Part 1
The State and Character of
Believers
THEY ARE OF GOD, WITH THEIR KNOWLEDGE THEREOF, ILLUSTRATED; AND A DESCRIPTION OF THE UNREGENERATE
WORLD LYING IN WICKEDNESS
by Thomas Boston
Several sermons preached at Ettrick, in the end of the year 1728, and
beginning of 1729
Table of Contents
THEY ARE OF GOD, WITH THEIR KNOWLEDGE THEREOF
A DESCRIPTION OF THE UNREGENERATE WORLD
-- The Doctrine of the Unregenerate world lying in Wickedness, applied
THE DIVINE CALL TO SINNERS TO COME OUT FROM AMONG THE WORLD LYING IN WICKEDNESS, EXPLAINED AND URGED
THE BELIEVER'S HUNDREDFOLD IN THIS LIFE CONSIDERED; AND A VIEW OF THE REALITY, PARTS, INHABITANTS, PASSAGE INTO, AND STATE OF MEN IN THE WORLD TO COME
A DESCRIPTION OF THE OTHER WORLD
THE GREAT CARE AND CONCERN NOW, THAT OUR SOULS BE NOT GATHERED WITH SINNERS IN THE OTHER WORLD, CONSIDERED AND IMPROVED
THE IMPROVEMENT OF LIFE IN THIS WORLD TO THE RAISING A GOOD NAME, THE BEST BALANCE FOR THE PRESENT, FOR THE VANITY AND MISERY OF HUMAN LIFE: AND THE GOOD MAN'S DYING-DAY BETTER THAN HIS BIRTH-DAY
CHRIST'S SPECIAL ORDER FOR GATHERING HIS SAINTS TO HIM AT THE LAST DAY; WITH THEIR DISTINGUISHING CHARACTER, AS ENTERING INTO HIS COVENANT NOW, CONSIDERED
THE SAINT'S LIFETIME IN THIS WORLD A NIGHT-TIME; THEIR EXPECTATION OF THE DAY'S BREAKING IN THE OTHER WORLD, AND THE SHADOWS FLEEING AWAY; AND THEIR GREAT CONCERN FOR CHRIST'S PRESENCE TILL THAT HAPPY SEASON COME
READINESS FOR OUR REMOVAL INTO THE OTHER WORLD OPENED UP, URGED, AND ENFORCED
THE PECULIAR ADVANTAGE AND BUSINESS OF LIFE OPENED UP, AND APPLIED
THEY ARE OF GOD, WITH THEIR
KNOWLEDGE THEREOF,
Several sermons preached at Ettrick, in the end of the year 1728, and
beginning of 1729
1 JOHN 5:19
And we know that we are of God, and the whole world lieth in wickedness.
As it was said to Rebekah, Gen. 25:23. Two nations are in thy womb, and two manner of people shall be separated from thy bowels—and the elder shall serve the younger; so it may be said in the text. Two manner of people are here, to one of which all of us do belong, viz. those that are of God, and those that are of the world. The latter is the elder, and shall serve the younger, Psal. 49:14. The upright shall have dominion over them in the morning.
1. There is a people, that though they are in the world, are not of it, but separated from it: And we know that we are of God. Here consider, (1.) The original of that people: They are of God; that is, begotten and born of God, regenerate persons, born again. They are a heavenly people in respect of their extract, born from above, 2 Pet. 1:4. (2.) Who they are in particular, We are they, we believers in Christ. Those that having received the call of the gospel to come out of the world lying in wickedness, have by faith embraced the call and come away, John 1:12, 13, 2 Cor. 5:17. (3.) The knowledge they have of their original: We know that we are of God. We are not only regenerate, but we know that we are so. Not that all of them know so much, but some of them do: there may be children so young, that they know not their father's and mother's names; but the elder children know them very well. This comes in here for the comfort of believers against the sin unto death, ver. 16. which the regenerate cannot fall into, ver. 18.
2. There is another people, who are not of God, but are quite distinct from those that are so. Here consider, (1.) Who they are, the world, that is, the unregenerate; these are the people distinct from, yea, in an opposite interest to, the people of God. It is plain, the world is taken here, not for the place, but for the men of the place, and these not the strangers and pilgrims in it, but the natives who have no other but a worldly birth, and who are in it as at home in their own country. The phrase is taken from the Old Testament, where the church is called the sons of God, Gen. 6:4. those without the church, the earth, Gen. 11:1. in opposition to heaven; being the earthly men in opposition to the heavenly men; men whose birth, temper, and manner of life are all worldly. (2.) The character of this people: they are lying in wickedness, or in the wicked one, viz. the devil. They are lying in sin, in the guilt and filth, and under the reigning power of it, and so under the power of the devil. They are not rising and wrestling out of it, but they are lying in it, sleeping, dead, and buried in it. (3.) The extent of this character; it belongs to them all, the whole world. There are many differences among those of the unregenerate world; some of them are professors, some profane, but the former as well as the latter are lying in wickedness.
That I may give you some view of this text, in its different branches, I shall essay to open up the three following points of doctrine therefrom, viz.
DOCT. I. All true believers are of God, and so separated from the world lying in wickedness.
DOCT. II. People's being of God, and separated from the world lying in wickedness, is what may be known by themselves.
DOCT. III. The whole unregenerate world lieth in wickedness.
DOCT. I. All true believers are of God, and so separated from the world lying in wickedness.
In handling this point, I shall shew,
I. How true believers are of God.
II. How, as they are of God, regenerate persons, they are separated from the world lying in wickedness.
III. Make improvement.
I. I am to shew how true believers are of God. One is said to be of God two ways:
1. By creation; and so all things are of God, Rom. 11:36. Thus the devils themselves are of God as their Creator, and so is the world. But this is not the being of God here meant. They may be God's creatures, who nevertheless are the children of the devil.
2. By generation, as a son is of a father. And this is twofold.
1st, Eternal generation: so Christ alone is of God, John 6:46, Psal. 2:7. He is the Son of God by generation of the person of the Father, having the same numerical divine essence eternally and necessarily communicated to him from the Father. Hence he is self-existent, independent, and equal with the Father, John 5:26, Phil. 2:6. Neither is this meant here.
2dly, Temporal generation, called regeneration, which is a work of God's grace on the souls of men, resembling natural generation. And thus believers, and none else, are of God, John 1:12, 13. and 8:47. We are all born from below naturally; but we must be born from above spiritually, if we see heaven, John 3:3. Except a man be born again
[marg. from above] he cannot see the kingdom of God. All the elect are born so, sooner or later. They naturally lie in the foul womb of the world with others, but the power of divine grace separates them therefrom.
