" becauſe their deeds were evil,"
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and Jeſus Chriſt condemned in your ſtead, to procure your difcharge; your pardon is fealed in his blood, and that for ever ; ſo that you ſhall never any more come intocondemnation.
" He that heareth my word, and believeth on him that fent " me, hath everlasting life, and ſhall not come into condem- " nation, but is paſſed from death to life," John v. 24.
Let them that are ſo delivered, ſpend their days on earth in praiſe, and chearful obedience; and, when they die, let them not ſhrink away from death, nor be afraid to take itby the cold hand, it can dothem no harm.
Yea, let them cloſe theirdying lips with, Thanks be to Godfor Jesus Christ.
*** * SERMON XXXIII .
Of the Aggravation of the fin, and Punishment of Unbelief under the light ofthe Gofpel.
JOHN iii. 19. And this is the condemnation, that light is come intotheworld, andmenloved darkness ratherthan light, because their deeds were evil.
UT of the foregoing verſe itwas fully proved in our laſt fermon that Chrift nobetter thandead men, being condemned already.
Our Saviour proceeds inthis verſe to aggravate the miſery of thoſe that refuſe, and deſpiſe him; yet farther, and to let them know, thatthosewhoremaininunbelief,and the ſtate ofunregeneracy. muſt expect ſome greater, and forer wrath thanother men ; not onlya ſimple condemnation, but an aggravated, and peculiar condemnation.
" This is the condemnation, that light is " come," &c.
In the words, we find theſe three parts.
1. The aggravation of fin, by the abuſe of goſpel-light, Light is come," &c.
2. The aggravation ofmiſery, inproportion to that abuſe of light, "This is the condemnation."
3. The cauſe, and occaſion, drawing men into this ſinand mifery, " Becauſe theirdeeds were evil."
First, We have here the aggravation of fin, bythe abuſe of goſpel-light, " Light is come." By light we are to underſtand the knowledge, diſcovery, and manifeſtation of Chriſt, and re-
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demptionbyhim inthe gospel. Heis the fun ofrighteouſneſs, that ariſes in the goſpel upon the nations, Mal. iv. 1. When hecame inthe flesh, then did " the day-ſpring from on high
" viſit us," Luke i. 78. And the lightmay be faid to come twoways; either, First, In the means bywhich it is conveyed to us ; or, Secondly, in theefficacyof itupon our minds, when it actually ſhines in our fouls.
Light may come among a people in the means, andyet they actually remain indarkness all the while.
As it is in nature; the fun maybe up and a very glorious morningfaradvanced, whilst manythousands are drowzing upon theirbeds, with their curtains drawn about them.
Light, inthemeans, we may call potential light.
Light, inthemind, we may call actual light.
It isbutfeldom that light comes in themeans, and continues longamongmen, but fomelight muſt needs actually thine intotheir fouls alſo; but this actual light is twofold.
1. Common, and intellectual only, to conviction ; or, 2. Special, and efficacious light, bringing the foul toChriſt, byreal converfion, called in 1 Cor. iv. 6.
God" mining in- " tothe heart."
Wherever lightcomes, in this laſt ſenſe, it is impoſſible that fuchmenſhould prefer darkneſs before it : But itmaycome in the means, yca, it may actuallyſhine into the confciencesof men, by thoſe means, andconvincethemoftheir fins, and yet men may hate it, and chuſedarkness rather than light. And this is the ſenſeofthis place, lightwas come, inthe goſpel-difpenſation among them; yea, it hadshinedinto many of their confciences, galled, and reprovedthem for fin; but they hated it, andhad rather be without fuch atroublesome inmate.
In aword, by the coming of light, we arehere to underſtand a moreclear, andopenmanifeſtation of Chrift by the goſpel than ever was made to the world before: For we are not to think thattherewas no light in the world tillChriftcame, and the goſpelwas publiſhedin theworldby the apostles miniſtry. For Abraham ſaw Chriſt's day, John viii. 56. and allthe faithful, beforeChrift, ſawthe promises (i. e.)their accomplishment in Chriſt afar off, Heb. xi. 13. For itwas with Chriſt, the Sun of righteouſneſs, as it is with the naturalfun, " which illuminates
" thehemisphere before it actuallyriſes,or thews itsbodyabove " the horizon *;" butwhen itriſesand ſhews itſelf, the light
* Sol nondum conspectus illuminat orbems
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ismuch clearer; ſo it was in this cafe.
