THE THIRD SERMON.

THere is yet one thing more required of you, that would make God your habitation, viz. That you make your selves his habitation. He will not suffer any to dwell in him, who freely do not suffer him to dwell in them, in all the Scriptures we quoted out of the Apostle John's first Epistle, Characterizing them that dwell in God. We finde the* dwelling to be mutual. If there∣fore* you desire to dwell in God, serve his desire, which is, that he* may enter and dwell in you, in Page  160 your whole Man, in all the facul∣ties of your souls, mind, will, af∣fections, memory and conscience, and in all the senses and members of your Bodies, Eyes, Ears, Mouths, Hands, Feet. But especially he craves the heart, My Son give me* thy Heart, and let thine Eyes ob∣serve my Ways. The heart first, and then the Eyes. Lift up your* Heads O ye Gates, and be ye lift up O ye everlasting Doors, that the King of Glory may come in. Mens hearts are compared to Trap-doors, the lifting them up is the opening of them. They must be lift off* from things of the World, from the things below, and be lift up to things above. Set your affe∣ctions* on things above, not on things on the Earth. See how earn∣est the Lord Jesus is with you to give him entrance. Behold, I stand at the Door and knock, if any Man hear my Voice, and open the* Door, I will come in to him, and sup with him, and he with me. Read Page  161 Cant. 5. 2—7. and observe the se∣veral degrees, by which this Door comes to be opened unto him. Now* because it is not every heart, that is fit to entertain God. The heart of the Wicked is little worth. The Query will be, what manner of heart it is, that God is willing and desirous to dwell in. Our Sa∣viour resolves the Query, It is an* honest and good heart. For only such a heart is good soyle, fit for the good Seed of the Word to fall into, and God comes into the heart with his Word.

Qu. What is an honest heart, and what makes it so?

Answ. That is an honest heart,* That provides for things comely before God and Men. It was ho∣nestly said of those Israelites to Moses: Go thou neer, and hear* all that the Lord our God shall speak unto thee, and we will hear it, and do it. They have well said, (saith God) all that they have spo∣ken, but O that there were such an Page  162 heart in them, that they would fear me. The fear of God is the prin∣cipal grace that makes the heart honest. And then a Man fears God when, distrustful of his own insuf∣ficiency to do any thing that God requires, he is studious and wil∣ling to give up himself to Christ, to be taught of him, and enabled by him to do all the will of God.

A good heart is described, and* set forth in Scripture, by sundry* Names and Epithites; namely, new, broken, single, whole, pure, perfect. And although it be true, that he that hath one of these, in truth, hath all, they are all one; Yet because each of them requires a several notion to open it, and because some can better discern of one, than of another, it will be needful to speak a word or two to each of them.*

That is a New heart which is fur∣nished with a new spirit; that is to say, new dispositions, inclinations, Page  163 and habits; It's called new, be∣cause it's opposed to the old spi∣rit, that of the World, and of the Devil, who by breathing on Men makes them go an end into old courses; And because its ever fresh and green, and comfortable to them that have it.

That is a Broken heart, which is* smitten and pierced with remorse* for sin, broken down and brought low, all high thoughts laid flat* and level, Broken off from the* wayes of sin and stubborness in pursuit of those wayes, Broken up as fallow ground, made soft, and tender, as Josiahs was.

That's an open heart, which is enlightned to see our estate by na∣ture,* and bewail it; And to see comfort in Christ, and rejoyce in it; To have it also enlarged to∣wards God's faithful Ministers, as Lydia's was towards Paul, and his fellow-labourers, who constrained them to come into her House, and abide there; as also to run the* Page  164 way of God's Commandments.

A Single heart is opposed to eye∣service,* and to carnal wisdom, and to double mindedness, and to guile.

A Whole heart is a willing heart;* when we are willing to a thing, (we use to say with all our hearts;) It's opposed to a heart withdraw∣ing it self, and to a heart divided, willing to lay hold on God, and the World too, and that fulfilleth not to walk after God.

That heart is pure, that suffers no sin to abide in it, without dis∣allowance. It being both against* the judgment and will, and when after falling into sin, there is a speedy rising again with self-ab∣horring.

1. A Perfect heart includes inte∣grity, and uprightness. The heart is then intire, when it is sanctified throughout, and when there is a study and desire to attain per∣fection of degrees, and a readiness to do all whatsoever God calls Page  165 for, and a constant holding unto God, Following hard after him, Keeping race with him. And it is then upright, when it is solid and true, great, just; and when it is led by a right rule, and aimes at a right end.

