood of Jerusalem, a poor city ruined sixty or seventy years before. And when the Romans destroyed Jerusalem, little did they think whose work they had in hand. And whatever instruments thought or intended, Christ hath done notable work for himself. The destruction of false worship as established by a law, the casting down of combinations for persecution, are no small works. I say, much work hath been done for Christ. There was a generation of men that were risen to a strange height in the contempt of the Spirit and ways of Christ, -- combined in a resolution to oppose and persecute all the appearance of him, either by light or holiness, in his saints; setting up an outside, formal worship, in opposition unto the spiritual worship of the gospel. And upon the account of the light and truth which he began to command forth in those days, an unspeakable aggravation attended their guilt; -- in the pursuit of whose design some were imprisoned, some banished into the ends of the earth, some beggared, many ruined and given up to death itself. Now, what work hath Christ made in these days on the men of that, generation? what vengeance hath he taken on them? This is certain, not to insist on particulars, that whatever new sort or combination of men may rise up in their spirit and design, and whatever success they may obtain, yet the generality of the men of that provocation, at least the heads and rulers of it, are already sealed up under the indignation of the Lord Jesus, and the vengeance he takes for Zion. I shall not insist on more particulars. The wasting and destruction of the most eminent persecutors of the saints; the ruin and destruction of civil and ecclesiastical fabrics and combinations of men designing the opposing and persecuting of the Spirit of Christ; the removal of all that false worship under the pretence whereof they persecuted all the spiritual appearances of Christ, -- hath been all work done for him.

      Thirdly. The breaking forth of much glorious gospel light under this dispensation evinces its relation unto Christ. Look upon the like outward work at any other time in the world. What is the issue of war, blood, confusion? Is it not darkness, ignorance, blindness, barrenness? Hath it not been so in other places of the world? But now, in the coming forth of Christ, though he hath a sword in one hand, yet he hath the sun in the other; though he cause darkness in the destruction and desolation that attend his vengeance, yet he gives light and faith to his saints, Mal. iv. 1, 2. Christ never comes for vengeance only; his chief design is love. Love brings forth light, and that which reveals him more to his saints, and which endears his saints more to him. But I have manifested before that he brings light with him; and he hath done so in this dispensation. Light as to the mysteries of the gospel, -- light as to the riches of his grace, -- light as to the way of his worship, of his ordinances and institutions, hath broken out amongst us; -- as Dan. xii. 4. It is such a day he speaks of.

      I know how obnoxious this observation is to a sad objection:-- "Call you these days of light and knowledge? Say you that truth hath shined forth or been diffused? Is it increased or more scattered abroad? Is not the contrary true?"

      Ans. It cannot be denied but that many grievous and enormous abominations have been broached in these times, under the name and pretence of light and truth. But is that singular to these days? hath it not been so upon every appearance of Christ? As the light hath been, so hath been the pretence of it in error and darkness. No sooner was Christ come in the flesh, but instantly there were many false Christs: "Lo, here is Christ," and, "There is Christ," was common language in those days; as, "This is the only way," and "That is the only way," is now; -- and yet the true Christ was in the world. And whatever light at any time comes forth, some mock; -- false light about the same thing immediately breaks forth. So was it in the first spreading of the gospel, so in the late Reformation, and so in our days; and this is no evidence against the coming of Christ, but rather for it. For, --

      1. Satan pours out this flood of abominations on purpose to bring an ill report upon the truth and light that is sent out by Christ. The great prejudice against truth in the world is, that it is new. "He seems to be a setter forth of strange" (or new) "gods," say they of Paul, because he preached Jesus and the resurrection. To increase this prejudice, the devil, with it or after it, sends forth his darkness; which, first, enables the world to load the truth itself with reproaches, whilst it comes accompanied with such follies as though it also were of the number; secondly, it disables weak friends to find out and close with the truth amidst so many false pretenders. Where much false money is abroad in the world, every man cannot discern and receive only that which is good. Much less will men always keep safe when they are so unstable and uncertain, as they are for the most part, about choosing of truth.

      2. God permits it so to be, --

      (1.) For the trial of careless professors. There must be heresies, that the approved may be tried. Most men are apt to content themselves with a lazy profession. They will hold to the truth whilst nothing appears but truth. Let error come with the same pretences and advantage, -- they are for that also. Now, God delights to judge such persons even in this world, to manifest that they are not of the truth, -- that they never received it in the love thereof. And he sifts and tries the elect by it; and that for many advantages not now to be insisted on. As, first, That they may experiment the efficacy of truth; secondly, His power in their preservation; thirdly, That they may hold truth upon firm and abiding grounds.

      (2.) God permits it, to set a greater lustre and esteem upon truth. Truth, when it is sought after, when it is contended for, when it is experimented in its power and efficacy, is rendered glorious and beautiful; and all these, with innumerable other advantages, it hath by the competition that is set up against it by error. When men keep to the truth, by the power of God and the sense of its sweetness and usefulness to their own souls, and shall see some by their errors turned aside to one abomination, some to another, -- some made to wither by them and under them, -- they discern the excellency of the truth they embrace. So that, notwithstanding this exception, the observation stands good.

      Fourthly. It appears from the general nature of the dispensation itself, which clearly answers the predictions that are of the great works to be accomplished in the latter days, upon the account of Christ and his church. This is a general head, whose particulars I shall not enter into. They cannot be managed without a consideration of all at least of the most principal prophecies of the last times, and of the kingdom of Christ, as to its enlargement, beauty, and glory in them; -- too large a task for me to enter upon at present.

      And these are some of the grounds on which I am persuaded that the alterations and providential dissolutions of these days have related unto and do lie in a subserviency to the interest of Christ and his church, whatever be the issue of the individual persons who have been engaged therein.

      Come we now to the uses.

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