The greater, therefore, was their fin, that rebelled against it, andpreferred darkneſs to light; this was their fin, with its fearful aggravation.
Secondly, In amoltjuſt proportion to this fin, we have here the aggravated condemnation of them who finned againſt ſuch clear goſpel-light : " This is the condemnation," this is the judgment of all judgments, the greatest, and moſt intolerable judgment; a ſevererſentenceofcondemnation than ever didpaſs
: against any others that finned in the times of ignorance and darkness ; they live and die impenitent, andunregenerate, how few foever themeans offalvation have beenwhich theyhave enjoyed, must be condemned ; yea, the Pagan world, who have nomorebut natural light to help them, willbecondemnedby that light; but " this is the condemnation," (i. e.) fuch ſinning asthis is the cause ofthe greatest condemnation, and foreſt punishment, as it is called, Heb. x. 19.
Thirdly, The caufe and occafion, drawingmen into this ſin, and mifery, " because their deeds are evil," (i. e.) the convin. cing light oftruth put agreat deal ofvigour, and activity into their confciences which they could not endure. The accufations, and condemnationsofconfcienceare very irkſome, andtroubleſome things to men : To avoid this, they are willing to be ignorant. An enlightenedconfcience gives an interruption alſo untomen, intheir finful courſes andpleaſures; theycannot fin at ſo eaſy arate in the light, as theydid in darkness; and this made them hate the light, as a very troubleſome thing to them.
Thus you fee what was the fin,what the punishment, andwhat the cause of both.
Hence the obſervation is, Doct. That thegreater, and clearer the light is, under which the impenitent, and unregenerate, do livein this world; by fo muchgreater, and heavier, willtheir condemnation and mifery be in the world to come.
Mat. xi. 21 , 22. " Wo unto thee Chorazin, wo unto thee " Bethſaida; for ifthe mighty works which were done inyou,
" hadbeendone in Tyre and Sidon, they would have repented " longago in ſackcloth and aſhes: But Isayunto you, it chall
" be more tolerable for Tyre andSidonat theday ofjudgment, " than foryou." Two things require explication, in thedoc trinal part of this point, viz .
1. How light puts adeeper guilt, and aggravation, inte fin.
2. Why fin, ſoaggravated, makes men liable to greater condemnation .
First, Wewillinquire into thegrounds, and reasons, why
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greater, and clearer light, greatens and aggravates, proportionably, the fins that arecommitted under it; and it will appear, that it doth ſo, upon divers accounts.
First, All light (eſpecially evangelical light) isagreat prefervative from fin, and an excellent means to prevent it : It is the property of light to inform thejudgment, and rectify the miftakes and errors of it and thereby to give check to the affections, inthepursuit of finfuldeſigns and courſes : It is a plain cafe, that many menwould never doastheydo, iftheir under ſtandings were better informed.
1 Cor. ii. 8. " Which none of " the princes ofthe world knew; for had theyknown it, they
" wouldnothave crucified the Lord ofglory :" It was want of light, and better informationwhichdrewthem under that horrid, and unparallel'd guilt.
Our Saviour alſo ſuppoſes, in the placebefore cited, that ifTyre and Sidonhad enjoyed the fame light, and means of grace that Chorazin, and Bethſaida did, theywould never havebeen ſo ſinful as they were: lightdiſcovers danger, andthereby overawes, and ſtops men from proceeding farther inthoſe paths, andcourſes, that will run them into it.
Secondly, Sinning under, and against the light, ſuppoſes and involves in it a greater contemptanddespite ofGod's authority, than ſinning in ignorance and darkness doth: Every man that breaks the law ofGod, doth not, in the fame degree, defpife and flight the authority of the law-maker : But when aman hath light to diſcover the evil, and the danger of what he doth and yet will dare to do it, what is this, but the treading of God's authority under foot ? The casting of hisword behind our backs ? Wilful ſinning isa deſpiteful finning againstGod,
Heb. x. 26. it argues a low, and vile eſteem of the law ofGod, which is reverent, andholy; andby ſo much the more it maketh fin tobe exceeding finful.
Thirdly, Sinningunder, and against the light, admits not of thoſe excuſes and pleas, toextenuatethe offence, which fins of pure ignorancedo.
Those that livewithout the found of the gospel, may ſay, Lord, weneverheardofChriſt, andthe great redemption wrought by him; ifwehad, wewould never have lived, and acted as wedid: and therefore Chriſt faith, John xv.