The work of regeneration is held forth under a double notion, shewing the regenerate to be of God.
(1.) It is a being begotten of God, 1 John 5:18. He that is begotten of God, keepeth himself, and that wicked one toucheth him not. God himself is the Father of the new creature: it is of no lower original. The incorruptible word of the gospel is the seed of it, Jam. 1:18, 1 Pet. 1:23, 25. A word is cast into the heart, which by the efficacy of the Spirit changes one into a new nature. It is done by means of the resurrection of Christ, ver. 3. Christ lay in this womb of the earth in the grave, as a public person having satisfied justice, he was raised, came forth of the grave, as the first-born from the dead; and in virtue thereof the dead elect are raised out of their grave of sin, as the next born from the dead.
And this notion of regeneration speaks the parties themselves to have no hand in it, more than a child hath in its own generation. So that as regenerate, they are wholly of God; and owe their being in grace to him purely, not to their own free will.
(2.) It is a being born of God, 1 John 5:18. Whosoever is born of God sinneth not. By his Spirit alone the new creature is formed in all its parts, and brought forth into the new world of grace, John 3:5. And this notion of it speaks the parties to receive life by the Spirit, and to be brought forth to act that life; and none other but the Spirit to be the cause thereof, John 1:13.
Now by this means, viz. regeneration, believers are of God.
1. As partaking of the divine nature, as the child doth of the nature of the parent, 2 Pet. 1:4. There is a fulness of grace lodged in the man Christ, out of which they receive grace for grace, and so with him partake of the divine nature, being made one spirit, or of one spiritual and divine nature with him. Even as they received a corrupt nature derived to them from Adam, by which they were originally of the wicked one.
2. As bearing the image of God, in knowledge, righteousness, and holiness. By regeneration they are like him; and if it were perfect, they would be perfectly like him. For in regeneration Christ is formed in them, Gal. 4:19. that is, they are the image of the man Christ, who is the image of the invisible God.
3. As being of his family, Eph. 3:14, 15. and that not as servants only, but as children, 2 Cor. 6:17, 18. The new birth is a high birth; by it the sinner is a member of the family of heaven; God is his Father, Christ is his elder brother, and the angels and saints are his brethren.
4. As owing their new being to him only in the efficacy of his grace, Eph. 2:10. For we are his workmanship, created in Christ Jesus unto good works. Our natural being we owe in part to our parents, Heb. 12:9. but our gracious being to God only. That we are men, we owe it to him, in the efficacy of his creating power; and that we are saints, we owe it to him, in the efficacy of his quickening and renewing grace, Gal. 4:28. Now we, brethren, as Isaac was, are the children of promise.
II. I shall shew how believers, as they are of God, regenerate persons, are separated from the world lying in wickedness. Negatively,
1. Not in respect of place, 1 Cor. 5:9, 10. They are still in the world, and must be till the Lord call them home; though they are not of the
world. God could, in the moment of conversion, have transported converts into heaven, taken them out of the world for good and all; but he has seen meet for their trial, and the glory of the power of his grace, to keep them in the world a while; and yet to keep them separate from it,
2. Not in respect of gathering them into pure unmixed societies for worship. There are no such visible church-societies in the world, Matth. 13:28–30. Separating from the world lying in wickedness is not such an easy thing, as visible church separating; they may be forward enough to that, who are yet with the world lying in wickedness, Jude, 19. and may go from party to party in the visible church, who are still of the world's party, not of God. But positively, the regenerate as such are separated from the world.
1. In respect of their being broken off from that corrupt mass, and become a part of a new lump. Adam falling left all mankind earthly men, bearing his corrupt image; Christ is become a second Adam, the head of heavenly men, bearing his image, 1 Cor. 15:47, 48. Now the regenerate are separated from the former society, and become members of the latter, through regenerating grace. They are become members of Christ's mystical body, of the invisible church, a distinct though invisible society.
2. Their being delivered from under the power of the god of this world, viz. Satan, Acts 26:18. Satan is the god of this world; the wicked are led by him at his will; he works effectually in them, and blinds their minds, 2 Cor. 4:3, 4. But the regenerate are got out from under his subjection, delivered from his kingdom, Col. 1:13. He is indeed an enemy to molest them, but not their king that reigns over them; his involuntary prisoners they may be for a time, but they are no more his willing subjects.
3. Their having a Spirit, even the Spirit of God dwelling in them, which the world have not, Rom. 8:9; Jude, 19. When Lazarus's spirit entered again into his body, he was separated from the congregation of the dead; and when a dead sinner gets the Spirit of Christ breathed into him, he is separated from the world, as much as the living from the dead.
4. Lastly, Their having a disposition, frame, bent, and cast of heart and soul, opposite to that of the world; so that they are as much separated from the world, as enemies are one from another, Gen. 3:15. Hence they are in their great designs, affections, course and manner of life, non-conformists, and opposites to the world: as opposite as Caleb and Joshua were to their unbelieving countrymen, Numb. 14:24.
From this doctrine, we may learn the following things.
1. This speaks the dignity of believers. They are the truly honourable ones, as being of God; they are the excellent of the earth. What avails it that men can boast of their honourable extract in the world, while it still remains true, that they are of their father the devil? The beggar on the dunghill being of God, is more honourable than the wicked king sitting on his throne, attended with all the majesty of a kingdom.
2. It speaks the privilege of believers. Every one will care and provide for his own: be sure God will then take special concern about believers, Matth. 6:31, 32. Therefore take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? (For after all these things do the Gentiles seek) for your heavenly Father knoweth that ye have need of all these things. But many such, ye may say, are sorrily provided for. Ans. Ye are too hasty in such a judgment, Heb. 11:16. God is not ashamed to be called their
God; for he hath prepared for them a city. Every one will protect his own too; God will then protect believers, and be will avenge all their quarrels. There is never an unkindness done to them, but he will resent it, as ye will see from Christ's procedure with the wicked at the last day, Matth. 25. There is not a hard word spoken to them, nor a wrong look given them, but he will cause their enemies to pay for it.
3. It speaks the duty of believers. Carry yourselves as becomes your dignity and privilege, as those that are of God. Trust him with all your concerns, in all your straits; walk tenderly before him, remembering that your follies reflect dishonour on him ye belong to; and that ye are to evidence your being of God, by your steering another course than the world lying in wickedness.
