the husks of the world will be your portion. People may think it is their principle, that the world is but vanity; yet still they are taken up with the vanity thereof, till they see the glory of God. The Lord is a full and sufficient good: he is a proportionable good, fuiting the soul: he is an everlasting good, suiting the im. mortal foul.

5. Believe the providence of God: he that made the torld by creation, doth still preserve it by providence, allotting every man his portion; and by making every man's condition, in the world, best for him: “ Your heavenly Father taketh care of you,” faith Christ.

6. O beware of valuing yourselves for what you have of the world: I assure you, in God's name, it will be one of your challanges when death comes, or some time a-day or other, Oh! I neglected my poor soul! Like the woman that left her child in the flame; many leave their soul thus, to be consumed in the flame of divine wrath. Seek to have Christ for your everlasting portion. Many fay, “ Who will fhew us any good ?” But say you,“ Lord, lift thou upon me the light of thy countenance; then shall I have more gladness than they, when their corn and wine abounds.” Never rest till you come to that, “ Whom have I in heaven but thee ?" And then you will be able to say also, “ When heart, and flesh, and all fail, the Lord is the strength of my heart, and my portion for ever.”

7. Take up Luther's resolution, that you will not be put off with this world for a portion. If God, for holy ends, fee fit to imbitter worldly felicity to you, pray for weaning influences, improve weaning dispensations, and weaning words, weaning rods, and weaning ordi. nances.


SERMON VIII. SELF-Conceit incident to a Multitude

of Professors; or, the imaginary pure Generation found not washed from their Pollution *.

Prov. XXX. 12. There is a generatio: that are pure in their own eyes, and yet

is not washed from their filthiness.

T HE subjects I lately treated, as formerly observed t,

I hold out to us, i. The FATHER's exhibition of Christ, saying, " I have given thee for a covenant of the people.”? 2. The SPIRIT's operation upon the hearts of the people, in order to his being known and believed in; “He mall testify of me.” 3, The Son's declaration of his own excellency, as being God equal with the .. Father; “ I and my Father are one." And fo Father,

Son, and Holy Ghost concur in their commendation of him to us. But, 4. We treated a little of the world's disapprobation of this glorious One, and their harsh entertainment of him; “ Behold, I and the children whom the Lord hath given me, are for signs and for wonders in Israel I.” And now, 5: This texť may be looked upon as the ground and reason, why there are so many, even in Israel, that entertain Christ and his followers with marks.. of reproach, and look upon them as signs and wonders: Why? " There is a generation that are pure in their own eyes, and yet are not washed from their filthiness.”—


* This subject was handled in several discourses; but we are uncertain when or where delivered : though it is more than pro!able, they were preached in his own church at Dunfermline, sometime in the year 1723. The place ihty have un his noft's seems to determine is.

+ See Serin. VI.. See Serm. VI.

Their self-conceit makes them value themselves, to the undervaluing and contemning of others: though yet, while they suppose theinselves to be pure, their impurity remains,

We may observe two sorts of persons in the visible church.

1. Some truly exercised persons, who, looking more to their spots and weaknesses, than to their graces and privileges, are ready to conclude themselves to be hy. pocrites and dissemblers with God. There are a few of these.

2. There are those who have nothing but a profession of religion, being strangers to the power of it; yet entertain an high opinion of themselves: wha, locking more to their feeming righteousness, than to their real cafes; more to their gifts than to their fpats, conceive themselves to be, what they really are not. They have an high conceit, a towering imagination, and raised opinion of themselves; and there is a multitude of such: " There is a generation that are pure in their own eyes, and yet are not washed from their filthiness.”

This chapter contains, 1. Agur's conlession of faith. 2. His prayer, and the parts of it. 3. His fixfold quaternary; that is, his coupling of four things together, and making a comparison among them; as you may see them dịvided in the contents of the chapter, upon some of your Bibles. The first four is a fourfold generation of finners that are most dete{table to God: though this be not expressed, yet it is clearly implied; and you will find a parallel where it is expreiled, Prov. vi. 16. Now, of the four generations be here speaks of, the fecond is in our text: “ A generation that are pure in their own eyes, yet are not washed from their filthiness." The scope whereof is to fhew, That it is a fault incident to vaft multitudes, to have an high opinion of themselves, while yet they are naught; to think themselves pure, while yet they are impure: they take external reformation for true converfion; outside-holiness, for inward fanctification; and common grace for saving.