22. " If I hadnotcome and ſpoken unto them, they had not " had fin, but now they have no cloak for their fin ."
Themeaning is, that ifthegoſpel-lighthad not ſhinedamong them, their fin hadnot been of thatdeep guilt that now it is :
For now it is ſofoul and heinous,byreaſonofthe light under,
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and against which it is committed, that theyhaveno pretence, or excufe to extenuate, or mitigate it.
Fourthly, Evangelical light is avery richfavourandmercyof God tomen; one ofthe choiceft gifts bestowed upon the nationsof the world; and therefore it is faid, Pfal. cxlvii. 19, 20.
He ſheweth his word untoJacob, and his ftatutes and his Judgments unto ifrael: He hath not dealt ſowith any nati
" on; and as for his judgments theyhavenot known them.
Other nationshave corn, and wine, gold, and filver, abundance
ofearthly delights, andpleaſures: Buttheyhave notabeamof heavenly light ſhininguponthem.
We may account this mercy ſmall ; butGod who isbeſt able to valuethe worth of it, accounts it great. Hof. viii. 12. "I have writtenuntothemthe
66 great things of my law."
Chriſt reckoned Capernaum to be exaltedunto heavenby the ministry of the goſpel in that place.
Now, the greater the mercy is which the lightof truth brings with it, by fo much the more horrid and hainous muſtthe abufing and deſpiſing of itbe.
Fifthly, Sinning against the light, arguesalove to fin,as fin; tonaked fin, without anydiſguiſeor covert.
It isnothingnear ſobad foraman through amistake ofjudgment, when hethinks that to be lawful, which is indeed finful ; he doth not HOW crofewith fin, as fin; but heeithercloſes with it as hisduty, or, at least, his liberty : 'Tis hard for Satanto perfuademanymen toembrace anaked fin; and therefore he cloaths it in thehabit ofaduty, or liberty, andtherebydeceives, and draws mentothe commiſſion ofit. But ifaman have light thining intohisconfcience, and convincing him that the way, he isin, is the way of fin, quite contrary to the revealed will ofGod, ſtripping the finnaked, before the eye of his confcience; fo thathe hath no covert, or excuſe, and yetwill perfiſt in it; this, I fay, argues a foul to be in love with fin, as fin. Now as foraman to love grace, as grace, is a folid argument to prove the truth of his grace ; ſo, on the contrary, for aman to love fin, as fin, doth not only argue him to be in the ſtate of fin, but tobe in the fore front, and amongst the highest rank offinners.
Sixthly, The greater, and clearer the light is, under andagainst whichmen continue in fin, the more must the confciences of fuch finners be ſuppoſed to be wasted, and violated byfuch way of finning: For this is afure rule
, that " the " greateſt violation of confcience, isthe greatest fin." Confci † Maxima violatio confcientiæ eft maximum peccatum.
SERM. XXXIII.
The Method of Grace. ence isanoble, and tenderpartofthe foulofman; it is in the foul, as the eye inthe body,very fenfible ofthe leaſt injury : andawound in the confcience, is like ablow inthe eye : But nothing gives a greater blow to confcience, nothing to much waftes it, and deſtroys it, as fins against the light do.
This putsaplainforce uponthe confcience, andgives adreadful ftab tothat noblepower, God's vicegerent in the foul. And thus you fee the firſt thing made good, that light puts deep guilt, andaggravation into fin.
Secondly, In the nextplace, let us examinewhy fin, fo aggravatedby the light, makes men liable to the greater condemnation: For that itdoth ſo, isbeyond alldebate, or queſtion ; elſetheapofilePeterwould nothavefaidofthoſe finners against light,as hedoth, 2 Pet. ii. 21. " thatithadbeenbetter for them
"not tohaveknownthe way of righteousness."
Nor would Chriftbave told the inhabitants ofChorazin, orBethfaida, thar it ſhouldbe moretolerable forTyre andSidonatthedayofjudg ment, than forthem.
There isa twofoldreaſon ofthis.
