3. But it is to be feared, the bulk of mankind, yea, of what is call’d The Christian world, have not attain’d even this; but are still afar off,neither is God in all their thoughts. A few names may be found of those who love God: a few more there are that fear him. But the greater part have neither the fear of God before their eyes, nor the love of God in their hearts.
4. Perhaps most of you, who by the mercy of God, now partake of a better spirit, may remember the time, when ye were as they, when ye were under the same condemnation. But at first ye knew it not, tho’ ye were wallowing daily in your sins and in your blood: till in due time ye received the spirit of fear (ye received; for this also is the gift of God:) and afterwards, fear vanished away, and the Spirit of love filled your hearts.
5. One who is in the first state of mind, without fear or love, is in scripture term’d a natural man. One who is under the spirit of bondage and fear is sometimes said to be under the law: (altho’ that expression more frequently signifies one, who is under the Jewish dispensation, or who thinks himself obliged to observe all the rites and ceremonies of the Jewish law.) But one who has exchanged the spirit of fear for the Spirit of love, is properly said, to be under grace.
Now because it highly imports us, to know what spirit we are of, I shall endeavour to point out distinctly, first, The state of a natural man,secondly, That of one who is under the law, and thirdly, of one who is under grace.
I. 1. And, first, the state of a natural man. This the scripture represents as a state of sleep. The voice of God to him is, Awake, thou that sleepest. For his soul is in a deep sleep. His spiritual senses are not awake: they discern neither spiritual good nor evil. The eyes of his understanding are closed; they are sealed together, and see not. Clouds and darkness continually rest upon them; for he lies in the valley of the shadow of death. Hence having no inlets for the knowledge of spiritual things, all the avenues of his soul being shut up, he is in gross, stupid ignorance of whatever he is most concerned to know. He is utterly ignorant of God, knowing nothing concerning him as he ought to know. He is totally a stranger to the law of God, as to its true, inward, spiritual meaning. He has no conception of that evangelical holiness, without which no man shall see the Lord; nor of the happiness, which they only find, whose life is hid with Christ in God.
2. * And for this very reason, because he is fast asleep, he is, in some sense, at rest. Because he is blind, he is also secure: he saith, Tush, there shall no harm happen unto me. The darkness which covers him on every side, keeps him in a kind of peace: (so far as peace can consist with the works of the devil, and with an earthly,devilish mind.) He sees not that he stands on the edge of the pit; therefore he fears it not. He cannot tremble at the danger he does not know. He has not understanding enough to fear. Why is it that he is in no dread of God? Because he is totally ignorant of him: if not saying in his heart, there is no God, or, that he sitteth on the circle of the heavens, and humbleth not himself to behold the things which are done on earth; yet satisfying himself as well, to all Epicurean intents and purposes, by saying, “God is merciful:” confounding and swallowing up at once, in that unweildy idea of mercy, all his holiness and essential hatred of sin, all his justice, wisdom and truth. He is in no dread of the vengeance denounced against those who obey not the blessed law of God, because he understands it not. He imagines the main point is, to do thus, to be outwardly blameless: and sees not that it extends to every temper, desire, thought, motion of the heart. Or he fancies, that the obligation hereto is ceas’d; that Christ came to destroy the law and the prophets; to save his people in, not from their sins: to bring them to heaven, without holiness. Notwithstanding his own words, Not one jot or tittle of the law shall pass away, till all things are fulfilled: and, Not every one that saith unto me, Lord, Lord! shall enter into the kingdom of heaven; but he that doth the will of my Father which is in heaven.
3. He is secure, because he is utterly ignorant of himself. Hence he talks of “repenting by and by;” he does not indeed exactly know when; but some time or other before he dies: taking it for granted, that this is quite in his own power. For what should hinder his doing it, if he will? If he does but once set a resolution, no fear but he will make it good.
4. But this ignorance never so strongly glares, as in those who are term’d, men of learning. If a natural man be one of these, he can talk at large of his rational faculties: of the freedom of his will, and the absolute necessity of such freedom, in order to constitute man a moral agent. He reads and argues, and proves to a demonstration, that every man may do as he will; may dispose his own heart to evil or good, as it seems best in his own eyes. Thus the God of this world spreads a double veil of blindness over his heart, lest by any means the light of the glorious gospel of Christ should shine upon it.
5. From the same ignorance of himself and God there may sometimes arise in the natural man a kind of joy, in congratulating himself, upon his own wisdom and goodness. And what the world calls joy, he may often possess. He may have pleasure in various kinds; either in gratifying the desires of the flesh, or the desire of the eye, or the pride of life: particularly if he has large possessions; if he enjoy an affluent fortune. Then he may cloath himself in purpleand fine linen, and fare sumptuously every day. And so long as he thus doth well unto himself, men will doubtless speak good of him. They will say, he is a happy man: for indeed this is the sum of worldly happiness: to dress, and visit, and talk, and eat, and drink, and rise up to play.
6. It is not surprizing, if one in such circumstances as these, dozed with the opiates of flattery and sin, should imagine; among his other waking dreams, that he walks in great liberty. How easily may he persuade himself, that he is at liberty from all vulgar errors, and from the prejudice of education, judging exactly right, and keeping clear of all extremes. “I am free (may he say) from all the enthusiasm of weak and narrow souls: from superstition, the disease of fools and cowards, always righteous over much; and from bigotry, continually incident to those who have not a free and generous way of thinking.” And too sure it is, that he is altogether free, from the wisdom which cometh from above, from holiness, from the religion of the heart, from the whole mind which was in Christ.