In the text these persons are described two ways; bath negatively and positively,

1. Nega

1. Negatively, from what they are not in reality ; they are not washed from their filthiness: where, as the deflement of fin is expressed by the word filthiness, fig. nifying excrement, 'and denoting the pollution and de. filement of sın; so the necessity of purity is supposed ; they are not wathed; they were never cleansed in the fountain opened for fin and for uncleanness; they never washed their robes, and made them white in the blood of the Lamb; their hearts and natures remain polluted, and under the power of corruption,

2. They are described positively, from what they are in their own opinion; they are pure in their own eyes; they have a spiritual pride. For it is of this, I think, the text chiefly means : because carnal pride is spoken of, ver. 13. They have an high opinion of them!elves. And they are set forth by their number: There is a generation of such. This word is sometimeş taken for the fuccession of one age to another. Sometimes it imports. a multitude ; and in this sense l chiefly take it; “ There is a multitude of people that are pure in their own eyes, yet are not washed from their filthiness."

The farther explication I refer to the prosecution of these three doctrines, į. That fin is an impure thing, of a polluting and defiling nature. 2. That purity is an excellent thing; and of absolute necessity to denominate a true saint." Whatever we think of ourselves, if we be not washen from this defilement, we are naught. 3.

That self-conceit is incident to a multitude of professors. Many who are most impure, do yet look on themselves as pure, and labour under a fad and woful delusion; a gross and damnable mistake, about the state of their immortal souls ; they have a good heart, they think; and yet, alas ! it is the worst part about them. “There is a generation that are pure in their own eyes, and yet are; not washed from their filthiness.". The two. former. doctrines are clearly implied, the last is plainly expressed and is what I mainly designed in fixing on the text: but I shall touch at the two other also. I begin with the first of these, and would speak a little to it at the time. . . . X4..

DOCT: Doct. I. That sin is a pollution and defilement,

The method we propose for handling this through divine aid, shall be the following,

I. We would consider what the scripture faith about • the pollution of sin. . , II. We would compare the pollution of sin with the

guilt of fin, for clearing the difference between the one and the other; and for evidencing the greatness

of this defilement.
III. Speak of the nature and qualities of this pollutior.
IV. We would she'v whence this pollution comes,

and how it is derived into the world.
V. Make application of the whole fubject.

I. The First thing proposed was, To consider what :. the scripture faith about the pollution of fin. Indeed the *fcripture compares it to all the greaielt deformities ima

ginable. Sometimes it is compared to the blood and pol.
lution of a new-born infant, Ezek. xvi. 4, 5, 6. Some.
times to a dead body, or a rotten carcase, hanging upon
a man, Rom. vii. 24. “ wretched man that I am !
who shall deliver me from this body of fin and death ?”.
Sometimes to a stinking exhalation of a green open grave,
and the rottenness of the land of darkness, Rom. ill. 13.
Sometimes to the poison of alps, or serpents, Ron. ill. 13.
Sometimes to the vomit of a dog, and the puddle of fuvine,
2. Pet. ii. 22. Sometimes to a canker, or gangren,
2. Tim. ii. 17. Sometimes to the dung cf filthy crea-
tures, Phil. iii. 8.; or human dung: we read of the
dung of mens sacrifices cast in their faces. Sometimes
to the plague and pestilence, to a putrifying sore, Ha. i. 6.

But, not to name any more ; furely if sin had not been such a pollution and abomination, the Spirit of God would not have made use of so many terms, to lay before us the odious nature of it: yet nane of these things, to speak properly, are pollutions in themselves, being part of the ornament of the creation, though they be poison to man, or disagreeable to our senses :


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