Such a heart as this God loves and dwells in, and if you provide such a dwelling place for God, he will be your dwelling place.

Qu. But is all this, or any of this, in the power of meer natural Men; Such as you have been all this while perswading and advi∣sing to do? Is it not severally taught and held, that no Man can do any thing to help forward, or further his own conversion? Is it not a truth that no natural Man hath any desire of grace, or of the means of grace, never thinks of it, because he is dead in trespasses and sins, and how can a dead Man desire Life? or use any means to attain it? Nor when God by his Word makes offer of his grace, can he Page  166 perceive it? Nor when he doth by God's Word and Spirit, beginning to enlighten him in some measure to perceive it, is he able to im∣brace it? Because wisdom of the flesh is enmity against God, and because he is under the power of Satan? And is not the Religion of* the Papists convinced of gross error for teaching that the natural man, is able both by his free-will to pre∣pare* himself for grace, and to ac∣cept of grace when it is offered: Yea to desire it, like the Man that lay in the way to Jericho half* dead; yea, and to do some good works.

If all this were true, yet it hin∣ders not; but that God's Ministers may and ought to call upon natu∣ral Men, to do what they can to reach forth their utmost towards grace, for the obtaining of it. Hear ye deaf, and look ye blind, that ye* may see. Some power they had, which they are commanded to ex∣aert and act, and they are reproved Page  167 for not doing what they could. Ye Hypocrites, ye can discern the face of the Skie, and how is it that ye cannot discern this time? Yea, and why even of your selves (That is, your own Conscience dictates to you so many proofs of God's* truth, and God's Kingdom being set forth so clearly unto you, by so many marks and tokens:) Judge ye not what is right? that is to say, that I am the Messias you have so long looked for. They had there∣fore power to judge of the Visi∣tation of Grace, and God's King∣dom, and in the Verses following, they are told they neglected the time of God's patience. It would befall them as a Debtor, who suf∣fers himself to be imprisoned, af∣ter wearying out his Creditor, name∣ly, that they should finde no more grace or pardon at his hands. Seek* ye the Lord while he may be found, call upon him while he is neer.

Nor ought Nature to be laid o∣ver-low, Grace is Nature's per∣ction: Page  168 what does it but repair the decayes of Nature? Nature is the matter, and Grace the Forme of God's Kingdom, both in Earth and Heaven. It Figures and Form∣eth Nature to the Image of God. Moreover, this is the way of God's exhibiting grace, there is a necessi∣ty of Natures concurrence. First, this must precede, as we are taught to pray for our daily bread, before forgiveness of sins. God cannot save an unwilling Man, the will being uncapable of force and vio∣lence, and all possibilities divine are carried on in an ordinary way of Man's industry; who must there∣fore carry on himself as far as he can: which whoso doth not, hath no ground to expect common grace. He that doth, may expect to re∣ceive supernaturals common; And he that abides with God in these, may probably expect supernaturals special.

Qu. What are the abilities which Nature may, and must reach forth Page  169 in the pursuit of saving grace?

Answ. She may and must ap∣prove the good ways of God: More purity of Principles being left in Mans mind and conscience, than in his will and affections. That devilish Sorceress could say, I see and allow, and like that which is good and honest, though I pur∣sue and practice the contrary. That sentence and principle pres∣sed by our Saviour. All things* whatsoever ye would that Men should do unto you, do ye unto them: was the Posie of an Hea∣then Emperour. 2. She may and must assay and make after, Lift at the Commandments of God, as a blind Horse having heard a noise, hath been seen to lift up his head, and turn that way where the noise came. And a Child being com∣manded by his Father to reach a thing which he cannot, will put to the little strength it hath, and tug at it, to remove, bear, and bring it. 3. Matter of duty and Page  170 obedience may be done by a na∣tural Man. They did well that* took heed to the Word, as to a light, shining in a dark place, though the Day-star was not yet risen in their hearts. There is no outward exercise of Religion, but we finde graceless hypocrites have been con∣versant in them, even afflicting their souls, and fasting frequently, and* praying on such Days very servent∣ly. And this is that which God's Ministers are bound to press upon Men, that are in a natural condi∣tion, to do matter of duty, to set themselves as objects of the spirit of God, attending upon Divine Ordinances. As a neglected Cour∣tier sets himself in the Kings sight, standing and waiting where he u∣sually passeth; and there humbly faces him. It is observed that the* Spirits out-goings are only upon such as face him. He goes right on, and turns not as he goes. They must do as Esther did, who esteem∣ed her self as lovely as she could Page  171 in the Kings sight, set her self in the best dress she had, as an object of the Kings call: and see what good success she had by so do∣ing.