4. Lastly, It shews the self deceit of unbelievers, pretenders to a saving interest in God, while in the mean time they are lying together with the world in wickedness. How can they be of God, who are not separated from the world, but walking according to the course thereof, in the lust of the flesh, the lust of the eyes, and the pride of life.
But I proceed to the second doctrine from the text.
DOCT. II. People's being of God, and separated from the world lying in wickedness, is what may be known by themselves. We know that we are of God, says the apostle. There is a people in the world, yet not of the world, but separated from it; and they may see that they are such.
In treating this subject, I shall shew,
I. What knowledge may be had of this.
II. Make some practical improvement.
I. I am to shew what knowledge may be had of this, That one is of God, and separated from the world lying in wickedness.
There are three ways of coming to the knowledge of a thing.
1. By our senses, as we know fire to be hot, and ice to be cold. But this matter cannot be known that way. The grace of God, and the spiritual privileges of believers, are not the objects of sense. Indeed, if separation from the world were just a separating from one party and joining with another in church-society; we might know it by sense; but it is not so.
2. By extraordinary revelation, visions, voices, or impressions. Such things have been, as in Abraham's case, Gen. 17:1, 2. But that dispensation is ceased, the canon of the scripture being completed, and we referred to it, as unto a more sure word of prophecy, 2 Pet. 1:19. It was never known to all, though all are required to know this, ver. 10. Assurance then of one's being in a state of grace, may be attained without extraordinary revelation.
3. By rational evidence, as seeing a house, we know it has been built by some one; seeing the world, we know that it has been created of God; because they could not make themselves. So men may know themselves to be of God, by giving diligence to make their calling and election sure, 2 Pet. 1:10. Two things concur here.
1st, Spiritual discerning, a spiritual sight, taste, or feeling of the things of God, in ourselves or others, 1 Cor. 2:14. It is the total want of this in some, that makes them deceive themselves; they have no spiritual discerning, to distinguish between God's people and the world; so they are like men in the dark, that know not where they
are, nor whither they are going. And the weakness of this discerning in many of God's people, robs them of the comfort they might have.
2dly, Spiritual reasoning on scripture grounds, 1 John 5:13. These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. The word is the rule, which pronounces of men's state in the general; by spiritual discerning believers see in themselves or others, those things concerning which the scripture pronounces; and by spiritual reasoning they come to know by these means that they are of God, and separated from the world lying in wickedness. Now, by way of rational evidence, one may know this of a two-fold object.
1. Of others. One may know that others are of God, and separated from the world, discerning the image of God shining forth in them, and hence gathering that they are of God, and not of the world. So the apostle in the text speaks of others as well as himself. There is a spiritual discerning in that case, as Barnabas saw the grace of God in the converts at Antioch, Acts 11:23. And this knowledge is supposed in the command of loving one another, given to God's people; for how can men love others as of God, if they cannot know them to be so?
2. Of themselves. A true believer may know himself to belong to God, and not to the world. So the apostle says in the text, We know that we are of God. There are such marks of distinction betwixt the two societies fixed in the word, that, by spiritual discerning and reasoning, one that is of God may be satisfied, that he is really of God, and needs not be always in the dark in that point.
But betwixt that knowledge concerning one's self and others, there is this remarkable difference.
1st, In the case of others, we can have, by rational evidence, only a judgment of charity, not of certainty, without extraordinary revelation, such as Ananias had with respect to Paul, Acts 9:15. This is founded upon probable appearance of the grace of God in them, which yet may be but an appearance. Hence the best of men may be deceived in their opinion of others, as Philip was with Simon Magus. The devil's goats may be taken for Christ's sheep, by very discerning Christians. Of this I would say,
(1.) We should not be rash in giving or refusing that judgment, but hold pace with the appearance or non-appearance of the grace of God in them. We are bid to beware of men; for we are told all men are liars: and many a fair outside there is, where there is a foul inside, that a little trial discovers; therefore we ought not to have the persons of any in admiration. On the other side, the grace of God may dwell with much dross; therefore we are to beware lest we trample the jewel under foot, because it lies in a dunghill.
(2.) The love bestowed on hypocrites is not all lost, and therefore it is safest erring on the charitable side. A man may love Christ in a hypocrite; not that Christ dwells in any such, but that what we bestow on any for Christ's sake, whether they really deserve it or not, will not lose its reward, Mark 9:41. And by the rule of charity, we are obliged to put the best construction on our neighbour's state and way that they can reasonably bear, 1 Cor. 13:7. One had better judge ten hypocrites sincere, for that may be duty, than one sincere person a hypocrite.
(3.) Let us carry our judgment of others no farther than that of charity, and not pretend to a certainty, which is not competent to us in that case, but to God only. He alone is the searcher of hearts, without the knowledge of which an absolute certainty cannot be
attained. Keeping within our own bounds, the deceit discovered in the world would brangle us the less, as being not inconsistent with the judgment that we formed.
2dly, In our own case, we may have by rational evidence a judgment of certainty, without extraordinary revelation. We may in an ordinary way, if we really belong to God, be infallibly assured of it. The reason of the difference is plain; we see the open actions and carriages of others, but we cannot know the secret springs of them, the principles, ends, and manner of them, upon which the main stress lies; but we may know these things in ourselves. What moves ourselves so to walk, we can assuredly know; but what moves others, we cannot know that.
This is clear from the following grounds.
(1.) A true child of God may assuredly know his relative state in the favour of God. Though he cannot open the sealed books of the decrees, and read his name at first hand in the decree of election; yet by comparing the word of God in the Bible, and the work of God in his own soul; he may know himself to be one of the elect, 2 Pet. 1:10, Heb. 6:11. to be one of those for whom Christ died, and of the family of God, Rom. 8:16, 17.
(2.) He may discern in himself real grace, and know that he believes in Christ, as sure as he breathes, 2 Tim. 1:12. and loves him, so that he can appeal to Omniscience for the truth thereof, as Peter did, John 21:15. And knowing that all who believe in Christ, and love the Lord, are of God, separated from the world, and shall never be suffered to mix with them again, he may conclude so of himself with the greatest certainty.
(3.) All the saints have the Spirit of Christ, Rom. 8:9. And it is the office of the Spirit to lead them into all truth, and particularly to shine upon his own work in the soul, 1 Cor. 2:12; and so to be a joint witness with their own spirits to their adoption into the family of God, Rom. 8:16; to be a seal, which is designed to ensure, Eph. 4:30; and an earnest too, which is both a part of the price, and a pledge of the whole, 2 Cor. 5:5.