1. Ex parte Dei, onGod's part.
2. Expartepeccatoris,on the finner'spart.
First, Ex parteDei, on God's part, who is the righteous Judge of the whole earth; and will therefore render unto every manaccordingas hiswork ſhall be: For ſhall not theJudge ofthewholeearthdoright? Hewill judge the world in righteouſneſs, andrighteouſneſs requires that difference be made in the punishmentof finners, according tothedifferentdegrees of their fins. Now that there are different degrees of fin, is abundantly clear, from whatwe have latelydifcourſed, under the former head ; wherewehave fhewed,that the light underwhich menfin, puts extraordinary aggravations upon their fins, anfwerablewhereunto, will thedegrees of punishmentbe awarded, bythe righteousJudgeofheavenandearth. TheGentiles,who hadnoother lightbut thatdim light ofnature, will be condemned, for difobeying the lawofGodwritten upon their hearts ; butyet, thegreater wrath is referved for them who fin, both against the light ofnature, andthelight ofthe gospel alio : And therefore it isſaid, Rom. ii. 9. "Tribulation and anguish upon " everyfoul ofman that doth evil; of the Jew firſt, and alfo of " theGentile."
ImpenitentJews andGentiles, willallbecondemned, at the bar of God; but with this difference, to the Jew firſt, (i. e.) principally, and eſpecially, becauſe the light, and mercies which he abuſed, and violated, were fargreater thanthoſe beſtowedupon the Gentiles, "becauſe unto them were comthitted the oraclesof God:" AndGod had not
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dealt with any nation, as with that nation.
Indeed, in the rewards of obedience, the ſame reaſondoth not hold; he that came into the vineyard the last hour of the day, may be equal, in reward, with him that bare the heat, and burthen of the wholeday ; becauſe the reward is of grace, and bounty, not of debt, andmerit : But it is not sohere,juſtice obſerves an exact proportion indiſtributingpunishments,according tothedegrees, deferts, and meaſures of fin: Andthereforeitis faidconcerning
Babylon, Rev. xviii . 7. " How much the hath glorified herself, " and lived deliciously; ſo much torment, and forrow give
" her."
Secondly, Ex parte peccatoris, upon the account of ſinners ; itmust needs be, that the heaviest wrath, and moſt intolerable torments, ſhouldbe theportionofthemwhohave finned against the clearest light, and means ofgrace: Forwe find, inthe ſcripture account, that a principal, and ſpecial part of the torment of thedamned, will arife from their own conſciences.
Mark ix. 44. "Where their worm dieth not, and the fire is not quenched."
Andnothing ismore manifeſt thanthis, that if confciencebethe tormentorofthedamned,then finners against light must needshave the greatest torments.
For, First, The more knowledge anymanhad inthis world, the more was his confcience violated, and abuſed here, by ſinning against it : And O what work will theſe violations, and abuſes , make, for a tormenting conscience in hell ! With what rage, and fury, will it then avenge itſelf upon the moſt ſtout, daring and impudent finner ! The more guilt now, the more rage, and furythen.
Secondly, The more knowledge; or means ofknowledge, any man hath enjoyed in this world, ſo much the more matter is prepared, andlaidup for confcience to upbraid him with, in the place of torments ? And the upbraidings of confcience are a ſpecial partofthe torments ofthe damned. O what a peal will conſcienceringin the ears of fuch ſinners! " Did not I warn
" thee of the iſſue of ſuch ſins, undone wretch ? How often " did I strive with thee, if it had been poſſible to take thee.
" offfrom thy course offinning, andto eſcape thiswrath ? Did " not I often cry out, in thy boſom, ſtop thy courſe, ſinner ?
" Hearken to my counſel, turn, and live; but thou wouldeſt " nothearken to my voice ? I forewarned thee of this danger,
" butthou flightedit all my warnings; thyluſts were too ſtrong " for my light, and now thou ſeeſt whither thy way tended,
" but, alas, too late !"
Thirdly, The more knowledge, ormeans of knowledge any
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manhath abuſed, and neglected in thisworld, ſomany fair opportunities, and great advantages he hath loft for heaven ; and themore opportunities, and advantages,hehathhad for heaven, themore intolerable will hellbe to that man ; as the mercywas great, which was offered by them, ſo the torment will be unſpeakable, that will ariſe from the loss ofthem.
Sinners, you havenow awide, and open door, many bleſſed opportunities of falvation, under the goſpel; ithath putyou in a fair way for everlasting happiness : Many ofyou are not far from the kingdom ofGod; there willbe time enough, in hell, to reflect uponthis loſs.
What think you, will it notbe ſad to think there :
Ohow fair was I once for heaven, tohavebeenwithGod, and amongyonder ſaints! My confciencewas once convinced, and myaffections melted under the goſpel. Iwas almoſt perfuaded tobe a Chriſtian, indeed, the treatywas almoſt concluded, betwixt Chriſt, and my foul; there werebuta few points in difference betwixt us ; but wretch that I was, at thoſe points I ſtuck, and there the treatyended tomy eternal ruin : I could not deny my lufts, I could not live under the ſtrict yoke of Chrift's government ; but nowI must live underthe inſuppor ablewrath ofthe righteous, and terribleGodfor ever : andthis torment will be peculiar to fuch as periſh under the gofpel.
TheHeathen, who enjoyed nofuch means, can therefore have no ſuch reflections; nay, the very devils themſelves, who neverhad ſuch a plank after their ſhip-wreck, I mean, a mediator intheir nature, or ſuch terms ofreconciliation offered them, will notreflect upon their loft opportunities of recovery, as fuch ſinners muſt, and will.
This, therefore, " is the condemnation, "that light is come into the world; but men loved darkness,
" rather than light."
Infer. 1. Hence it follows, that neither knowledge, nor the best means ofknowledge, are in themselves, fufficient tofecure menfromwrathto come.
Light in itſelf isa choice mercy, and therefore themeans that begat, andincreaſed it, muſt be ſo too ; butyet it is amercy liable to the greatestabuſe, and the abuſe of the beſt mercies, brings forth thegreateſt miſeries. Alas !
Chriſtians, your duty isbut half learnt, when you know it; obedience to light, makes light a bleſſing indeed. John xiii. 17.
" Ifye know theſe things,happy are ye ifye do them."
Happineſs is not intailed upon ſimple knowing, but upon doing ; uponobedienceto our knowledge; otherwise, he that increafethknowledge, doth but increaſe forrow : " For that fervant
" which knew his Lord's will, and prepared not himself, nor " did according to his will, ſhallbebeaten with many ſtripes,"
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Luke xiii .47. "And tohim thatknoweth todogood, anddoth " itnot, tohim itis ſin,"Jam.iv. 17.
We areboundwith all thankfulneſs to acknowledge the bountyofheaven to this finful generation, infurnishingus with ſomany excellentmeans of light, beyond many other nations,and generations that are paſt, butyetwe ought to rejoice with trembling, whenwe confider theabuſes oflight, inthiswantonage, and whata diſmal event is like tohappenunto many thousands among us.
I fear the timeis coming, whenmany among us will with they had never fet footon Engliſh ground, God hath bleſſed this nation with many famous,burning, and shining lights.
Itwasonce faidto thehonour of this nation*, that the English miniftry was the world's wonder ; and when a man of another nation began topreach methodically, and convincingly, they were wont to fayt, We perceive this manhath been inEngland : The greater will our accountbe for abuſingſuch light, and rebelling againft it.
The clearer our light is now, the thicker will the mifts of darkness be hereafter, if we are thus wanton under it.
The devils have more lightthanwe, andthereforethemoretorment:
Ofthem it is faid, Jam. ii. 19. "The devils alſo believe, and " tremble;" the horror of their conſciences is anſwerable to their illumination, they tremble; " the word ſignifies the roar " ofthe fea," or ſuch amurmuring,dreadful noiſe, as the tempeſtuous ſeasuſe to makewhen they break themselves againft therocks.
Infer. 2. Ifthe abuse of light thus aggravatesfin andmifery, then times ofgreat temptations are like to be times ofdeep guilt. Wo to an enlightned, knowinggeneration, when ſtrong temptations befal them. How do many, in fuch times, imprifonthe known truth, to keep themſelves out ofprifon ? offer violence to their ownconfciences, to avoid violence from other hands?
Plato||was convincedoftheunity ofGod,butdurſt not owa his convictions ; but faid, " Itwas a truth neither eaſy to find,
" nor fafetoown." Andeven Seneca *†, the renowned moraliſt, was forcedbytemptation to diffemble his convictions;" of * Clerus Anglicanusftupormundi.
+ Percipimus hunc hominemfuiſſein Anglia.
Eust.
Opificem univerforum neque invenire facile, neque inventum invulgus promulgare tutum .
*† In animi religione nothabeat,fed in altibus fingat.
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And even a great Papilt oflater times was heard to ſay, as he was going to maſs,
Eamus ad communem errorem, Let us go to the common error.
Ohowhardis it to keep confcience pure and peaceable indays oftemptation! Doubtless, it is amercy to many weak and timorousChriſtians, tobe removed by aſeaſonable death, out of harms way; to be diſbanded by a merciful providence before theheat ofthe battle.
Chrift and Antichriſt ſeem at this day tobedrawinginto the field; a fiery trial threatens the profefforsofthis age : butwhenitcomes to acloſe engagement, indeedwe may juſtly tremble, to think how many thousandswill break theirwaythrough the convictions oftheirownconſciences, toſave their fleſh.
Believeit, firs, ifChriſt hold you tohimself bynoothertie than the ſlender thread ofafingle conviction ; if hehave not intereſt inyour hearts and affections, as well as in your understandings and confciences; ifyou be men ofgreat light, and ſtrong unmortified lufts; ifyou profeſs Chriſt with your tongues, and worship the world with your hearts ; a man may ſayofyou, without the giftofprophecy, what the prophet faidofHazael, Iknow what you willdo inthe dayoftemptation.
Infer. 3. If this befo, what astrong engagement lieth upon allenlightnedperfons to turn heartily to God, and reduce their knowledge into practice and obedience ? The more menknow, themoreviolence theydo their own confciences, in rebelling against the light; this is to fin with an high hand, Num. xv.
30.
Believe it, firs, you cannot fin at ſo cheap a rate as others do: knowledge in a wicked man, like high mettle inablind horſe, doth but thefooner precipitatehim intoruin.
You may knowmuch morethan others,but ifeveryou come toheaven, itmustbe inthe ſamewayoffaith and obedience, mortification andfelf-denial, in which the weakest Chriſtian comes thither ; whateverknowledge you have, to be ſure youhavenowiſdom, ifyou expect falvation uponanyother, or easier terms than the moft illiterate Chriſtian findsit.
Itwas afad obſervation ofthe father, Surgunt indocti, et rapiunt coelum; the unlearned riſe, and takeheaven. What apity is it, that menoffuch excellent parts ſhouldbe enſlaved to their lufts ! that ever itſhould be faid, Sapientesfapienterdefcendunt in Gehennam; their learning
* Colebat quod reprehendebat, agebat quod arguebat, quod culpabatadorabas.
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The Method of Grace. dothbuthangintheir light, itdothbut blind them in ſpiritual things, andprepareth them forgreater miſery.
Infer. 4. Hence alſo it follows, that the work of converfion is a very difficult work ; the foul is scarcelyhalfwon to Chrift, when Satan is cast out ofthe understanding by illumination. The devil hathdeeply intrenched himſelf, and ſtrongly fortified everyfaculty of the foul against Chriſt ; theunderstanding, indeed, is the firſt entrance into the foul, and out of that faculty he is oftentimes caſt, by light and conviction, which ſeems tomake agreat change upon aman : now he becomes a profeffor, now he takes up the duties ofreligion, and paſſes up anddownthe world for a convert ; but, alas, alas ! all the while Satan keeps the fort-royal, the heart and will are in his own poffeffion; and this is awork ofmore difficulty : the weapons ofthat warfare muſt indeed be mighty through God, which do not only caſt down imaginations, butbring everythought of the heart into captivity, to the obedience of Chriſt, 2 Cor. x. 4, 5.
While theheart ſtands out, though the understanding be taken in, the foul remains in Satan's poſſeſſion ; itis a greater work, (and we dailyfind it ſo), to win one heart, than to convince twentyunderſtandings.
Infer. 5. Hence alſo we may learn, what strength and power there is in the lusts of mens hearts, which are able to beardown fostrong convictions of the conscience before them.
That is a great truth, though avery fad one, Eccl. viii. 11. " The heart " of the fons of men is fully ſet in them todo evil." O how commonit is, every day, and in every place,to ſee men hazarding their ſouls to fatisfy their lufts ! Every man, faith the prophet, " turneth his courſe, as thehorse rusheth intothe battle."
The horſe is a very fierce and warlike creature; andwhen his courage is rouzedby the sounds oftrumpets and ſhouts ofarmies, he breaks headlong into the ranks of armed men, though death is before him. Such boisterous and headlong luſts are found inmany enlightned perſons, though their confciences repreſentdamnationbeforethem; onward theywill ruſh, though
Godbe loſt, and a precious foul undone for ever.
Infer. 6. To conclude, As ever you will avoid the deepest guilt, and escape the beaviest condemnation, openyour hearts to obey, andpractise whatsoeverGod hath opened your understandings and confciences to receive of his revealed will; obey the light ofthe gospel,whileyouhave opportunity toenjoy it : this was thegreat counſel givenby Chriſt, John xii. 35, 36. " Yet a little while the light is with you, walk whileyehave the " light, leftdarkneſs come uponyou." The manifeſtation of