Qu. How far doth nature qua∣lifie her self for grace when she reacheth forth her abilities as far as she can?

Answ. 1. Morally God took oc∣casion from Ahab's humiliation to spare his life, when upon hearing of Elijah's words he rent his cloaths, put Sack-cloath upon his flesh and fasted, and lay in Sack-cloth and went softly, seest thou (saith God) unto the Prophet, how Ahab hum∣bleth himself before me? because he humbleth himself before me, I will not bring the evil in his Days. So he took occasion from what those noble Bereans did, in bringing their Bodies to publick Assembly, take∣ing the heads of Paul's Sermons; and examining the Notes they had* taken by the Scriptures, to work effectual faith in them. 2. Passive∣ly Page  170 〈1 page duplicate〉 Page  171 〈1 page duplicate〉 Page  172 a Man makes himself an object of the grace Life: a handle for the Spirit to lay hold upon, when he harps upon the string of his mi∣sery: Cries out of his sin, implores mercy, and waits for grace in the use of means. And it is not only possible that he may be translated out of the state of nature into the state of grace, but probable he shall be so. The Gospel being the mar∣ket of grace, he that goes to buy there without Money, it's probably he may be furnished to his mind. As they that lay at the Pool of* Bethesda, waiting for the moving of the Water, were in fair proba∣bility to be healed of their Di∣seases. The Scribe that answered* discreetly, was not far from the Kingdom of God. If there be no* certainty of obtaining saving grace, yet this should not discourage any natural Man, from doing their ut∣most,* for the obtaining of it, no more than the Husband-man is dis∣couraged from Plowing & Sowing, Page  173 because he is not certain he shall have his seed again. No more is the Merchant sure he shall have his Ship come home laden with goods: yet he ventures, and so do all that trade for earthly commodities. The Argument, or motive to pains-ta∣king, from a peradventure, or may be, hath a force in it. 2▪ Tim. 2. 25, 26. Dan. 4. 27. Joel 2. 14. Zeph. 2. 3.

They that neglect to use the means are sure to perish, and such are most Men in these last Days, who embezzel Nature's abilities, make her poorer than she is, strip her naked, even of common Prin∣ciples. Sensual livers, that drown all in Belial manners, and having stifled Conscience, give themselves over to work all uncleanness, with greediness; live as if they had no God to serve, no soul to save, or as if their souls served only, as the souls of Swine, to keep their Bodies from putrifying.

They that are less licentious, and Page  174 lead a civil life, are generally pro∣digiously sloathful, work not at all, or not with half their might: as if grace and glory were not worth the while to labour for. Now them that are such, we command, and exhort to be impatient of a natu∣ral condition, to look upon grace, as lovely, and the Mother of de∣lights.

Thus saith the Lord God, O ye* House of Israel, let it suffice you of all your abominations. It is now* even time to turn over a new leaf.

Page  175Let possibility and probability put you upon straining your selves with all your strength for the im∣proving of Nature in her abilities, and prove me now herewith saith the Lord. If so, the common grace I have given you to actuate nature, I will not also add sanctifying sa∣ving Grace.

Yea, let me assure you, that if you finde in your selves, a valuing of an estate of Grace in your selves, above all earthly things, and a ve∣hement and constant desire to have admission into God's Grace and savour; and that not only for the benefit and comfort it brings with it, but for the beauty and excel∣lency it brings with it also, at least you would, and wish heartily that it were the ground of your desire, and if withall your purpose and resolution be to persevere in the use of all the means appointed, to bring you to this estate.

God hath begun a work of Grace in your Souls, which he will perfect Page  176 and you are in the number of those thrice happy People, whose habi∣tation the Lord Jehovah is. With* whom we are next to deal.

And first with those whose ha∣bitation,* God, is sure enough, but they have no comfortable assurance that he is so, Cannot say, as Da∣vid here in my Text, He is my refuge. I say, they are not com∣fortably assured, for there are none whose habitation the Lord is, are utterly without all assurance. Cer∣tainly the Lord is theirs, that he dwells in them, and they in him: but many of them know not that they have this knowledge, and some of them deny it; yea, con∣ceive and conclude that they are out of God, and as far from him as Hell from Heaven. That it's possible for Men to know a thing, and not to know they know it, yea to deny that they know it, appears by these words of Thomas in the name of all his fellow Dis∣ciples to our Saviour, who had as∣sured Page  177 him, that Whither he went,* they knew, and knew the way, Lord we know not whither thou goest, and how can we know the way? They knew both, but they knew not that they knew either. And that Men in the state of Grace, and abiding in God, may be so far from any sensible and comfortable assu∣rance of their interest in God, of his love and favour towards them, that they may seem to be assured of the contrary, apprehend him as their mortal Enemy, appeares by those words of Job. He teareth* me in his wrath, who hateth me, Mine Enemy sharpeneth his Eyes upon me. Wherefore hidest thou thy face, and holdest me for thine E∣nemy?