(4.) The effects of faith sometimes produced by it in the saints confirm this. Such is the boldness and confidence they sometimes have with God, Eph. 3:12. rejoicing in hope of the glory of God, Rom. 5:2. which is sometimes unspeakable, 1 Pet. 1:8. So that they can cheerfully undergo sufferings, Heb. 10:34. All which necessarily presupposeth their knowing themselves to be of God.
(5.) Lastly, The examples of the saints make it plain, as Job 19:25– 27. "For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though after my skin, worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me." Psal. 23 ult. "Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever." 2 Tim. 4:8. "Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, but unto all them also that love his appearing." This knowledge is what has been reached, and therefore yet may be so.
II. For practical improvement of this point, I exhort you to be concerned to know, whether ye are of God, separated from the world, or not. Take that matter under serious consideration. To press you thereto, consider,
1. We are all of us naturally, and by our first birth, of the world lying in wickedness, Eph. 2:2, 3. No question but we were once joined to the wicked world, as kindly members thereof; all the question is, Whether we be separated from them, or not? It is by a second birth that we are of God, if at all. What experience have we of that?
2. The world lying in wickedness is the society appointed to destruction, as in a state and course of enmity against God, Eph. 2:3. Therefore all that are to be saved, are delivered and gathered out of it, Gal. 1:4. Wo to them that are left in it, for they will perish in the ruins of it. David prays, "Gather not my soul with the wicked." But they that are not gathered out of them in life, cannot miss to be gathered with them in death; being eternally left in the guilt and filth of their wickedness, where the worm dieth not, and the fire is not quenched.
3. Many deceive themselves in this matter, as the foolish virgins, Matth. 25. Christ's flock is certainly a little flock, Luke 12:32, Matth. 5:13, 14. Yet there are but very few who do not hope to share with them; for a ruining principle obtains, That if we be not notoriously profane, it will be well with us in the end; as if the devil could dwell in none, whose name is not Legion. They that have a form of religion, build on that; and others build on the mercy of God. They consider not, how very unlikely it is, that they shall leap out of Delilah's lap into Abraham's bosom; and therefore they trouble not themselves with separating from the world lying in wickedness.
4. Death is approaching; and if it were come, there will be no separating more from the world. There are two parts of that world, the one within, the other without the line of mercy. The latter lies on the other side of death. And death separates the unregenerate from
the former part indeed, but it fixes them for ever among the other part that is quite hopeless.
5. It is uncertain when death comes to us, and how, Matth. 24:42. People of all ages and sizes die, and death fixes all in an unalterable state. A death-bed is not to be trusted to; for death may surprise you without getting one; and though ye get it, it may be very useless for soul business, whether through raving or extreme tossing. At best it is hardly the fit time of being new born, when a-dying.
6. Lastly, It is an excellent and useful thing to know our state in this point. For if we find that we are not of God, but of the world, we are awakened to see to it in time. If we find that we are, it is what makes both a comfortable life, in the midst of troubles from the world; and a fruitful life, inflaming the heart with love, humbling the soul, and strengthening it, and fitting both to live and to die.
For your help in this inquiry, consider the following signs, marks, and characters of those that are of God, separated from the world.
CHARACTERS OF THOSE THAT ARE OF GOD
First, They are such as have fled from the world to Jesus Christ as a refuge, Heb. 6:18. They have seen danger in it, in a work of conviction; and safety from it in Christ, in a work of saving illumination. Such are of God, and none other, as is manifested from that gospel-call, 2 Cor. 6:17, 18, "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." The secure, and strangers to Christ, are yet in the world lying in wickedness.
1. Seen danger in the world has made them flee from it. They have come out of it, as Lot out of Sodom, under conviction that destruction from the Lord was waiting it. They have heard and believed the report of the word about it, saying, as Rev. 18:4. "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." They have got an awakening that has frightened them from staying longer with them, notwithstanding of the multitude abiding at ease therein, the discerning of which makes many easy in their stay in it.
2. Seen safety in Christ has brought them to him, in a way of believing, Acts 15:11, "But we believe that through the grace of our Lord Jesus Christ, we shall be saved." They have seen him to be the Christ, in whom the fulness of happiness is lodged in opposition to the world, 1 John 5:1. They have discovered in him a glory darkening all the world's glory, and so have made the exchange as of husks for bread, Matth. 13:45, 46.
Secondly, They are coming away with Christ from the world in their daily walk, answering his call, Can. 4:8. "Come with me from Lebanon, my spouse, with me from Lebanon." After Israel came out of Egypt, they went not back to it, to the brick kilns, and the fleshpots; but they marched through the wilderness. Those that are separated from the world in regeneration, are still separating from it, in progressive sanctification, labouring to keep themselves unspotted from the world. They are not of God then, who having once had something like conversion, make that stand for all, and never endeavour to be separating more and more from the world.
There are three things that make them still to be coming away from the world.
1. It grows no better in their eyes, in any of its shapes, whatever it grows worse; so they continue their separation and march, coming up from the wilderness, Cant. 8:5. Some people get a fright of the world some time; and the ways of the world appear to them dangerous ways. But that fright goes off, and the ways of the world look more gay to them; and they being hardened by the deceitfulness of sin, even go back again, and settle down in the world lying in wickedness in one shape or another, that be like them.
2. There are two contrary principles in them, an earthly one and a heavenly one, grace and corruption, Gal. 5:17. If they had only the earthly principle, they would settle still with the world, they could not come away at all. If they had only the heavenly principle, they would be quite separated from the world, and their march from it would be at an end. But having both, the one puts them in continual hazard of the unclean thing, and the other prompts them to be making away from it.
3. They have peremptorily left their old rest, and are not yet come to their new rest, therefore they must be moving. They have left the city of destruction, but they are not come yet to the city of God, the New Jerusalem, Heb. 4:9, 11. They are come out of Egypt, but they are not yet come to Canaan; but they are on their wilderness march, minded to hold on, while apostates are for returning to Egypt again.
Thirdly, They are non-conformists to the world, Rom. 12:2. They do not conform themselves to the course of the world, Eph. 2:2. Hence they are indeed the world's wonder, and at length the object of their reproach and spite, 1 Pet. 4:4. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you. They dare not do what the world makes no bones of; they hate the courses that the world is fond of; and take pleasure in those things
that are tasteless and sapless to the world. Being of God, it must be so; for,
1. They are of another country than the world, being heavenly men, born from above. They are pilgrims and strangers here; how then can they miss not to be conformed to the natives? Indeed if they were to settle among them, and to be naturalized, forgetting the heavenly country, they would fall in with their ways and courses, as apostates do. But they are only travelling through the world, and therefore it is not strange they quite differ in their language, habit, and manners, from the natives of the world.
2. They are of another nature than the men of the world, being partakers of the divine nature, 2 Pet. 1:4. Some men differ in their natural constitutions so, that what is one man's meat is another's poison. But the new nature in the regenerate differs farther from the old corrupt nature in the world. Grace gives the hearts of men a new set, hangs a new bias on them, so that they dearly love what themselves before hated, and hate what before they loved. The new nature and the old course are inconsistent. One must quit the latter, or all pretence to the former.
This non-conformity lies not only in not doing what the world does, but in doing another way than the world does in that which they both do. So in those things which they both do, there is still a nonconformity to the world, which is seen in these three things.
1. In natural actions, as eating and drinking, &c. They that are of God must do these as well as they that are of the world; yet the former do not conform to the latter in the way of doing them. The way of the world in these things is merely selfish and carnal, to gratify a lust or appetite, without any eye to God in them, to his command, his glory, or to the fitting of them to serve God in their station, Zech. 7:6.
"When ye did eat, and when ye did drink, did ye not eat for yourselves, and drink for yourselves?" (Matth. 24:38.) Hence conscience has with them nothing to do in the getting, or in the using of these things.
But they that are of God will take their religion to their bed and to their board, and regulate themselves therein according to the dictates, not of carnality, but conscience, 1 Cor. 10:31. The satisfying the necessities of the body, will not be to them the ends of their living, but the means of living, their end being to live to God; and therefore these things will be cut and carved as they may best contribute to that end, 1 Thess. 4:4, 5.
2. In civil actions, as working, bargaining, guiding a family, serving, &c. The way of the world in these things, is to have no respect to the command or honour of God in them, to shuffle out the directions in their Bible from them, as a thing having no concern in these matters, Luke 17:28; to have no single eye to seek the good of those they have to do with, but to please themselves; or at best to be men-pleasers, not God pleasers in these things: to count exact truth and uprightness needless nicety.
But those that are of God dare not, will not, nay abhor to conform themselves to that way of the world. They will carry their religion into their callings, worldly business, and relations, 1 Cor. 7:23, 24. They will look on God as the principle, whoever is the less principle party they have to do with, Prov. 3:6. The end of regeneration is the restoring of sinners to conformity unto the rule of righteousness, whereof the sum is love to God and our neighbour, shewing itself in sincere endeavours to honour God, and to be beneficial to mankind, 1 John 3:10. In this the children of God are manifest, and the
children of the devil; whosoever doth not righteousness, is not of God, neither he that loveth not his brother."
3. In religious actions. It is not bare praying, hearing, &c. that will distinguish one from the world lying in wickedness; for all that religion is found among them too. But they have a way of their own in it, holding with the form, but denying the power, 2 Tim. 3:5. contenting themselves with bodily exercise, while strangers to the spirituality of duties, Matth. 15:8. seeking themselves in them, not God, Matth. 6:2. making a shelter of them wherein to sin more at ease, Prov. 7:14, 15; and putting them in Christ's room, by confidence in them, Rom. 10:3.
But those that are of God conform not to that way of religion. For to the regenerate it is not a piece of art, but of new nature; religion is a thing that their new nature leads them to. And what is natural people will still aim at the perfection of, and so they will study the power of godliness. And being of God, they will natively seek the enjoyment of God, as the infant seeks to suck the breasts of the mother that bare it; and they will seek the destruction of sin by their religion, as being a contrary principle thereto; and it will natively carry them out of themselves to Christ for all, since he is the life of the new creature. See their character, Phil. 3:3. "We are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."
Fourthly, They are in a state of opposition to the world lying in wickedness. This is plain from Gen. 3:15. "And I will put enmity between thee and the woman, and between thy seed and her seed." Jam. 4:4. The two parties are like the company of two armies engaged against one another. When by regenerating grace one comes
out from among them, he is not only separated from them, but set up in opposition to them. This says negatively,
1. Those that are of God are not the friends of the world, taking part with them against those that are of God. There are some not without pretences to religion, but as to matters of practice they are still upon the loose side; they will plead for Baal, and give squint strokes at tender holy walking. They will declaim against hypocrisy, being tongue tacked against profaneness; they have a vail to throw over the gross abominations of the licentious, but they will rip up the infirmities of the weak; they have a tongue soft as wool for the credit of the scandalous and profane, but piercing like a sword into the serious. Let these read the sentence of the Spirit of God, excommunicating them out of the communion of saints, James 4:4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God; whosoever therefore will be a friend of the world, is the enemy of God.
2. They are not neuters in the quarrel with the world lying in wickedness. There are some who think that they do very well, if they do nothing against the cause of religion; but to act against the cause of wickedness in the world, is none of their business, it belongs not to them, not considering what Solomon says, Prov. 28:4. "They that forsake the law, praise the wicked; but such as keep the law, contend with them." They think to keep peace with God, and with the world lying in wickedness too; but they are mistaken, it will not do. Whoever they be that are not content to list themselves under Christ's banner, to oppose and act against the world lying in wickedness, Christ denounces them enemies to him, Matth. 12:30. "He that is not with me, is against me; and he that gathereth not with me, scattereth abroad."
How can it be but that those who are of God are in a state of opposition to the world lying in wickedness?
(1.) The object of their love is the object of the world's hatred, which cannot miss to produce this. God in Christ is the principal object of the love of the regenerate, and him the world hates, John 15:18. and they shew it in their hatred of his image, in his ordinances, his people, and especially in his law, because there it is most lively expressed. And can any thing be more natural, than for a son to be in a state of opposition to his Father's haters and enemies? Psal. 139:21. namely, to oppose them in their opposition, that is, their sin, not their persons.
(2.) They are under opposite heads, betwixt whom there is an irreconcilable war, Christ and the devil, Michael and the dragon. This war was proclaimed in paradise, Gen. 3:15. and will never end, but in the destruction of the one party. Nobody can be neuter in such a case, but do make opposition. The arms of the parties are indeed very different. The world acts against those that are of God, by persecutions, reproaches, mockings, contempt and hatred of their persons, looseness of life, trampling on the laws and honour of God; the regenerate act against the world lying in wickedness: by hatred of their ways, loving their persons, testifying against them, endeavouring to reclaim them, rowing against the stream in a tender walk, mourning and praying for them. They that are not so engaged against the world, are not of God.