Now the Grounds and Reasons why many precious Souls have such doubts and feares, and are apt to pass such a sad conclusion against themselves, that they are without God, are many. Two of them, we will mention and answer: in which Page  178 the rest are included and compre∣hended.

Obj. 1. They never entered in by the Door, this they make out, and put it on thus. No Man can dwell* in God, in whose heart Christ dwels not by faith, coming to Christ and believing in him are all one. He* that cometh unto me, shall never hunger, and he that believeth on me shall never thirst. No Man is called to come to Christ, that is not throughly and truly humbled for sin. The Universal is restrained,* Come unto me all ye that labour and are heavy laden.

You that labour in the Souls and Consciences, by a lively feeling of your sins, and terrour of God's Judgments due unto you for them. Such are intended, who being deep∣ly sensible of their sins, and Satans Yoak, by panting and groaning under it. Now they never had any such deep humiliation, and there∣fore have reason to question Christ's dwelling in them, and consequent∣ly Page  179 theirs in God, they never had this preparatory work.

To these Objections against themselves, and the work of God's Grace in them, I have these things to say. 1. By way of Concession, that sound humiliation arising from the sight and sense of sin, and ap∣prehension of Divine wrath is ne∣cessary, to qualifie Men for com∣ing to Christ. They that be whole,* need not the Physician, but they that be sick. I came not to call the Righteous, but Sinners to Re∣pentance (sensible Heart-smitten, affrighted, Soul afflicted-sinners.) The Son of Man is come to seek,* and save that which was lost. Them who see and feel themselves quite undone and lost, by reason of their sins. The Lord hath anointed me* to preach good tidings unto the meek. He hath sent me to binde up the broken hearted, to Proclaim liberty to the Captives; The open∣ing of the Prison to them that are bound, to comfort them that mourn. Page  180 Till Men be thus humbled, they* will not care to come to Christ, nor have desire of him, nor prize him, and be willing to part with* any thing for him. Paul profest he was willing to part with all to win him, counted all loss and dung for him. What alone, was this Paul? one that had so deep a sense of his sins, that he counted himself the chiefest sinner in the World. No Man can believe the Gospel, till the Law hath wrought Repen∣tance in him, the foundation where∣of is a deep sense and sorrow for sin; Nor will Men hold Christ with any retentiveness, if this were not first wrought in them.

If Men be not weary of Sathans Yoak, they will soon be weary of Christs. Want of humiliation is* the cause of all Apostacy. And therefore there is great need that Ministers preach and press the Law to bring Men to a sight and sense of their sins. Which is so far forth a blessing, as it is necessary to drive Page  181 us to Christ. To shew us how wretched we are without him, to make us pant and groan, and mourn after him. They erre, that hold that Men are fit enough without any such legal terrors preceding, that never felt their hearts broken, to come to Christ to dwell in God. As there is no natural birth with∣out some precedent pains of tra∣vel in the Mother: So neither is there any spiritual birth, without some such in the Child. God hath ever used to take this course to cast down sinners, to lay them as low as Hell, convincing them of their dark and damned condition, giving them the spirit of bondage* to fear the Vengeance of Eternal Fire due to them, and then to e∣rect* and comfort them; And so by the Suburbs of Hell, to bring them to Heaven. Thus he dealt* with our first Parents, and all along* downward to this Day. As the great and strong Wind renting the Mountains, breaking in pieces the Page  182 Rocks, and the Earth-quake, and* Fire went before the still small Voice; And the noise and shaking* before the Resurrection of the dry bones; and a Voice from Heaven, as the Voice of many Waters, and* as the Voice of a great Thunder, more terrifying and distinct, before the Voice of Harpers, harping with their Harps; and as plowing pre∣cedes sowing, and the Needle the Thread, and melting the Mettle before the casting of it into a new form: So must humiliation pre∣cede regeneration. Woe to them that being laden with many sins, feel them light as a Grass-hopper, that have sworn a thousand Oaths in their ordinary discourse, have told a thousand lies in their ordi∣nary jesting, officious, pernicious, committed prodigious filthiness frequently with themselves and o∣thers: Have made the Lord's days the Devil's, by going their own wayes, Finding their own plea∣sure, speaking their own words, and Page  183 can carry all these, with a thou∣sand* more Omissions, as well as* Commissions, with as much ease* as Sampson did the Gates of Gaza. When light outward crosses are heavy to them, and make them* howle; yea, they can make a sport of sin, delight to act it: Make themselves and others merry, by boasting of it, glorying in their shame. These Men shall finde one* Day every of their sins, which they feel so light, to be heavier than a Mountain of Lead; when they shall* call to the Mountains to fall on* them, and the Hills to cover them, and the more pleasure they have felt in any sin, the more sorrow and torment shall be given them. Woe unto you that laugh now, for* ye shall mourn and weep. Son, re∣member that thou in thy life time receivedst thy good things, but now thou art tormented. Every idle, and much more, every evil word shall be an unsufferable load upon their Consciences to all Eternity. Page  184 Unless voluntary humiliation, be∣fore they come into that place of torments, prevent it. As for you* that feel your sins pressing you as low as Hell, take comfort in this, that you are in the way to conver∣sion.* And I may say unto you, as the People to the blind Man, be of good comfort, Christ calleth thee. There is a fountain opened* for sin, and for uncleanness, for them that can mourn over him, whom they have pierced.

2. By way of Correction, though all before Conversion are humbled, yet all are not so in a like degree. They that have been notorious wicked livers. Such as Manasseh* was, must be humbled greatly, as he was. So they that killed the Lord of Life were punctually pier∣ced. So the Jaylor, and Mary Magdalen, and those whom God means to bestow more than ordi∣nary gifts upon, or to employ in great business for him, he humbleth deeply. Others that have been Page  185 civilly educated, never guilty of any hainous, hideous crimes, but alway lived unblameable moral lives; These have the grace of Re∣generation dropt insensibly into them, never feel such pangs, and terrors, and heart-breaks; nor know the time when God began to work upon them. These fearful doubting Christians, that I am dealing with, may, and ought to take comfort in this, that they cannot deny, but that they have been truly hum∣bled though in a lower degree. It being the truth, and not the mea∣sure that warrants sinners to come to Christ, and qualifie them for faith in him. He saith not, come unto me all ye that labour, and are heavy laden in such a degree. But all that labour, and are heavy laden in a true degree.

Qu. What is the lowest degree of true Humiliation?

Answ. It is that which brings* him into the Beggars case, Blessed* are the poor in Spirit, for theirs Page  186 is the, &c. When is a Man so? Answ. When out of a sense of his own emptiness, and apprehen∣sion of Divine Justice, to which they are indebted, he is wrought upon by God's gracious promises, to seek supply from Christ's ful∣ness. As when a Man is extream poor, and knows himself to be so, having never a Penny in all the World, and owes a very great Summe, and that to such a one as will not abate one farthing of the Debt, but exact the whole; and for default of payment will cast him into Prison, there to lye and rot; nor has he a friend in all the World to help him, only he hears of a rich Man that is able to pay all he owes, who hath discharged the Debts of many in his case, but alass he dares not adventure for a good while, to go and speak with him, because he hath no interest in him. In this case he is exceed∣ingly cast down, not knowing what to do, yet at last necessity forcing, Page  187 he is resolved to go to him, and seek supply from him, relying wholly upon his goodness, having heard how mercifully he hath dealt with all that have so done.

Is not this thy case, poor de∣spondent Christian? Hast thou not seen thy Soul totally empty of Grace, yet indebted to God Ten Thousand Talents, whose Justice thou knowest will exact the utmost Mite? do'st not thou see fulness in Christ, and all-sufficiency, that he is able to save them to the utter∣most, that come unto God by him, to discharge their debt, were it ten thousand times greater? Though thou did'st not dare to go to him for a while, yet at last did'st ad∣venture, being encouraged by what others in as bad a condition have found, and by sundry gracious in∣vitations and promises, excluding none that have an heart to come. Upon which promises thou do'st in great humility roll thy Soul, and resolvest therein to rest.

Page  188Thus the Prodigal saw, an em∣ptiness* in himself knew there was fulness in his Fathers House, was moved to go to him, trusting in his gracious disposition. So the Sy∣rians,* Behold now we have heard that the Kings of the House of Israel are merciful Kings. Let us put Sack-cloath upon our Loynes, and Ropes upon our Heads, and go to the King of Israel, perad∣venture he will save thy Life. So they put Sack-cloath upon their Loynes, and Ropes upon their heads, and begged their Masters Life.

Qu. How shall I know I have this poverty of Spirit?

Answ. By the signes of a poor Beggar. He is full of complaints to such as can relieve him, full of requests. No need to teach him rhetorick, Industrious to get main∣tenance; out he will, though the Law be against it. The Belly hath no Eares. If he be blind, he will get some to lead him; if lame, he will get a Crutch to uphold him. Page  189 He is more-over meek, patiently bearing checks and reproaches, con∣tent to stay his leisure of whom he begs, and expects an Almes, full of observance also towards him, ready to obey his commands, trem∣bling at his frownes, and greatly thankful, if he give him but a Crumb. And if he hath offended, is at no rest till his anger against him be appeased, and his favour and good will regained. Thou canst not but finde all these signes in thy self, in reference unto God, and therefore mayest take comfort in thy poverty. Add unto this a∣nother sure evidence of true hu∣miliation; namely, thou esteemest sin the greatest evil, and Jesus Christ the greatest good: put na∣ked Christ in one Scale, and all the pomp and glory of the World in the other, and whether of these would weigh the most, in thy judg∣ment and valuation?

Obj. But thou knowest not the time, when thy heart was broken Page  190 and humbled. Ans. Suppose thou sawest a good Crop of Corn upon a piece of Ground, wouldst thou not think it had tillage good e∣nough, though thou sawest not when it was broken up? Nor how deep the Plow went? The fruits thou bringest forth of holiness, righteousness, sobriety and charity, argue the fallow ground of thy heart to have had sufficient plow∣ing. Though thou know not the time when, nor the means whereby this was done. Thou walkest not in the counsel of the ungodly; much less standest in the way of sinners, least of all sittest in the seat of the scornful: But thy de∣light is in the Law of the Lord, and in his Law thou meditatest Day and Night. As thy affections are, such are thy words seasoned with salt, such as discover Grace in the Speaker, Minister Grace to the hearers, and thy conversation accordingly, and actions, such as become the Gospel. Herein thou Page  191 exercisest thy self to have a Con∣science void of offence towards God, and toward Men. Thou dost good to all, especially to the hous∣hold of faith. Art ready to distri∣bute, willing to communicate. Ye* shall know others by their fruits, do Men gather Grapes of Thorns, or Figges of Thistles? even so every good tree bringeth forth good fruit. Thou mayest and oughtest to pass* judgment upon thy self, that cer∣tainly the Root of the matter is in thee. That thou art a Tree of righ∣teousness,* the planting of the Lord, wherein he is glorified. Herein is* my Father glorified, that ye bear much Fruit, so shall ye be my Dis∣ciples. Ye shall shew your selves to be truly such, doing acts worthy of such a Title. And if you be in∣deed Christ's Disciples, you need not question your dwelling in God.

Obj. 2. These Godly doubting Christians are so far from acknow∣ledging any such fruits, or taking Page  192 comfort in them, that they deny there is any good in them, any good fruit brought forth by them; They believe themselves, & would have you believe so too. That their Vine is of the Vine of Sodom, and of the Fields of Gomorrah. Their Grapes are Grapes of Gall. Their Clusters are bitter, their Wine of the poyson of Dragons, and the cruel Venome of Asps, instead of* good fruits. They will tell you your hearts, and tongues, and lives are full of evil fruits. Vain and vile thoughts, and idle, and un∣gracious words, unprofitable, im∣pious, and unrighteous actions. Fruits not tending to Life, but Death. That they are Trees not for fruit, but for the Fire. Corrupt Trees at best, whose fruit wither∣eth, which have neither life, nor sap to bring forth any fruit unto* God. Even like Trees after Au∣tome. Yea, quite pluckt up by the Roots, quite cut off from the spi∣ritual communion with Christ, the Page  193 true foundation of life and grace. Or if they have brought forth a∣ny fruit at any time materially good, the root, and manner, and end have been all naught, stark naught, worse than naught. They never did any thing for God, in obedience, and out of love to him, or with an intent to honour and please him thereby. Take them at the best, and it may be said of them, what was said of Israel.* Israel is an empty Vine, he bring∣eth forth fruit unto himself: They have been self-seekers, and self∣dependers, and self-ascribers in all that ever they have seemed to do for God.