(3.) The interest of the two societies is downright opposite; so opposite that the one cannot be advanced but on the ruin of the other. The spreading of holiness is the interest that the one is pursuing, the promoting of sin is the interest pursued by the other; these are as opposite as light and darkness. And it is as sure that
every man and woman is acting in this life to the promoting of one of these two in the world, as that every person and thing will act agreeable to its own nature, Micah 4:5. For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever. And therefore those that are of God are in a state of opposition to the world lying in wickedness.
Fifthly, There is a bond of brotherly love, whereby they are knit together among themselves, as children of one family. By this one may know himself to belong to the family of God, 1 John 3:14. "We know that we have passed from death unto life, because we love the brethren;" and by it as a badge on-lookers may know they belong to it, John 13:35. "By this shall all men know that ye are my disciples, if ye love one another." So that it is a sign that casts its light both inward and outward. The certainty hereof appears from several considerations.
1. They all love God their common Father, love his image, pressing to be like him as their main aim. Hence, since all the regenerate do bear God's image as begotten of him, they must love them also, 1 John 5:1. "Every one that loveth him that begat, loveth him also that is begotten of him." The love of God natively draws after it the Christian love of those that are of God.
They have forsaken the world for the society of the saints; and as the married woman forsakes her father's house, and joins herself into the house of her husband, thenceforth to look upon the interest thereof as her interest; so in the spiritual marriage with Christ and regeneration, the soul comes home to the society of the saints for good and all, in opposition to the world, cordially falling in with the call given, Psal. 45:10. "Hearken, O daughter, and consider, and
incline thine ear; forget also thine own people, and thy father's house."
3. The natural enmity against the seed of the woman that is inseparable from the seed of the serpent, evinceth this, Gen. 3:15. In every unregenerate man there is a natural enmity against a holy God, his holy Christ, and his holy seed; their natures being as contrary as fire and water, that it is impossible ever they should be, as such, lovely in one another's eyes. And in regeneration, the serpentine nature is changed, the enmity removed, and consequently this love to the saints is fixed in its room, as a necessary consequent of the new nature.
4. As God is love, the devil is a mass of hatred and malice against God and man, so the two parties partake of their natures respectively. God bears a common love to his creatures, so as to do them good, and a special love to the saints; and those that are of God, accordingly have implanted in them a principle of love, of good will and beneficence to mankind, Luke 6:35. but a special love of delight in the saints, Psal. 16:3, Gal. 6:10. Satan bears a hatred against men, especially holy men; but most of all he hates God; so his seed hate one another, Tit. 3:3. and more keenly hate the heavenly seed, and that because of their hatred wherewith most of all they are irreconcileable to God, John 15:18.
Object. Where are there greater heats and oppositions, than among the different parties in the church? where then is the brotherly love by which all are pretended to be knit? Answ. There is a difference betwixt the visible church, and those that are of God. In the visible church are many who are still of the world lying in wickedness, and they bring with them into the church, their natural enmity, hatred, and unchristian spirit, and exercise it in the things of God, to the
marring of the purity, beauty, and peace of it. But this hellish fire belongs to the spirit of the world, and the blame of kindling it lies at the door of the world. And if the church, though imperfect were freely separated from the world lying in wickedness, it would be a lovely and loving society far beyond what it is. I own that these things are incident to those that are of God, as in the contention between Paul and Barnabas, Acts 15:39. and the reason is, the remains of the spirit of the world in them are not yet purged away; but the cause of the quarrel is not what they conceive to be likeness, but unlikeness to God; and notwithstanding all their jarrings, they will still love them as they appear to have the image of God on them; for whatever they differ in, they agree in that. Wherefore we may lay down these conclusions,
1. They that are of God love the society of the regenerate, considered as a holy society, separated from the world lying in wickedness, Heb. 12:22. The picture of that society drawn in the Bible, is beautiful in their eyes, more alluring to them than the richest, most powerful, and most gay and splended society in the world; and therefore they desire more to be of it, than of any other whatsoever. The grace in it glisters more in their eyes than gold in the world; and so it is not with others, 1 John 2:15, Cant. 1:7.
2. They love particular saints of their acquaintance for what likeness to God appears in them, 2 John 2:2. There are many things about the children of God, that may move love to them in a child of the devil, their relation, usefulness, and agreeableness in several things to them! but their spiritual beauty in conformity to the holy Jesus, is a motive and ground of love to them, not in the unregenerate, but in the regenerate partakers of the same divine nature. Upon that score the serpentine enmity rises in the one, and love in the other.
3. They love all the saints without exception, so far as they can take them up to be so, Eph. 1:15. They will never confine their love to a party, to whom God has not confined his grace, nor to such as are attended with worldly advantages, despising the rest on whom the world particularly frowns, Psal. 119:63. If they should do so, they would evidence that it is not God they love in them, but themselves; that it is not the advantages they have as the darlings of heaven, but, of the world. But whatever defects are about them, the appearance of God's grace in them will supply them all, to the rendering them lovely in the eyes of those that are of God, though not to others, whereby they are tried and cast.
4. The more gracious and holy any are, the more will they be loved of them. For the more of the cause there is in any, the more there must be of the effect. And hence it is, that the most tender and holy Christians are at once the objects of the greatest love of the regenerate, and the world's greatest hatred. Many can endure holiness while it remains dim and obscure in men, that spit venom against it, where it shines clear; so formal hypocrites are like the owl that can come abroad in the twilight, but cannot endure the light of the sun: an eminent instance were the Pharisees to Christ.
5. Lastly, The more any have of the world's hatred for their opposition to it, they will love them the more. As fire burns keenest in the sharpest frost, so it has always been observed, that the love of the godly to one another was strongest, when the world's hatred of them was most keen. So dangerous it is to be found joining the torrent of the world against serious godly ones.
Sixthly, Their hearts are kindly disposed towards the holy law. As the old corrupt nature reigning in the unregenerate fills them with enmity against it, Rom. 8:7. so the new nature in them kindly plies
and bends towards it, Psal. 119:97. The reason is, the image of God expressed in the law is begun to be drawn on their souls, so that their new nature and the holy law point both one way, Heb. 8:10. It is true, there is a resistance and aversion of the unrenewed part; but that is not total, and there is a gracious principle that condemns it, Rom. 7:22, 23. Hence,
1. They willingly take on the yoke of obedience, and go under it, because it is agreeable to their new nature, 1 John 5:3. "For this is the love of God, that we keep his commandments; and his commandments are not grievous." Christ's yoke is a galling yoke to the necks of the men of the world, because their is no suitablenes of their nature to it: they spurn it, their hearts rise against it; fain would they be quit of it, that they might take their swing according to their lust. But it is not so to those who are of God, Matth. 11:29, 30. Fain would they be rid of their lusts, but not of the law, Rom. 7:24.
2. they are universal in their obedience to their knowledge, Psal. 119:6. "Then shall I not be ashamed, when I have respect unto all thy commandments." When there is an artificial bending towards the law, upon a particular design, there is a picking and choosing of the parts thereof most agreeable to one's circumstances; hence some fall in with duty to God, but make no conscience of their duty to men; others fall in with personal duty, but make no conscience of relative duties; they comply with duties of commanding, but make no conscience of duties of subjection: for the one they can digest, but not the other. But where the bent is new and natural, there will be a falling in with the whole, since the whole is agreeable to the new nature, and is of a piece, and laid on by the same authority, James 2:10, 11.
Lastly, They overcome the world, 1 John 5:4. "Whatsoever is born of God, overcometh the world; and this is the victory that overcometh the world, even our faith." Having separated from the world, it will pursue them, as the Egyptians did Israel, and it will have a war with them, encountering them with its smiles and frowns; but whatever way it attacks them they overcome; though they may lose in particular battles, yet they are the overcomers in the main. And,
1. They overcome its smiles, holding fast by their God, religion, and duty, in the face of a smiling world, Job 1:1–5. Many a man that sometimes seemed to be separated from the world, is brought by the warm sun of worldly prosperity to drop off his garments of religion and a tender walk, and plunge himself into the way of the world lying in wickedness. And there is no question but worldly prosperity is given to men for their trial, as well as adversity; and many come foul off in it, Prov. 1:32. But those who are once truly separate will overcome.
2. They overcome its frowns, holding fast by their God, religion, and duty, as sweet, though the world turn never so sour, Hab. 3:17, 18. "Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation." The sour world gets the day of many, by sucking the sap out of religion to them, rendering the word of promise and spiritual comforts tasteless to them; so that though when the world gave them comfort, they had some comfort in religion too; yet when the world's comforts are dried up, the comforts of religion are gone too, Exod. 6:9. That says the world was the main pillar on which their comfort stood. But though the world may prevail to brangle thus with them that are of God, yet they will not be quite overcome,
but will be overcomers in the case; shewing that they are in hope of something better than what they have lost, that there is something for which they can part with all to obtain it, and that there is a fountain running while the world's cisterns are dry.
I proceed now to consider the last doctrine, namely,
DOCT. III. The whole unregenerate world lieth in wickedness.
In handling this subject, we shall,
I. Shew why the society of the unregenerate is called the world.
II. Offer some description of the unregenerate world.
III. Make improvement.
I. I am to shew why the society of the unregenerate is called the world. It is plain here, that though the regenerate really are in this world, as well as the unregenerate; yet the unregenerate are by the Spirit of God called the world, in contradistinction to the regenerate, as if they possessed the earth alone, and no other were mixed with them in it. The reasons are,
1. They are the main body of the world; and so few of the other sort are mixed with them, that they alter not the denomination, John 1:10. He was in the world, and the world was made by him, and the world knew him not. The regenerate are but here one and there one, but the unregenerate appear in multitudes; the former are but as gleanings, the latter as the harvest. What safety can men propose then in the way of the multitude, the course of the world?
The scripture is plain in this, Matth. 7:13, 14. "Enter ye in at the strait gate; for wide is the gate, and broad is the way that leadeth to
destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it." Luke 13:24. "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." Christ's flock is a very little flock, in comparison of the devil's herd, Luke 12:32. And it is, alas! demonstrable beyond contradiction. Dividing the world into thirty parts, nineteen of them are possessed by Pagan idolaters, who know not the true God; six by Jews, Turks, and Saracens; so five only remain which profess Christianity. Thus Christians by profession are but five to twenty-five. Of these five two are reckoned to be of the Greek church, much sunk in ignorance, and the other three idolatrous Papists and Protestants. And among Protestants, how many are openly profane or grossly ignorant, having no tolerable shew of piety? how many are mere formalists, strangers to the work of grace, and exercises of godliness?
2. They are the natives, others are but strangers among them, and such are not counted in a general denomination of a society. They are in the scripture-style, the inhabitants of the world, Isa. 26:18. of the earth and sea, Rev. 12:12. as being the natives of it, having their birth and breeding only of the world. The regenerate are sojourners among them, pilgrims and strangers among them, Heb. 11:13.
3. Their spirit, temper, and disposition, chief aims and designs, are all worldly, there is nothing heavenly in them, Psal. 17:14. Their souls are indeed of heavenly original; but they are sunk, like a pearl in a mire, in the profits, pleasures, vanities, and cares of the world. Hence they are called flesh, as if they had no spirit in them, John 3:6. and are said to be in the flesh, Rom. 8:8. For they can relish nothing but what is fleshly or worldly; their views are confined within the compass of the present world; on these things they value themselves; and in effect their souls have resigned themselves slaves to their
bodies, and their consciences to their senses; being an effect in their bodies as salt only to keep them from rotting.
4. They are the lower part of the rational kind, the dreggy part of the creation. Therefore, whereas the church is called heaven, and the regenerate sons of God, heavenly men; they are called the earth, children of men, earthly men, Gen. 11:1. and 6:2, 1 Cor. 15:48. For as when the Spirit moved, and the divine word passed upon the shapeless mass at the beginning, the finer parts went upward, or off from the dreggy gross part, which remaining lowest was called earth; so the word and Spirit passing on the mass of mankind, that part thereof which is thereby regenerate gets a new nature, ascends in their designs and aims, and at length become equal with the angels, Luke 20:36; and the unregenerate part that is left below, being earthly, sensual, devilish; for the time are like the beasts, following their fleshly appetite, as dogs and swine the grossest of them; and in the end are thrust down into the place of devils.
5. Lastly, Because all in the world without exception are originally of their kind, unregenerate, John 3:6. Even the elect themselves are once unregenerate; they who are now of God, were sometime of the unregenerate world, Tit. 3:3. So that irregeneracy is the state of all the world originally, in which state all lie in wickedness, Psal. 14:3. Only those that are of God have heard Heaven's voice, as saying, Come up hither, and so have been separated from the world. But the society they come from is still the world lying in wickedness.
A DESCRIPTION OF THE UNREGENERATE WORLD
II. The second head proposed was, to offer some description of the unregenerate world. We have seen some of the characters of those that are of God, I shall now lay before you a view of the world lying in wickedness. That world is (as it were two hemispheres) twofold.