Answ. To this Objection I have these two things to say, 1. That it is possible for a Man to be in God, and yet to see no goodness at all in himself; nothing but evil, nothing at all to commend him to God▪ nothing but what may make him odious in his sight. The Cen∣turion saw nothing of worth in Page  194 himself; why Christ should come to him, or he to Christ. Though others thought him to be a wor∣thy Man, and so reported him to be to Christ. And Christ himself gives testimony, not only he had true faith, but a great measure of it. I have not found so great* faith, no not in Israel.

No more did the Woman of Canaan see any goodness in her self, she confesseth her self to be an* unclean Person; but Christ both graceth and gratifieth her, gives a very high commendation of her Heroical Faith. And what good∣ness saw Paul in himself, when he said, I am a carnal Man sold un∣der* sin? Hear the Confession of our Holy Mother, and all her Ge∣nuine Children. We are all an un∣clean* thing, all our righteousness is as filthy rags. We acknowledge that our Persons, and all our acti∣ons, even the most praise▪worthy of them; namely, those wherewith we did thy service, are all conta∣minated Page  195 with abominable filth.

2. That it is an Argument of true goodness, to see little good∣ness, much evil in thy self; If thou canst and dost bewail the absence of that, the presence of this, find∣est a disallowance and deep dete∣station of it in thy heart, and ma∣kest continual resistance against it: Mourning for the want and ab∣sence of a friend, argues truth of affection, and love to him. Thou wouldst not, couldst not grieve, be∣cause thou art not good, if there were not in thee a love of good∣ness. And the sight of so much sin in thy Soul, proves thee to have light in it. For whatsoever doth* make manifest is Light. And thy sensibleness of the burden of thy sins tells thee, that thou livest much more, thy stirring and strugling to be rid of them, and the War thou makest against them. A dead man can neither feel, nor stir, nor strive: there is therefore spirit in thee, as well as flesh. For the Flesh lusteth Page  196 against the Spirit, and the Spirit* against the Flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. Every new Man is two Men. The two Armies in the Shu∣lamite maintain civil broyles with∣in her, as the two Babes did in Rebecca's Womb. This Combate with Corruption may comfort thee. Though still I must grant, that as there is natural life and conscience in the wicked, so common Grace may strive uneffectually in them. And the Spirit in the Godly does conquer their reigning sin, as well as strive: but not all their infirmi∣ties. Saint Paul doth comfort him∣self with this raising up his Soul, even to an holy insultation and triumphing. For after he had de∣scribed* the two contrary principles, the Combatants within him: the unregenerate and regenerate part, and the combate or conflict it self between them. That hinder∣ing from the evil which he would Page  197 do, and putting him upon the evil he would not do. This disappro∣ving, and hating the evil which he did, and approving the good which he did not: he comforts himself in this, that he consented to the Law of God, delighted in it, that to will, to keep it perfectly, was present with him; and although he found a foyl given to the new man, captivated, which makes him make a miserable out-cry. Wretched man that I am, who shall deliver me from this Body of Death! that is, tyed to me, and which I am com∣pelled to carry about with me, ti∣red with the luggage, and poyson∣ed with the stench. Yet through the Grace of God in Jesus Christ, I am filled with comfort, rejoyce, and triumph, as more than a Con∣queror. I thank God through Jesus* Christ our Lord. So then with the mind, I my self serve the Law of God, but with my Flesh the Law of Sin. I bless God for his Grace* in Christ, who doth not impute Page  198 this corruption unto me to con∣demnation. (But still that it is on∣ly sins of infirmity, and not such as are inconsistent with spiritual life, which were in Paul, and are in all the Godly.) So though thou seest nothing but Flesh in thy self, if a Man may believe thee, yet thou walkest not after it, for though thou walkest in the Flesh, yet thou dost not fulfill the lusts of the flesh, followest not with consent the mo∣tions of thy own natural corrupti∣on. Thou sowest not to the Flesh:* taking no other care, but to please thy carnal appetite; but on the con∣trary, thou sowest to thy Spirit, imploying thy care and labour in obedience to the motions of the Holy Spirit, that thy will is to do, so thou canst say in sincerity, and this may be thy rejoycing, as it was Paul's.

Obj. But I am full of hypocrisie,* which Paul was free from; all the signes of hypocrisie, that I finde in the Bible, I finde in my self not one sign of sincerity.

Page  199Answ. What the Apostle saith of Sin in general, If we say that we have no sin, we deceive our selves; may be said of this sin of hypocrisie, if we say we have no hypocrisie, the truth of Grace is not in us.

Obj. But it's said of Israelites* indeed, that there is no guile in them. And they only are blessed, in whose Spirit there is no guile; therefore I have cause to conclude my self cursed.

Answ. These places must be un∣derstood,* as those where it is said. Whosoever abideth in him, sinneth not; whosoever is born of God,* doth not commit sin, and his seed remaineth in him, and he cannot sin, because he is born of God. They* also do no iniquity. The meaning is, they give not themselves over to sin; they sin not with full con∣sent, they fall not into the pur∣pose, though sometimes into the act of Sin. Sin reigns not in their mor∣tal Bodies; that they should obey* Page  200 it in the lusts thereof. It hath not Dominion over them.

Obj. But this Sin of Hypocrisie Reignes in me.

Answ. But that, it doth not, is evident by this, because thou dis∣cernest it, and art so troubled with it, complainest to God and Men of it, and judgest thy self for it, and hatest it, longest to be freed from it. It's Grace certainly that makes thee able to discern so hidden and close a Corruption, and to hate it. And as sense and feeling is a cer∣tain sign of a living Man, (as was now said) So thy sense of hypo∣crisie,* with a hatred of it, is a sure note and token of thy sincerity. So that thou art not in the Flesh, but in the Spirit. Nor matters it so much what evil motions thou find∣est in thy self, as how thou stand∣est affected to them. There are and* will be filthy scums rising up in thy heart continually, while thou livest here. But while thou castest it off,* as it riseth by confession and self∣condemnation, Page  201 it shall never hurt thee, God will not condemn, but absolve and acquit thee of it. Thou mayest and oughtest to take com∣fort, in the allowance of the Law of God in thy judgment, and in* thy will consenting to do it, having an unfeigned desire, purpose, and* endeavour to please God, and to do his will, this being the work of God's sanctifying Spirit, and a spe∣cial* fruit of Christ's purchase; as real comfort therefore herein as if thou wast perfect in obedience. For if there be first a willing mind it is accepted according to that a Man hath, nor shall he be rejected* for that he hath not. In this God's choicest Servants have comforted themselves against all their imper∣fections* and falls and failings.

Obj. But I question the truth of my desires.

Answ. That thou need'st not do* as long as thou esteemest God's grace and favour above all things. Seeking by prayer and other means* Page  202 every Day to grow less sinful, and* more holy, and mournest for thy* Daily miscarriages, lamenting after the Lord.

Obj. But my Conscience con∣demns me for an Hypocrite.

Ans. O spiteful bitter thought, bitterly spiteful thought!—Thou hast reason to discredit thy Con∣science, if it be opposite to the Word of God, and not to regard it against the Word of God. If* our heart condemn us, God is great∣er than our heart, and knoweth all things. He knowes the way thou ta∣kest,* that it is right. And his word which is the Judge of Conscience, hath given Sentence on the right side. And therefore thou art bound in this case to check and condemn thy Conscience, for troubling thee causlesly. So did David and Job: Let me give thee one caution, take* heed of making inherent Grace the only and chief ground of thy com∣fort. Though it is indeed the only evidence of thy title to comfort.* Page  203 For in so doing thou shalt commit two great evils, one against thy self, in leaning upon a bruised Reed; for thine own Spirit may fail thee, and be overwhelmed, and thy heart may reproach thee; another against the Lord, making an Idol of that gift of his, which cannot be so tru∣sted in without sin. Rely more upon God's Grace without thee, than that which is within thee: Yet cherish also inherent Holiness, as thy only evidence of Life Eternal, and the beginning of it.

Finally, give not credit to thy misgiving heart, that would per∣swade thee thou hast no assurance that God is thy Habitation: For thou hast that degree of assurance which is necessary to the beeing of Grace; the lowest degree of cer∣tainty, which is in every true be∣liever, consisting in an application of adherence. Whereby the Soul of a penitent sinner casts it self upon Jesus Christ, with a resolved humble recumbency, cleaving to Page  204 him, as the Ivy doth to the Oak, Eagle to the Carkass, goes out of it self, renouncing its own Merits, and relying upon the Person and Merits of Christ, his active and pas∣sive obedience for forgiveness of sins, and for Life and Salvation. This is the act of Faith, and every* one that thus receiveth him with an Obediential affiance knows that, and that through him dwelling in his heart, he hath his dwelling in God.

You therefore, as yet that have not any comfortable assurance, cease hence-forth to doubt and fear, and assay to joyn your selves with them that have; with whom we are next to deal, as Saul as∣sayed to joyn himself to the Dis∣ciples at Jerusalem. Who will not at all, as they were awhile of him, be afraid of you: but receive you joy∣fully into their blessed Society. And* when thou hast told despair Divine Herbert's strange story. Say to it as he doth. Hark Despair away.