1. The lower world lying in wickedness. That is the region of death, eternal death; the lake of fire; the pit, the abyss of hell. The inhabitants thereof are the devils, and the souls of the damned, who have lived and died in their unregenerate state, and will continue for ever in it.
2. The upper world lying in wickedness. That is the land of the living, this present evil world, made up of all those who are living in their unregenerate state, the black state of nature, strangers to Christ and the power of godliness. It is the upper unregenerate world we are to speak of, not the lower, when we have observed that they are but one world in different circumstances.
1st, The lower and upper unregenerate world are indeed one world, one kingdom of Satan, one family of his. As it is but one family of saints that is in heaven and earth, Eph. 3:15; so it is but one family of sinners that is in hell and on earth. Therefore those here are declared children of hell, as well as those that are there, Matth. 23:15. of the devil, John 8:44. So men dying unregenerate, go to their own place, Acts 1:25; and though they change their place, they change not their society, being gathered with those in death, in society with whom they lived.
2dly, But only they are in different circumstances.
(1.) The state of the one is alterable, as of those who are upon a trial; of the other unalterable, as those on whom a definitive sentence is passed; this is held forth in the case of the rich man and his five brethren, Luke 16:25–28. Those of them here are upon their way in their travel, and may change their route, and go heaven-ward; the other are at their journey's end, and can move no more from their place.
(2.) So the case of the one is not without hope, but that of the other absolutely hopeless. They are both prisoners; but the one are prisoners of hope, Zech. 9:12; but the earth with her bars is about the other for ever. There is a gulf fixed between heaven and them, impassable. Here they are in darkness indeed, but it is not outer darkness, as in the case of the damned. Here the voice of the turtle is heard, but there nothing but yelling.
(3.) And lastly, Here they lie in wickedness with some ease and pleasure: there they lie in it with none at all. Their pleasurable sins are there at an end, Rev. 18:14. Nothing of them remains with them, but the guilt of them, and cutting remorse for them; the sweet of their cup is drunk out, and nothing remains but the bitter dregs. One encourages another here, and men please themselves with the multitudes going their way; but there the throng is far greater; for whereas there are some constantly dropping off here, the wicked of all generations are there, and none return; yet the more the worse, Luke 16:28.
But now as to the upper unregenerate world, we shall first consider the parts, and then the state thereof.
I. The Parts of the Unregenerate World
First, The religious part of it, that is as the heavens in that world. Wonder not that we speak of the religious part of the world lying in wickedness; for there is some religion, but of the wrong stamp, in that world, and one part of it is exalted above another, as the heaven above the earth, Matth. 11:23. This makes them appear like the regenerate, in the outward man, having a form of godliness, and imitating the saints in their outward actions and behaviour, 2 Tim. 3:5.; being formalists, hypocrites, tares among the wheat, but still strangers to a work of grace; and so much the farther that they have a
shew of it, Matth. 21:31. Two things bring religion into the world lying in wickedness, where there is no regeneration.
1. A natural conscience, which dictates that there is a God, a difference betwixt good and evil, rewards and punishments after this life, Rom. 2:15. Though this is wrestled down in some of that world, that it has very little power with them; yet with others that are no more regenerate than they, it is improved, by the light of the gospel in the word, by good education, consideration, and thought; so that they prove morally serious, regular in their lives, embracing the external parts of religion, though unregenerate.
2. Interest, which sways the men of the world to it several ways. In some times and places religion is fashionable, gains men credit and reputation; so they embrace it for their credit, as the Pharisees did, Matth. 6:2. In some cases worldly advantages and profits attend it, and that bait draws many worldly men to it, as it did the multitude to Christ for the loaves, John 6:26, 27. And then its declared eternal advantages follow it, salvation from the wrath of God, and heaven's happiness; and a carnal sight of these things draws many, who are merely selfish in their pursuit, as was the case of that multitude, who said, ver. 34. "Lord, evermore give us this bread."
Secondly, The moral part of it, who are like the air in that world, not rising so high as the former, nor sunk so low as the other in immorality and profaneness. These are they who keep off from religion and the profession of it and from gross profanity too. They are civil and neighbourly men; just, honest, and upright in their dealings between man and man; and despise religion from the fraud and deceit of some whom they see profess it, Matth. 18:7. Some such there have been among Heathens, and some among Christians. Two
things, besides natural conscience and interest, bring in morality into the world lying in wickedness.
1. Civil society, by which means men may live at peace in the world, and be protected from injuries; for this cause men combine together in societies, appoint government, governors, and laws over themselves, which must establish morality, without which society cannot consist. And for this cause government is a great mercy, external order being kept among men by that means. Without it there would be no living in the world, but the weak would be swallowed up, and all filled with violence, rapine, and outrage.
2. Natural modesty and temper, in respect of which there is a great difference among even worldly men. Whatever internal or external cast it be owing to, it is evident, there is a certain simplicity, candour, integrity, and benevolence in some, whereby they differ, from others that have a cast of a spirit to fraud, disingenuousness, pride, imperiousness, and violence, and yet the former are of the world, as well as the latter; and so in the gall of bitterness, and in the bond of iniquity.
Thirdly and lastly. The immoral part of it. These are the earth and sea in that world, the grossest part of it all, whose conversation is neither bounded with religion or morality, but is just vile, irreligious, and immoral as occasion serves. This is the far greatest part of that world, and in it abound gross abominations, which bring God's wrath on lands and churches. The abominations, therein appearing are innumerable. See 1 Cor. 6:9; Gal. 5:19–21; Tit. 3:3. Two things concur to fill the world with immorality.
1. The corruption of human nature, the natural bent of which lies to all enormities. This was the spring of the flood of wickedness, and of water, that overflowed the old world, Gen. 6:5. The heart of man is a
depth of wickedness, that casts it forth as a fountain doth its waters; and then it gets leave to run freely without restraint, it sends forth plentifully, Mark 7:21, 22. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.
2. Occasions of sin and temptations thereto, which offer themselves thick in this evil world; because the multitude is of that sort, Matth. 18:7. Snares are strowed every where, and every temptation going in the world has a lust in the heart akin to it, that tends so natively to unite, that it is hard to keep them at meeting from closest embraces.
And there are two sorts that are most exposed to temptations, the rich and the poor, which make them generally speaking to be of the immoral part of the world, though there want not some of both sorts that are not so. This Agur observed long ago, Prov. 30:8, 9. "Remove far from me (says he) vanity and lies; give me neither poverty nor riches, feed me with food convenient for me; lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain."