Spiritual refining: or A treatise of grace and assurance Wherein are handled, the doctrine of assurance. The use of signs in self-examination. How true graces may be distinguished from counterfeit. Several true signs of grace, and many false ones. The nature of grace under divers Scripture notions or titles, as regeneration, the new-creature, the heart of flesh, vocation, sanctification, &c. Many chief questions (occasionally) controverted between the orthodox and the Arminians. As also many cases of conscience. Tending to comfort and confirm saints. Undeceive and convert sinners. Being CXX sermons preached and now published by Anthony Burgess sometime fellow of Emanuel Colledge in Cambridge, and now pastor of the church of Sutton-Coldfield in Warwickshire.

A TREATISE OF GRACE and ASSURANCE; Being CXX. SERMONS.

SECT. I. The Doctrine of Assurance and Signes.

SERMON I.

How necessary and advantagious the Assurance of our being in the state of Grace is.

2 COR. 13. 5.

Examine your selves whether ye be in the faith, prove your own selves, &c.

THe Church of Corinth, though it was a Garden immediat∣ly planted by the Apostles, yet quickly was filled with noisome weeds, whereupon the Apostle threatens it with severe Discipline, if they repent not; Ecclesiastical Di∣scipline being in the Church, as the Sword is in the Com∣monwealth. The Corinthians distaste this severity, and question his Apostolical power and authority: Love to mens lusts, and a desire of security in them, rather then any solid Arguments, make men question the Jus Divinum of Christs institu∣tions. The Apostle proveth his Calling by that spiritual success and power∣full efficacy which his Word had among them, and therefore instead of proving and examining him, he commands them to try their own selves. This very Argu∣ment may the faithfull Ministers of God in England use against many who now condemn their Calling.

In the words you have a Duty enjoyned. 2. The object matter of it, Which is illustrated from an absurd consequent, if this duty be neglected.

The Duty is set home in two emphatical words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Examine your selves, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Prove your selves. The former word doth in the general signifie to take an experimental knowledge of any thing that is either uncertain, un∣known or hidden. Hence that knowledge which we have by general arguments and abstracted reasons, cannot be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an experimental knowledge. Now because, besides the bare knowledge, there may be also a good end or bad pro∣pounded in examination, therefore in an ill sense the word is applied to the devil and his instruments, and in a good sense to God, and here in the Text to our selves. It is further to be observed, that these words do imply that men are great strangers to themselves, and that so much self-love doth blinde them, that they know not themselves. Again, These words also imply that there are cer∣tain Marks and Signs, whereby a man may come certainly to know what he is,

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otherwise this command would be in vain. To the same purpose is the word al∣so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implieth a severe and diligent inquisition into our selves, so as to have a full experience of what is in us; hence Rom. 5. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for experience.

In the next place you have the object matter, Whether ye be in the faith. He doth not here speak of Fides quae creditur, the Doctrine of faith; but the saving grace of faith, as appeareth by the other particular, Know ye not that Christ is in you? The Apostle saith, Ye in the faith, rather then faith in you, to shew the large extent of faith, that we are Subjects who do not contain it wholly; as he useth contrary phrases to be in sinne, and in the flesh rather then sinne, and flesh to be in us; so some observe that, Enter thou into thy Masters joy, not thy Ma∣sters joy into thee; though that seem to be a fancy, and the true meaning is, Enter into the place of thy Masters joy, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used in Esther. The Popish Commentators to elude this place when brought by the Orthodox, to prove, That a man may be certain of true grace in him, do answer, That the Apostle speaks not here of the saving works of the Spirit, but the miraculous works; This is made an Argument that they were the Apostles of the true Messias, be∣cause of the miracles wrought among them. And Gal. 3. 5. the Apostle proveth the true Doctrine of Christ to be among them, because of miracles done to them; we may adde also Math. 11. 5. when Iohns Disciples come to know, Whe∣ther he were the true Christ, Jesus returneth this answer, The blinde receive their sight, the lame walk, &c. As if he should have said, These wonderfull works demonstrate me to be the Messias. Now though it should be granted, that this were part of the meaning, when the Apostle cals them to an experimental proof of his Apostleship among them, yet this cannot be all, because Christ is not said to dwell in us, according to the Scripture phrase, or to be in us by a meer mi∣raculous faith only.

The consequent absurdity is in those words, Unlesse ye be reprobates. Pisca∣tor takes reprobates here as opposed to those that are predestinated; but I pre∣ferre Baza's judgement, who understands it of a corrupt and unsound minde, thus, They might easily discover the work of Christ to be in them, or among them, unlesse their understandings were in part depraved; for that he doth not suppose a totall unsoundnesse in them, appeareth by the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth mitigate the speech; therefore it is rendred by some, Unlesse in something you be unsound. That a reprobate minde is a corrupted minde, appear∣eth 2 Tim. 3. 8. Men of corrupt minde, reprobate concerning the faith, and Tit. 1. 16. Although we do not take reprobates here as opposed to predestinated, yet I see not why we may not well translate it Reprobates, not as taking it for such who are out of hope of salvation; but as the Scripture cals Reprobate silver, Jer. 6. 30. which hath no worth or fitnesse in it for trade. Though the Apostle writeth here to the whole Church, yet the duty is to be observed respectively by every believer; Neither is that true of Estius, who to avoid the orthodox Arguments for Assurance of grace, saith, It may be easilier known, Christ is in such a Church or Congregation, then in the heart of a particular believer: for the Text speaks not of Christs being in his Doctrine and Ordinances among them, which in∣deed is easily discerned; but of his spiritual inhabitation by sanctifying grace in them.

It is a duty of special concernment for the people of God to be assured of such a true * 1.1 and saving work of grace in them, as thereby they shall be differenced from unsound hypocrites.

There are certain Notes and Sign•• of grace, whereby a man may discern what he is. * 1.2

A Practical and Experimental knowledge of Grace doth farre transcend a meer Notional and Theoretical: There is a great difference between him that hath heard Honey is sweet, and him that hath tasted it. It is a rule among the Hebrews, That Verba notitiae, quandoque significaut

affectum & effectum. Words of knowledge do sometimes signifie the affections in the heart, and the effects thereof in life, how well were it if they did always so signifie among Christians. In former times Christians did much labour after an experimental knowledge, now they luxuriate into a meer brain-knowledge; howsoever in physick we call that man by way of contempt an Emperick, who goeth by experience only, and hath no knowledge of the nature of things, yet to be an Emperick in Christianity may have a good sense. In legendis libris non quaeramus scientiam, sed saporem, said Bernard, In reading books let us not so much look for science, as a savouriness of the truth upon our hearts. Now when the Apostle commands us to prove and try our selves, it is to endeavour to feel that in actu secundo, as they say, in actual working, which we perswade our selves is in us actu primo, or habitually. As for example, Every man thinketh he is a believer, he is regenerated; To prove or try our selves, is to apply those notes and marks which the Scripture makes of such, and thereby to have an ex∣perimental feeling of the actual exercise of these things. The Scripture Phil. 1. 9. cals this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sense or feeling, where the Apostle distinguisheth it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; knowledge and judgement, making it to be the inward savoury sense and feeling of divine things upon their hearts.

Now that this practical experimental work of grace in our selves, whereby we are able to discern what is true, and what is imperfect and counterfeit, is very ne∣cessary, will be made manifest from several grounds. As

First, Our Saviour did in his Sermons much presse this point upon his hearers. If * 1.3 that be true which the Heathen said, Quando sapiens loquitur, aulaea animi ape∣rit, when a wise man speaks he openeth the rich treasures and wardrobe as it were of his minde; This is much more true of Christ, in whom are the trea∣sures of wisdom. And of all practical points in Divinity our Saviour is most fre∣quently on this, That which is conceived his first Parable, Matth. 13. it is main∣ly to shew the difference of true grace from that which is like it only, and as be∣ing a matter of great concernment; it is said Luke 8. 8. after the Parable was ended, Jesus cried, He that hath ears to hear let him hear. Now that crying is ne∣ver attributed unto Christs speech, but when his affections were very earnest, and the matter of great importance. It is also to be considered that this he speaks to a multitude that thronged after him with great attention, yet to such he de∣clareth, That few have a good and honest heart to receive the Word. When therefore our Saviour himself shall thus preach, that you may in the use of the Ordinances finde much alteration made in your selves, you may have joy, faith, some kinde of reformation, and yet not be the good and right soil: what a pro∣vocation should this be to us never to leave, till we be truly qualified: Our Sa∣viour also spends another Parable to this purpose, Matth. 25. of the ten Virgins, where all are Virgins, that is, such who had preserved themselves from the Ido∣latries and grosse vices of the world; They both had lamps, they both go with confidence to meet the Bridegroom, and there is no differencing of one from the other, till the Bridegroom come: so that by this Parable it should seem, that a Professour having no more then a false imperfect or counterfeit work of grace, may live and die with a great deal of comfort and confidence, as if his condi∣tion were exceeding good, and not finde it otherwise till it be too late.

Again Matth. 7. 24, 25, 26, By two kinde of builders, one upon the sand, the other upon the rock; What is represented, but two kinde of believers, one that hath the outward profession and way of Christianity, and he is also truly rooted upon Christ; but there is another who builds upon the sand, who diggeth not deep enough; and this is the greatest part of Christians: thy faith, thy repentance, thy joy are not deep enough, now mark the consequence, The fall thereof was great. Thy damnation will be so much the more terrible, when all thy religious duties, all thy external profession shall fall to the ground. And it is a fall by way of rending, as the word signifieth, Oh how wofull to be rent from God, and

those duties which thou trustedst in. Therefore our Saviour at ver. 22. saith, Many will call to him at that day, Have not we prophesied in thy Name, eat and drunk in thy presence? that is, offered Sacrifices and received Sacraments? but for all that Christ knoweth them not. By all this you see, how necessary it is we be not deceived about the work of grace, and that we ought to have both our eyes in our head, least we take an whole spirituall estate in counterfeit coyn.

This experimental knowledge is of consequence, because of the easinesse and prone∣nesse in us to mistake. What Austin said of the Doctrine of the Trinity, in ni∣hilo * 1.4 facilius & periculosius erratur, in nothing is the errour more easie and more dangerous; the same is applicable to this matter; for the words of examining and proving do imply the deceitfulness of our heart, that there are many false shapes and forms upon it. Hence are those phrases of searching our hearts and communing with our hearts; all which argue the difficulty of being fully acquain∣ted with what is in it. The Papists indeed presse this too farre, as if therefore none could ever tell when they did truly love God, or had a sincere heart; but the falsnesse of this is in time to be shewed, only there is much truth in this, that there is so much self-love and carnal confidence in us, that we easily perswade our selvs that we are indeed such as we ought to be. Ask every man one after another, who is not confident that he is regenerated, that he hath an interest in Christ, that his heart is good? and why are they so? but because they do not faithfullycompare the notes and characters of true grace, and diligently apply them to their own selvs. The Jews and Pharisees could never be beaten out of those vain hopes and car∣nal confidences. Hence the Apostle useth an emphatical word of a Jew, Rom. 2. 17. Thou restest in the law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou art secure in the law, as in some admirable priviledge and signal testimony of Gods love; That which Christ promised, viz. Rest to their souls, they found in the law, so that no load of sinne could burden them, because they had rest here. As it is thus of a Jew, so we may say of a Christian, he resteth in the Doctrine of the Gospel, and the outward use of Or∣dinances, not feeling the weight of sinne. Insomuch that it were farre better to see people pray with fear, and eat their bread with trembling and astonishment, lest they have gone no farther yet then hypocrites, then to be so carnally and falsly perswaded of their good condition as they are. How many are indeed but Glow-worms, or white rotten trees, of base materials, though some shining there be in their conversation! Therefore this Text might be fastned upon the gates of the whole world, upon every door, every post, Examine, prove your selves.

Thirdly, It is very dangerous to miscarry in this matter. Oh the confusion that fell upon the foolish Virgins when their want of oil was discovered. How wary * 1.5 are you to take clipt silver, or counterfeit coyn? but it is great danger to take counterfeit Repentance for true Repentance, counterfeit Faith for true Faith. If that praying, professing of thine, be not good and sound, thou art undone for ever. When the Apostle, Heb. 6. had reckoned up several particulars, which many among us do not attain unto, They were enlightned, they tasted of the good word of God, they were partakers of the holy Ghost, yet, saith he, I hope better things of you, and things that accompany salvation. What thunder and lightnings is here? better things then illumination, then participation of the holy things, better things then tasting of the good word of God? what, are not these things that do accompany salvation? May we not cry out with the Disciples in another case, This is an hard saying, who then can be saved? Yet so it is, we Ministers of Gods word may say, Except your righteousness exceed that of outward profes∣sion, of repeating of Sermons, of Family-duties, of common works of Gods Spirit, which are in temporary believers, you can never enter into the kingdom of heaven; and therefore we hope and pray for better things of you, even such as will surely accompany salvation.

Fourthly, This practical discerning is of consequence, because of the difficulty to * 1.6 finde out the true differences between true grace and its counterfeit. It is hard doctri∣nally to lay down the bounds, wherein they differ, insomuch that some Divines make the work of grace in the temporary believer to differ from that of the re∣generated person, gradually only, not specifically, but that is false. If then it be thus hard by way of Doctrine to set the bounds, how much more is it diffi∣cult for Christians in their practice to mark out the right way? The hypocrite feels a joy, feels a sorrow, feeleth a sweetness in the Ordinances, and so doth the godly, but to shew how one is sure he is not deceived, and the other is, this is hard, though indeed they do differ as much as one in a dream, or madness, that is really perswaded of, and affected with such great advantages, doth from him that is truly awake, and knoweth he is not in a dream. Therefore the words to try and prove, do suppose that a man must have knowledge of the rule: and the characters which do describe such a grace, he must also have skilfulness in mana∣ging by way of application these notes to himself, and this must be done out of a temptation, with much attending and persevering thereunto. For as in doctri∣nal controversies, that is the great Question, Which is the true Church, and that which doth not erre? as also, What are the essential marks that do consti∣tute a Church? So in practicals, This is the great doubt, What is the truth of grace? Whether I be the man that have it? And what are the notes to decipher it? And as for the former Question, we would fain have some visible infallible Judge to determine it that there might be no more dispute: So here, we would de∣sire such a peculiar revelation from heaven that should by name say unto us, we are those Christians in whom are no guile.

Fifthly, It is of concernment, because of the manifold advantages that will * 1.7 come to us, when we have attained to such an experimentall knowledge of our selves. As

First, We shall account all our former knowledge of divine things, and all our parts though never so admirable, to have been but like a tinkling cymbal. When thou comest to have this inward feeling of holy things upon thy heart, thou wilt bewail all thy duties, and conferences, and religious performances done by thee, as a Parrat that had no understanding of these things. If a man reade in a book, or see in a map such and such countreys, he hath indeed some confused knowledge, but if he travel himself into those countreys, and see the Towns and buildings, he will say his former apprehension of them was but lame to what he hath now, or as the Queen of Sheba, who had heard rumours of Solomons wisdom, when she came to have an experimental knowledge of it, then she was astonish∣ed, and said, All that she had heard was nothing to that which she saw; So it is in matter of grace, if God work these savoury inward experiments in thee, thou wilt be astonished to see the difference between thy self now and once; all that thou hast heard, read or preached, is nothing to that thou feelest; But how is it to be feared, that many have seen godliness but in the Map only, they never had experience of the thing it self. How many are there that talk of conversion or repentance, as men do of bringing forth a childe, who never had the experi∣ence of the throbs and pains that then are endured. Paul, what a long time did he live in a road of religious duties, but when he came to have an experimental work upon him, he died, whereas he was alive before, that is, he became sensible of the damnable and dangerous estate he was in, whereas he had great confi∣dence of his good life and salvation before. And thus it is with every man that hath gotten experimental knowledge; Alas (saith he) I was alive once, I thought my self some body, when I could pray, write Sermons, dispute so understand∣ingly, but now I see I did not know what that faith was, or godliness was, that I did argue so much about, I never knew any thing of God, or of his gracious works till now, will that soul say.

Secondly, Where there is this experimental knowledge, that mans heart is as it * 1.8

were the Bibles counterpane. The Scripture is the original, and his heart is the copy of it, he can read over the Promises, the Threatnings, and can say, Pro∣batum est. David in his Psalms, Paul in his Epistles, speak that mans heart, feel that mans temptations, make that mans objections. Hence you have an ex∣cellent expression, John 3. 33. He that receiveth his testimony, setteth to his seal, that God is true. The Scripture speaketh of Gods sealing to us, and our sealing to him. In this place it is a Metaphor from their civil contracts which were con∣firmed and solemnly declared to be good by seals, Jer. 32. 10. So he that doth in∣deed receive the testimony of the Scripture, he doth solemnly declare by his life and conversation, that God is true; Therefore all those who in the general say, they believe, yet shew not a practical conversation accordingly, they set not their seal that God is true.

Thirdly, Where this is, it will powerfully dead the heart to all humane ex∣cellencies; * 1.9 That as in man the Philosophers say, the vegetative and sensitive life is swallowed up in the rational; so in a Christian his natural and animal life is in great measure turned to his supernatural life. In the thorny ground there did the corn and thorns come up together, but where the life of grace is in the pra∣ctical exercise of it, all such suckers will be cut off. It is not head-notions, but heart-feelings that will exclude immoderacy of affections to other things. A man that a long while tasted of the wine of brain-knowledge, when he comes to taste of this experimental knowledge, he will say The new is best. Hence Gal. 2. 20. Paul denieth he liveth, but Christ liveth in him. Omnis vita est propter de∣lectationem, All life is for delight. Till therefore thou canst take delight and ex∣perimental sweetness in holy things, thy tongue indeed may be often about good things, but thy heart can never be in them. Love of the world may stand with the former kinde of knowledge, but not with the later. Aristotle obser∣veth, that dogs cannot hunt where the sent of sweet flowers is, because that di∣verteth the smell; so neither can we runne after Christ in the sweetness of his ointments, when the smell of worldly delights and earthly refreshments do in∣terpose.

SERMON II.

Holding forth more advantages to Assurance.

2 COR. 13. 5.

Examine your selves, prove your selves, &c.

THere remain more advantages, which will accrew to a Christian, that be∣sides a general notion-knowledge hath a practical and experimental disco∣very of grace in his heart.

First, He will enjoy the sweetness and benefit of the Ordinances, which men of parts * 1.10 and gifts only do not. How many are there who in our Church-administrations are like old Barzillai that had lost his taste and hearing, and so cared not for Davids feasts and musick? David, Psa. 19. preferreth Gods Word in sweetnesse above the honey and honey-comb, Psal. 84. is spent in admiring the loveliness and beauty of Gods Ordinances: Now (alas) a man without the experimental work of grace upon his soul, can no more be affected with these, then a blinde man with colours, Cant. 1. 4. Because of thy ointment poured forth, therefore the

virgins love thee; Christ in his Ordinances doth as Mary, Open a box of ointment, which diffeseth a spiritual savour in Church-Assemblies to the godly, and this only the experimental Christian feels. Chrysostom sometimes in his Sermons speak∣ing of the more hidden and choice principles of the Christian Religion, useth this phrase, Sciunt initiati quid dico, Those that are initiated or admitted into our mysteries know what I mean. Thus also may the Ministers of God, preach∣ing either of the bitterness of sinne, the sadness of spiritual desertions, or the fulness of Christ, the sweetness of his fellowship and communion, say, The practised, exercised Christian knoweth what I mean; formal customary Christi∣ans are strangers unto that vertue and efficacy which is communicated in spiritual Ordinances. Cant. 4. 12. The Church is compared to a garden shut up, a fountain sealed, which is to be understood not only in respect of the defence and protecti∣on God vouchsafeth his Church, that none can destroy her; but also, because strangers and wicked men are not able to drink of her delicacies, or smell of her sweetness. A spiritual Sermon is a Fountain sealed up, the spiritual administrati∣on of a Sacrament, is a Garden inclosed; formal notional Christians understand not, or perceive the full sweetness thereof. There were many people in a throng and croud about our Saviour, but the infirm woman onely, felt efficacy come from him: so many may attend the Ordinances, frequent the Assemblies, but some few only finde the inward power of Christ derived unto their souls: As therefore Thomas, though upon an ill ground, said, He would not believe Christ to be risen, unlesse he saw his wounds, and put his fingers into them: So neither do thou believe thy estate to be good and sound, unlesse thou mayest see and feel the efficacy of Christ in his Ordinances upon thee. Austin speaks * 1.11 experimentally of this fatness and sweetness in Gods Ordinances, Aliquando in∣tromittis me Domine in affectum multum inusitntum introrsus, ad nescio quam dulce∣dinem, quae si perficiatur in me, nescio quid erit, quod vita ista non erit.

Secondly, By this practical knowledge and exercise thou wilt be taken off from * 1.12 all needlesse and vain disputations in matters of Religion, and wilt be more solicitous at home in thy own heart. In former times when the people of God were busie about the touch stone and trial of grace in themselves, they did not launch out into such deep and unprofitable Questions, but now of late since believers have busied themselves in disputes and controversies, and new opinions, this practi∣cal knowledge of grace is much neglected, you shall finde men sooner disputing about faith then living by faith, talking of heavenly-mindednesse then being so indeed. Thus the trees in Gods garden sprout up into suckers and barren boughs, and bear ••ittle fruit upon them, 1 Tim. 6. 4. The Apostle doth excellently describe such a temper, he cals it Doting about Questions, or as it is in the Greek, Sick and lan∣guishing; Even as much fretting and vexation consumeth the flesh of the body, so do proud and vain affectations of new opinions pine away the soul. What is this but to think that a stone may become bread, and a serpent fish? As it is a Mini∣sters duty to preach only those things that are profitable, The sower went out to sow good seed, not poison, or empty chaff; so it is also required of private Chri∣stians, that they do think, conferre of, and study those things only that may edifie and practically build up their souls. I would not hereby discourage an indeavour in Christians to grow in knowledge. The Apostle reproveth some for being babes, and that he could not speak unto them as spiritual but as carnal, only they must know, that faith hath efficacious purifying acts as well as know∣ing acts, and therefore our increase must be equal both quoad notitiam, and effi∣caciam, in respect of knowledge and efficacy also. A Christian may grow either Quoad amplitudinem scientiae or efficaciam scientiae, the inlargement of his know∣ledge both in respect of the matter, he may know more things then he did, as also in the manner, more clearly, evidently and firmly then he did, or else in the efficacy of his knowledg, though he do not more things then he did, yet he know∣eth them more practically, they have a greater influence upon his heart and af∣fections,

they move and inflame him more then ever they did; now though the former way of increase be necessary and pleasing to God, yet this is much more. Take heed then that we be not like Pharaohs lean Kine, that devour many Que∣stions, but yet are as starved and ill-favoured as before. When one came with a curious Question to our Saviour, asking him, Whether many should be saved? How pertinently doth our Saviour answer him, Strive to enter in at the strait gate. This therefore discovers the necessity of importunate pressing and urging practical knowledge upon people in these dayes, Ubi malunt homines disputare quàm vivere, they had rather argue then live. As little boyes in sport strive who shall strike most sparks out of their iron, not intending to kindle thereby for their use, so do Christians strive who shall strike out the most subtil and finest spun notions, not intending the profit of their souls therein.

Thirdly, By this practical experience, a Christian shall attain to the end of all * 1.13 knowledge, which is to do. If ye know these things, blessed are you if ye do them. It was said of some people that they had money only to tell it, they made no other use of it; it is as vain when we have knowledge in matters of religion only to know, Tit. 1. it is called, The acknowledging of the truth after godlinesse; inso∣much that in the Scripture phrase, They who have not the practical power of know∣ledge, are denied to have any knowledge at all. Hence are wicked men so often cal∣led fools, and said not to know God. By this means a private Christian may be said to know more of God, then a learned Doctor that hath nothing but orthodoxy; for you may have an orthodox learned man write and preach admirably about justifying faith, conversion, &c. yet in regard of the practical knowledge of these things no wayes comparable to some private man or woman, who feel the power of these things upon their own hearts: It is disputed, Whether Divinity be speculative or practical, and it is resolved by many upon good grounds, that it is practical, there being nothing in all Religion but what is to be improved for for practice one way or other, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is well done that orthodoxy and true Doctrine be defended by books, disputations and Sermons; but above all things we are to indeavour that our life answer our Christian profession. When Christ looked upon the fig-tree that had only leaves on it, he cursed it. To him that knoweth how to do good, and doth it not, there is the greater sinne; as if he should have said, saith Bernard, Sumenti cibum, & non digerenti, perniciosum est ei; to him that takes meat, and doth not digest it, it is very dangerous. There must be true Doctrine, and a godly life joyned toge∣ther. Cyril considering Abrahams servant, who gave to Rebecca ear-rings and bracelets, applieth it to Christ and his Church, who vouchsafeth to her both true faith that cometh by hearing, and a godly life the practice or work of our hands.

Fourthly, By this experimental knowledge a man will be setled in the truth, and endure all persecution rather then forsake it. He will believe no fallacies or so∣phisms, * 1.14 he will not be frighted out of it by any dangers. Its called tasting of God and his Word, and the rule is, Non est disputandum de gustu, there is no di∣sputing against taste. The sense of taste and feeling do herein differ from the other senses, that they are joyned really to the objects themselves, whereas see∣ing and hearing do receive only the intentional species, and therefore cannot make such a real and powerfull impression, as is in tasting or feeling. Pauls ex∣perimental knowing whom he did believe, made him boldly to speak: what makes men have a monethly or yearly faith, change their opinions as often as their garments, but because they have not felt the power of truth upon their own soul? The Schoolmen speak of a gift of the holy Ghost, which they call Sapi∣ence, * 1.15 which they define to be Quoddam lumen divinorum, sub quo videntur & gu∣stantur divina per experimentum, A certain light of divine things, whereby they are seen and tasted by experience: or others describe it, A contemplation of God out of love, with a certain experimental sweetness in the affections. But what∣soever

their conceit is about this, it is certain the Apostle Heb. 5. 14 would have us by use to have our senses exercised to discern both good and evil. Where the Apo∣stle attributeth to the minde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are properly the Organs of sense in the body, but he applieth it to the soul, because of the intuitive and experi∣mental knowledge the soul ought to have in good things; and therefore he speaks of use and custom which the people of God have in this spiritual discern∣ing: No wonder then that faith is called Heb. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The real subsistance of things believed in the soul. (Aristotle cals the thick cloud that by the reper∣cussion of the Sunne beams makes the Rainbow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Rainbow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an undeniable conviction of the minde of man, because where this grace is operatively upon the soul, it makes a real impression. Hence also the whole work and way of grace is compared to life, Gal. 2. ult. because it is most real, it is not in imagination and fancy. That is notable Heb. 13. 9. Be not carried about with divers doctrines, for it is good to have the heart established with grace; Where the Apostle makes grace and godliness to stablish and settle the heart; and therefore men that are led aside into errors, are said to be carried about with them, a Metaphor from chaff and straw, which because of its em∣ptiness and lightness is blown this way and that way. Thus a man that is empty of grace, and not consolidated by the power of it upon his heart, he runneth from one opinion to another, without any stay at all. Therefore a savoury in∣ward knowledge of divine truths, would be an excellent ballast in the soul. And as it would thus keep the heart firm to the truth, so it would unite the heart to holy things as the best and sweetest, without hypocrisie, double-mindedness and inconstancy, and this is much to be considered, thy heart is one while for good things, another while as vehemently for the world, thy heart is divided between the Creator and the creature, how cometh this about? for want of real and experimental knowledge of the goodness of God, He that drinketh of this water (saith Christ) shall never thirst more, that is, Siti totalis indigentiae, with a thirst of total want. Now how great a mercy it is to be kept from that double-mindedness the Apostle speaks of, To be like a wave that is sometimes tossed up high to the heavens, and then presently sinks down low in the sea; or like the Grashoppers that leap up towards heaven, but immediatly fall down to the ground: When temptations of profit and pleasure come, how easily can they be repulsed by an heart who feels better things? So that till you have an inward feeling and joy about the things of God, you are not able to withstand other temptations, but you will alwayes be striving to make possible that which our Saviour hath pronounced so impossible, To serve God and Mammon.

I shall in the next place shew you what impediments and destructive principles * 1.16 there are to hinder us in this experimental proof, which we are to make of our selves. For this duty here pressed of examining and proving of our selves is like the compound that the high-Priest was to make, consisting of choice materials; Now one dangerous principle is, when we go to prove and examine our selves, being prepossessed with self-love and carnal confidence, and where this founda∣tion is laid, its impossible to make any good superstruction. Hence all the pier∣cing and discovering Sermons which the Prophets and Christ made upon the Jews and Pharisees, could make no battery, give no shaking to their rotten foundation, and all because they had carnal confidence, and vain trust in them∣selves. Therefore when thou settest upon this duty, thou must say,

Lord, I come not in any love of my self, I can as easily judge and condemn my self for an hypocrite (if such I shall be found) as approve my self for an upright one: O Lord, it shall not seem an hard thing to me, if I perceive that I have thus long, thus many years laboured in vain. O Lord, it shall be so farre from being matter of discontent, as that I shall rejoyce, if now at length, I

may be put into a sound and right way of holiness.

But how many go to search the grounds, principles and ends of their actions with as much negligence, as some officers do alehouses and unlawfull meetings? they are unwilling to see the hidden works of darknesse, Prov. 28. 26. He that trusteth in his own heart is a fool. It is desperate folly to believe thy heart will deal truly with thee. Hence the Prophet Jeremiah calleth it desperately wicked, or crafty, which will beguile and deceive thee without much caution, insomuch that this duty of examination is but ridiculous, and a meer mockery, unless we resolve to become impartial Judges. It is like disputing with the Church of Rome, who hold the true Church cannot erre, and then that she is the true Church, whereby she becomes incu∣rable and without hope of healing, Prov. 16. 2. Every mans way is clean in his own eyes, but the Lord pondereth the hearts. This is one way to blinde us, but * 1.17 then we may runne into another extream, by temptation of unbelief; and thus when a godly soul set against it self, and taking every thing for hypocrisie that he shall do, if in this case he goeth to examine himself, he will also draw false conclusions; As the carnal man fails the former way, so the tempted Christian doth the other way; The one believeth every thing to be done with a good heart, the other nothing; But as a man that would see his face in the water, must make no commotion or trouble at all; so he that would rightly judge his heart, must take heed of carnal confidence on one side, and unbelief on the other side.

A second dangerous principle is, When we conclude that action to be done well, * 1.18 which is for the matter good, whatsoever the principles, ends, motives or manner be. This destroyeth many thousands, Jehu did that which was according to Gods will, and this made him bold to say he is zealous for God, Come see my zeal, saith he; but though his actions were very great, and of high concernment to the Church of God, yet God would be avenged on him for these, Hos. 1. 4. Who would think God would be avenged on Jehu for dispossessing Jeroboam, killing Baals Priests, making so great a Reformation as he did? But because he himself did not do these things with an upright heart, therefore he is threatned. The Pharisees had an external righteousness, but there was a great gulf between them and true godliness. Hence they are called Vipers, which though they have a glorious skin, yet are full of poison; and how holy soever they appeared, yet like the Serpent they eat of the dust of the earth, live upon earthly advantages. A man therefore had need be Eagle-eyed, or like Ezekiels living creatures full of eyes, that would see into the bottom of his wayes: Thy profession, thy fa∣mily-duties, thy religious performances are plainly visible, every one that run∣neth may read them; but the ends and motives are secret and latent, the foun∣dations and roots of things lie under ground; The first letters in the book are garnished with many gaies, and we can hardly tell what they are. This made Paul distinguish between a Jew outwardly, and a Jew inwardly, circumcision of the flesh and circumcision of the heart; Especially the end, and motive that doth specifie and distinguish moral actions; Two may be in a family, both pray, both mourn for sinne, yet because one is done upon a pure motive and principle from God and to God, therefore it is right; and the other, because its defective in one of these, is rejected: who then is sufficient and prepared for so great a duty as this is?

A third way of misguidance is, When we try our selves by false Rules, when we weigh with false weights; This duty of examining and proving supposeth there is * 1.19 some sure standard, which if we go by, we are sure not to be deceived, now that rule is the word of God; but as in matter of Doctrine men have left the Scriptures the sure rule, and taken up antiquity, universality, tradition, and the like for their guide, and by this means have fallen into the ditch; so in mat∣ter of godliness, when we should try our selves according to the characters and

signs that the Scripture deciphers, we take up principles in the world, the ap∣plause of others, the conversation of most in the world; And thus it is with us, as men in an Hospital, because every one is either wound∣ed or lame, or some way diseased, therefore none are offensive to each other.

The fourth and last dangerous way to miscarriage, is, When we mistake * 1.20 about the object matter which is to be discovered, when we mistake what godlinesse is, and so think it to be in us, when it is not; And in this is the grand imposture; men take a good nature, morality, civility, the common graces of Gods Spirit for godliness, and when they see they have these, they conclude all is well. This is as if a man digging for gold should take lead or copper for it, and think him∣self rich, because he hath these. He therefore that would not be deceived in this great matter, must consider what the Scripture makes the nature and properties of godliness, and must conclude godliness is no lesse or inferiour a thing then the Scripture makes it. If a man shall not reach up to those Scripture directions, he is but a Glow-worm though he seem to be the Sun; but more of these things hereafter.

Let the Use be, to set us with all diligence, fear and trembling about this * 1.21 work: How much better is it to eat and drink, to pray and hear with fear and trembling of heart, then to sit down secure when there is no cause? Believe not your hearts in times of danger, or fears of death, or any sudden fits; You see Pharaoh and Ahab can cry out of sinne under the judgements of God, but attend to pure motives only; In the civil law no credit is given to a testi∣mony that is given by one upon the wrack, because it is supposed, the torture and pain will make him say any thing to be eased. And thus in times of trouble and fear even a false and unsound heart will say any thing, hoping for some relief. Howsoever in this life we may satisfie our selves and others with a profession and external diligence in holy duties, yet at the day of Judgement we shall be astonished and silent before God. In the Parable, the man that was at the feast without a wedding Garment, when expostulated with, was presently speechlesse, he pretended not poverty, or difficulty to get a wed∣ding Garment, but was immediately speechlesse, even as if he had had a muzzle put on his mouth, as the word signifieth. At that day all the crooked and subtile windings, all the false pretexts of thy own heart, will be so discovered, that thou canst not but see it, and acknow∣ledge it.

SERMON III.

Resolving, Whether Hypocrites may not attain to some measure of practical Knowledge in matters of Religion?

2 COR. 13. 5.

Examine your own selves, prove your own selves, &c.

I Shall absolve this Doctrine, in handling of one practical Question, and that is, Whether Hypocrites may not attain to some measure of practical Knowledge in matters of Religion? Is that ignis, which in the godly is Calidus & lucidus, in hypocrites Lucidus tantúm? Can unregenerate men go no further then to meer knowledge and illumination? may not this oil poured upon their heads fall down upon the will and affections also? As they have imperfect knowledge, so may they not have inchoate affections about good things? and if they may, wherein shall we be able to give sound differences, or exact bounds and limits between the practical knowledge in the one and the other? This is a point of universal usefulness; And for the opening of this, consider there are three general sorts of men who go under the name and title of Christians, all pretending a right and interest to all the priviledges of the Covenant of Grace,

The first is of those who have only the Name and outward Ordinances of the * 1.22 Christian Religion, but have not the least influence or power from it, In works they deny him. These are like some Apothecary boxes that may have the inscripti∣on of some cordial, but within is deadly poison; They are in names Christians, in actions Heathens; and the Prophet called the Rulers of the Jews for their wickedness, though circumcised, Princes of Sodom and Gomorrah. These are (as a Father said) Sine Christo Christiani, yea contra Christum, Christians with∣out Christ, yea against Christ. Howsoever in some respects they may be said to be better then Heathens, in which sense Arnobius said, Melior invenietur ju∣dicio Christianus fornicator, quàm castissimus idololatra. A Christian even in for∣nication is better then a most chast idolater; yet in other respects he is far worse: such as these are have no real and saving benefit by Christ, for Non actibus, sed finibus pensantur officia; They being like dead corpses, that have sweet fragrant flowers strewed upon them, but yet are not in the least degree made more savoury by them; and certainly it is an aggravation of the wickedness of such, that when moral Philosophy, and the principles of reason have been able to cure the outside ungodliness of many men; The truths of Christianity, which have a power to regenerate, and to work a new nature, should not so much as change the skinne of men. Yet if we cast our eye upon the greatest number of those who yet are baptized into the name of Christ, shall we not finde them in the rank of those, who have only a name in Christianity, and nothing else, who derive not the least efficacy or power from Christ, but are as a dead hand, or a withered branch, whose lives are a continual blasphemy to the Gospel of Christ?

2. Another sort is of those, who besides the name, have also some influence * 1.23

and operations of the Spirit of God upon them, and many of them are in such a way as an embryo to a childe, only they prove abortive, Matth. 13. The second and third kinde of hearers were in this number; Divines as they attribute to the former sort a meer historical faith, such as the devils have, though it may be thought they have no faith at all in any respect or notion, unlesse it be an hu∣mane assent; so they give to these later a temporary faith, which they make to differ from historical thus, because it is carried with some kinde of affections, both in revelantem, the person revealing it, who is God, and in rem revelatam, the matter revealed, whereas historical faith is without any affections at all; now although these who are in this condition, be in respect of their estate carnal and unregenerate, yet they differ from the former, as much as copper from dung, and howsoever comparatively to the godly, they are but counterfeit and false, yet they are as pearls and starres respectively to prophane men, for these have a pra∣ctical experience of some power of divine truths upon them (and howsoever the Spirit of Christ doth not dwell in them, because they are not members of the body of Christ, and as the soul of a man works not as a form to any part that is not uni∣ted to the body; so neither doth the Spirit of Christ operate savingly, but to the body of Christ) yet the Spirit of God works as an outward efficient cause breathing upon them. The Spirit of God works not in them, Ut in domicilio, but ut in organo, an instrument, which he useth for the good of the Church; Now in this sort there is a great latitude, some having a greater measure of these workings then others, as the third kinde of ground went beyond the second.

A third sort is of those who are indeed incorporated into Christs body, and * 1.24 so do receive vivifical influence from him, that are in him, as a living branch in the Vine, as a living member in the body, and so are animated by that Spirit, though with an infinite disproportion, which Christ himself their head is; these are born of God, have an immortal seed in them, shall never perish, because Christ will not lose any of his mystical members; and these only have a proper, clear and full experimental knowledge of Christs sufferings and resurrection upon their soul; and these do differ from the former not gradually, as some thought, but specifically; a regenerate man though the lowest in that kinde, differeth from the hypocrite though the highest in his kinde, as much as the heavens, which according to some Philosophers is made of a fifth essence, from the sub∣lunary bodies, and the works of Gods Spirit upon hypocrites, if increased ne∣ver so high, would not come up to saving grace, as copper will never be gold. In the next place observe, That howsoever hypocrites, or temporary believers, do not attain to that which is indeed saving, yet great are the works of Gods Spi∣rit upon them, and they have many experimental motions of the truths in religion wrought on them. I will choose out some material ones, to awaken you, and make you tremble, least you be not in a form above them, yea happily many have not come up so far as they.

In the first place, They have an experimental knowledge of the common gifts of * 1.25 Gods Spirit; They feel what it is to have assistance from God in those administrati∣ons. Thus Matth. 7. Have not we prophesied and cast out devils in thy Name? They did it by the power of Christ, and in virtue from him; and although we told you, this was not the whole scope of the Apostle here, to prove Christ was in them, by the miracles and wonderful works done amongst them, yet this was included as part: Thus Saul had another spirit, not in the way of sanctification, but political administration, whereby he had an experimental knowledge of Gods power and assistance in his place. And thus many a Christian may finde great assistance in duties, in parts and abilities, and may finde the power of the Lord going along with him; but this be nothing to his sanctification. And it is to be feared that in these times this is the furthest practical experience of Gods help that most have; if it be not so, why is it that people do so abound in opi∣nions,

disputations, and are so little in mortification and vivification, they sprout out into suckers and leaves, not into fruit; and we see in the Corinthians, that na∣turally men are more prone to desire the gifts of Gods Spirit, which are for publick administration, more then the graces of sanctification. But (alas) to be a good prea∣cher, a good disputant, to be able to make good enlarged prayers, do argue only Spiritum moventem, not inhabitantem, the Spirit of God breathing on thee, not dwelling in thee; neither doth God bestow this on thee for any love to thy soul, but because of his Church, as nurses to Princes children feed on delicate fare, not for their own sake, but for the childrens sake to whom they give milk: Hence it is that they preach that Gospel, that faith, that Christ to others, which they do not partake off, and so are like those posts in high-wayes, with hands on them, directing to such or such a way, but they never stirre out of the place they are in: Oh therefore that the Ministers of God could become sons of thun∣der in this matter, you have had experience of God inabling, inlarging, in∣creasing the common gifts of his Spirit, but what have you felt of Gods renew∣ing, sanctifying and healing of your lusts?

Secondly, They may have some practical experience of the bitternesse of sinne, and * 1.26 the terrors that come by it. We may not think that the terrours upon Cain and Ju∣das, were by a meer natural light of conscience, for such could quickly be di∣stinguished, but there was also the Spirit of God convincing and setting sinne home upon the conscience, Hence Rom. 8. the Spirit of God is called, The Spi∣rit of bondage and fear, because it works such fear and trouble in the heart of a sinner, not the sinfulness of them, but the troublesom motions and stirrings of them in our souls: Thus we may not say, that those humiliations of Ahab and the Israelites, when they cried out to God because of their sins, were by the meer power of their natural free-will, but by the common work of the Spirit of God; and thus those many gripes and wounds of heart, which are inflicted up∣on many in the preaching of the Word, whereby the memory of their sins is like wormwood and gall to them, floweth from the Spirit of God; whatsoever is wrought instrumentally by the Word, is efficiently from Gods Spirit; and this experience confirmeth that many men who yet are not made new creatures, have an hell sometimes in their hearts, their consciences can tell that it is a bit∣ter thing to sinne against God. Yea because the time hath been, when they have had such wounds and blows, they therefore conclude, that they were in the new birth, and although they brought forth nothing but winde in all that pain, yet they rejoyce as if a man-childe, a new creature were born. It may not therefore be denied, but even one who is a wilde olive, and not yet implanted in Christ, may have the inward feeling of Gods displeasure for sinne, may be able to tell you the time hath been they could not eat, or drink, or sleep, but cry∣ed out, Oh their sins, sins, sins; but yet do not demonstrate Christ dwel∣ling in them.

Thirdly, They may have practical experience of desires and longing affections after things that are good. They having sudden and confused apprehensions of the goodness of spiritual things, may have some such general affections and desires after them; In such a temper they cry out, Joh. 6. 34. Lord give us evermore this bread; Christ told them, He was the manna and bread of life, and speaks of the benefits that come to such who eat and feed on him, it is bread not only that nourisheth, but giveth life (which no other bread doth) Hereupon in a confu∣sed manner with some good affections, they cry, Give us evermore this bread; They were like Peter in a transfiguration, not knowing what they said; Thus Balaam he is in such a transfiguration, for he foreseeing the happiness of the peo∣ple of God, Wishes to die the death of the righteous; yea is affected with the spi∣ritual Ordinances and worship of God among them, How beautifull are thy ta∣bernacles, O Israel? (saith he) in those sudden flashes upon him; How often are people deluded in this, because in some fits they have good affections and desires.

Fourthly, They have a practical experience of some sweetnesse and joy in the Ordi∣nances * 1.27 of God, and some assurance of Gods favour flowing thencefrom. Thus Matth. 13. They received the word with joy; and Johns hearers were said for a while to re∣joyce in his light; Ezckiel was to his hearers, As a pleasant Song; And Hebr. 6. Those, who had not things accompanying salvation, are said, To taste of the word of God; They did taste it as Jonathan did a little honey, but had not the full of it. Whereas the people of God are said to eat his flesh, and drink his bloud, yea rivers of living water are said to flow out of their belly; and from these experimental tastings arise some confidence of their condition, which is de∣clared in the foolish virgins, who with much boldness, and without any suspi∣tion of their want of oil, Go out to meet the Bridegroom; Now this is thought a great matter, if so be their hearts have been at any time sweetned and mollified in the Ordinances of God.

Fifthly, They have such an experimental working, as that it hath influence upon * 1.28 their lives and conversations, it makes some alteration and change there. 2 Pet. 2. 10. Those Apostates who returned to their own vomit, and so never had true grace, are said to escape the pollutions of the world, through the knowledge of Christ, and therefore they are called Virgins, Matth. 25. though foolish ones, because they were kept from the prophaneness of others; Now, a man would think this were all in all, what would you have more? Those that stole steal no more, those that were drunk are so no more, those that were filthy are so no more; but yet as the Swine are Swine for their natures, though washed from their mire; thus are they unregenerate and filthy still, though outwardly cleansed: By these instances you see, that even men who are not in the faith after a sanctifying and saving manner, may yet have many seeming works of grace on their soul.

But yet there is a difference many waies, I shall but briefly and generally * 1.29 touch at the differences, because they will come in more properly in the coun∣terfeits.

In the first place, There is a difference in the very nature of them. That which is in the godly differs from that in the most refined hypocrite, as much as gold from drosse, or true pearls from counterfeits; Hence Matth. 13. the fourth ground, or kinde of hearers, are only said to have an honest and good heart. So that the soil of one ground differs essentially from the other, and this may be abundantly cleared, in that the promises of Justification and eternal life are not made to any kinde of faith that an hypocrite hath, but they are made to the faith of a godly man, though it be in the least degree; so that a little infant in true grace, may by the hand of faith receive Christ, when a Gyant-like hypocrite, cannot take him: but more of this in time.

A second difference is in clearnesse and evidence; That which they do know * 1.30 about the things of God is in a more confused manner, because that light in them is but by way of flash, and a sudden enlightning, not as permanent and abiding light in them; a little sip or taste of heavenly things cannot inable a man exactly to comprehend the excellency and worth of them. Therefore they see these things, as the man not perfectly cured of his blindeness, That saw men walking by like trees. It is true, the holiest that are do but see in part; and David prayeth, That his eyes may be opened to see the wonderfull things in Gods law. Thus Paul also prayeth for the Ephesians, who yet were light in the Lord, that their eyes might be opened, and they have the spirit of wisdom and revelation: but yet is not like the purblinde hypocrite, who doth by a question rather judge of godly things, then any way else.

A third difference is in the operation, for the experience of the godly inclineth * 1.31 them spiritually, makes them more holy, carrieth them out of themselves, where∣as all that is done upon the unsound Christian ends in carnal effects, it makes him puffed up, vainly confident in himself. Thus the Pharisees, though they did abound in the duties of the Law, yet their greatest corruptions did run out there.

Hence a Pharisee praying, a Pharisee giving alms, was a Pharisee in all the pow∣er of his corruption. John 3. He that is not born of the Spirit, is flesh; and this flesh doth extend not only to his sins and corruptions, but also to his duties; Therefore observe whether the duties that for the matter of them be spiritual, are also spiritual in the effect, that they leave thee more humble, outed of thy self, more depending upon Christ and his grace, more mortified to the world, and the temptations thereof. It may fall out that a mans religious duties be the stage up∣on which all a mans lusts do eminently act, as the Pharisees who did all things to be seen of men.

We might be larger in giving you symptomatical differences, but because they will fall in upon the several particulars, or in the next Doctrine about the signs * 1.32 and characters of grace, I forbear, concluding with a Use of Exhortation, not to be too credulous and facile in believing our selves to be good and right. Wo∣full may the cosenings and supplantations of thy own heart be. What may you not be? What may you not do, and yet be unsound? Oh how burdensome will it be when men shall say, Lord, Have we not been enlarged in thy service? Lord, Have we not mourned in thy presence? Have we not rejoyced in the good Word that hath been preached to us? and yet God to return this, Inas∣much as you did it not upon sound and sincere grounds, you did it not to me, Depart ye workers of iniquity. Draw off all your thoughts, disputes, medi∣tations from other points, and mind this one necessary thing. Thou disputest, Whether there be a true Church, a true Ministery, true Ordinances, Oh con∣sider, Whether there be true grace in thy heart. The Pharisees kept the feast of purifications, or cleansing of the Temple, but were foul and unclean in their own souls. As God declared his invisible Attributes of wisdom, power and good∣ness by the visible works he did in the Creation of the world, so do thou mani∣fest that secret and hidden efficacy of Christ in thee, by a powerfull and vigor∣ous life of godliness; These are miracles that will confirm thee to come from God. Good is that of Austin, when pride tickleth thee and would puff thee up, say, Ovem te putas, hircum fortè novit te Deus, Thou thinkest thy self a sheep, but it may be God knoweth thee to be a goat; and again, when despair and unbelief assaults thee, say, Hircum te putas, ovem te fortè Deus novit. Thou thinkest thy self a Goat, but God knoweth thee to be a sheep it may be. Not as if we perswaded you to doubting, or commended uncertainty, as the Papists do, but an holy fear and trembling to make our calling and election sure, which the Apostle Peter doth.

SERMON IV.

Shewing that Assurance may be had.

2 COR. 13. 5.

Examine your selves, &c.

WE come to the second Doctrine, which though implied only, yet is of necessary use. The Apostle pressing them to try, whether they be in Christ, and in faith or no, doth thereby suppose, that there are such signs and symptomes of this state and condition, that a man diligently attending thereunto by the help of Gods Spirit, may come to be assured that he is in such a

state, for whereas Becanus the Papist would argue against Assurance from the Text, That the Corinthians were uncertain of their spiritual estate, otherwise it had been a vain thing and absurd to exhort a man to examine himself about that of which he is certain; The answer is easie, That although they might de facto not have assurance, yet the Apostle his urging this upon them doth evidently suppose it possible, and not only so, but their duty to have it. Although none do hold such a certainty in this life, as the Saints in Heaven have, which exclu∣deth all weaknesses; Therefore the certainty Gods people do reach unto hath its degrees, and doth admit of changes.

The Doctrine,

There are such characters and signs of the state of grace laid down in Scri∣pture, * 1.33 that a godly man by the faithfull application of them to himself, being thereunto guided and inabled by the Spirit of God, may be assured that he is in such a state.

In the Doctrine there are three main particulars must be spoken unto and open∣ed: 1. Assurance and Certainty: 2. The Signs and Marks of Grace: 3. The work of Gods Spirit in this; and much excellent practical matter will flow from every one of these fountains; and marvel not if I be large ere this subject be ful∣ly finished, for it is a subject of the greatest concernment that may be, and if men be willing to spend so much time and cost in evidencing their Titles and Proprieties in Land or earthly Goods, how diligent should we be about hea∣venly!

I shall therefore first speak to the matter of Assurance or Certainty; and for * 1.34 this take notice of these particulars,

First, A Certainty or Assurance may be had of a thing divers waies, as There is a certainty of sense, such as Thomas desired to have by putting his fingers into Christs wounds; and this Philosophers say is infallible about its proper object, if there be no defect or impediment in the sensitive faculty.

Again, There is a certainty of Science or Knowledge, and that is either of first principles which are assented unto by all, without any discourse or debate at all, or else of such conclusions as are deduced from those principles.

Lastly, There is a certainty arising from the Authority of those who do declare or witnesse such things; for the testimony of him whom I believe to be the supream truth and infallible about such or such things, doth beget a firm and sure per∣swasion that they are true; now this Authority is two-fold, either Humane; and as the men who witnesse are for number few or lesse, or for quality more or lesse worthy of credit, so more or lesse is that Certainty; and this breeds an humane faith, or moral certainty only (now it is much to be feared that the greatest part of Protestants even in matters of Religion, have no more then this humane faith, believing upon no higher a motive then humane tradition, or the authori∣ty of man,) or else it is Divine, from Gods authority and revelation, and this be∣gets an undoubted assent, which cannot be over-mastered by any contrary tem∣ptation. Hence it is that this certainty of faith is above all certainty of sense or reason, because the ground of it is more firm and immutable; and although the nature of things believed be far above our understandings (as in the doctrine of the Trinity and incarnation of Christ) yet the testimony of them is clear and evident, so that the certainty of faith may not be called obscure, as Papists term it, but clear and evident; for that is true which Aquinas saith, No man belie∣veth that which he doth not see to be credible, and therefore in every thing be∣lieved there is evidentia credibilitatis, a clearness and evidence of the grounds why I do believe, though there be not alwaies evidentia rei, a clearness of the thing assented to; now if you ask, To what kinde of certainty is that reduced, which the people of God have about their being in Christ, and in the state of grace; I answer it is a mixt or compounded certainty, partly a certainty of faith, and partly of sense and in experience, which sense is spiritual, and wrought by

the Spirit of God in us, so that it doth farre transcend probable conjectures and moral perswasions arising in us, because of such bodily affections or dispositions of joy and grief, which we sometimes finde in our selves, and hypocrites also are many times made partakers thereof.

Secondly, A man may be assured that the condition he liveth in is damnable, and * 1.35 such a wicked man is to be assured of that as long as he continueth in that life, he is without the state of grace: So that we may truly say to many the contrary in this Text, Examine your selves, try your selves, whether you be in the flesh, and power of sinne or no; Know ye not that the devil dwelleth and reigneth in you? The Apostle saith, Gal. 6. The works of the flesh are manifest, and therefore such who live in the practice and habitual custome of grosse sins, may and ought to conclude unto their own souls that they are in the state of gall and wormwood, and that they have no portion in Christ or his benefits; and O that such would make such pra∣ctical conclusions and judgements against their own selves, it might be an effe∣ctual preparation to awaken and rouse them out of their security, whereas through self-flattery, and a groundlesse perswasion of Gods mercy, they utterly destroy themselves.

But although a man may for the present conclude that he is in a slate of sinne * 1.36 and death, Yet none may assure themselves that they are reprobated by God, and that they have such signs upon them that they can never be saved, because no man can come to such a certainty out of the Scripture; and as for a particular revelation, as God doth not assure believers by any such extraordinary way, much lesse may we think he will the reprobate by that way. We therefore speak of the present estate of a wicked man, let such an one cast up his accounts, come to a perem∣ptory conclusion how it is between God and his soul, do not live in vain hopes, be not as one that knoweth not what to do, or what will become of him, how many are there who on their death-beds cry out, Live they cannot, and die they dare not, though they must? Dost thou not see the plague-tokens upon thy soul as yet? Are not thy oaths, thy lusts, thy neglect of holy duties a full demonstra∣tion that thy heart is barren of all grace?

Thirdly, It is easier for a particular Church to know it is a true visible Church, then for a particular Christian to know that he is a true believer. For to a true visi∣ble * 1.37 Church are required only those notes and marks which are external, as the pure preaching of the Word with an external submission unto it, or receiving of it, and where this is, a man may conclude there is a true visible Church for the es∣sence of it; but to the truth of grace in a mans heart, there is required internal and secret operations of Gods Spirit by a powerful and most effectual change of a mans soul. Now as in the notes and marks of a true Church, some take general marks which are common to false Churches, as the Papists, Signs of universality, antiquity and temporal felicity, &c. And again, Others they make the whole dispute about the marks of a Church uselesse and of no profit at all (as Epis∣copius that Remonstrant) so for the signs of grace, some are too large, and make those things arguments of grace which any hypocrite may attain to, as Baptism, Morality, external conformity to Gods Law, &c. So others, as the Antinomi∣ans, do wholly overthrow the Doctrine about signs of grace, and make it al∣together uselesse to preach about them: but this is to be confuted in its time.

Estius the Papist would make this exhortation of the Apostle in the Text, to be only for trial, Whether they were a true Church, and whether Christ dwelt in them by true Doctrine, Miracles and his Ordinances? But that cannot be the total meaning, partly, because every believer had not Christ dwelling in him by Miracles, and therefore such an one could not have acknowledged Pauls ministe∣rial power; and if so, then Paul would not have provoked to that, partly be∣cause this place, and that of Ephes. 3. 17. may explain one another; now there Christ is said, To dwell in their hearts by faith, where it must needs be justi∣fying faith; and certainly Christ is in us, as we are in Christ, for Joh. 14. 10.

these are put together, now we are not in Christ by a faith of Miracles, and there∣fore he is not in us by such a faith.

Fourthly, No man can by any natural light or evidence in him, come to be assured * 1.38 of the grace wrought in his soul. Hence I shall shew you, that it is Gods Spirit which doth seal to us what we are; and that as a man cannot see the Sunne but by the light of the Sunne, so neither can he see Christ or his graces in him but by the Spirit of Christ. Hence a man may be in the state of grace and not know it, even as the childe in the womb may be an heir to a great inheritance, and not understand it; and therefore as it is not the power of a mans free-will to subdue and conquer sinne, but that belongs to the Spirit of God sanctifying, so it is not the light of a mans natural understanding that can assure us of the things of God in us, but it belongs to the spirit of Adoption in us. Hence it is that a man na∣turally is destitute of all comfort, as well as grace, his heart is like an hell; as there is the unquenchable fire of lust, which never goeth out, so there are worms of doubts and fears perpetually gnawing which never die. For the Promises be∣ing divine and supernatural, we have no more inclination to them, or compli∣ance with them then the commands of God, which require holinesse. Hence it is that as a man while unconverted doth resist the Spirit of God, convincing and sanctifying; so when converted and humbled for sin he doth often refuse Gods Spirit comforting and witnessing his love to him. And hence is the spiritual com∣bat and conflict the people of God have, which is not only between corruption and holinesse, but also between doubting and faith. Assurance therefore doth not follow the work of grace in us by a necessary consequence, as heat doth the light of the fire, but is separable from it, as we see in many of Davids Psalmes, who though full of grace and holinesse, yet was in darknesse, and felt not Gods presence with him, or his love of him; and this should make us keep with all fear and trembling any measure of Assurance that we have, seeing if we sin it away we are no more able to call it into our souls again, then we can bid the Sunne stand still in its race.

Fifthly, There are four special priviledges and mercies that a Christian even in this * 1.39 life may be assured of, his Election, Remission of sinne, Sanctification of his nature, and Perserverance in that state, with future glory at the end thereof. And the assu∣rance of our Sanctification or present grace must be the foundation for the other certainties; so that there can be no certainty of Predestination, of Justification, of Glorification, if there be not a certainty of Renovation in us. We therefore ought the more diligently to attend to this; for he that hath a false perswasion about his grace in him, hath also a false perswasion of his pardon of sin, and of his Salvation, and so at last all his hopes will miserably fail him. Tell me there∣fore thou that hast such confidence that thy sins are forgiven, such boldnesse as to hope for salvation, what works or fruit is there of sanctifying grace; there you must begin, and you build in vain unlesse this foundation be laid. Not that we are to trust in our graces, but to gather Gods love by them as so many signs and te∣stimonies, otherwise our certainty is in dignatione Dei, not in dignitate nostra, said Bernard; And Ambrose, Non gloriabor quia justus sum, sed quia redemptus sum; non gloriabor quia vacuus peccati sum, sed quia peccata mihi remissa sunt.

Therefore sixthly, It is a most sad delusion for an ungodly or unregenerated man to * 1.40 be perswaded, his estate is an estate of grace, whenas indeed it is nothing but of sinne and death. We pitie those that are bewitched or possessed with devils, but this is the most terrible possession, when a man is possessed with the devil turned into an Angel of light. Thus the Pharisees who blasphemed sometimes, saying, Christ had a devil, they themselves were possessed with one; you are they that justifie your selves (saith our Saviour) now all are very prone to this corrupt judgment, E∣very mans ways are right in his own eyes (its the wise-mans Apophthegm) but the Lord pondereth the heart; and in this bewitchery most men lie. For who is there that is not confidently perswaded of the goodness of their spiritual estate, who is not like

Laodicea perswaded of their riches and fulness, when indeed they are naked and empty. Oh therefore that such had the spiritual eie-salve, that such had their eies opened to judge righteous judgement. How great will thy confusion be when thy gold shall be found dross, thy wine water, thy graces corruption, and thy goodness nothing but sin! Do not therefore give credit to thy deceitful heart. Be afraid lest thy self-love hath blinded thy eies and hardned thy heart, pray un∣to God that he would make known thy self unto thy self. The better thoughts thou hast of thy self, it may be, it is the worse with thee; such a righteousnesse and godlinesse as satisfieth men like thy self, is not presently acceptable unto God. Men may live fourty or threescore years, and yet be great strangers unto their hearts. We pitie those deluded mad men, who are perswaded they are such great persons, and have such large estates, when in the mean time they lie miserable and naked, bound up in chains in a dark dungeon; such a spiritual madnesse is upon most, who never searched to the bottom of all that filthinesse which is in them, and thereupon call themselves grapes and figs when they are thorns and thistles.

Seventhly, Consider that the soul of man hath two kinds of acts or workings. The former are direct acts, such as go immediatly to their object; as when by faith I * 1.41 take Christ and adhere to him; the latter are reflex acts, which are only in rea∣sonable subjects, and this is when a man doth perceive and discern those direct acts in him, as when I perceive that I do thus adhere to Christ, that I do love God. Now Certainty or Assurance is properly in this latter way, when we know that * 1.42 we believe; and therefore this Assurance it is called by some Sensus fidei, the feel∣ing or perceiving of Faith. Now you must know that this feeling or per∣ceiving of Faith is from Gods Spirit as well as Faith it self; so that it is not a meer humane sense or discerning, which is subject to falshoods and delusi∣ons, but is infallible, even as faith is; for as the Spirit of God cannot externally witness any thing that is false; so neither can it inwardly in the soul of a man per∣swade of that which is false, so that as a man knoweth by the help of Gods Spi∣rit, His word to be the word of God, and is never fully confirmed till that come, so though a man may have probable hopes and conjectures of grace in his heart, yet he never comes to be setled, till the Spirit of God doth thus corroborate him.

Eighthly, This Certainty a Believer hath cannot be made known or demonstrated unto another, but remaineth unexpressible in his own heart. Even as a man cannot * 1.43 describe unto another, what it is to be a father or a mother, only those that are so, and feel the bowels of such a relation, they can in themselves feel what it is; and thus when a man becomes perswaded of the truth of grace in his own soul, as differing from hypocrites, this cannot be discovered unto another, only the man himself rests satisfied; Therefore its called, The white stone which none know∣eth but he that hath it. As it is thus only known to a mans self, so neither can others by a judgement of Certainty, but of charity only judge who are so. For it is God only that knoweth the hearts, and there is nothing visible in Christia∣nity, which an hypocrite may not upon false grounds do, as well as the godly upon true, and if some did in the primitive times know what was in mens hearts, it was by a peculiar extraordinary revelation, not of customary discerning. And that discerning of spirits which was given to some in the Church, was in respect of Doctrines, to difference the true from the false, not of mens hearts and affe∣ctions: This is to be observed against that errour of some, that hold, A man may certainly know whether another be godly, Peter was deceived about Simon Ma∣gus, and he cals Sylvanus a faithful brother, as he supposeth, 1 Pet. 5. 12. It is true there is a great sympathy and conformable working of Gods Spirit in godly men, and their hearts answer one another as the face in the glasse, but yet here is no infallibility, and many whom the godly have admired as stars, have fallen from heaven; and others whom they did not expect have remained firm to God.

Ninthly, In all the acts of Faith, whether they be direct or reflex, the firmnesse * 1.44

and certainty of them doth more depend upon Gods Spirit confirming us, then in the clear∣nesse of the argument. Our Assurance doth consist more in that firm adhesion of the subject, then in the evidence of the object. If you consider it in those asser∣tive acts of faith, whereby we believe truths revealed in Scripture, their firmness and immovablenes doth more depend upon the work of Gods Spirit strengthning the inward man, then upon the arguments; hence it doth believe them even un∣to Martyrdom, though it be not able to answer all the objections brought against it; and thus it is in these reflexive acts, the confidence that a Believer hath of the truth of grace wrought in him, comes more from Gods Spirit removing our slavish fears and bondage disposition, as also staying and supporting the soul, then from that excellency and beauty of grace which is within us.

Tenthly, Consider that as a man in his animal or rational life doth perceive the * 1.45 motions of his sensitive and rational soul, so doth a Believer in his supernatural feel the motions of his spiritual life. 1 Joh. 3. 14. We know we are translated from death to life, because we love the brethren; a place much to be insisted upon hereafter. In this Text are two things, the first is general, Those that love the brethren are tran∣slated from death to life; The second is more particular, we love the brethren, and therefore know we are translated from death to life; so that as he who hath fire in his bosom, he feels that heat within him; Thus he that loveth God, feeleth the motions of love within him, so that as a man as sensitive doth perceive the mo∣tions of sense within him, thus doth a man spiritual feel infallibility the super∣natural motions of an heavenly life within him, yet here is this difference, a man doth discern bitter from sweet, and a seeing man white from black without any temptation or opposition at all, but it is not so in supernatural motions.

Eleventhly, It is a vain thing to distinguish between the certainty of Hope, and a * 1.46 certainty of Faith, as if a man might have a certain Hope of Grace and Godlinesse in him, but not a certain Faith, for the firmnesse of Hope doth depend only upon the certainty of faith; So that where there is no certainty of Faith, there can∣not be any firmnesse of Hope. It is true, a man may have a strong desire of that which he hath no certain Faith for, but that desire cannot be called Hope, and this is more especially true in divine Hope, which makes not ashamed, and the rea∣son is, because it is the fruit of Faith, which is built upon the Promise and word of God; what Certainty therefore Faith hath it doth transmit to Hope; and as God hath placed such a natural Affection as Hope in a man, to bear him up against all the difficulties he meeteth with for the obtaining of the good he desi∣reth, so he hath placed a supernatural frame in the heart to support the soul till it obtaineth those good things it believeth to have.

Twelfthly, The Scripture speaking of this Certainty hath many significant words to * 1.47 express it by, Rom. 7. 38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for although the word is common both to a mo∣ral or conjectural perswasion, in which sense Paul useth it of the faith of the Ro∣mans, Rom. 15. 14. and of the Galatians conversion, Gal. 5. 1. yet it is also used of a di∣vine Faith, and that in Doctrines of Religion, Rom. 14. 1. 2 Tim. 1. 12. and the context doth evidently shew it to be such a perswasion (because it is not a confi∣dence against a separation from God, but a possibility of it, Who shall separate us?) It useth also the word Know in that of John, 1 Joh. 3. and in many other places. Ephes. 3. 12. you may there see Faith the root, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and from that flow∣ing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Confidence, and from his Confidence flowing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the word that the Scripture doth most fully expresse this by is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 4. 21. Rom. 14. Col. 2. 2. Heb. 6. 11. It is used in an ill sense, Eccles. 8. Hence there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in wicked men, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the godly.

SERMON V.

Handling the Adjuncts of Assurance, viz. The Possibility, Excellency, Difficulty and Ne∣cessity of having it.

2 COR. 13. 5.

Examine your selves, whether ye be in the Faith.

THis Text (as is proved) is a sure foundation of that profitable and necessary Doctrine, viz. The Certainty that a godly man may have of that Grace which is wrought in him, I come to adde two more Propositions, which may further declare the nature of this Truth,

As first, There are three things when we speak of Certainty, that are confounded by some Divines, and accurately distinguished by others; and they are Fides, Fiducia, * 1.48 and Certitudo, Faith, Affiance or Confidence, and Assurance. In the writings of many Authors these are spoken of promiscuously, as the same thing; yea Faith is by many learned men defined to be a full perswasion of the heart, &c. which definition though it was maintained by them out of a good intent against all Po∣pish doubtings, yet it is not a Truth in the thing; for many have Faith, yea ju∣stifying Faith, who have none of this Assurance; and this definition hath plun∣ged many tender Consciences into sad Labyrinths, as if they had no Faith at all, because no Assurance at all: But of this more hereafter. Others therefore speak more distinctly, and also consonantly to that place of Scripture, Ephes. 3. 11. where Faith in Christ is said to have three effects, 1. Affiance or Confidence. 2. Boldness or Assurance, and both these come from Faith. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Readi∣ness of accesse to call upon God in times of adversities, so that a believer is made Gods favourite, and it is not against Law (as Esthers was) to go in and speak to this great King. Now whether Faith, Confidence and Assurance differ onely as so many degrees; as a Childe, a Youth and a Man; or whether they differ as se∣veral kinds, is to subtil a dispute. This is certain, That unlesse our Faith go so far as in a special manner to apply Christ to us, it cannot justifie us, or do us any good: Others were in the croud besides the woman that had the bloudy flux, but she touching of him did partake of vertue from him. Though an Israelite had look∣ed upon all other Objects as well as the brazen Serpent, yet beholding that only did cure him; So though our Faith be carried out to the whole Word of God, yet it is the applying and resting upon Christ that doth justifie us: Let not then a gracious heart despair as if it had no interest in Christ, because it hath not yet attained to Assurance, God that hath begun to make thee desire Christ, that hath supported thee under thy fears and guilt, will at last give thee Assurance; for God bestoweth these mercies by degrees, even as Boaz did to Ruth; he first gave her gleanings, then her meals, and lastly his own self. God may come unto thee in mighty rushing winds before he come in a still quiet voice, Nil tam cer∣tum, quam quod ex dubio certum, nothing is so certain, as that which is so after doubting. The shaking of the Trees by mighty windes, doth make the root

more firm, and so may these temptations be a foundation of greater joy and boldness.

Secondly, The Assurance Gods people have of their estate of grace, is not so high * 1.49 and full as that it excludes all doubting, for there is nothing Perfect in us in this life, whether it be Duty or Consolation, but as the Flesh lusteth against the Spirit in regard of Sanctification, so it doth also in respect of Consolation; We see Da∣vid subject to many Convulsion-fits, his Psalms sometimes discover Confidence and Assurance, sometimes again Dejection and great Diffidence, so that Samson with his Hair grown, and his Hair cut, doth not more differ from himself in strength and weakness, then David doth. We do not therefore maintain or plead for such an Assurance that excludeth all Doubting, all Conflicts and Agonies, such as the glorified Saints in Heaven have, but such a certainty as is grievously assault∣ed by Satan the Prince of darkness, and by the unbelief of our own hearts; and although we make Doubting as a grievous sin, yet we say it cannot be avoided, because of that remainder of corruption which is still in us, insomuch that it's a received Maxim in Practical Divinity, grounded also upon Scripture, That he which never Doubted never Believed; as he that will say he is never Proud, it is a sign he was never Humble; now the ground of this Truth is from that foun∣tain of sinne that is still in every man; so that he can neither do any Duty, or partake of any Comfort without the dregs of corruption; there is the leaven of sinne that doth sowr both. There is some Gall in all our Honey; and by this means godly Assurance (as is to be shewed) doth differ from all that carnal confidence and presumption which is in wicked men; and we may justly say to them that which Isaac did to Jacob, when he brought his counterfeit Venison, How comest thou by it so soon? This Land of Canaan is not so easily possessed, yea as the Aegyptians did most oppresse the Israelites when they were getting out of their power, so doth the Devil most buffet and assault those who have escaped his snares: And as the Trees that are fullest of fruit have their boughes most bro∣ken; so the people of God that carry about with them the richest Treasures of Gods Grace, have the greatest encounters from Satan. We read the Devil tem∣pting Christ upon this very Point, Whether he were the Son of God. It is no wonder then if he do frequently try thy strength and comfort. Besides, the failing in our Duties is a ground of coming short in our Comforts. Hence commonly the most active Christian hath the greatest Comfort, and he that walketh loosly and la∣zily, is fullest of Doubts; as the waters that runne swiftly breed no vermine, no croaking Frogs, but those that are sluggish, and are constagnated in a Pool.

Before we come to the practical Questions about this Assurance of Grace, we * 1.50 will consider these Adjuncts of it. 1. The Possibility of it. 2. The Excellency of it. 3. The Difficulty of it. 4. The Necessity of it.

First, The Possibility of it is seen, in that the people of God have enjoyed it. When David doth so often call God his God and his Portion, acknowledging with joy and thankfulnesse that he had forgiven his sins, doth not this suppose a Certain∣ty? When that man said, O Lord, I believe, Did he speak he knew not what? And Paul, how often doth he manifest such an Assurance! and lest it should be thought he had it by some special Revelation, he doth Rom. 8. inferre this Assu∣rance from those grounds, which are common to all the people of God, do not therefore think it impossible, saying, Who will go up to Heaven and bring a Re∣velation for me, that God is my God? for thou hast the same wayes to obtain it, as the people of God have had heretofore.

Again secondly, The Possibility of it is seen in that a man may be assured of his * 1.51 dogmatical Faith; That is, a man may be assured that he doth believe such Prin∣ciples of Religion upon a divine ground; and if so, why not also that he loveth God and his children upon true Motives; as also that his Repentance hath all

true Ingredients into it. And indeed if a man could not tell whether he did be∣lieve upon supernatural grounds, he could not truly but upon a bold venture say, he did believe in God in deed, that there is a Church of God, or a Resurrection of our bodies.

Thirdly, The Possibility of it appeareth from the Institution of Sacraments, as Signs and Seals particularly to witnesse Gods love to us; So that as the appointing * 1.52 of Seals among men doth argue an intent of making bargains and contracts sure: Thus God appointing Sacraments in a visible particular Application, doth here∣by declare his Will, that his Children should be sure; so that to overthrow As∣surance is to take away the Sacraments; As a man doth prize that wax which is made up in a seal to confirm his inheritance to him, more then all the wax in the world; so do Christians look upon bread and wine consecrated and set apart for that use of signification and obsignation of the benefits of Christ, more then all other bread and wine.

Lastly, If Assurance were not possible, the defect would be either in the Object, or in the Means to attain it, or in the Subject. In the Object there can be no defect, * 1.53 as all say, for Gods Promises are in Christ Yea and Amen; and no iota or tittle of Gods Word in the promising part of it, can any more passe away, then in the preceptive or threatning part of it. Then there can be no defect in the means to obtain it; for there is the Spirit of God efficiently to work it; There are the Sacraments appointed on purpose to confirm us; There are Ministers to instruct and inform about it. Neither is there any defect in the subject, for although the heart of a man be naturally deceitfull and full of crafty wickedness, so that the Scripture cals him a fool who trusteth in it; yet being now renewed by Gods Spirit, that guile and hypocrisie is in a great measure removed, and he doth not see and discern by his own strength meerly, but by the Spirit of God enabling and guiding of him; So that as Gods Spirit working by the Law, doth convince a man in particular of his sins, filleth him with despair of himself and every thing he doth, makes him to see he is an undone and a lost man; so the same Spi∣rit through the Promise of the Gospel, doth perswade us of Gods love, revealing it outwardly in the Word, and shedding it abroad inwardly in our hearts.

Secondly, The Necessity of it appeareth, 1. From the Nature of Faith. It * 1.54 is of an establishing and setling Nature. It is a Pillar and an Anchor to the soul, and although Assurance is a separable effect from it, yet the Scripture makes Doubting and Fear to be opposite to believing. Hence is trusting in God compa∣red to rolling our selves upon him, to staying the minde, to resting of the heart, &c. So that by strong and customary Acts of believing on Christ, and patiently waiting, we come at last to be assured.

2. There is a Necessity from Gods Glory. It is not enough that God doth work Grace in us, and sanctifie us; but we are to know this, that we may praise and * 1.55 blesse God for it: Can a man in his sleep, or in a swound, when his senses are stu∣pified, praise God that he liveth? no more can a Christian staggering with un∣certainties, and lying in all darknesse of minde: how therefore should this quicken us up to obtain this Mercy! How much Glory doth God lose by thy fears! As David argued, Doe the dead praise thee? So doe thou say, O Lord, Do they in darknesse and that have no light, glorifie thee for thy good∣ness to them!

3. Hereby we shall have more Joy and Peace in our hearts: Oh what an Hell must every mans heart be that hath not some little light at least of this in * 1.56 his Soul? What Legions of tormenting Doubts must needs possesse him, till he have some support this way? How can a man be sick, be in dan∣gers, be under the stroke of death, who hath no knowledge of any Good that God hath wrought in him? See how this supported Hezekiah in his

sicknesse, Remember, O Lord, how I have walked before thee with a true heart. And thus Paul is animated to look Death in the face, because he knew He had fought a good fight: and is not this the complaint of many languishing on their death-beds? Oh if they had Assurance, how willingly could they de∣part out of this world!

4. In the Usefulnesse of it, hereby we shall be enlarged and quickned up to all * 1.57 holy Duties. He that hath this Hope purifieth himself, even as God is pure, 1 John 3. 3. And Having these Promises, saith the Apostle, viz. of God being our God, and we his people, Let us cleanse our selves from all filthinesse of flesh and spirit, 2 Cor. 7. 1. We believe, therefore we speak; and therefore it is an opinion against manifest Experience, that Assurance of Gods Love will beget Presum∣ption and carnal Security, whereas indeed this will be like fire in our bowels, wings to our Souls: Doth not the Childes Knowledge and Assurance that his Father loves him, beget all willingnesse, and readinesse of Obedience? And is not the Rule, Si vis amari, ama, Love if thou wouldst be loved? When there∣fore the Soul shall be perswaded that God in great Love hath wrought such mercies for him, Will not this make him seven times more enflamed to God?

In the third place, We have the Difficulty, few do attain unto it, and that from * 1.58 these grounds,

First, Where the sense and feeling of the guilt of sinne is, there we present∣ly look upon God as an Enemy, think of him as of a Man that cannot for∣give, but will certainly avenge. Thus Cain and Judas, how prone were they to despair! And therefore the word to Assure, 1 John 3. 19. signifieth Per∣swade, implying that our Hearts have many froward and peevish Ob∣jections; and we are many times as Rachel mourning, and would not be com∣forted.

Secondly, It ariseth from the desperate Hypocrisie and falsenesse of our Hearts. * 1.59 This is urged by the Papists too farre, as if it were such a Deep, that the Spi∣rit of God also could not assure us what we are; but thus farre it manifesteth, That Comfort or Assurance is not a Flower that groweth in our Garden, but if the Spirit of God should not both work Grace in us, and give us eyes to discern it, we should remain in a dark Chaos.

Thirdly, It ariseth from our pronenesse to walk negligently and carelesly. We * 1.60 are beaten down with many Temptations, and therefore do quickly lose our hopes; for this Assurance is preserved in the continual exercise of Grace. Hence the Apostle useth two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The rather give all Diligence to make your Calling and Election sure, 2 Pet. 1. 10. Implying that if we walk not carefully in the use of all the means of Grace, which God hath appointed, we cannot obtain it; but now, how are we in coldness, lukewarmness, earthliness, &c. often, and so grieve that Spirit of God which would seal us?

Fourthly, It is Difficult from outward Causes, as first from Satan, who hath fiery * 1.61 Darts, is a Manslayer from the beginning, and endeavours to keep in doubts and fears, that so at last we may be even wearied out, and rage against God. When the Devil cannot hinder us in our Duties, he doth it in our Comforts and Conso∣lations; as the Spirit of God is the Comforter, because of that special benefit it brings to the people of God; So the Devil is the Tempter, and watcheth the opportunity to throw bitter wormwood into every condition we are in: As the Pirates do beset and wait for those ships that are fullest of gold, and other trea∣sures; yea therefore never are wicked men cast down with those fears and trou∣bles as the godly are; They know not the meaning of spiritual Temptations, nor what it is to have the light of Gods countenance denied them.

2. On Gods part, he makes it difficult, That hereby his favour may be the more prized. The Church that had carelesly put off her Beloved, afterwards makes

great and vehement enquiry after him, and cannot finde him. Though it arise not from the Doctrine of Assurance, to make us careless and negligent; yet sometimes this may be abused through our corruption.

Lastly, Here is the Excellency of this Priviledge several wayes;

First, This keeps up excellent Fellowship and Acquaintance with God. The Church * 1.62 that could say, I am my welbeloveds, and my welbeloved is mine, did abound in spi∣ritual Society with Christ: Hence the Church glorieth in this expression four or five times; whereas fears and doubts keep us aloof off, and make us slavishly trembling about him.

Secondly, It will work a Filial and an Evangelical frame of heart. The Spi∣rit * 1.63 of Adoption enabling us to call God Father, makes us also have the humble disposition of Sons; Hereby we are carried out to do him service for pure intenti∣ons and motives.

Thirdly, It will support, although there be nothing but outward misery and trouble. In those times when we cannot be assured of any thing, such as these are, not as∣sured * 1.64 of our estates, safety or lives; yet if assured of the grace of God wrought in our souls, this will be like a wall of Marble that cannot be beaten down. Thus Rom. 8. Paul triumpheth over all difficulties upon this ground.

Fourthly, It will much enflame in Prayer, when we are assured of Gods love. This * 1.65 kindles Desires, encreaseth Hopes to speed, and so makes the Soul more importu∣nate; and in this respect David doth encourage himself in prayer many times: If Experience breeds Hope, much more will Assurance.

Fifthly, It makes a man walk with much tendernesse against sinne; As being that only evil, which would put him out of the heaven he is in, for having now the * 1.66 Experience how sweet the Lord is, and how greatly his favour is to be prized, he will take heed that he do not rob himself of so great a treasure as that is. How do men fear to displease those who can if they will, keep all their earthly Evidences from them? and shall we not much rather God, who can deny us our heavenly Evidence?

Sixthly, His heart will be impatient and earnest till the coming of Christ. When he shall have a full possession and accomplishment of all Glory, I desire to depart, * 1.67 saith Paul, and to be with Christ. If the beginnings be thus wonderful and excel∣lent, What will Heaven it self be, when all fears shall be abandoned! If Seneca said of his wise man, Majore parte illic est, unde descendit, He is more in Heaven then in Earth; this is much more true of the godly.

Seventhly, A full acquiescency and resting in God and Christ, as sufficient for eve∣ry kinde of want, so as They desire nothing in Heaven but him, and nothing in Earth * 1.68 besides him, and hereby having drunk of this water they thirst no more, but all their happiness is in him. Blessed is the man that is partaker of such a priviledge, and happy is he who in this manner hath God for his God, and Christ for his Christ.

SERMON VI.

Shewing the Difference between true Assurance and Presumption.

2 COR. 13. 5.

Examine your selves, &c.

IN the next place we are to consider, What are the Characteristical Differences between Assurance and Presumption? You have heard it to be the greatest de∣lusion and madness that can be, to have a false perswasion of our estate, as if sound and godly, when its the contrary; and yet the greatest part of Christians are delivered up to such a carnal confidence, and are like that mad Athenian who thought all the Ships on the Sea were his. How many are there, who when they hear the exact Discoveries that are made of Grace, whereby they may evi∣dently conclude, That they are for the present shut out of this Kingdom, do yet blesse themselves, as if all were well with them! It is therefore worth the while to ransack such false Evidences, to discover between Drosse and Gold, Honey and Gall, what is of the Flesh and what is of the Spirit.

In the first place, We may finde a vast Difference in the efficient cause or principle * 1.69 that is procreant of the one and the other. And although causes are like the root un∣der the ground, not so visible, yet they make much to the differencing of things. Assurance is a Fruit, whose Root is in Heaven, the Spirit of God in a two-fold act, Enlightening or Revealing, and Adopting or Corroborating the heart with Filiall Evangelical Affections; but carnal presumption is a rush that groweth in the pudled mire of our own hearts; There being these internal causes that give life and breath to it.

First, An ignorance with an unexperienced apprehension of the depth of sinne, and * 1.70 danger thereby. They have never yet with Paul found the Law alive, and them∣selves dead; They have not seen the great abominations of their Nature; The foulness of sinne, the purity of the Law, the exactness of Gods justice; and for want of these Discoveries and Apprehensions, they come quickly to be per∣swaded that every thing is well with them; This was Pauls case, he was alive before these thoughts came into him, he had great confidence in himself; and generally this was the state of the Pharisees who justified themselves, and the Jews who trusted in their own righteousness, not that there was any ground for them so to do, but only they were blinde and ignorant, not knowing themselves, as those of Laodicea, who thought themselves rich and full, when they were poor and miserable: So that the presumption of unregenerate men ariseth from the stupidity and blindeness in them; whereas the godly Assurance is wrought out of a gracious Illumination about the heighth, depth and breadth of sinne, with a tender affection about the weight and burden of it. Art thou then one who presumest of the love of God, and restest in the goodness of thy heart? know, that if thou wert acquainted with all the wounds sinne hath made upon thee, if thy eyes were opened to perceive the filthiness and vileness of thy nature and wayes, thou wouldst sit like Job upon the dunghill, abhorring and loathing thy self.

Secondly, Another internal cause is self-love; that is, the Ivy which cleaveth * 1.71 so close unto us, till it hath devoured our substance; by this means we flatter our selves, making everything to be good within us, and to be God, whereas it's altogether fleshly and carnal. The wise-man observeth it, That every mans wayes are clean in his own eyes, but God pondereth the heart. Quisquis se excusat sibi, accusat Deo, Whosoever doth excuse and acquit himself to himself, doth accuse himself to God. This was also the epidemical disease of the Jews, what Pro∣phet could perswade them their hearts were not right with God? Who could bring them out of love with themselves? Art thou therefore fully perswaded of thy good estate? Dost thou blesse God for thy good heart and affections? Whence is the ground of this? Is it not from self-flattery and a carnal love to thy self? If thou wert diligent and observing of thy self, this would be found indeed the real ground of all thy carnal confidence; Whereas a godly Assurance ariseth from an utter displicency, and loathing of our selves.

A second vast Difference is, From the Motives and Grounds. The godly Assu∣rance * 1.72 is from and through the word of God; That which is the means of our Regeneration, is also of our Assurance, That we through the Scriptures might have comfort, saith the Apostle, 2 Cor. 1. whereas a vain presumption comes from base and unworthy motives, As

1. A meer naturall light and judgement about the state of Regeneration and * 1.73 Grace; but (as you heard) Assurance comes by the light of the Spirit shining in Gods word, and the works of Grace in our hearts can be no more discerned by a natural light, then the sensitive part can apprehend the actings and workings of reason, or the natural faculty of the Will have power to do that which is su∣pernaturally good. We see a clear instance in Nicodemus, how blockish was he about the work of Regeneration? Now this is the Motive of most mens Assu∣rance, their gross mistake about the work of Grace what it is. Do not the most of men think this Godliness consistent with frequent and constant Practices of Im∣pieties and daily neglect of holy Duties? How many say, They have a good heart, notwithstanding their bad tongues and lives? But if they are not so grosse as to be deluded herein, Do not many take a fair, civil and moral Conversation, void of scandal, to be the Scripture-godliness, and because they are so, though they have no more, are therefore perswaded of their sanctified condition? Nay, a mans mistake may yet go farre higher, viz. when they take those workings of Gods Spirit which are but for a season, or are in some imperfect and short De∣grees, being without root in the soul, for the peculiar saving work of Grace, which is in the truly regenerated only. Now how easie is to be deceived one of these wayes, and with the foolish Virgins Matth. 25. to die confidently, and boldly go to meet the Bridegroom, when yet they want oil? See therefore if the Motive of thy Assurance be not an absolute mistake about the nature of san∣ctifying Grace.

2. The Motive of a godly Assurance is not from any Worth, Merit or Perfection * 1.74 we deem in our selves, but only from the Truth and Sincerity of Grace, with many defects that are washed away by Christs bloud. Hence Paul, Though he knew nothing by himself, yet he was not thereby justified. Therefore the Popish description of their Hope making it to arise partly from the merits of Christ, and partly from their own merits, is bold Presumption. We do not defend such an Assurance as shall arise from a full and perfect Obedience unto Gods Law; (nay we have an Assurance, such an Obedience cannot be in this life) but only a certain perswa∣sion of the uprightnesse of our hearts in the wayes of God. Now the Popish Arguments, they militate against Assurance chiefly upon this ground, Because none can say, he hath a clean heart, and that in many things we offend. These places argue indeed strongly against a perfection in this life, but not against a gra∣cious Assurance.

3. A carnal Presumption ariseth many times from the outward comforts and plenty * 1.75

they enjoy. They look upon their Riches, Children, Honours, as so many Te∣stimonies of Gods Love to them, and Arguments of the Reward of their Obe∣dience. Because the Scripture hath many temporal Promises unto those that walk in Gods waies, they finding themselves blessed with such advantages, do thencefrom infer their Piety. But the Scripture gives many Antidotes against this tumor and swelling, telling us that such stand in slippery places, yea that these things may become a snare unto them, encreasing both their sinne and torment. Quandoque divitae dantur ad poenam, said Augustin, as Solomon observed, Riches, for the hurt of the owners. That place in Ecclesiastes, No man knoweth love, or ha∣tred by these things below, doth not, as the Papists would have it, prove no Assu∣rance at all, but no Assurance by outward mercies and favours, Dives received his good things in this life, and Lazarus evil things; but a genuine Assurance that is most powerfull and operative in all outward distresses and miseries. You see it in David by some of his Psalms, how confident in God, when all outward things did witnesse the contrary! Thus Hezekiah when under the stroke of death, is supported with the truth of Grace in his soul: but all carnal confidence vanish∣eth in time of distresse, they then rage and rave, not knowing what to do; See then what it is that beareth up thy heart, that keeps up thy Spirit: Is it thy Wealth, thy Estate? Alas, how are these things bestowed many times upon those whom God hates, if these go to happiness then Christ was not happy, who be∣came poor that we might be rich? It was well observed by Augustin, That God giveth Riches sometimes to wicked men, that we may not think they are good in themselves; and sometimes he giveth them to godly men, that we may not think them evil in themselves. God may give thee these things, and not Christ, but if he giveth us Christ, how shall he not with him give us all things else?

The third Difference is In respect of the Manner and Method the Spirit of God * 1.76 doth usually work Assurance. For although The winde bloweth where it list, and Gods waies are many times diversified unto his people, yet commonly as Face an∣swereth face, so do the hearts of Gods people one another; Insomuch that what is Communis sensus fidelium, though it be not like Scripture, yet is of grave and serious Authority, now in these wayes the people of God come to have As∣surance,

1. By a deep and serious Humiliation for sin, and feeling the burden of it. Matth. * 1.77 11. such only are promised to finde rest in their souls; Christ did not assure Mary Magdalen Her sins were forgiven, till she wept much for them. We do not limit this to any time or degree of Humiliation, but unto the truth of it. Come we then to a man who is confident of all things, as well with him; Oh, But what travails hath thy soul had before the joy of such a man-childe born unto thee. Rom. 8. The Spirit of God, is a spirit of bondage, before it is a spirit of Adoption. And this very particular is enough to shake the foundations of many mens build∣ings. What deep digging was there in thy heart before this superstruction? I know this true and safe practical Divinity is rejected by some upstart flashie spirits, who turn Religion into Notions and Opinions. But Paul Rom. 7. and Chap. 8. doth fully describe such a progresse and method upon himself; first, The disco∣very of sin by the Law, whereby he judged himself miserable and out of measure sinfull, and then the apprehension of Christs Grace upon this. This Assurance will not grow upon an heart not ploughed up. The Needle must pierce the heart before this silk can follow.

2. Another Method whereby God worketh Assurance, is by conflicts of doubts, and * 1.78 opposition of unbelief. For seeing that Assurance is a fruit of Gods Spirit, and doubting a working of the flesh, it cannot be but the Apostles ru•••• must be made good, The flesh lusteth against the Spirit, and the Spirit against the flesh. I like not the Assurance that never doubted; it is like the temper of that man, who said, All these have I kept from my youth. It cannot be thought that so great and spiri∣tual

a mercy should be brought into thy soul, and thy heart not be in many com∣motions. Apprehensions of Grace in us, accompanied with sense and feeling of our imperfections are alwaies good symptoms, as in that man, Lord, I believe (there was his Assurance of Grace in him) help my unbelief, There was a perceiving of his defects. As David hath sometimes the Sunshine of Gods favour, and it's clear with him; so at other times he is in the dark, and much wavering.

3. God worketh Assurance out of the vehement and fiery assaults of Satan. As * 1.79 Christ himself escaped not his Arrows; so neither do his members. Wo to that man whose peace the Devil doth not disquiet. The strong one who is the Devil kept all things in quiet, till Christ the stronger come. As the Basilisk hateth the very picture of a man; so doth the Devil oppose the resemblance of Christ. Think therefore that vain Presumption, and not godly Assurance, which is not opposed by hell it self. It is an Aegyptian, not an Israelite, if Pharaoh do not oppresse him.

A fourth real Difference is In the Effects of godly Assurance, whereby it doth as * 1.80 much out strip Presumption as light doth darknesse.

1. This godly Assurance is diligent in the use of the means, carefull to perform all Duties, and in the neglect of these it either perisheth, or is much weakned, Give all diligence (saith the Apostle) to make your calling and election sure, 2 Pet. 1. 10. So that where Diligence, and all Diligence is not used, there is no Assurance. This is the Oil which keeps the Lamp burning; in earnest Prayer, holy use of Sacra∣ments, walking universally in all Gods wayes, is this godly certainty maintain∣ed; whereas carnal confidence is big, and swelling even in the neglect, yea pro∣phane contempt of the means. A man that doth not pray, that polluteth himself with daily sins, yet he is throughly perswaded of his happiness. As therefore in the ordinary passages of Gods Providence, he is rightly judged a presumer who will perswade himself of life, when yet he will neither eat or drink, be assured of wealth and riches, when yet he will use no Diligence: such an arrogant sottishness is in a spiritual presumer.

2. Godly Assurance the more it is, the more doth it inflame the heart with love to * 1.81 God. It is like the burning Glasse that by the reflection of the Sun-beams doth cause a fire to be kindled within, as we told you of David and Paul; and none do so highly blesse God and praise him, as those that have this Assurance: but carnal presumption worketh into a love of the creature, or comforts he enjoyes, and careth the lesse for God. As the Adulteresse the more confident she is of her husbands love, the more bold and impudent she is to abuse it. The Spirit of Adoption giving a filial Disposition, and Assurance of a Fathers love doth much melt a filial frame of heart; but if love be shewed to a servile slavish spirit, it makes more haughty and lofty. Consider therefore how thy Assurance worketh in thee, doth it put out all love to sin and the world? Doth it kill inordinate affections to things below, and raise up thy heart to God, delighting and rejoycing in him? This is a comfortable demonstration of good Assurance.

3. Godly Assurance is potent and able to keep up the heart under all discouragements * 1.82 and desolations. Thus David in that sad exigence, Encouraged himself in the Lord his God. This Certainty of our Propriety and Interest in God, is an Ark to the soul in the midst of many waters; whereas take any carnal confident man, his heart becomes like a stone within him, when all carnal hopes fail. And this is a preci∣ous symptome, see in the midst of these confusions thou livest in, when Heaven and Earth seem to be mingled together, What makes thee rejoyce and to lift up thy head with gladness? Is it that Knowledge thou hast of God to be thy God? Is it those pledges and pawns in thy soul of his eternal love and goodness unto thee? This is something. But alas, as the hypocrites joy, so his confidence will quickly perish. It is not a Star fixed in the Orb made of quintessential matter, but a blazing Star composed of slimy materials, which will quickly consume and vanish away. True Adamant (saith Origen Hom. 3. in Jer.) is tried by this, if it

can endure the hammer, if under the hammer above, and the anvil below, it continue more obdurate, then it is true metal: So it is with true Assurance, it abideth though billows and waves come upon it. So that troubles will discern the truth of thy Graces and Comforts, sooner then any thing else. Hence Cameron observeth, That Mercies are never called Temptations in the Scripture, but Afflictions, because it is so difficult to be deprived of that we desire.

Fifthly, We may finde a palpable Difference in the Companions or Concomitants of * 1.83 it. As

1. It's accompanied with holy fear and trembling, for as Gods Word doth not contradict it self, when in some places it cals upon us to make our Calling sure, and in other places to work out our Salvation with fear and trembling; So neither may these two Graces contradict one another, as they are in the subject. So then, they who are assured, though they rejoyce, yet they rejoyce with trembling. Those who are assured they shall stand, yet take heed lest they fall. As a man that looketh down from some place where Battlements are, though while he holds on them, he knoweth he cannot fall, yet when he looks to the ground, that is so deep below him, he cannot but fear he should fall; so that at the same time he hath both an Assurance of not falling, and a fear of falling, though not from the same considerations. Thus it is with the people of God, whereas carnal pre∣sumption excludeth all kinde of fear, obstructeth all diligence.

2. A second Companion is Humility and lowlinesse of minde. For the greater mer∣cies * 1.84 God bestoweth upon his people, the lowlier they are in their own eyes, as the Virgin Mary witnesseth in her Song, and David in Gods kindness to him, whereas in carnal presumption, the more confidence, the more pride in our selves, and despising of others. How might we prove that a Pharisee had not Assurance of Grace in him, but vain-confidence; by this, viz. that he despised other men as sinners to him? And this may make us justly doubt, whether many that speak of immediate Revelations and Assurances they have from Gods Spirit, be not in a proud delusion, by contemning others as low, and not acquainted with the Spirit of God. For if there be such a danger even in godly men, when lifted up to great priviledges, as in Paul, Wrapt up into the third Heavens, of becoming proud, that Paul is assaulted with buffetings of Satan, to keep him low, and he repeats it twice 2 Cor. 12. 7. Lest I should be lifted up above measure, in the begin∣ning of the verse; and again, Lest I should be lifted up, in the end of the verse. Hierom compareth this Temptation of Satan exercising Paul in the midst of his Revelations, to the Boy that was a Monitor, who cried aloud to him that rode in triumph, Mementote esse hominem, Remember thy self to be a man. If, I say, there be such danger even in godly men, when they have the real works of Gods Spi∣rit, what cause is there of pride in corrupted men, who have only puff-paste de∣lusions of Satan? When therefore thy perswasion of Gods love to thee, raiseth up lofty mountains in thy soul, thou lookest upon thy self in heaven, while others grovel upon the ground, thou deemest thy self to be as much above other Chri∣stians, as an Angel is above a Worm; then fear this, coming from the devil trans∣forming himself into an Angel of light.

Lastly, It differeth in the contrary or opposite which will destroy it. Assurance be∣ing * 1.85 wrought by Gods Spirit, is only interrupted by sin. Grieve not the Spirit of God, by which ye are sealed. So that even corrupt and idle communication, even little sins (as the world judgeth) may greatly disturb our certainty: But carnal presumption is not weakned through sinne, only outward troubles or horrours of conscience vanquish that. As the Casuists give a difference between me∣lancholy, and trouble of conscience for sinne; Melancholy is removed by bodi∣ly remedies, merry company, variety of imploiment; but trouble of consci∣ence can onely be taken away by comforts out of the Scripture. Though Cain travailed and builded Cities, yet that could not free him from that trembling guilt within him. Thus it is on the contrary, Peace in the holy Ghost wrought by

Assurance, is only excluded by sinne or lukewarmnesse in holy Duties: but sin∣full confidence abideth the same, till it be shaken, or removed by some outward troubles.

SERMON VII.

Containing Remedies against carnal Confidence with Directions to the Godly that mourns under the sense of Gods favour.

2 COR. 13. 5.

Examine your selves, whether ye be in the Faith.

THe differences between carnal Presumption and godly Assurance have been at large declared. Let us in the next place consider what are the fit engines to batter down those strong holds, That the carnal-confident man runneth into, what way may be taken to undeceive such a man, and to put him in a way of Salvation.

And in the first place, This may be laid down as a most certain truth, That there * 1.86 are none more indisposed for Christ, none have higher mountains and hils in the way, then the falsly perswaded Christian. Christ told the Pharisees, That the Publicans and Harlots got to heaven before them. Ille morbus vix est sanabilis, qui sanitatem imitatur, saith one, That disease is hardly curable that is like unto health: and the task must be great to remove such an one from his stedfastness, because two things are to be done; the former to make known his false righteousness he is perswaded of, and the latter the true righteousness he is to be assured of. As the Philosopher who was to teach one that was infected with false opinions, re∣quired a double fee, because his work was double, dedocere, to unteach, and do∣cere to teach. This was the great labour the Prophets of God were put upon; and Christ who had the tongue of the learned, preached many Parables to make the full hungry, and the rich empty in themselves. What the Heretick is in mat∣ter of Doctrine, the same is a carnal presumer in matter of practice and conver∣sation. Now as the former is seldom reduced, because there is obstinacy and contumacy in him against all admonitions; so is the latter scarce ever truly deba∣sed and humbled, because of the self-love that cleaveth to him.

But if ever any thing be able to overrule and conquer him, these remedies fol∣lowing are likely to do it.

First, A powerfull and soul-searching Ministry, that will so pierce into, and dis∣cover * 1.87 the hidden things of the heart, that thereby he may come to be made known to him∣self. The Ministery of the Word is like the Sunne in the firmament, from whose light nothing is hidden. Thus the Prophets, the Apostles, they were lights. And what conviction might the Jews have had of all their self-fulness and hypocrisies, if they had not shut their eyes against the light, 2 Cor. 10. 4, 5. The weapons of the Ministry, though they be not carnal, yet are mighty to the pulling down of strong-holds, and every thing that exalteth it self, by this is meant all kinde of op∣position. What the woman of Samaria said concerning Christ, that he discover∣ed

Whatsoever she had done: So sometimes may we say, Come and hear a Sermon that hath laid open all the vilenes and inward filthines, all the poverty and wretch∣edness that is within me.

A second Remedy is, A particular opening and applying of the Law in the purity * 1.88 and rigidity of it. Matth. 5. What an excellent course did our Saviour there take, to make his hearers afraid of themselves, and to see more sins in themselves then ever they thought of! He makes the Law so spiritual, reaching so deeply into all the motions and lusts of the soul, that they must needs be as foul as Blackmoors in Gods eyes, while they did admire their own beauty. Thou blessest thy slf because of the innocency in thy outward conversation and freedom from all gross sins, but no dunghill is fuller of Snakes and Worms then thy heart is of filthy lusts. Thus Rom. 7. Paul, as good as he was in his own eyes, when he looked into the glasse of Gods word, his holy Law, he found so many blots and blemishes in him∣self, that he had no longer life or hope within him. Hence it is that men to keep themselves from appearing so deformed as they are, limit the sense of the Law, as if it were not so exact as it is, like the Elephant bemudding the water, that it may not see its own deformity.

The third Remedy is, To discover the fulnesse and necessity of Christ. And in∣deed * 1.89 if Christ be so necessary, as the Scripture saith, and that in such a way, as that his Righteousness must be all in all; Then thereby is demonstrated, that all which we have is nothing but sinne and weakness. If Christ be commended un∣to us under the titles of a Saviour, Physician, Redeemer, then certainly we are sick, in bondage and utterly undone in our own selves. Why dost thou then (O vain man) boast so in thy own self! Why art thou so strongly perswaded of thy own sufficiency? If it be so, What needs a Christ? Was not he incarnated? Did he not suffer in vain? If a Starre were able to give light to the world, and to di∣spel all darkness, what need is there of a Sunne? If the stream hath enough to refresh, what use is there of the Ocean? Wouldst thou then come to be poor and miserable in thy own eyes? Consider in what glory, riches, fulness and ab∣solute necessity the Scripture sets Christ forth, and then thou maiest quickly ab∣hor thy self.

A fourth Remedy are Outward and sad afflictions accompanying the Word. For * 1.90 when God shall thus by his Word thunder in their ears and hearts; When he shall also outwardly scourge and afflict, then is a man many times taken off from his lofty imaginations. That as we deal with mad men, who have false conceits of their outward happiness, throw them into Dungeons, use them hardly, and that is the way to bring them to the knowledge of themselves; thus God when he would have a man reject all his carnal presumptions, abhorre all high thoughts of himself, he hangs many clogs upon him, causing many thorns to run into his side. How much better were it for many men to be kept by God in darkness, and sad plunges of their own spirit, then to be set alwaies upon the pinacle of the Temple (as it were.) Be therefore awakened out of thy security, fear lest thou hast lived thus many years in a meer dream of thy holiness and interest in Christ.

Fifthly, The examples of such who have made great progresse (as might be * 1.91 thought) in the wayes of Religion, and have had high thoughts of themselves, whose ends notwithstanding have been very dreadfull and terrible, is, or may be a special help to rouse us out of false presumptions. How should that place be like a sword in our bowels, Heb. 6. where some had illumination, yea and a savoury tasting in some degree of the goodness of God and his Word, yet had not things accompa∣nying Salvation! So likewise the instance of the foolish Virgins, who were so bold and confident in their preparation for the Bridegroom, how wofully were they deluded! Now look over these examples, and consider again and again, lest their cases and thine be alike. Think and tremble lest the time be coming when thou shalt cry for oil, because all thine is spent, and there is none to help thee.

Our Saviour by many Parables to this purpose would teach us how prone all are to be thus abused.

Sixthly, Let a presumptuous man consider how apt he is to mistake in other things, and therefore fear lest he do also in this of the greatest concernment. Every man is * 1.92 full of blindeness, stupidity, ignorance, how often is he deceived even in natu∣ral and moral things? How often in truths supernatural? And is it any wonder then, if in the workings of his own heart, wherein he is commonly carried by self-love? If a natural man doth not perceive many times natural things, how can he perceive the things of God? As our Saviour said, If you understand not earthly things, how the things of Heaven? If a godly man, out of whose heart guile and hypocrisie is in a great measure removed, do yet cry out, Who can un∣derstand his errors, Cleanse me from secret sins, How much more is this true of him who is wholly in the leaven of hypocrisie? If David hath much unknown pride and corruption in his heart, how much hath a Pharisee or an unregenerate man? It is a good speech of Amesius, Praesumentes sunt eo magis desperati, quo mi∣nus sunt desperantes; Presumers are therefore in the more desperate condition, by how much they are the lesse despairing.

The next Question shall be, What ought a man to do, who hath indeed the truth of Grace in him, but he knoweth it not? Though God hath wrought supernatural cures upon his soul, yet he doth not believe any such mercy is done for him. And as when a man hath Assurance of the truth of grace in his soul, there is also a complication of the Assurance of Election, Justification, Perseverance and Glo∣rification; so when the soul is in darkness about the former, and hath no know∣ledge * 1.93 of that, it is also involved in ignorance about the other things. Now how∣soever carnal men know not the sadness of such an estate, yet Davids Psalms make mention of the heaviness of such a condition, expressing it by all those similitudes which may make it to appear very horrid, He compareth it to broken bones, not one broken bone, but all his bones broken, What intolerable pain was that? Christ who wanted the light of Gods favour in his Agony, though no corporall bone was broken, yet was full of these broken bones.

First, Let him consider whether some sin, unreformed of, that he liveth in, know∣ing it to be sinne, doth not eclipse all his certainty. Davids Adultery drave away the * 1.94 spirit of gladness and joy from his soul. Oh that is a cursed joy and confidence, which is not expelled by the committing of known grosse sins! How can there be Assurance and Peace, as if grace were in thee, when thou demonstratest such works of the flesh and Satan in thee? Is it any wonder then to see men who take upon them the profession of Religion, and yet live loosly, tumbling now and then in∣to foul sins, if they have often an hell upon their consciences, and frequent terrors upon their soul? As when vapours are gathered together in the bowels of the earth, it cannot but make an Earthquake; so sinne gathered together in the heart, will one time or other make an heartquake. That place Ephes. 4. Grieve not the Spirit of God, supposeth sin doth grieve him, and how just is it then that Gods Spirit should grieve us?

Secondly, Suppose no grievous sin fallen into make such a great gulf between him and Assurance, that he can neither come to that, or that to him, yet negligent, and * 1.95 carelesse use of the means of grace, will much weaken a mans Certainty. You heard that place, Give all diligence to make your Calling sure; So that without constant Diligence this Assurance cannot be obtained; for although sincere and zealous endeavours after godlinesse be not the cause, yet they are the sign and testimony of Gods love; and so without these there cannot be any comfort at all. Ferven•• and gracious performances of holy Duties are the Oil, without which this Lamp would not shine. When the Apostle exhorted to Prayer, That we should make our requests known, he addeth, And the peace of God shall rule in your hearts. It is therefore an unworthy thing to speak of doubting, and complain of the losse of Gods favour, and that thou hast no Assurance, when all thy

Duties and Performances are careless and withered.

Thirdly, If yet thou hast no Assurance, then know that it is a free and arbitrary * 1.96 Priviledge, which God bestoweth when and where he listeth. We did briefly, and shall more at large shew, that it is the Spirit of Adoption, which doth work that filial affection, and inable to cry Abba Father. It is the Spirit of God that doth seal unto us; so that Assurance doth not flow from the workings of grace in us by a natural and necessary consequence, but by the immediate dispensation of Gods love unto us. Hence 2 Cor. 1. God is called, The God of all consolation who comforteth us; For God doth not as a Christian friend or Minister may do to one tempted about sin, outwardly propound comfort, and give him arguments of consolation, but cannot inwardly turn and change his heart; but God he doth so outwardly command his people to be assured and comforted, that he doth in∣wardly fashion and form their hearts to receive it. That same power of God in converting grace, which is called by the Father vorticordium, is seen also in this of consolation. God therefore would by this teach us, That Assurance is not a flower that will grow of it self in the garden of our hearts.

Fourthly, Is there the truth of Grace in thee, and thou art not aware of it? Is it * 1.97 with thee, as with Hagar, who had a fountain of water by her, and she did not see it? yet still go on in the constant exercise of thy graces. Thou art bound to love God, trust in him, perform all Duties, though thy heart should never feel Gods love to thee; for although the Assurance of Gods favour be like coals of fire poured upon the soul to melt it, yet we stand obliged to the spiritual exercise of holy Duties, though God should not give us this encouragement thereunto, To him that overcometh, I will give the white stone, and the hidden Manna. This priviledge of Assurance is given to those who have a long time been acquainted with God, much exercised in his wayes, and enduring much for him. Not but that God doth to new Converts also many times discover the love of his Espousals to them, because they are most tender and need it, being much oppressed with sinne. As Aristotle observeth it a special instinct of nature, whereby Parents are most tender of the youngest childe, because that can least take care for it selfe.

The third Question, Why doth God when he hath wrought Grace in us, not pre∣sently * 1.98 enable us to believe, and see it in our souls? David, though the Prophet told him his sinne was taken away, yet in that Psal. 51. how importunately and ear∣nestly doth he pray for pardon and joy. Which implieth, that though God cau∣sed this outwardly to be declared to him, yet he did not by his almighty power effectually perswade him of it, and the Question seemeth the greater, because this Assurance would be wings and legs in a mans service to God. It would en∣flame him more to promote Gods glory: And besides, God loseth much of his glory and honour; for how can the soul rejoyce to give God the praise for that mercy which he knoweth not that he hath received? so that not to know our pardon, and not to have it, are all one, as to the matter of thankfulness: yet for all these reasons, how frequently doth God keep his own people in darkness? How many times are they ready (with Zion) to say, God hath forsaken us!

But for all this there are divers good reasons, why God, though he hath put grace in our souls, may yet not publish it in our consciences.

First, That hereby we may taste and see how bitter sinne is. The longer that guilt * 1.99 with the consequents of it is upon our soul, the greater cause have we to bewail it and abominate it. If grace or the Assurance of it were in our power to have it when and as soon as we would, how sleighty and perfunctory would our thoughts be about sinne? Davids length of time under the guilt of murder and adultery, wrought in him greater hatred and dislike of those sins. And howsoe∣ver it may seem to be a servile low spirit to awe sinne, because of the bitterness of it, and not only because of love of God, and delight in him; yet no better ••is the frame of the most refined and reformed godly man that is. Be therefore con∣tent

under those black desertions, though thou knowest not how it is with thee, yet Gods end is good, to keep thee low and weary of sin.

Secondly, Hereby God would keep us low and humble in our selves. We many times upon the discoveries of Gods works on our hearts are apt to grow high and * 1.100 contemn others; we are apt to think God hath raised us up above others, that we know and feel more of God then other men do. Now that all such worms of pride may be killed in us, God hides his face from us, and thereby we see no∣thing but sin and weaknesses in us; all our whole life appeareth to us nothing, but as Anselms did to him, Aut peccatum, aut sterilitas, either sin or barrenness. When thy heart seeth nothing but sinne round about thee, then thou canst lie before the throne of God who is rich in grace, like Lazarus before the rich mans gate full of sores; and as Chrysologus said of him, that he had Tot clamantia ora, quot vul∣nera, as many mouths crying for help, as he had sores, so wilt thou have as ma∣ny mouths begging for pardon, as thou hast sins and infirmities. It is said of Mo∣ses his face, that it did shine so, as the people of Israel were not able to behold it, and yet he knew not of it. How excellent is it when others can behold and admire the graces of God in thee, yet thou apprehend none of these in thy own self! It was Gregories expression, That a man ought Nesciendo scire, & sciendo nescire, by not knowing to know, and by knowing not to know the graces of God in him.

Thirdly, God may therefore keep Assurance from our knowledge, that so when we have it, we may the more esteem it, and the more prize it, taking the greater heed how * 1.101 we lose it. We see the Church in the Canticles, when she had despised her Spou∣ses love, how earnest she was to get it again, but it cost her much ere she could have it. Sol nisi cum deficit spectatorem non habet, said Seneca, No body admires the Sun unlesse when eclipsed, so neither do any highly esteem the favour and love of God, unlesse when in the losse of it. As it is in temporal mercies, so in spiri∣tual, they are prized Carendo magis, quam habendo, by the wanting of them, more then the having of them: Dost thou therefore pray, and again pray for Assurance, yet can••t not obtain it? then think this delay may be to encrease my appetite the more after it, the more to blesse God when my soul shall en∣joy it.

Fourthly, God doth it that thou mayest demonstrate thy obedience unto him, and give the greater honour to him. For to relie upon God by faith, when thou hast * 1.102 no sensible testimonies of his love to thee, is the purest and meerest act of obedi∣ence that can be. Such faith of adherence did Christ put forth in his agonies. A man may desire Assurance, as it breeds peace and ease to his soul, but to depend upon God in spiritual desertions, is wholly to give all to God and nothing to him∣self; such a faith is a kinde of a spiritual Martyrdom. The way of Assurance brings more comfort to thy self, but the way of believing gives more glory to God. When Abraham did not stagger in his Faith, though Sarahs womb was a dead womb, this was giving glory to God No lesse is thy action, when thou overlookest all thy own sense, feeling and sad temptations, trusting in God for acceptance. To walk by Assurance is a kinde of walking by sense, and it suppo∣seth us children, if we cannot be quiet unlesse in the mothers bosom.

Fifthly, God withholdeth the sense of pardon, that thou mayest be an experienced Christian able to comfort others in their distresse. This is true of Christ himself, that * 1.103 he was tempted about the wrath of God, that so he might have a sympathy and fellow-feeling with those who are in the like manner exercised. Paul makes this end of Gods comforts in his tribulations, that they might comfort others in the like case. He that is not tempted about the pardon of sin, wonders at those who are so afflicted, and therefore is altogether unskilful to apply fit remedies. We see carnal and natural people judge such mad and distracted, they bid them go to merry company, feast and recreate themselves, thinking this carnal plaister will heal their spiritual sore. Job 33. 23. Elihu describing the condition of a man

chastened for sin, so that he utterly refuseth all comforts, makes it a great mercy to have a messenger that can shew to such a man his uprightness. This messenger he cals one of a thousand: make therefore this good use of such temptations, God hereby would raise me up to be a Joseph to my brethren in their need.

Let the Use be to raze up the foundations of all carnal presumers. This is a * 1.104 common sin and damneth thousands, insomuch that presumption is made a more grievous sin then despair, for in despair a man is weary of himself, abhorreth his own estate, would if he could admit better counsel; but a presumer pleaseth himself, and so will not hearken to any good admonitions; Oh how sadly art thou deluded, how frustrated will thy expectations be, when thou shalt see no∣thing but hell and confusion in stead of all that joy and comfort thou didst promise to thy own self! The foolish Virgins saw their undone condition, when it was too late to help themselves: do thou fear least thou be plunged into such horrid extremities. The nearer the haven thou art, if thou suffer shipwrack, the more lamentable it is. The Church made this an aggravation of misery, We looked for peace, but behold trouble.

SERMON VIII.

Holding forth divers Propositions and Distinctions about Marks and Assurance.

2 COR. 13. 5.

Examine your selves whether ye be in the Faith, &c.

WE come now to the second general part of the second Doctrine, which is, That there are such Characters and Signs of Grace, whereby a man may know whether he be in the state of Grace or no. It is a point worth dis∣cussion, and I know not any thing more necessary at this time, seeing there are many who wholly cry down Ministers that preach signs of Grace, and discourage Christians that use such a method for a trial. It is also necessary, because there is much prudence required in the Minister, while he preaches about signs; and it is an art of arts for a Christian, to manage that way, so as not to split himself upon some rock or other. Therefore that this whole Doctrine may be more exact∣ly discovered, consider these introductory particulars.

First, That by the inherent Grace of Sanctification in us, we come to have a super∣natural * 1.105 being. So that as natural things have a natural being by that natural form which is in them: Thus also the godly have a spiritual and supernatural by that infused principle of an holy life in them, 2 Pet. 1. 4. we are hereby said to be Par∣takers of the divine nature, 2 Cor. 5. 17. Such a regenerated man is called a new creature, and indeed the very word of regeneration, or new birth, supposeth a new being not essentially, but in respect of those gracious habits and qualities which the Spirit of God worketh in him; This also is called the inward man, 2 Cor. 4. 16. Nerimbergius the Jesuite thinketh Paul fetcheth that distinction of an inward and outward man from Plato, who maketh such a difference; This work of Grace is that image of God in us, whereby we resemble him, so that godliness is not a notion, a meer fiction, but a supernatural, power full reality, whereby a man hath a new denomination, of ungodly he is become godly, even

as in natural things by a physical motion there is a reall transmutation, as of cold to become hot; or in moral things, as of a fool to become wise. Let not there∣fore any dream of holiness in themselves, unlesse there be such a powerfull alte∣ration from the state of sinne. Hence it is compared to the Resurrection, and indeed Regeneration makes no lesse glorious change of the soul, then that doth of the body, as by the latter Our vile bodies are made like his glorious body; so our vile and corrupted souls are become like his gracious and holy soul. Tully said, in regard of our souls, which he thought a divine spark from the glorious Essence of God, Scito te esse Deum, Know thy self to be God: This was upon a danger∣ous foundation; but we may truly say, because of those supernatural principles, even the image of God within thee, what God once did ironically, Behold, man is become like one of us.

Secondly, Inherent Grace being thus in us as a supernatural permanent principle * 1.106 of holy actions, it hath therefore as all other things have, something that is internal and constitutive of it, and something that is consecutive or flowing from it. That which is constitutive of godliness, is the nature of the habits of graces with all their particular differences, as animal rationale is that which intrinsecally makes a man. 2. There are properties which do flow and issue from these, and these are properly the marks and signs, whereby we come to know that grace in us: for as in Philosophy, Formae nos latent, we do not know the forms or internal constitutive differences of things, Vitrum lambimus, pultem non attingimus, as Scaliger said, only we come to know the nature of things by their properties and effects; hence we have few definitions, but many descriptions of things from their properties and effects, all our knowledge being for the most part a posterio∣ri, rather then a priori, as a man that cannot see the Sun it self, because of it's glorious lustre, can behold it in a bason of water. Hence some have denied that we have a demonstrative knowledge of things, which is from the causes to the effects. To apply this to our purpose, the inward principles and immediate na∣ture of grace, is not evidenced unto us, but by the effects and proper motions, even as in a natural life there is no discerning of it, but by the motions of life; hence by inherent grace we are said to live, Gal. 2. 19, 20. Rom. 1. 17. So that as natural motions discern natural life, thus do supernatural a supernatural life; with this difference, that to this latter there is required also a peculiar illumination of Gods Spirit, Rom. 8.

Thirdly, There are differences about the signs of Grace, even as Grace it self is di∣stinguished. The Scripture cals those several gifts of extraordinary Office, Apo∣stleship, * 1.107 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Graces; so that all who have an immediate call from God to any Duty, they have a grace from God; now howsoever all extraordinary Prophets have not wrought miracles to confirm their Doctrine, as John wrought no miracles, yet many times they were furnished with such a power; hence Christ and his Apostles by vertue derived from him, wrought divers miracles, insomuch as Gal. 3. this is made an argument of the presence of Gods Spirit among them.

2. There are common Graces of Gods Spirit, and to this there are common effects * 1.108 and signs sufficient, such are, an historical belief, a visible profession, an outward acceptation of Christ and his Laws, when there may be no inward change of the heart at all: for as God doth call many by an outward call, whom he doth not inwardly call; so many do outwardly accept of, and prosesse the faith of Christ, which do it not inwardly; and by this means they have a visible holiness as op∣posite to the unconverted world, 1 Cor. 7. 14. There is holiness and believing op∣posed to Heathenism and Paganism; hence Heb. 10. 29. that Apostate who never had true sanctifying grace, is yet said to be sanctified by the bloud of Christ. Hence also because of the outward Sacraments men are said to be in Christ, and to have put on Christ Jesus; and upon this ground the Apostle writeth to the Churches as a company of Saints, regarding the term from which they are called, viz. the

world, and the term to which, viz. Communion and fellowship with Christ. Now the notes and marks of this common grace are easie and plain, and it may fall out that a visible number of people may have these, so that they are to be accoun∣ted a visible Church, and the Ordinances not denied to them, yet be without those signs that do indeed accompany Salvation. But we intend not to speak of such notes and characters that are enough to make one a visible member of the Church, and so to qualifie us that we may not have the Ordinances denied us, in which sense the Apostle, vers. 7. of this present 13^th Chapter praieth to God, that the Corinthians may do no evil, which is not meant of evil absolutely, but restrictedly, viz. such an evil for which the Apostle should punish with Church-censures, as the context doth abundantly witness. It is true, the greatest sort of Christians satisfie themselves with common characters and signs, such as Baptism, external profession, and outward abstinence from sin; hencefrom arguing for their Sanctification and Acceptation with God: But more of this hereafter. As we must not make the signs of grace higher then the Scripture makes them, so nei∣ther ought we to draw them down lower.

Fourthly, The Scripture speaks of such marks of grace, whereby others may know that we belong to God, and of such as we may in our own hearts be evidenced thereof. * 1.109 Of the first see Joh. 13. 35. By this shall all men know ye are my Disciples, if ye love one another; He doth not say, If ye work miracles, if ye raise up the dead, but if ye love one another; now what a kinde of love this ought to be, the Scripture in other pla∣ces describeth, viz. not a love in word, but in deed and in truth; now the knowledg we have of other mens graces is but charitative and conjectural; The Apostle ex∣presseth it by a supposing and a perswasion that faith is truly in such; Though men may give clear and undoubted signs of their wickedness and naughtiness, yet they cannot of their godliness and piety; because there is not any thing in Religion which may be expressed to another, which may not flow from an hypocritical heart, as well as a sound; yet the Scripture 1 Cor. 11. speaks of the end of here∣sies, That the approved may be made manifest, viz. to others: So 2 Cor. 3. 3. the * 1.110 Corinthians are said to be manifestly declared To be the Epistle of Christ; but this in respect only of a moral certainty, so farre as men can perceive, otherwise it is made Gods prerogative to know who are his: Therefore the Apostle cals the in∣wards of a man, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The hidden things of the heart. In the second place, The Scripture makes such signs, whereby we may know in our selves that we are of God, and his Spirit dwelleth in us, 1 John 2. 3. Hereby we do know that we know him, if we keep his commandments; and John is very frequent in describing grace by way of signs, in his Epistles, as is more largely to be shewed; now this knowledge and evidence which the godly have in themselves of their own grace, is farre more clear and certain, then what they have of anothers; Insomuch that it is made by some to be a certainty of faith, or at least the sense and experiment of faith, howsoever such a knowledge it is that it cannot deceive us, or be de∣ceived.

Fifthly, Those signs which the Scripture gives of grace are proper and peculiar to * 1.111 the godly man only. So that whosoever hath these hath grace, and he that is with∣out them must also be without grace. Thus Matth. 13. the good ground, which is also the good and honest heart, is described by such a temper and constitution, that it differs specifically from those works which are upon hypocrites: So that howsoever that be true of Calvin, Reprobates (simili firmè sensu afficiuntur ac electi) are affected almost in like manner with the elect, yet it is but almost, and the difference between them is not gradual, but specifically, as is more largely to be shewed against Antinomians on the one side, and Arminians on the other; so that the sorrow, the faith which the godly have differ from that tanquam, as it were, sorrow and faith, which the hypocrites have, as the Philosophers say, The matter of the heavenly bodies, which they make quintessential, distereth from

that of the sublunary; so that no extension of parts, intension of degrees, pro∣tension of time, could ever make temporary faith saving faith, for Species non fit ex specie, as the maxim in Philosophy is, One distinct kinde is not compound∣ed of another, but this matter is of larger debate.

Sixthly, The Scripture describing the Marks of a godly man makes them * 1.112 of different sorts, some Negative, some Positive, and the Positive do signifie more evidently then the Negative. James 1. 27. Pure Religion is described by ma∣ny Positives, and by one Negative: to be unspotted from the world. Psalm. 15. is a professed description of a godly man, wherein are six Positives and six Ne∣gatives; Now it is true, neither Negatives or Positives, as they are outwardly and visibly expressed, can be a sure testimony of godliness; for a man may doe that which is good, and abstain from that which is evil upon severall cor∣rupt grounds, every one of which is a dead Flie in a box of Ointment. In the first Psalm, a godly man is described by his Negatives; first, That he doth not sit in the counsell of the wicked, nor walketh with the ungodly, onely Ne∣gative signes doe not come up to so full a manifestation of grace, as Positive; and the reason is, because grace lieth most in the things we ought to doe, and good is more good then evil is evil, and therefore our love to the one is more to be exercised then our hatred of the other; Therefore it is a deceitfull and vain way, to argue our grace from Negatives onely, as the Pharisee did, I am no extortioner, no adulterer. For God at the day of Judgement will proceed in this form, according to the good things we have done; yet the generality of people have no other claim or plea, but what is upon Negatives, they are no such wic∣ked or prophane persons; But godliness doth not denote a meer absence of evil, but a Positive concurrence of good.

Seventhly, The Properties and Effects of Grace, may be considered Absolute∣ly, * 1.113 as they are Properties, or Relatively, as they are Signs. Now the Scripture speaks of these both wayes, Gal. 6. 25. He that is Christs, hath mortified the flesh with the affections and lusts thereof. So 2 Cor. 5. 17. He that is in Christ is a new creature; Old things are past away, and all things are become new. Thus also Rom. 8. 1. Those that are in Christ Jesus are said to walk after the spirit, not after the flesh. All these Texts and the like, are only indicative, and descriptive of those subjects who are godly in their Properties; but John in his Epistles doth speak of these as they are signes, whereby we know we are of God; as more largely is to be shewed. There is a great difference between these two, for a Christian may have all the adjuncts and fruit of grace, and yet they not be signes to him, for he may be ignorant that they are in him, yea he may be strongly perswaded through temptation that he hath them not; and how often are the people of God in this sad darknesse, concluding themselves hypocrites, A barren wilder∣nesse, unsavoury salt, when yet they are the pleasant Garden of Christ! Now if these Effects were in them by way of signes, it is impossible but they should conclude themselves in a state of grace and peace: So that to be a signe is a Rela∣tive Being, by which we are brought into remembrance of something else. Thus the Sacraments are signes. Thus Rahabs red thred was a signe to remember the Israelites for her preservation. Then are the Effects of Grace by way of Marks and Signes, when in the beholding of them, we see the causes that wrought them, we see Election, Justification, Adoption and Rege∣neration from whence these flow, concluding thus, All these great and heaven∣ly things could not be in my soul, were not Christ and his Spirit there; this rich and glorious furniture could not be in my soul, were not the King of Glory there. The flowers of this garden would not smell so sweetly, did not the winde blow upon them.

Eighthly, Signs (as to our purpose) may be divided into two ranks. Natu∣ral, * 1.114 which by a necessary consequence signifie; Thus smoke doth signifie there

is a fire; or Voluntary by will and appointment, such as the Sacraments are; for howsoever there be some natural Analogy and fitnesse in the Sacraments be∣tween the signes, and the things signified, yet the determinate appointing of such a signification, is meerly by the appointment of God; now concerning the Properties and Effects of Grace, as they are signes, we cannot say, they are meerly Natural, nor meerly Voluntary, but of a mixt Nature; They are not meerly Naturall, because then whosoever hath grace working in him, would perceive and know he hath so, but experience confuteth that; therefore the Spirit of God witnessing and assuring is required, besides the presence of grace in us. It is true, that saying of Augustines is much celebrated and used against Popish doubting, Quisquis credit, sentit se habere fidem in corde, Whosoe∣ver doth believe, perceiveth in himself that he doth believe. Hence it is that our Divines say, As he that hath fire in his bosom feeleth fire is there; He that tasteth of a sweet object, perceiveth the sweetnesse of it, and he that is awake, knoweth he is awake; so he that hath the operations of Gods Spirit, knoweth that these are wrought by God in him, and that he is not deceived. But howsoever these are true in re∣spect of the genuine and proper work of that supernatural life in us, yet there may be several impediments from within through sinne, especially unbelief inter∣vening, or obstructions without, by Gods desertion and forsaking of us, that we cannot perceive the good things God hath done for us, Thus they are not Signes in a meer Natural way. Nor yet can we say they are meerly Voluntary signes, for the Effects of grace are the proper and genuine fruit of grace; and wheresoe∣ver Sanctification is, there is supposed Justification inseparably. They are there∣fore evidences of our interest in Christ, yet so as they manifest this, Onely by the light of the Spirit; as some Philosophers say of the Starres, that they have an in∣nate light of their own, but yet they are not conspicuous and visible without the light of the Sunne. The gracious fruit of those supernaturall principles in us, have an aptitude and fitnesse to make us know that we are in Christ, but they cannot actually remove all darknesse without the Spirit of God, even as the light of the Sunne onely, not that of the Starres, can dispell the darknesse of the night.

Hence in the ninth place, We must take heed that we do not so gaze upon our selves * 1.115 to finde graces in our own hearts, as thereby we forget those Acts of Faith, whereby we close with Christ immediately, and rely upon him onely for our Justification. The fear of this hath made some cry down totally the use of signes, to evidence our Justification. And the truth is, it cannot be denied but many of the children of God, while they are studying and examining, Whether grace be in their souls, that upon the discovery thereof, they may have comfortable perswasions of their Justification, are very much neglective of those choise and principall Acts of Faith, whereby we have an acquiescency or recumbency up∣on Christ for our Acceptation with God. This is as if old Jacob should so re∣joyce in the Chariot Joseph sent, whereby he knew that he was alive, that he should not desire to see Joseph himself. Thus while thou art so full of joy, to perceive grace in thee, thou forgettest to joy in Christ him∣self, who is more excellent then all thy graces: But of this more after∣wards.

Tenthly, The Scripture attributeth Blessednesse and Salvation to several Signs * 1.116 thereof. Sometimes Fear of God is a signe, sometimes Poverty of Spirit, some∣times Hungring and thirsting after Righteousnesse, sometimes Repentance, some∣times Love, and sometimes Patience: So that if a godly man can finde any one of these in himself, he may conclude of his Salvation and Justification, though he cannot see all those in him; and many times the people of God perceive one sign in them, when they cannot another. So that it is not here in the signes of our Justification, as the Learned speak about the marks and signes of Christ and

Antichrist, it may fall out that some other have some of the signs which did be∣long to the Messias, but none could have them all, but he that was truly Christ indeed: So there are many descriptions of Antichrist, and it may fall out that some other besides him may have some of those marks, but none have them all cumulatively and collectively, but the true Antichrist. It is not so with the marks of grace, for if a man upon good grounds can be perswaded but of one, he may undoubtedly conclude he hath all the rest, though he doe not yet feel them in himself.

Eleventhly, The Signes and Marks which the Scripture makes of true grace, are * 1.117 to be insisted upon or used, although it may fall out that Hypocrites may be strongly confident they have them, when indeed they have them not. It is therefore no argu∣ment against signes of grace, because an hypocrite is confident he hath them, and yet is deceived. The wise Virgins who had prepared oyl, knew their Bride-groom, and went out to meet him; although the foolish who wanted oyl, went out at first to meet the Bridegroom as confidently as the wise; doe not therefore despair of discerning the true marks of grace in thy self, because many have falsly perswaded themselves thereof. Many a dreamer hath pleased himself that he en∣joyed such riches or delicacies in his dream; yet that hindreth not, but that the man awake knoweth when he hath riches, and is not deceived. An hypocrite then, he may be bold, he is secure of Gods favour, he dieth with confidence, calling God his God, and Christ his Christ, it cannot be denied; but this hin∣dereth not, that the true believer knoweth he is in the right, and not deceived. As in matter of Religion, the Turk is confident of his, the Jew of his, the Pa∣pist as he, yet it followeth not that the Protestant therefore may not confident∣ly know, he is in the truth, and all other deceived.

Twelfthly, Signes or Notes of any thing must be according to the Nature of that * 1.118 which they notifie: So that if the Essence be imperfect, then the marks thereof have also imperfection. This is a rule of grand comfort in practice, for the godly they look for perfect signes of grace in themselves, and if they finde hypocrisie, carnal ends, lukewarmnesse, or any such distempers, they begin to doubt of their whole estate, but they must consider, that as their graces themselves are not perfect; so neither can the signes thereof be perfect. Hence it is, that al∣though we grant that the godly may, as Hezekiah and Paul did, take comfort from the truth of grace in themselves, yet it was not from it as a cause, or merit of their Justification, for even at the same time they did also espie much imperfe∣ction in themselves.

SERMON IX.

Shewing the Lawfulness and Duty of proceeding by way of Signs, and proving that inherent gracious Qualifications within a man evidence his Justifi∣cation.

2 COR. 13. 5.

Examine your selves, prove your own selves, &c.

WE have laid down several Propositions tending to the clearer Discove∣ry of this truth about Signs or Marks of Grace. I now come to shew The Lawfulnesse, yea the Duty both of Ministers and People to proceed by this method. For although my proper work is onely to speak of the fruits of Grace, as they evidence a principle of Sanctification within, yet I shall in this grasp also that other Question Of evidencing our Justification by inherent gracious * 1.119 Qualifications within us, this latter being expresly written and preached against; so that by this means godly Christians are plunged into several intanglements of conscience, and know not how to come out. I shall therefore (God assisting) bring Arguments to confirm us in this Duty: onely let us first understand, What the true practical Case and Question is. And first the Question is not, Whether a * 1.120 Christian in his first act of Faith, whereby he closeth with Christ, applieth him, and is engraffed in him, ought to see inherent Qualifications in him, by way of Signs and Evidences? for this is not possible: we must first by faith be implanted in Christ, before there can be any fruits demonstrating this our insition in him. The Apostle John, 1 John 2. 5. maketh the observation of Gods Commandments a sign that we are in Christ, therefore we are in Christ before by faith; and thus in all the Promises, where a Christian loaden with sin is invited to Christ, there is not required a Knowledge or Certainty of what condition he is in, Whether his graces be true or no, but only out of the sense and feeling of his own unwor∣thiness to apprehend Christ It is therefore a falshood to preach thus, Thou maiest not relie upon Christ for Justification, till thou hast certainty and evidence in thy heart, whether grace be truly in thee or no? for the Scripture makes them blessed that hunger and thirst, that mourn, and cals those that are burdened, and they shall have ease, although they may not have certainty of the work of grace at that time. This therefore is diligently to be attended unto, because it cannot be denied but at this Rocke many a tender Christian splits himself.

Nor secondly is the Question, Whether a godly man in sad temptations, having no light at all, should then make search for the motions and workings of grace in his soul? for that would breed further fears and uncertainties. The soul in temptations being like the muddied water, where nothing can be clearly represented, and as in the night the imagination is prone to represent nothing but objects of fear and terrors; so is the heart apt to do in those desolations: Hence David in such exi∣gences

cals upon his soul to trust in God, and to wait on him as the only remedy. And indeed in such cases, the proper duty of a godly man is to throw himself boldly upon the promise, and as Peter ventured to go upon the waters, when Christ called him; so because of the Promise and gracious invitations, to go unto God, and relie upon him, in which sense Job said, Though he kill me, yet will I trust in him.

Thirdly, The Doubt is not, Whether a godly man should look for perfect Signs, such as will fully rise up to the obligation and perfection of the Law? for it is plain such Signs can never be found. Therefore it is but an odious mistake, when an Antino∣mian * 1.121 argueth against universal Obedience as a sign, because no man can perform such, or if it should be limited to purpose of heart, yet none hath such a constant purpose, because of many corrupt suggestions and concussions within by lusts; for none do urge such Signs, and therefore the least grace discovered in the soul, that is sincere and upright, though it be not grace to satisfie the desire of a Chri∣stian, yet it ought to be a sign sure enough to confirm his judgement of his inter∣est in Christ.

Fourthly, The case is not, Whether inherent Qualifications of grace, be eviden∣ces of themselves without the lustre of Gods Spirit? For all say, this certainty ari∣seth efficiently from the Spirit of God; Therefore Ephes. 1. sealing is attributed to the Spirit of God; so that we must not oppose a godly life, or graces to the Spirit of God, but conjoyn them together; even as in the certainty we have about the Scripture, we do not oppose those Argumenta insita, imbred arguments that prove the Divinity of the Scripture, such as the style, majesty, purity, &c. to the Spirit of God: but we say, Gods Spirit doth perswade in, and by those Argu∣ments; so it is here, Gods Spirit doth seal unto us our interest in Christ by those graces which are wrought in us.

Fifthly, The scruple is not, Whether these works of Gods Spirit in us, be to be rested on as causes or merits of our Justification? This is such Pharisaical Popery as is just∣ly to be detested, we say not that a Christian finding such graces in him, should build the comfort of his Justification upon them, or rest on them in stead of Christ, but he is to make use of these, as Signs of Christs dwelling in him, where∣by as from an effect of Gods love he may rejoyce in, and be thankfull unto God.

Sixthly, I will not draw in that dispute neither, Whether this certainty Gods Spi∣rit works in the godly, in and through the graces of Sanctification, be the only witnes∣sing and sealing that is? or, Whether there be not an immediate testimony of Gods Spirit to the soul, either before or without those gracious fruits of holinesse? For my part, I think the former kinde of witnessing, viz. by fruits of holiness, the on∣ly safe and sure way, and which the Scripture doth for the most part commend. These things promised, I bring the grounds of this Duty, to proceed to certainty of Ju∣stification and regeneration, by the fruits of holinesse issuing therefrom.

The first sort of Arguments shall be from those places of Scripture, which are de∣scriptive * 1.122 and characteristical of true grace from counterfeit; For therefore are those differences so diligently pressed, that every man may take heed, and discern the one from the other: Matth. 13. how copious is our Saviour in that Parable to give exact differences between the several grounds that received the seed, that is, the several workings upon mens hearts by the preaching of the Word, wherein some go very farre beyond others, yet only the good and honest heart was indeed ac∣cepted. Now upon this our Saviour saith, He that hath ears to hear let him hear, as if he should say, This matter doth deeply concern you, Examine your selves in what rank you are, how farre the word of God hath prevailed over you. If therefore the auditor could not have told when he was good ground, and when thorny, such descriptions had been to no purpose; so John 10. 4, 5. there you have a description of Christs sheep, They hear his voice, a stranger they will not follow, but flee from him; where it is good to observe, that as in other places it is

made a mark of grace to take heed of sin, and to love holinesse; so here it is made a sign of Christs sheep, to take heed of errors and false teachers; They are afraid of false doctrines, as well as wicked waies: Oh how necessary is this sign of grace to be pressed in these times, to a people afraid of being led aside from the true faith by any deceitfull pretexts whatsoever. Col. 3. 12. there you have a catalogue of several graces, which flow from Election; Put on (as the elect of God) bowels of mercies, &c. and generally wheresoever you finde descriptions of the properties of godliness, there ought we to parallel our lives with those precedents, and see whether we express them or no.

A second sort is From exhortatory places, where we are commanded to make * 1.123 this search, Whether grace be truly in us or no? Now if such a trial were not law∣full and usefull, who dare say, the holy Spirit would prescribe it? The Text I am upon, how clear is it, Examine, prove your selves, whether ye be in the Faith? Now if any one should reply against the Apostle, This is such a duty it cannot be done, its derogatory to Christ, it will make us rest in our selves: how unsufferable had such gain-saying been, Gal. 6. 4. But let every man prove his own work, &c. where you have the duty of examining and searching the works we do, in the nature, ground, and intentions of them; and this is commanded as a remedy against arro∣gancy and pride, as appeareth vers. 3. and this is also commended from the profi∣table effect thereof; he shall have rejoycing in himself alone, that is, his excellen∣cy shall not be apprehended by comparing himself with others that are worse, or because he is reputed godly in the judgement of others, but his comfort will be from within: and observe, in some sense a rejoycing in a mans self is lawfull, viz. as it is accompanied with a thankfull acknowledgment of the grace of God bestowed on a man. But if we speak in respect of Justification, then all matter of rejoycing or boasting is excluded. In 1 Pet. 1. 10. you have a text that putteth this duty out of all question, Wherefore the rather brethren, give all diligence to make your calling and election sure; You will all grant election cannot be made more sure in respect of God or it self, but only in respect of us, that we may be more perswaded of it. And how is that? he shewed in the verses before, by adding grace to grace, and causing those things to abound in them. This was the way to make all sure, so that to proceed by way of Signes and Marks, is plainly enjoyned out of Scri∣pture.

A third rank is From those places of Scripture which by way of example and in∣stance, * 1.124 do prove, that the godly took their graces for signs and testimonies of Gods love, and thereby received much comfort; Yea, urged these, as an argument in praier for mercy, not by way of merit or causality, but as the effects of Gods grace, and so a further engagement for God to perfect his own work, 2 King. 20. 3. Hezekiah after he had laboured in a further Reformation, then any ever did before him, be∣ing the true Hercules that purged the Augaean stable, is stricken with a mortal dis∣ease from God, and now in what exigencies is he plunged! a great Army against him, no visible successour in his Throne, all his Reformation is like to goe back∣wards! In the midst of all this darknesse see with what he supports himself, Re∣member, O Lord, how I have walked before thee with an upright and perfect heart, &c. Thus he used his graces for a sign to confirm. The like did Nehemiah, Chap. 13. several times, especially see his expression vers. 14. Remember me, O my God, and wipe not out my good deeds that I have done for the house of my God. This place pro∣veth no Popery, as if Nehemiah thought his good deeds perfect, and so a cause of mercy, for mark his expression vers. 22. Remember me, O my God, and spare me ac∣cording to the greatnesse of thy mercy. Those good deeds needed mercy and pardon, yea greatness of mercy; As it goeth not so high to establish perfection or merit of works, yet it doth fully confirm this truth, That a godly man may take comfort from his graces as signs and testimonies of Gods love to him. And whereas Gro∣tius upon that passage of Hezekiahs maketh such a narration of graces by the god∣ly, peculiar only to the Old Testament; it is like many other of his notions, false

and rotten; for Paul who was a continuall Trumpet of the grace of God, who counted all his own righteousnesse dung and drosse to set up Christ, yet he proceed∣eth also by way of signs, 2 Tim. 4. 5. I have fought a good fight, I have finished my course, hence forth is laid up for me a crown of glory; 2 Cor. 1. 12. Our rejoycing is this, the testimony of our conscience, that in godly sincerity, we have had our conversa∣tion in the world, &c. So that by this of Paul, you may see, that a Christian may at the same time exalt Christ and his grace, going out of his own righteousnesse for Justification, yet take comfort also from it. The History of Job doth also abun∣dantly confirm this truth, for when in the opinion of others God had cast him off as an hypocrite, yet he would not part with the comfort of his integrity till death. In this case Job had no immediate consolations from God, The arrows of the Al∣mighty stuck deep in him, he possessed the sins of his youth, and there was nothing which did stay him, but the comfort of his upright heart; so that a godly mans sense and feeling of Gods grace within him, is a great bulwark in time of tempta∣tions: Neither is that of the Papists able to weaken this Assertion, when they say, These experimental suavities which are felt in religious duties, do only beget a con∣jectural knowledge not an assurance of faith, because the object thereof is not re∣vealed in Scripture; for it may well be granted that this sense of believing is not an act of faith, and that a man doth not properly believe he doth believe, but in∣wardly perceiveth and feeleth he doth believe, and so love God, &c. Yet this sense is not fallacious, because it is from a supernaturall principle within.

A fourth rank shall be From those comparative expressions the Scripture useth, when it speaks of Grace. Thus they are called fruits, Luk. 3. 8. Gal. 6. 2 Cor. 9. 10. * 1.125 Now our Saviour laieth down an undeniable Maxim, Matth. 12. 33. The tree is known by its fruit, a good tree by its good fruit: Hence a good heart is also called a good treasury from whence good things flow; now although trees because without reason and sense, know not themselves by their fruit, but others only do: yet the chil∣dren of God are by their good fruit both known to themselves and others, yea more to themselves then others, Because no man knoweth the things of a man, save the spirit of a man: Grace also in the workings thereof is often compared to life, Gal. 2. 22. Now as a natural life is discerned by the actions thereof, as by so many signs, so also is supernatural life: but as in some diseases the party affected percei∣veth not any life; so neither do the godly in some sad temptations.

The fifth rank of Arguments may be From all those promissory places of Scripture, which speak comfort and encouragement to those that have such and such exercises of * 1.126 grace: now these Promises would afford no comfort at all, if a Christian could not by way of signs gather when he had them. The Scripture in several places attributes Blessednesse to him that feareth alwayes, To him that keeps the Law of God, To him that is undefiled therein, To him that endureth persecution for a good cause, To him that is pure and me••k in spirit. Now what encouragement could any godly man have, if he could not have this practical syllogisme, The Scripture makes him that feareth, believeth, &c. Blessed: but I am such an one that doth fear, believe, &c. therefore I am blessed; now although the major of this Proposition be Scripture, yet the Assumption is from experience, a godly man being assisted therein by the holy Ghost, and therefore the conclusion is undeniable.

Sixthly, Another rank of Arguments may be From all those places of Scripture that are indicative, or estensive of this truth; And for this, let us take John in his * 1.127 first Epistle, who is most expresse in this way, as if he would on purpose destroy the contrary errour, 1 John 2. 3, 4, 5, Hereby we know that we know him, if we keep his commandments, &c. The Apostle compareth our imperfect or hypocritical know∣ledge with a true knowledge of Christ. The true knowledge is operative, and bringeth obedience: The hypocrites knowledge is light only, and no heat at all. Now the Apostle laieth down two Propositions, first, That where there is a true knowledge of Christ, there is an observation of his Commandments; Secondly,

That by this observation of his Law, we may know that our knowledge is good. To the same purpose also he speaketh in the two following verses; first, For our faith, that it must not only be carried to Christ as a propitiation for sinne, but also to him as an example whom we are to imitate, he ought to walk as Christ walked, and by this imitation of Christ (saith the Apostle) we know we are in him, where observe two things; First, That by saith we come to be implanted in Christ. Se∣condly, That we discover this our being in him by an holy walking; None there∣fore that plead for Sanctification as an evidence of Justification, make our graces to be those things that put us into Christ, and by which we are justified; but these are testimonies and witnesses to declare the truth of our real being in Christ. Pro∣ceed we to the third Chapter, vers. 10. In this the children of God, and the chil∣dren of the devil are manifest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this, that relateth to the axioms going before, He that is born of God sinneth not, which is thus to be understood, viz. He sinneth not, from such a full and habitual purpose of will, so as that his sin extingui∣sheth the seed of grace within him; now howsoever this manifestation of the chil∣dren of God and of the devil to others be but conjectural, yet to the godly man, whose heart by regeneration is cured in part of that innate guile which cleaveth to it, it is clear without any deceit. At v. 13. the Apostle exhorteth the godly not to won∣der, if the world hate them; and to amplifie their consolation herein he addeth v. 14. We know we are translated from death to life, because we love the brethren. This is the great sign of godliness, to love another godly man, because he is godly, and the more any is godly, the more to love him: as on the other side, to hate another because his waies are good, and thine evil (which is too ordinary) is a demonstration thou art of the devil; now this love of our brethren is not a cause of our translation from death to life, for the very word [translated] supposeth it a grace of God from without us, but it is a sign only. Now although a Papist loveth a Papist, a Jew a Jew, thinking them more godly, when they are deceived therein, yet that doth not hinder a true godly man from loving another that is godly, and he have solid comfort therein: but more of this hereafter. The Apostle having made love of the brethren a sign, he further explicates what this love is, not a complemental feign∣ed love, but real and operative, for love is like fire, Si non operatur, non est, if it do not work it is an argument it is not at all, whereupon he maketh this again a sign, by that expression peculiar to the Apostle, hereby we know that we are of the truth, and shall assure our hearts before him, perswade our hearts, as it is in the Greek, which implieth, That though the heart be full of doubts and unbelief, yet the discovery of such grace within us, is able to satisfie our hearts, hereupon vers. 10. he saith, If our hearts condemn us not, we have confidence towards God: Now here are two doubts; first, Whose heart doth not condemn him of much pride, va∣nity, neglect, &c. therefore none can have confidence: But the Apostle speaks of such a condemning, as is for total and reigning hypocrisie, not for partiall corru∣ption which is in the most godly. A second doubt may be of those who persecute the truth and the people of God, as the Jews and Paul did, whose hearts did not condemn them, but rather they thought they did God good service; but the A∣postle speaketh of Christians endued with the true Doctrine and Knowledge of Christ out of his Word, and as for such, if their hearts reprove them not for hy∣pocrisie, they have boldness with God. This Apostle is very frequent in urging the fruits of godliness by way of signs; but these may suffice to confirme the Do∣ctrine.

The last Argument to prove this method by way of signs, may be thus urged, If * 1.128 a Christian may not gather the grace of Justification and Sanctification, by the fruits thereof, it would be for one of these grounds, either first the impossibility of it, as the Papists urge, it would not be possible for a man to know when grace is in him: but that is false, for howsoever a mans heart is naturally deceitfull, yet when regenerated, God takes away that guile in it, and so farre as it is spiritual it is sincere and cannot lie; Or secondly, This would be uselesse, having Assurance

by Gods Spirit, what needs evidences by inherent graces; This is to light a candle when the Sunne shineth; but the testimony of the Spirit, and the evidence of gra∣ces make up one compleat witnesse, and therefore are not to be dis-joyned, much lesse opposed, as is further to be cleared. Thirdly, It may be thought prejudiciall, and that two waies, either to Christ and his righteousness, as if the comfort from these would take us from relying wholly upon Christ; but we told you Paul, who did so omnifie and exalt Christ and his righteousnesse, yet took comfort from his graces wrought in him; or else it may be thought the discovery of grace in us may make us proud and secure; but neither will this follow, because hereby the graci∣ous heart is stirred up to more thankfulness, watchfulness, least we lose such a trea∣sure, and to fruitfulness.

Let the Use be to try our selves by this way of marks and signes which the Scri∣pture giveth, and certainly there was never a time, wherein marks of grace may be more urged then now: how many place Religion in Opinions, in Disputations, in Revelations! and the true power of Godlinesse and Mortification is altogether neglected; This made the Apostle James in his Epistle, and Paul frequently in his to speak against the Gnosticks, a sect risen up in their time, that planted Religion in Knowledge, and arrogated that to themselves only, for which reason the Apo∣stles so much pressed a godly and holy life: Therefore that thou maiest not deceive thy own self, study the Scripture-characters of grace, it may be all those signes by which thou comfortest thy self, such as abilities in duties, great enlargements, main∣taining a different Church-government from others, are not in Scripture any marks of holinesse, especially consider it's the property of Christs sheep, not to hear strangers, to flie from errours. Certainly our Saviour Joh. 15. describing the branches that are in him, takes no notice of their leaves, their blossoms, but their fruit: Oh be afraid lest Christs coming to thee be like that of his to the fig-tree, he saw leaves on it, but no fruit; whereupon he pronounced that curse, Never fruit grow on thee more: So Christ finde opinions, disputations, many abilities and out∣ward duties, but no true holinesse, and therefore he curse thee, saying, Never fruit grow on thee, Shoot forth into leaves and branches, but never bear fruit. It is to be feared many live with such a visible curse upon them; Holiness of life must bejoined to the abilities of the head, Quae bona opera Christianus facit, tot aureos annulos in digitos miserit, As many good and holy actions thou dost, so many rings thou hast upon thy hand; These adorn thee more then gold or silver.

SERMON X.

Further proving the Lawfulness and Obligation of proceeding by way of Signs, and Answering many Doubts about them.

2 COR. 13. 5.

Examine your selves, prove your own selves, &c.

THere remain more places of Scripture to prove the lawfulness and obligati∣on also of proceeding by way of signs, but because there are different Ex∣positions of them, I shall rank them in the order of controverted places, which probably at least confirm this truth.

And the first is Rom. 8. 16. The Spirit it self beareth witnesse with our spirit, that * 1.129 we are the sons of God. In which words we may observe the Authour of the testi∣mony, the manner, and the object of it. The Author is said to be The Spirit it self, where the Apostle makes it no Presumption or Arrogancie for the people of God, to call God Father, because they are encouraged and emboldened here∣unto by the Spirit of God. It is not a delusion from the Devil, but an Assurance from Gods Spirit. In the next place there is the Manner of the Testimony, it is a conjoined Testimony, not a single Witnesse; Therefore it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it witnesseth with. It is true, Grotius takes the word, though compounded, for a simple, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alledging two places for a parallel, 1 Cor. 2. 17. 1 Cor. 2. 2. where the Apostle speaketh of the Conscience bearing witnesse, but these Texts are not cogent, for the conscience in testifying doth witnesse with ano∣ther, which is God, and therefore it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that the witnesse of the conscience is not a single Testimony. It being therefore to be understood of a Joint-witnesse, the Question is, What is the other partner that is joined with Gods Spirit in this action? Some understand the spirit of a man not to be the co∣witnesser, but the subject only receiving the Testimony, and they render it thus, The Spirit beareth witnesse to our spirit, not with our spirit, and then, some make the joint-witnesse to be Christ, that as vers. 10. the Apostle had affirmed, Christ dwelleth in us, then his Spirit, and that the Spirit made us to cry Abba Fa∣ther; so here, the Spirit, with Christ, and the Father also supposed, as if it were the same with that 1 John 5. 7. There are three that bear witnesse in heaven. But others referre it to that Voice caused in us by Gods Spirit, and that is to be under∣stood of the gift of Regeneration. Thus Chrysostom, The Spirit of God, by or in that gift, which he bestoweth on us; and in this sense it will be all one whether we translate it, to or with our spirit. So then the meaning is, The Spirit of God beareth witnesse unto us, with those gifts and graces that are the fruit of the same Spirit. So that he speaks not of such an immediate Testimony, as the Prophets had in their visions, when they heard God speak immediately to them, but me∣diately by and with our spirits, being enlightned and sanctified: So that al∣though the Spirit of God be the alone Author of this Assurance, yet it is in an or∣dinary way by the fruits of the Spirit. Now the Spirit of God may be conceived

witnessing this infallibly and surely, or else conjecturally, and by way of pro∣bability. Popish Commentators expound it the latter way, but it is very unwor∣thy and derogatory, to make the Spirit of God Author of a conjectural Certainty only, for it being a divine Testimony it cannot but have infallibility: and cer∣tainly if he said of the conscience, which yet hath much error and falshood in it, that it was mille testes a thousand witnesses, how much rather may this be said of the Spirit of God? but more of this place hereafter.

The second place is Ephes. 1. 13. In whom after ye believed, ye were sealed with * 1.130 the holy Spirit of Promise. Where you have this Witnessing or Assurance expres∣sed metaphorically by sealing, which is used to ratifie and confirm things; now God doth thus seal us, not for his sake, but ours, that we may be perswaded of his love; God doth not seal as a Merchant his wares, that he may know them, but as a Father doth his Testament, or deeds of Gift, to assure his Childe of such favour towards him. But you will say, What is this sealing? The Meta∣phor will declare it: As in sealing, the Seal makes an impression of its own like∣nesse in the wax; so God in sealing unto us makes an impression of his own holy image in us, and by this we are assured. They therefore who understand this sealing of the extraordinary and miraculous gifts of Gods Spirit, hit not the mark, because these were not necessary signes of Adoption, and also they were not be∣stowed upon every particular believer; we must therefore understand it of the sanctifying graces of Gods Spirit: And here you may also observe that faith whereby we receive Christ first, is not the evidence, as some plead, because it is after their believing, for the word is in the time past: that it is meant of holi∣nesse, doth appear also by the words following, Sealed by the holy Spirit of Pro∣mise, where the Spirit of God is called the Spirit of the Promise, either because he doth confirm the Promises, or else because he is the fruit of the Promise; and holy, because of the holinesse he works in his children, which is their sealing; so that as God the Father is said to seal Christ, when he gave him those abilities which were required to a Mediator, annointing him with all grace, and witnes∣sing by miracles he was his Son; Thus doth God the Father seal his children to him by furnishing them with all the graces of his holy Spirit, and by these they know they are of God.

The third Text and last is, 1 John 5. 8. There are three that bear witnesse on earth, * 1.131 water, and bloud, and the Spirit. I should quickly tire you out, to speak all that is said by Expositors on this place, I shall therefore briefly assert this Exposition, as most sutable to other places of Scripture; By Water is meant that purifying and cleansing from the filth of sinne, which we receive by Christ, signified in the outward seal of Baptism: By Bloud is meant that expiation of the guilt of sinne, and satisfying of Gods wrath, which is also sealed in the Sacrament of the Lords Supper: And by Spirit is meant Gods Spirit, not immediately testifying, for so it is a Witnesse in heaven, but by the fruits thereof, stirring up faith to a vigo∣rous and powerfull way of holinesse, by which means we perceive the fruit of water and bloud accomplished in our souls. But I must not stay longer on these places, I shall propound some Doubts only to make this duty of going by signes more clear and easie to you.

As in the first place, Doth it not argue weaknesse and unbelief in a Christian to walk by signs? Is not this to derogate from the glorious promise of grace, as if that * 1.132 were not enough?

But to answer, First, Signs do not argue an absolute weaknesse, but comparative only. In heaven, all Sacraments, which are signes and seals, shall cease. Whether * 1.133 Adam had any Sacrament in the state of perfection, is disputed. The Tree of life is judged so by some, but it could not be a Sacrament in that particular sense as ours are, which seal Remission of sin and Mortification of it, but in a more ge∣neral way, for Sacraments have two things in them, 1. That which is general, to continue God to be our God, and we his children, its also our communion with

others. And in this sense Christ was baptized, and was made partaker of other Sacraments (for we may not say, Christ therefore used the Sacraments, that he might sanctifie them, for they were sanctified by their institution.) 2. There is that which is special in the Sacraments, viz. Remission of sinne, encrease of grace, &c. and thus onely the members of the militant Church do partake of them.

Secondly, It cannot be denied but that it is a more noble and excellent way to be∣lieve * 1.134 in the Promise, by a faith of dependency and adherence, then to believe upon the sense and evidence of Graces in us, yet this latter also is lawfull and encouraged by God; For therefore it was that God gave the gift of miracles, that by such won∣derfull things appearing to sense, they might be perswaded to believe in God. We have a clear instance in Thomas John 20. where he is reproved for his unbe∣lief: but upon his seeing and feeling the wounds of Christ, he makes a clear con∣fession, My God, and my Lord. This was laudable in him, but yet saith our Sa∣viour, Blessed are they that believe and see not. Where Thomas is not excluded from blessednesse, though he did believe and see, but only the former shew forth a more blessed work of grace upon themselves. We may therefore believe because of Gods Word; and we may believe because of sense: this may be an help to our faith, and therefore God hath appointed Sacraments for this end, not that the things we see are properly the object of our faith, for Ubi vides, non fides, Faith is the evidence of things not seen. Thus Thomas had one thing for the object of his sight and feeling, which was the wounds of Christs body, and ano∣ther thing for the object of his faith, which was, That Christ was God. Thus in the Sacrament, That which is the object of our sense, is not the object of our faith, only we are helpt by these, as motives to believe. Although therefore to have any help from sense to believe, be a comparative weaknesse, yet supposing this condition we are in, it is a duty to be encouraged thereby. Hence he that did believe because of miracles, did his duty, and sinned not therein: yea Ahaz is severely rebuked, because he would not take a signe to confirm his faith in the promise God made for the Kingdoms deliverance.

A second Doubt, When we receive evidence from our graces, do we not receive an * 1.135 humane testimony, to witnesse the things of God, and how incongruous is that? Such as the object is, such the testimony ought to be, but the object witnessed is Di∣vine, viz. that we are the children of God, and therefore the Witnesse al∣so ought to be Divine. This some have pressed against evidences by sanctifi∣cation.

But first, An humane testimony may be an introductory preparation, to believe that * 1.136 which is Divine. And in this sense, there is an humane Witnesse to the things of God. Thus the woman of Samaria witnessed of Christ, and they wer moved by her testimony, although afterwards they did believe, because of Christ himself. Thus also John Baptist bare Witnesse of Christ; and in this sense our Divines ac∣knowledge the Authority of the Church, and so explain that of Augustine, who said, He would not have believed the Scriptures, had not the Authority of the Church moved him.

Secondly, We say not the Graces of Gods Spirit, can or do witnesse of themselves, * 1.137 The sealing and witnessing is efficiently from the Spirit of God, they are only the means by which Gods Spirit makes known it self. And therefore as colours, though they be the object of sight, yet they cannot actually be seen without light shining up∣on them: so neither are we able to behold the good things God hath wrought for us without the Spirit of God.

Thirdly, The Graces of God thus collustrated, are not an humane testimony, but di∣vine * 1.138 and infallible. For its a supernatural testimony, both in the efficient cause, and in the means by which; so that as the godly actions we do are not humane, or by the power of free-will, but divine arising from a supernatural principle of grace within us; so neither is this testimony or consolation flowing from it, to be

attributed to our reason and understanding, but unto God only. The Papist in∣deed makes these experimental works of grace within us to be onely moral con∣jectures, and probable indications of Gods Spirit dwelling in us: onely they say, it is such a certainty as may morally exclude all doubting, for they instance, that we may be as sure that we are in the state of grace, as that there is such a City as Rome or Constantinople (if we have not seen those places) but this is not enough, because they deny them to be the infallible witnesse of Gods Spirit.

A third Doubt, Are not evidences of Grace by signs uselesse, seeing the Spirit of God doth immediately work in our hearts a strong Assurance of faith? and having * 1.139 this Assurance, what need we any other? If we have the Sun, what need is there of a candle? Hence some have reduced the whole Doctrine of evidences to two heads; 1. The revealing evidence, and that they make an immediate Revelati∣on made by Gods Spirit to the soul. Even as when the Sun-beams are immedi∣ately darted into a dark room. And the second is a receiving evidence, and that they make faith, and you know it hath formerly been generally received, That Faith is a full perswasion of Gods love to a mans self in particular; which if so, the whole businesse of evidence seemeth to be accomplished before we come to any signes.

But to answer first, It may justly be questioned, Whether out of the Scripture there can be proved any such immediate voice spoken by Goas Spirit to a man, that his * 1.140 sins are forgiven him, and he is in the state of grace? So that although they take this for granted, that God doth immediately come into the soul, and witnesse unto it, yet we see by the Texts opened before, that its more consonant to Scri∣pture, to make the Scriptures testimony active in respect of the effects and fruits thereof: Some Divines do not indeed deny the possibility of such an immediate Testimony, but yet they conclude the ordinary and safe way, is, to look for that Testimony, which is by the effects, and fruits of Gods Spirit. Therefore when we speak of the Spirit of God revealing, which is often mentioned in the Scripture, we may either conceive of it, as it did reveal in an Enthusiastical man∣ner by an immediate influence, or else that the Spirit of God doth enlighten the understanding to see grounds and reasons, why it should be perswaded so. And here is a vast difference between these two; we may explain this about the Scri∣pture, A believer is fully perswaded of the Divine Authority of the Scripture, through the Spirit of God revealing this to him; now this may be understood two waies, either by immediate Dictates of the Spirit, telling the soul it is so, or else by enlightning the understanding to see those implanted arguments in it, and by them to perswade of the Authority thereof. As it is thus for the Word, so for the work of Gods Spirit in us, we come to be perswaded of Gods love to us, and assured of it, not because of an Authority testifying this immediately, but because Gods Spirit doth so efficiently enlighten the heart, that seeing such gra∣cious operations there, we come confidently perswaded of Gods love to us: Thus the Sunne manifesteth it self to be the Sunne by the light that cometh from it. A learned man proveth himself to be learned by the learning he discovers, and thus the Spirit of God by and with the holy operations thereof, manifests it self to be the Spirit of God dwelling in us, Argumento insito, non extrinsecus as∣sumpto; but of this more in time.

Secondly, It ought to be denied, that faith is such a full perswasion. The Scri∣pture words which expresse faith, speak of it as Affiance and Adherence, rather * 1.141 then a Perswasion, for that is a reflex Act in the soul, whereby we know that we do know (as the Apostle John expresseth it) and that we do truly repent and be∣lieve.

Thirdly, Suppose such evidences were granted, yet this by way of signes were not in vain, for it hath pleased God to multiply those things which may confirm our faith. * 1.142 Thus although every word of God hath immutable verity in it, Yet he confirmed it also with an oath, after the manner of men, to end all those controversies which

diffidence and distrust may raise between God and us. The Apostle aggravateth this Heb. 6. 16. That by two immutable things, in which it was impossible for God to lie, we might have strong consolations. Again, although God hath given us his Promise, and nothing can be surer then that, yet he addeth Sacraments to seal and confirm his Promise unto us; Therefore though such Assurances were granted, yet there is great usefulnesse of the evidences we have by signes.

A fourth Doubt may be from that universal received Maxim, None may be at the * 1.143 same time Reus and Judex, the Person questioned and the Judge: but this absurdity would follow, if we proceed by evidences, for the heart of a man is questioned, whe∣ther it hath true grace in it, and the heart also must be Judge of this at the same time.

We answer, This would not follow, for although the heart be in supposed guilt, and * 1.144 so questioned, yet the judging of this, is by the Spirit of God, and our hearts not as guilty, but as sanctified; and all this according to the rules of Scripture. Indeed this absurdity followeth in a pharisaical or formal man, who is altogether carnal, and hath not the Spirit of God, or any supernatural principles; when he acquitteth himself, he is both the guilty Person, and the Judge too; and by this means they give false judgement, calling evil good, and darknesse light, but it is not thus with believers.

A fifth Doubt may be from the difficulty, if not impossibility of any certainty by * 1.145 signes: for take we any signe, suppose love of the brethren, that must be explained of such love as is because they are brethren, and of such a love as proceedeth from upright principles, and pure motives, and with many other qualifications, which will be as hard to know, as the inward root of grace it self.

Now to this we answer these things: First, That the Scripture giveth many * 1.146 Signs and Symptomes of grace; So that if a man cannot finde all, yet if he dis∣cover some, yea, if but one, he may assuredly gather all the rest are there, for the whole harmony and connexion of grace is compared to the image of God, which doth consist of all its due lineaments; so that it is hard if a Christian doubt of all, so that he can finde nothing of Gods Spirit in him.

Secondly, There is a two-fold Knowledge, one Distinct and Demonstrative, which * 1.147 is à priori, from the cause to the effect, and that is, when we know the principles and root of grace within us, and so proceed to the effects of it. The other is more General, and that is from the effect to the cause, and this is a knowledge à poste∣riori, we proceed from the streams to the fountain, and this kinde of knowledge as it is most easie, so we are prone to, and the Spirit of God guideth us in this way, as being most sutable to our natures.

Thirdly, Although a man may doubt of some Signs, yet it doth not follow he will * 1.148 doubt of all, because his temptation may be stronger about one Sign then another, and one Sign may be more easily perceived then another; And so a godly man may argue from that which is lesse known, to the other that is more known; even as in the matter of the Canon of the Scripture, some have doubted whether such books were Canonical or no, because the Arguments of Divine Authority were more irradiant in the other then in them, yet from those Books concerning the Autho∣rity of which they were not tempted, they were at last induced to believe the Authority of those that were controverted. In this manner it may be about the signes of grace. It is more difficult to finde some of them in our selves then others, yet we are to proceed from those that are more facile, to those that are more difficult.

The sixth Doubt, A man may be easily deceived in these wayes of Signs, for this * 1.149 Knowledge consisteth of a practical Syllogism thus, Every one that loveth the brethren is translated from death to life, But I love the brethren, Therefore I am translated from death to life. Therefore a late Authour (Cornwell in his Treatise of Justification,

pag. 17.) denieth, The faith wrought in such a practical Syllogism, to be by the power of the Lord Almighty, but only in the strength of humane reason, and therefore is only an humane faith. But this is a very dangerous Assertion, and like that which the Jesuites would impose upon the Protestants concerning a doctrinal Faith thus, There is Veroniana Methodus, by which the Jesuites would conclude the Protestants have no faith, because (say they) the object of faith must be according to the Protestants, Purum putum verbum Dei, the meer word of God, but now there is nothing, which the Protestants believe, but they conclude it by way of a Syllogism, and in this Syllogism, the Assumption or the meer infe∣rence is not in Scripture, or they may erre in making the inference, and so they have no conclusion de fide. But all this is sophistry, for a proxim and immediate conclusion is in the principle, and so believed with the same faith that the princi∣ple is, and when a man by reason makes a conclusion, his reason is only the In∣strument, not the Argument of his faith, his reason is not the ground of his faith, nor doth it suggest the matter to be believed, but is the instrument to discover it. As he that diggeth in a mine of gold, his instruments he useth in removing the earth that covered it, do not make the gold, but discover it. And as for this practical Syllogism, it is not made by meer humane reason, for when the soul makes the assumption, it doth it, being sanctified and enlightned by the Spirit of God, and so is an instrument in his hand, for there is the same proportion be∣tween the Spirit of God in spiritual things, and reason in philosophical things; so that as in Philosophy, reason makes the major and minor in any Syllogism; so in spiritual things, the Spirit of God enableth a man to make a whole Syllogism for a believers comfort and establishment.

Use of Instruction, How much they are deceived, who visibly expresse the power of sin and Satan in their lives, yet acquit themselves as the children of * 1.150 God! Oh say to thy self, Whose Image and Superscription is this pride, is this earthlinesse, is this malice and hatred of what is good? Though our Saviour told the Pharisees, They were the children of the Devil, and his works they did, yet they would flatter themselves that they were the Children of Abraham. Doth not the Apostle say, The works of the flesh are manifest, envyings, railings, drunkennesse, &c. Yet how bold are men that live in these impieties? Do the Sacraments seal these things to be done? Doth the Word command these? Did Christ die to make us such a people? Oh what a mad delusion is that, that thou shouldst live in lying, swearing, uncleanness, any grosse wickedness, and yet perswade thy self to be in a good estate!

SERMON XI.

Shewing how many wayes men may miscarry in the work of Self-examination by Signs.

2 COR. 13. 5.

Examine your selves, prove your own selves, &c.

I Shall now close up this Text, finishing also that Discourse about the signes of Grace. The work that remaineth at this time, is to advertise you against those many rocks you may split at, while you proceed by signs; for although this method (as you have heard) be lawfull, and a duty, yet there is required much art and skill to mannage this work, insomuch that herein he ought to have his senses exercised to discern between good and evil.

Now the miscarriages about Signs may be divers waies: As

First, About the Signs themselves; and that either on the right hand, or left; * 1.151 on the right-hand, By prescribing to our selves such Signs as are impossible to be at∣tained in this life. Thus there is an Anabaptistical and a Popish perfection, where∣by men are taught to finde such a perfect mark of grace, a•• that no sin shall be in them, at least for some space of time: but it is no marvel if the soul be perpetual∣ly tormented that seeketh for such a ground of comfort within it own self. John who 1 Joh. 3. makes the keeping of Gods Commandments a signe whereby we are of the truth, doth yet Chap. 1. 8. say, That if we say we have no sinne, we de∣ceive our selves; yet herein Gods children make many sad wounds for themselves, not distinguishing between the truth and essence of grace, and the degrees of it. Whereas the Scripture makes them blessed that hunger and thirst, yea it doth often describe the godly by their desires, and seeking of his face; now this error is the more fastened upon them, because when they reade in books, or hear Ministers preach about the nature and properties of any grace, they are not able to finde it in such a vigorous and powerfull manner in themselves, whereas they ought to know, it is one thing to speak of grace in Idea in se, in its own nature and definition, another thing to speak of it, as in subjecto, as the Subject partakes of it. When the Ministers of God presse any grace upon you, they commonly do it in the ab∣stracted nature of it, as it hath its perfectest lineaments and shape, but as this grace is received in the subject, so it is much debilitated.

But as some torture themselves by seeking that in themselves which cannot be found, So there are more that turn to the left side, making many things signs of grace, * 1.152 which are not proper characters. Thus the Sacraments, outward Ordinances, mat∣ter of Opinion and Judgement, great Abilities in religious Duties, but all these may be in an heart unregenerated, as appeareth in those, who said, Have not we prophesied in thy name? Hence the Apostle saith, That neither circumcision, or uncircumcision availeth any thing, but a new creature. They therefore that de∣scribe godliness by these common Marks, do as Socrates (if I mistake not) that defined a man to be animal bipes implume; and Diogenes brought a Cock plucked of his feathers, to shew this was Socrates his man. As a man is to be defined by that only which is essential, so must a godly man be notified by that only which

notifieth godlinesse. Therefore those many Symptoms, by which many impro∣priate grace and godlinesse to themselves, as outward Ordinances, a different way of Church-Government, great inward enlargements of it, are no infallible tokens; Therefore to drive people out of their holds, I shall in time select the choisest false signs, and make distinct Sermons upon them; for as the false Pro∣phets and Antichrist shall come with false signs, which shall be so specious that the very elect will be in danger to be deceived; so the hypocrisie and guile of our own hearts is so exceeding great that we many times take our copper graces for gold. Know then that whatsoever signs are taken up by thee, if they be not such as are essential, from which there is a necessary inference of the state of grace, thou venturest thy soul upon uncertain reeds.

Secondly, There is a danger about marks of grace, when we try not our graces by * 1.153 a true touchstone. When the Apostle commands us to examine and prove our selves, it supposeth there is a sure Canon and Rule to go by, which is to measure and re∣gulate those things we doubt of. And that is the word of God, which David cals the light and lanthorn to his feet; and Paul commends them as those that are able to make us wise to Salvation; So that as when we are commanded to try the Spirits, and Doctrines of men, there is implied a recourse to the Scriptures, which is the only Starre to lead us, insomuch that the whole building of our faith must be cut out of this Mountain, and from this brook are all Davids to fetch their stones, which they shall sling in the head of every Goliah (I mean every heretick) insomuch that in matters of Doctrine, a man doth truly say, Non credo, quia non lego, I do not believe it, because I do not read it. Thus it is also in those injunctions, which are to search and try our hearts, for those do sup∣pose the Scripture to be the true Standard, and whatsoever is too light or faulty, must be discovered by this; for as God is the Principium essendi, the beginning or cause of the being of grace; so Gods word is the Principium cognoscendi, the principle by which we know what is true grace; now from this it is that most men do so easily perswade themselves of their being in a good estate, because they judge of godlinesse, by the principles of the world and humane grounds, not by Scripture-directions; Scripture-godlinesse is as different from the moral mans godlinesse as the Sunne is from a Glow-worm. Though this hath a little lustre in a dark night, yet indeed it is nothing but a slimy, earthy worm, insomuch that we may truly say of all the civil, moral and refined lives of men in Christianity, who have not the power of Regeneration in them. What Erasmus said of Se∣neca, Si i••spicias illum ut Paganus, Christianè scripsit, si ut Christianus, Paganicè. If you look as an Heathen upon him, then he seemeth to you to write as if he were a Christian; but if you look upon him as a Christian, then he seemeth to write as an Heathen. Thus it is here, look upon many mens lives, they are so full of ingenuity, righteousnesse and justice in their dealings, so much sweetness and candour in their spirits, that if as an Heathen you would look upon them, you would call them divine and holy men, but then look upon them as a Christi∣an instructed out of the Scripture, and observe how unacquainted they are with a broken and contrite heart, how ignorant of Faith and the inward work of Re∣generation, then you will say, they are only baptized Heathens, for even among them we can shew such men. If therefore you would not precipitate your soul into a gulf, take up the right rule, before you go to measure your selves. Thou maiest be admired and much applauded by others for thy goodness and piety (as the Pharisees were) and yet be abominable before God.

Thirdly, Then do we miscarry about Signs, when we make use of them in a preju∣dicial way to those direct and immediate acts of Faith, whereby we receive and apply * 1.154 Christ to our souls. For the great work of a Christian is out of the sense and feeling of its own want and spiritual poverty, to roll himself, and rest only upon Christ for Atonement and Reconciliation, that is that faith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (a phrase not known to humane Authours, which the Scripture so often requireth and com∣mands:

This is that whereby we are justified; this is that whereby we set up Christ, and give glory unto God. Now it many times fals out, that while a godly man is poring and digging into his own heart to finde grace there, he for∣gets to exercise applicative acts of Faith, so as thereby to close with Christ. Alas, though the sight of thy graces be comfortable, yet that of Christ ought to be much more. These graces are but the handmaids and servants that wait upon Christ, they are but tokens from him, they are not himself: A man is not only to go out of his sins, but also out of his graces unto Christ. See Paul, Phil. 3. how excellently doth he debase all his own graces to be found in Christ. Let not therefore the desire after inherent righteousnesse make thee forget imputed righ∣teousnesse; This is to take the friend of the Bridegroom for the Bridegroom it self; and for this end (without doubt) it is that the people of God are so often in darknesse and have no light, see no comfortable sign or token of Gods love unto them, that so they may stay themselves upon God. This trusting in God and in Christ, when we feel nothing but guilt and destruction in our selves, is the greatest honour we can give God, and therefore though the living by signes be more comfortable to us, yet the living by faith is greater honour to God. Hence it is that the life of a godly man, is called a life of faith, because though God may many times encourage him with those sensible evidences, yet he doth morefre∣quently call them to combate and conflict with sense & reason. Do not therefore be unacquainted with this way of relying on Christ in the midst of all darkness, for God many times will cause an eclipse of thy signs, thou shalt many times look into thy heart, and find no comfort at all, see nothing but barrennes, hypocrisy, and every thing that may make thee tremble and be astonished at thy self, and then the im∣mediate depending upon, and adhering unto a promise, will be thy only refuge.

4. We miscarry about Signs, when we make them more then Signs, even grounds and * 1.155 causes of our comfort and hope, thus making them in Christs stead. The fear of this hath made many so hot against signs; but these things may well be composed; comfort by signs & recumbency only upon Christ, & when we go further to take pride in them, or put carnal confidence in them, this is woful wronging our souls. It is worthy our observation, when Peter in the name of the Apostles Mat. 8. 24. had professed they had left all and followed Christ, with some kind of pride and carnal confidence, there∣upon asking, what should they have? our Saviour to humble them, and to keep them low in theirown eies, speaks a Parable to infer this truth, That many which are first shall be last, and many that are last shall be first, which whether you expound in this sens (as some do) many that were first, both in order of time and zeal of affection to do God service, yet wanting the truth of grace and inward humility; Shall be last, that is none at all in the Kingdom of heaven, or if you explain it (as others) Ma∣ny that are first, that is, who have been exceeding forward and active for God, and that with truth of grace, yet being puft up with pride, and trusting in themselves, as the Apostles at that present were; Shall be last, that is, shall have lesse glory and ho∣nour in heaven. Whether (I say) of these Expositions you take, they are both terri∣ble, and sufficient to take us from pride and security. when we discover Gods gra∣ces in us, the discovery of grace in thee, is to make thee walk more comfortably and thankfully unto God, not to cause any tumors or swellings in thy own self.

5. When we try our selves by Signs, we shall deceive our own selves, if we cast not * 1.156 out two cursed corrupt principles out of us; the former is Self-love, and Self-flatte∣ry, whereby we perswade our selves of grace, when there is no such matter. Hence the Scripture bids us, Commune with our own hearts, and search and try our wayes, which supposeth that without diligent scrutiny, we shall alwayes be strangers to what is in our own souls. Thus many deceive their own souls, saying, They do repent, they do believe, they do love God with all their heart, when (alas) they know not the power of these things upon their own souls, thy heart is na∣turally a liar, and therefore believe it not. Thus the Pharisees did not know their own hearts, when they prayed, fasted and gave alms: Thus the Jews did

not know their own hearts, when they cried The Temple of the Lord, and aboun∣ded in Sacrifices. This knowing of our own hearts is a supernatural lesson, taught only by the Spirit of God. Oh this self-flattery, how doth it damn its thousands, men making it no question, but they do repent and love God, when yet Christ hath said, Many are called, but few are chosen, that is, of those many that are called by God to the enjoyment of Church-Ordinances and Priviledges, few have those true works of grace, which are proper to the elect only! O how should this terrible sentence spoken by Christ himself, make thee question again and again, yea a thousand times again, whether thou art called only, and no more, not chosen at all! for they are few.

The other sinfull principle to be ejected, is unbelief and suspitious jealousie over our selves, not giving credit to what we see and feel in our own souls, but argue and cavil against it. For as while a man is in the state of unregeneration, he is al∣waies in love with himself, and cannot be brought to loath and dislike himself, as you see in Paul while unconverted; so when the Spirit of God hath throughly humbled us, made us see our beastlinesse and filthinesse, then we run into ano∣ther extream, not taking notice of, but even denying the work of God upon our hearts; Their hearts did once so deceive them, that now they know not how to trust them any more. Hence the people of God are subject to no temptation so much as this, Whether they be sincere and upright, they look only to the evil they finde in themselves, not the good God hath wrought in them; whereas it is their duty to take notice of all the good God hath vouchsafed to them: for how shall they be thankfull unto God, and acknowledge him, if they be igno∣rant herein?

Sixthly, When they do not take the fit season, then they also are in danger of miscar∣riage. Now then it is unseasonable, when they are full of dark, and black tem∣ptations, * 1.157 for then are they in a mist, and not able to see things aright, while He∣man is distracted with Gods terrors upon him, that doth eclipse his judgement; How often doth David in sad exigents think God hath forsaken him? When the looking-glasse is broke in several pieces, it doth represent the face of a man much deformed; The muddied water is not fit to give the true shape of the face, and thus it is here, the heart full of temptations within, and sollicited with Satans injections from without, putteth the soul upon an amazement. The incestuous person, though truly repenting of his sin, yet takes no comfort, but is even swal∣lowed up by Satan, Signs thereof from within do not at such times affect, and no marvel when Gods signs without, the Sacraments that are seals of his love, do not perswade him.

Seventhly, When they apprehend no Sign sufficient, unlesse they have had an actu∣al perseverance to the end. Now although it be true, that the good ground dif∣fered * 1.158 from the bad, in that it held out to the end, yet that was not the only, nor the principal difference, but this perseverance was an effect flowing from the nature of the good soul. Although therefore afflictions and persecutions do detect the false∣ness of many, as appeareth Matth. 13. yet it doth not follow, that therefore none can have Assurance, but such who are come to their journies end. The Ar∣minians indeed much presse this, and therefore they hold, There is no absolute and peremptory Election, but upon perseverance in faith and obedience. Hence they joyn with that of the Poet, Ante obitum, No man is happy before his death, be∣cause they may decline and apostatize from what they had. It cannot be denied but the revolt and degeneration of those who have seemed pillars in the Church of God, hath much affrighted the godly, making them also fear, as if one day or other, in one temptation or other they should fall away: but they are to con∣sider, That wheresoever grace is already truly wrought in a mans heart, there God hath made a promise to keep us till the end, so that we may be assured of perseverance as well as of our present righteousnesse, for God who beginneth a good work in us, will also make an end; and we have a gracious promise of Gods care to

us in 〈◊〉〈◊〉 Prophet Isaiah, That as he gave us being at first, and bore us in his arms, so he wi•• ••lso carry us on to old-age it self; as Gods grace hath planted, so he will water it, 〈◊〉〈◊〉 give encrease to it. * 1.159

Eighthly, When in the searching for evidence by Signs, we do not above all pray to God for his Spirit, so to enlighten our eyes, that in and through these Marks we may come to be perswaded. For the Spirit of God is the efficient cause of all this Cer∣tainty; Even as its in matter of Doctrine, though a man reade the Scripture again and again, though 〈◊〉〈◊〉 diligently peruse all Authors that are diligent in wri∣ting of Arguments for the truth, yet all these do not move him, till the Spirit of God set it home upon him; So likewise about sin, though a man read the threat∣nings over and over, though he know himself guilty of those sins the word of God condemneth, yet all this doth not touch his heart, to make it bleed, till Gods Spirit doth convince him: After this manner ••t is in matter of evidence. Al∣though those godly exercises of grace be plentifull and copious in thee, yet thy heart is not perswaded of this, till Gods Spirit establish and confirm thy heart. Do not therefore think that by the strength of thy natural light, thou canst attain to this certainty.

Ninthly, When we think it a duty not to lay hold on Christ at all, till we have this * 1.160 Certainty by Signs. Believers are very prone to think, that the first work they have to do, when called to God, is to see whether they have true qualifications in them; and upon the Certainty of this, then to apply Christ for Justification. But this is not the Scripture method, for that cals the hungry, the thirsty, the loaded and burdened; and where this need and desire of Christ is, such are called to come unto him; Therefore certainly that we have truth of grace is not an antecedent to justifying faith, but a consequent fruit of it. Hence that received opinion, That faith is a fiducial or strong perswasion that my sins are pardoned, hath justly caused many doubts, for this is not justifying faith, but a fruit of it. Hence Ephes. 3. we are said To have boldnesse and accesse to him through faith. And when the Apostle, Gal. 2. saith, The life he liveth is by faith in Christ, who gave himself for me, and loved me; he was not justified by this believing, but this did rather suppose him justified before, and united to Christ by a precedent act of faith.

If therefore a Christian should not come into Gods presence, or lay hold on a promise, till he have this Assurance of his inward qualifications, he may be debarred all his life; and the truth is, the soul in time of straights, is like Esther to go into the Kings presence though it perceive not the Scepter held out. We must not be assured and then lay hold upon Christ, but by laying hold on Christ we come to be assured: Christ many times doth that for a godly man, which in another case he said to Peter, Thou knowest not yet what I do to thee, but thou shalt know.

Lastly, We miscarry about Signs, when we compose not our selves, and put our * 1.161 selves in a disposed and prepared way to receive this evidence of Grace; For we must not expect that God will assure us, whether we will or no. We by our unbelief and peevishnesse may refuse those good consolations the Spirit doth offer; So that although this sealing of Gods Spirit be efficiently from him, as conversion also is, yet we may in the former as well as in the later resist the Spirit of God: And it is a great sin to rebell against Gods Spirit, whether convincing of sin and duty, or comforting against doubts and distrusts: yea this is a greater sinne, for though the Spirit of God do convince, reprove, yet it hath a denomination from this operation especially, that it is a Spirit of Adoption enabling us to call Abba Father: Therefore when we do peevishly refuse the Spirits work herein, we do in a most eminent manner oppose it in that wherein its greatest glory is.

SECT. II. Containing many true Signs of Grace.

SERMON XII.

Handling Obedience as a Sign of Grace.

1 JOHN 2. 3.

And hereby we do know that we know him, if we keep his Command∣ments.

I Have at large discussed the Doctrine and Usefulnesse of Signs, I shall now propound in so many distinct Sermons, several choice and select Signs, by which you may know how it is with you in reference to God. For if the Hea∣thens did so much admire that saying as an Oracle, Nosce teipsum, Know and be acquainted with thy own self, when yet they had neither true eyes, nor light to discover them∣selves by, how much rather doth this duty lie upon us, when by Gods grace we may have the seeing eye, and a sure light of Gods Word to guide us therein? And the first Sign shall be, An uni∣versal respect unto, and observation of Gods Commandments, out of the words read unto you, whereof the coherence is as followeth, The Apostle in the verses be∣fore, having comforted the children of God against their daily sins of infirmity, which cannot be avoided, he returneth again to his scope, which is to presse ho∣linesse of life; and certainly our faith ought to be as busie in embracing the pre∣cepts for holinesse, as the promises for comfort. The Argument for sanctity pressed by the Apostle, is from the profitable effect thereof, it will be a sure and comfortable sign to confirm us that we are in Christ: for to know God, to love him, to be in him, to dwell in him, to have Communion with him, are all one with this Apostle.

So that in the words you have two Propositions,

• First, That the knowledge of God makes us to keep Gods Commandments.
• Secondly, That this observation of Gods Commandments is a sign by way of an effect, to assure us that we know God, which is the cause.

In the first Proposition you have the Antecedent and the Consequent. The Antecedent is knowing of God; howsoever according to the Hebrew rule this

word Knowing signifieth Affectus & effectus consequentes: the affections and effects flowing from it, and so includeth love of God, and the like; yet it doth more properly signifie faith, according to that, This is eternal life, to know thee the only true God, and Jesus Christ whom thou hast sent; for faith having several acts, know∣ledge, assent, fiducial application, the Scripture doth by a Synecdocke expresse the whole nature of faith by one act of it. Now because there is a three-fold know∣ledge, * 1.162 The first perfect, which is only in Heaven; The second imperfect, but true and saving, which the godly only have; Hence Regeneration, Jer. 31. is expressed by this, They shall all know God, and be mught of God: A third knowledge which is imperfect and insincere, is that common gift of Gods Spirit upon temporary be∣lievers, whereby though they know the sense and meaning of divine truths, yet have not the saving effect and power of them upon their hearts, in which sense our Saviour making that open confession, and celebrating Gods power and sove∣raignty, saith, The things of God were hidden from the wise and prudent, Matth. 11. 25, 26. That is, the Scribes, Priests and Pharisees, who though very intelligent of the meaning of the Scripture, yet having not their eyes in a gracious manner en∣lightned, therefore had those divine things hid from them. A notable thing it is, and worthy all your consideration, and trembling at it, that the very things you know in Religion by parts and abilities, may yet be hid from you, in respect of any saving knowledge; Therefore to declare what kinde of Knowledge this is, observe the consequent, it is that which is operative and quickens us up to the Com∣mandments of God; for that proper and specifical difference, whereby saving faith is distinguished from the hypocrites, is in the cleansing and purifying nature of it, whereby it works by love; so that love is not the form of true faith, but to be operative and effective of love. Now according to the three-fold knowledge spo∣ken of, Zanchy doth well observe, there is a three-fold keeping of the Command∣ments; * 1.163 for as our knowledge is, so is our holinesse. The first is, Perfect and com∣pleat, as Christ did, and the Saints in heaven do perfectly love God. The second is imperfect, but sincere, though the Scripture cals it perfect, because of the essential perfection, though it hath not a gradual. The third is external, with some internal affections, but altogether unsound. The Apostle as he meaneth the second kinde of knowledge, so the second kinde of observance of the Commandments, and how∣soever the translation be in the present tense, We know that we know him, yet in the original it is, We have known him, whereby it's plain, That good works doe not go before Faith or Justification, but follow it. The second Proposition is, that the keeping of Gods Commandments is a sign that we do know him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which he doth not mean a conjectural knowledge, as the Papists would put it off, but a sure and certain knowledge. Now although the Apostle speaks indefi∣nitely, when he saith, Keeping the Commandments of God, yet because it is in a necessary matter, the Assertion is equivalent to an universal.

Hence the Doctrine is,

That an universal respect to, and keeping of Gods Commandments, is a sure signe * 1.164 and infallible of our being in the state of Grace.

Thus Chap. 3. 22. he makes this to assure us in our prayer, because we keep his Commandment, and do that which is well-pleasing in his sight.

The Doctrine is to be opened in many particulars:

First, There are some considerations in which it is impossible to keep the Com∣mandments * 1.165 of God, not absolutely and inse, as it is for a man to flie, for so it would be blasphemy to say, He commands impossible things, to do so cannot stand with his Justice, Wisdom and holinesse: but only it's impossible by accident through our corruption, who as the Saints in heaven have Felix necessitas, as Augustin called it an happy necessity of obeying God alway, so have we infelix necessitas an unhappy necessity of disobedience continually. Now this impossibility is two wayes.

First, In respect of every unregenerate man, who is dead in sinne, not sick or dis∣eased, but dead in sinne, and God justly doth require of us under pain of condem∣nation

to obey his Law, though we have lost the power. Neither is this as the Ar∣minians say, as if a Judge should sentence a mans eyes to be put out for a former fault, and then afterwards hang him, because he cannot see, for it lieth not as a mortal duty upon a man to see; nor hath any Magistrate such supream power over a man, as God hath over us. And by these commands of God is demonstrated our duty only, not our ability: hence God makes it his Promise, To give us a new heart, and to make us to walk in all his statutes; and although Arminians think it an absurdity to make the same thing Requisitum and Promissum, a conditi∣on required and yet a gift promised; there is nothing more ordinary in Scripture.

A second impossibility of keeping the Commandments is, In respect of the Re∣generate, * 1.166 to whom God giveth not such a measure of grace, as that they are able to keep them according to the perfect obligation of it. Rom. 8. 3, 4. We keep Gods Com∣mandments in truth, not in perfection, not but that God is able to give us perfect grace, but he hath thought good to exalt imputed righteousnesse, rather then inhe∣rent in this life.

A third impossibility of keeping the Commandments of God, is not only Colle∣ctively, * 1.167 that we are not able to keep them all, but fail in some, but distributively, there being not one Commandment we are at any time able to keep in any duty perfectly. And although it be easier to bring Arguments to prove we sin sometimes, and do not keep all the Commandments we should, then to prove we sin in every good duty, yet Rom. 7. 19. Gal. 5. 17. do strongly confirm, that because of the in∣nate corruption still abiding in us, we are not able to do any thing so perfectly as the Law requireth: in the most holy men there are both Defectus privantes, and Affectus obstantes, defects depriving us of the inward purity that ought to be in us, and affections contrarily withstanding the obligation of the Law.

In the next place we will shew the possibility of it, and that is, first, By a sin∣cere * 1.168 inchoate Obedience, whereby we know God in part, love him in part, though not to such a full degree. This is affirmed of the godly, therefore it is possible, Luk. 1. 6. Thus Zachary and Elizabeth are said to be Righteous before God, walking in all his Commandments. David saith, Psal. 119. He shall not be confounded when he hath respect to all his Commandments. As the people of God have done this, so God hath promised this, I will circumcise their hearts to love me with all their heart and min••••. So Jer. 31. and this is the universal keeping of Gods Commandments spoken of in the Text, and much pressed in several places; for there is the truth of all Obedience, though not the gradual perfection. It is no wonder that the peo∣ple of God are said to keep the Law of God, seeing they endeavour after it, and it's usual in Philosophy to call motions from the terminus to which they tend: Rege∣neration is the writing of the Law in their inward parts, whereby the Law is not a burden, but pleasing and matter of delight to them, as Paul professeth it was to him, Rom. 7. And by this means the Apostle saith, We do not abolish the Law, but establish it, because the grace of God giveth such ability and strength, that in some measure we are able to obey it: So that the act of Faith ad intra, which is recei∣ving of Christ, must not be opposed to, but conjoyned with that act of faith ad ex∣tra, whereby we walk in all the Commandments of God.

Secondly, The Possibility of keeping them is in an evangelical sense, that is, when * 1.169 whatsoever we fail in, is pardoned unto us, for so it is through the Covenant of grace, that when we have sincerely applied our selves to the obedience of the whole Law, and falling short of our duty in many respects. God through Christ doth forgive us, and so our righteousnesse consists more in the remission of what is im∣perfect, then in doing what is perfect. In this sense Rom. 8. 3, 4. Christ is said to come in the flesh, that the righteousnesse of the Law may be fulfilled in us: and Rom. 10. Christ is the end of the Law for righteousnesse to the believer, not to the worker, so that in all exercises of sanctification we are to have a greater respect to what God doth forgive, then what we do, which hath made some say, Our perfection is to acknowledge our imperfection.

Thirdly, We may be said to fulfill the Law, when although through daily infirmities we fail of the strict obligation, yet we do not by any grosse sin break it. In this sense * 1.170 we keep it sine crimine, though not sine vitio, as Augustine sometimes, that is, without a crime, though not without sin. And although they are but few that do so, yet sometimes God gives some of his children to walk in such harmlesse and spotlesse lives. Thus Luk. 1. 6. Zachary and Elizabeth are said to be blamelesse. Phil. 2. 15. That ye may be blamelesse and harmlesse, the sons of God in the midst of a crooked generatiou: So it's required in a Bishop that he be blamelesse, that is, not without sinne, but without crime, for which he may justly be censured, in which sense the Apostle, 1 Cor. 13. praieth, that the Corinthians may do no evil, that is, no such crime, for which the Apostle should inflict a Church-censure, as formerly we asserted. Thus you have heard in what sense we are said to keep the Command∣ments, the former and the later being pertinent to our scope.

In the next place, let us consider how it is a sign, for even when signs are agreed on, yet there may be much deceit about the explication of the sign, cutting it too short, or stretching it out too long.

Therefore in the first place, This universal observance is seen, when our Obedi∣ence * 1.171 is internal and spiritual as well as external. Could a man answer all the affir∣mative and negative precepts in the outward conversation, yet if not spiritual in all these, they were as a body without a soul. And herein the Pharisees hypocrisie was discovered, they rested wholly upon the outward obedience of the Law, when their hearts were Dens of thievish lusts; Hence our Saviour did so often presse them to make clean and wash the inward man: The Law is spiritual, saith Paul, and God is a Spirit, saith our Saviour, seeking them that worship in spirit and truth. Hence Matth. 5. our Saviour spends many words to convince the Pharisees that they were horrible violaters of Gods Law, wretched Adulterers and Murderers, though guil∣ty of no such outward crimes. Oh what a piercing and discovering signe must this be. This makes the moral, yea and religious man, whose piety is only in the out∣ward exercises of grace, to be without any hope. Alas all these externals are nothing if there be not an inward spiritual rectitude of the whole man. Hence Paul excel∣lently, Rom. 7. I delight in the Law of God, in the inward man.

The Antinomian pleads, That this universal Obedience cannot be a sign of grace, because Paul while unregenerated performed it, as appeareth Act. 13. 1. Act. 24. 16. * 1.172 where Paul saith, He lived with a good conscience void of offence both towards God and man; Here (say they) Paul lived in an universal Obedience unblameably, and kept entirely to his conscience, yet was not in Christ.

But to answer this, A good conscience may be called good in a two-fold respect, * 1.173 either when a man liveth not against the dictates of his conscience, or doth any thing against that as those Christians did, whom Paul compelled through fear of death to blaspheme: and thus Paul had a good conscience, because he verily thought he was bound to do as he did: in this sense a Papist, a Jew, any Heretick may be said to have a good conscience. Or else a conscience is said good, when renewed by Gods Spirit, and rightly informed and regulated by Gods word; and thus Paul had a very evil conscience, in which respect he called himself a Persecutor, and the greatest of all sinners, and so by the way you may see it's no argument of comfort for those who broach any damnable heresies, to excuse the matter, saying, Are they not conscientious men? Are they not to be pitied rather then punished? Is it not according to their light? All this might have been said for Paul, yet for all this his conscience was a very evil and wicked conscience, partly because it was not renewed, partly because it was not informed out of Gods word.

Secondly, Though Paul walked with a good Conscience, and that towards God as well as man, yet that was for externals only, he was not acquainted with all the sinfull motions of his heart, how much diffidence, ignorance, lukewarmnesse, love to the world, his credit and glory was in him more then of God, he did not per∣ceive. Now Gods Law requireth that internal good frame above all. That Paul

was thus at that time, appeareth evidently Rom. 7. where the Apostle mentioning that former time of his life, said, He knew not lust to be sinne till the Law said thus against it, and that he was alive till then, had good confidence and perswasion in himself, but afterwards he died, he was quite out of love with himself, and loa∣thed all that was in him: so that by this you see, how unblameable soever his lise appeared, yet it was farre from being in a right way. Oh therefore be per∣swaded to consider your selves you that live unblameable lives, diligent in the duties that relate to God and man, though thy outside be thus painted, thy in∣wards may be a noisome sepulchre! how uncomely is it for a man to have his porch and out-rooms very clean, but his chambers and in-rooms full of noisome filth? This is thy case, look in thy life, no irreligion or impiety to God, no in∣justice or oppression to men, yet thou art destitute of the Spirit, and void of all supernatural life.

2. As our obedience must be thus internal, as well as external; so it must be ex∣ternal * 1.174 as well as internal; We must not please our selves with contemplative Me∣ditations or pretended Revelations, neglecting an active industrious life for God in our places and relations. In Popery there is the contemplative life, and the active life; the one they compare to Mary, the other to Martha; and they say, that contemplative life, like Mary hath chosen the better part, but this is to hide our talents in a napkin; and as Tacitus speaks of some men, That they were Solâ socordiâ innocentes, because of their sloathfulnesse, they did not come in harms∣way, as others did. It was not wisdom or justice, but meer sluggishnesse kept them from medling in dangerous matters; so we may say these are Solâ socordiâ pii, godly only by sloathfulnesse; To these we may adde some that pretend now adaies to live upon immediate Revelation, crying down all the Ordinances, Mi∣nistry, Sacraments and Sabbath, as empty forms: But how doth this stand with that universall Obedience unto all the injunctions of God made to his Church?

3. Universal Obedience is a sign when it doth carry us out equally to the duties of * 1.175 the first table concerning God, and the second our neighbour. To pretend much de∣votion in matters of God, and to shew no conscience or equity in matters with man, is horrible hypocrisie. The Pharisees were notorious in this, who had their long prayers, and yet devoured widows houses, who taught that neither fa∣ther or mother might be relieved by their children of any thing they had, if it were Corban, that is, a gift consecrated to God. Those that are skilfull in the Jew∣ish customs tell us, That the Pharisees taught any man might vow the goods he hath to God, absolutely, or only in respect of this or that singular person, so that he shall have no benefit by it, and then when this vow was made they thought they might relieve no body, no though their Parents, and that in extream neces∣sity; but notwithstanding all this seeming Religion to God, how corrupt and carnal in their carriages to men? Fides est copulativa, and so must our Obedience be copulative. Thy Religion to God is no sign of grace, if there be unconsciona∣ble dealing towards men. Again, if thou beest carefull in duties to men, and neg∣ligent in the religious service of God, hence thy rottennesse of heart is manife∣sted, thou dost with all thy heart love a civil, just and righteous man, but thou canst not abide a forward religious man, thou lovest not strict keeping of the Sabbath, diligent and powerful Family-duties, Oh, what little hope is here of true grace in such a mans heart! It is ordinary with Scripture to describe all Reli∣gion and Piety by one duty sometimes, and sometimes by another, sometimes by praying to God, sometimes by keeping his Sabbaths, sometimes by fearing of an oath, because where one duty is graciously performed, there all the others will be also.

3. Universal Obedience is a sign, when we are carried thereby to receive the Cre∣denda, * 1.176 as well as the Agenda, the things to be believed, as well as to be practised. Hence it's called, The obedience of faith; and this Apostle, 1 Joh. 3. 23. divideth the

Commandments of God in two parts, 1. Those things that concern faith in Christ. 2. Those things that relate to our love of others; therefore Gods Commandments must not only be limited to the prohibition of wicked lives, but must also be ex∣tended to false doctrines; therefore observe the Apostles in all their Epistles, they are as vehement and zealous against false teachers, as wicked livers, and therefore presse with an equal necessity true faith, and a good conscience; Therefore thy heart is then sincere, when its set against heresies, as well as prophaneness, and pro∣phaneness as well as heresies: If you have a man hot and vehement against ungod∣liness, but indifferent about false doctrines, that man may justly suspect his heart. Again, if a man cry out of heresies and the tolleration of them, yet can abide pro∣phaneness, can tolerate that in his family, or else where, this man also ought to fear himself. Whatsoever the Scripture speaks of impiety as destructive to salva∣tion, the same it also applieth to false doctrine. Is that the fruit or work of the flesh? so are heresies: Is that damnable? so are heresies: Is that to be cast out of the Church? so is false doctrine: Are wicked men prepared of old to destruction? so are false doctors: Are the sheep of Christ meek and innocent in their conversation? so they will flee from a stranger, and not hear the voice of a stranger. So that if thou wouldst try thy sincerity, mark whether thou desirest more liberty in matters of faith, then in matters of life. No doctrine revealed in Scripture to be believed, may be any more dispensed with, then the precepts declared in Gods word for practice.

4. Universal Obedience is a sign, when it comprehends not only general Duties, but * 1.177 particulars of relation, not as a Christian absolutely only, but as a Magistrate, Mi∣nister, Husband, Wife, Childe or Servant; if a man discharge not the commands of these Relations, though his general conversation as a Christian be never so admi∣rable, yet he hath cause to suspect himself; relative and domestical graces do more demonstrate piety and true godliness then publick, general duties; for a mans pride, self-ends, may put him upon these, as we see in the Pharisees, according to that rule, Ambitio scenam desiderat, but it argueth truth of grace, to be dili∣gent in fulfilling of those relations we are ingaged in. Hence it is observable, how diligent the Apostle is in the close of his Epistles to declare the duties of relations, and to be large in the motives for them.

The Use is of Exhortation, to judge your selves by this sign. Art thou univer∣sal in thy Obedience, for all the waies and duties required by God, then thou * 1.178 maiest take comfort; otherwise know, if thou hast not respect to all these, thou wilt be confounded, though with Ahab, Herod, ye do many things, yet if not all things, confusion will be upon thee. Oh then how few are they, who may claim a right to grace! Many men have an external Obedience only, and no internal, but most have a partial and not entire compleat Obedience, therefore it is, That many are called and few are chosen. Consider that terrible expression of James, Jam. 2. 10, 11. where the Apostle informeth believers, that if they be guilty but of that one sin, viz. Accepting of persons, they are transgressors of the Law in the ge∣neral, which he further urgeth by this Assertion, He that keepeth all, and offends in one, is guilty of all, not distributively with a guilt of every particular sinne, but in respect of the authority of the Law-giver, and the obligation of the Law, according to that, Cursed is every one that continueth not in every thing commanded by the Law; seeing therefore God in regeneration doth write his Law in our hearts, which doth seminally contain the exercise of all holy actions; so that there cannot be an instance of any godly duty, of which God doth not infuse a principle in us; and seeing that glorification will be universal of soul and body, in all parts and faculties, how necessary is it that Sanctification should be universal. Take heed therefore that the works of grace in thee be not abortive, or monstrous, wanting essentiall and necessary parts. Let not thy ship be drowned by any one leak, dwell upon this, universality is a sure rule of sincerity.

SERMON XIII.

Handling Sincerity as a Sign of Grace.

2 COR. 1. 12.

For our rejoycing is this, the testimony of our conscience, that in godly sim∣plicity and sincerity, &c.

AT the eighth verse in this Chapter, the Apostle beginneth a Narrative of his troubles, which he describeth from the place where (in Asia:) Some think this relates to the tumult raised by Demetrius against him, Act. 19. but it may referre to the many troubles he had severally in Asia. In the next place, these are amplified by the quality of them, it was a pressure above measure, above strength, it was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an humane temptation; It was above the strength of nature, though not of grace. The heavinesse of it is expressed in that it made despair of life, to be altogether anxious not knowing any way to escape, in∣somuch that he had received the sentence of death in himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Though some understand it of some answer to be given immediatly by God, yet Beza doth most probably understand it as an expression from Malefactors who are sentenced to die: Further the Apostle illustrateth this from the finall cause, which was two-fold, first, not to trust in our selves; secondly, but in God which raiseth the dead. This is a comfortable consideration in all times of calamities, God who raiseth the dead. In the next place he declareth his deliverance amplified partly by their praiers for him, and partly by his sincerity towards them, so that in the words you have a twofold proposition: the first expresseth Pauls carriage in the world, especially in respect of his ministery, and that positively, then negatively; Positively in two emphaticall words, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, simplicity, an heart that is not guileful, double, oppo∣sed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sincerity, a word they say from the Eagle that tryeth her genuine young ones by the sun-beams, or rather in the sun-beams, there being both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lux, or light, and by the light thereof we see the least motes, and thus it signifieth a man whose heart being inligh••ened findeth out all the secret and hidden motions of sinne, or else in the sun-beams there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, heat, which doth separate those heterogeneal things that cold had congregated, and thus it doth signifie an heart purged from drosse, unmix'd with corrupt and sinfull ends, for as Aquinas observeth well, the soul may be joyned to things more noble then it self (as when silver is mingled with gold) and this doth not debase but ennoble the soul, for when it loveth God or is joyned to Christ, herein the soul is advanced: or se∣condly, it may be joyned to things inferiour to it, as when gold is mingled with lead, and this doth much debase and corrupt: now such a kinde of mixture is here denyed. The Apostle expresseth his carriage negatively, when he saith it was not in fleshly wisedom; wisedome may be called carnall or fleshly, either originally in respect of the fountain whence it floweth, or efficiently because it enclineth to, and pro∣duceth the works of the flesh, or finally, because it rules only for fleshly motives, and carnall ends. The second proposition in the Text is, that this sincere deport∣ment of Paul in the work of his ministery, was a sign unto him, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a te∣stimony and witnesse of that goodnesse and grace which was in him, and so by con∣sequent the object of much joy and comfort to his soul.

Doct. That sincerity and uprightnesse of heart in our motives and ends, is a sure * 1.179

and infallible sign of our being in the state of grace. To this purpose John also speaks, 1 John 3. 21, 22. If our hearts condemn us not, we have boldnesse with God. * 1.180

For the opening of this point, let us consider how unsafely it may be prest for a sign in some particulars, and then wherein the nature of it lyeth.

First, It is unwarrantably prest when uprightnesse is urged to the exclusion of all * 1.181 respect unto any reward. For thus some do teach, Unlesse thou love God for himself, so that thou lookest neither at heaven or hell, unlesse in thy humiliation for sinne thou art so farre debased as to be willing to be damned, thy heart is not right. Hence I have read of one who passionately wished, there were neither heaven or hell, that so the party might know whether there was love to God purely, because of God. Whereupon many godly people are much troubled, and think the serving of God with eye to our salvation, is nothing but unlawfull self-love. But the pres∣sing of uprightnesse to such a strain and measure is unlawfull and uncomfor∣table.

1. Because the Scripture propounds heaven and salvation as a motive to obey * 1.182 him, now no Scripture-motive can draw out any unlawfull affection, and what∣soever Gods Word requireth, the Spirit of God worketh in the heart of belee∣vers, which could not be if this desire of salvation be a sinne: therefore we reade of Moses, yea, and Christ himself, that they had an eye (yea, a sixed, constant eye, and firm, as the word signifieth) upon the reward: yet these cannot be denied to have upright hearts, all amor mercedis is not amor mercenarius: let not therefore the people of God condemn themselves for hypocrites, because of such affections. It is true there is in the people of God an ingenuous and supernaturall principle, whereby they love God, and holy things, because of the excellency of them: E∣ven as a carnall man loveth sinne, because of the suteablenesse of it with his own heart, but yet this is not exclusive of the love of our own happinesse: some make Gods glory and our happinesse, to differ as the supreme and subordinate ends, some as coordinate end•• only; but to be sure, God hath so infallibly conjoyn∣ed them together, that one cannot be without the other.

2. It's uncomfortable, because it putteth a man upon the searching and finding out that which is impossible, for how canst thou ever come to know whether thou couldest be content to love God and serve him, if there were no heaven? Thou maist make metaphysicall abstractions about these things, but there can never be any reall separation of one from the other, and therefore it is impossible to know what thy heart would do in such cases. It is true, Paul Rom. 9. useth an hyper∣bolicall expression, I could wish to be an Anathema for my brethrens sake, that is, to be separated from Christ, and all communion with his priviledges, that so the Jews might be saved, for the saving of all them might seem to make more for Gods glory then the salvation of one man; but the Apostle speaks not absolutely I do wish, but I could wish, viz. if it were possible, or if it were lawfull; and in this he doth declare the vehemency of his love toward them. It is therefore good both for Ministers and people to be wary, that they lay no snares upon others or themselves in this point.

Secondly, This sign of uprightnesse may be prest unsafely when it is understood of such a perfect uprightnesse that hath no deceit or falshood at all joyned with it: but * 1.183 as other graces are but in part, we know in part, we love in part, so we are sincere and upright in part. David though noted for sincerity, and a man after Gods own heart, yet cryeth out, Psal 19. Who can understand his error? There is more hypo∣crisie, self-ends in thee, then thou dost perceive, although there is so much disco∣vered in thee as to make thee humble, and to trust in Christ only; and Davids fail∣ing in sincerity made him so cry out Psal. 51. for truth in the inward parts, expect not therefore to finde thy heart freed from all guile and carnal respects thrusting of thee, and stirring in thee, more then from the reliques of other sinnes that still cleave close to thee. This is to manage the sign of integrity ill on the right hand. Then on the left; We may abuse this sign by going too low, and that may be these waies.

First, When we take sincerity for quietnesse of conscience, that it doth not accuse. * 1.184 Thus civill and formall men not being inlightned out of Gods Word, clear them∣selves, think their hearts and intentions good, when if they did throughly know themselves, they would be amazed. Thus Paul also, who said he walked with a good conscience, his conscience was good in that it was quiet, it did not check him, whenas if truly informed out of Gods Word, it would have given him as sad buf∣fetings as those of Satans: In this sense some of late have excused an heretick, that is willing to lose all temporall advantages for his conscience sake, yea, to die in the most exquisite way of ••••••ments rather then to forsake their judgement: how can these be judged any other (say they) then sincere upright men? But it is good to observe that then only may our hearts be said to be upright in a g〈…〉〈…〉 manner, when they are according to Gods Word, which is the rule of uprightnesse. There∣fore if a man be now so fully perswaded of an heresie, that it is the truth of God, and take up his crosse and follow this errour, yet his heart cannot be called up∣right, for that is right which is according to the rule, to the measure which is the Scriptures. We grant therefore, that a Papist, a Socinian, or Arminian, may for his conscience sake endure joyfully the spoiling of his goods, refuse all earthly ad∣vantages that would thrust him against this, and thereupon finde incredible joy and peace in his soul, yet for all this, this man cannot be said to have an upright heart, because there wants true light within, and if the eye be dark, the whole body is dark also. In these times therefore it is good to have it pressed again and again, that in matters of opinions and doctrines a man may have a great deal of ease and com∣fort, and yet be in a very false way, and though such a man be not an hypocrite in a grosse sense, he doth not walk against the checks of his conscience, yet he is an hypocrite in a more refined sense, as hypocrisie is opposite to that which is true, and unfeigned: As we say a man doth many times lye, mendacium dicere, tell that which is false (a sin prohibited) when yet he doth not mentiri, go against his minde, or the light thereof. Therefore the conscience of every heretique, while under the saddest calamities for his opinion, is polluted and unclean.

Secondly, We abuse this in going too low, when we limit sincerity to one particular * 1.185 fact, or to some particular passages only: For now even a naturall man, though not regenerated, may do some things in a naturall integrity and uprightnesse of his heart. Thus Abimelech Gen. 20. 5. said concerning Sarah, In the integrity of my heart, and innocency of my hands have I done this. Thus some take that U••iah whom the Prophet Esay called to be a faithfull witnesse unto him, to be the same with that Uriah the grosse idolater, who brought in the Altar of Damascus: If so, then as to that particular respect he was an intire man; Indeed no man is so to judge of him∣self by any particular time, but the constant course of his life is to be regarded. Hence a godly man is said to walk in the waies of uprightnesse; It is walking, and it is a way.

Thirdly, We then also go too low when we judge of sincerity by the proxime and * 1.186 immediate ends of actions, not at all attending to the principall and main; Whatsoever ye do, do all to the glory of God. Every gracious action comes from God originally, and tends to him finally, now a man may do many glorious and good actions, and that with reference unfeignedly to the immediate ends, yet shoot not so farre as the utmost white and mark of all, which is Gods glory: Take many Heathens for example, Aristides, Caio, Themistocl••s, and divers others, who did many good things unfeignedly for the common-wealth; they sought not wealth, neither did they inrich themselves, but the publique good was their end, they went no higher; now as a naturall conscience may much di••qu••et and accuse a man, witnesse many heathens, so it may also if obeyed give great comfort and content, as some of the Heathens also had, but it is not enough to make an action supernaturally good, to referre it to its proxime end, but it must be to the chiefest.

In the next place, let us consider what this uprightnesse is, and so wherein it is a sign.

And 1. There is no sincerity, but where there is a full and powerfull change of the whose man by the grace of God. For every mans heart is naturally full of * 1.187 guile, and doth uti not frui Deo, referre God to humane ends and himself, but not himself and all his ends to God, Omnes homines sunt latrones & quotidiè la∣trocinantur gloriam Dei: It was a saying of one which Cassianus doth much approve: The heart of a man naturally is said to be deceitfull above all things, who can know it? There is no truth, no integrity, till God hath changed it. It is as Tertullian said of the Peacock, versicolor, multicolor, semper idem & nunquam idem. If therefore thou wouldest have a plain and even heart, desire it may be polished by grace, for till this be, a man makes himself the center, and all lines to meet in him, but this is inward, and so cannot be perceived but by the motions and actions which flow therefrom; As Lazarus perceived he had life, not by the principle of life put in to him, but by the effects thereof: and Saul perceived he had another spirit by the o∣perations that did flow from it: so in conversion a man doth not perceive the im∣mediate habits and principles of grace, but by the effects and fruits of them he comes to know he hath such.

2. Uprightnesse is a sign and then acknowledged to be sincerity, when we do any good duty because God commands. As in matters of faith, then we properly pro∣duce * 1.188 a divine act, when we beleeve quia ipse dixit, because God hath commanded it: so then is it properly upright obedience when it is quia ipse voluit, because he willeth and commands it. A man may obey a command because those actions may consist with some carnall ends, but to do it because of Gods soveraignty, this is acceptable. Hence Saul for that act of disobedience, though he pleaded carnall pretences, yet was judged to commit a sinne as hainous as witchcraft. Adams sin was to be aggravated from this, in that it was expresly disobedience; for there being no other ground of the command, then Gods will to command, it was bonum quia mandatum, not mandatum quia bonum; hence his sinne was in a high manner disobedience. Do not therefore this or that, because this will agree with thy ends, this will stand with thy lust, but do it because God hath required it.

3. Uprightnesse is seen in the universality of obedience; We do not pick or choose, but because God commands all, therefore we obey all: do that which crosseth us, * 1.189 which is troublesome unto our flesh, which is self-denying, as well as those things that do not so much offend us. The Apostle Jam. 2. urgeth this argument, He that said Thou shalt not stea••, said also Thou shalt not commit adult••ry. Aquatenus ad om∣ne valet consequentia, to obey any commandment because it is Gods will, doth in∣cline a man to obey every commandment, because it hath the same superscription; Herod did many things, but not all things, therefore not any thing upon a right ground: Aristotle useth the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frequently for that which is opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 secundum quid. Thus saith he, a blackamore though he hath white teeth, yet cannot be called white 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it is in some respect only, so neither may a man be called sincere that hath only partiall obedience.

4. Then is uprightnesse a true sign when the motives of all our actions are pure and * 1.190 heavenly; when all is done because of the glory of God, or for such motives that Gods word doth require: The Pharisees how glorious in praiers, fastings and alms, yet all they did was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be on a Theater and admired by others ap∣plause: This is penetrating and discovers thousands of hypocrites: Jehu, who more zealous then he? who more active in reformation? yet it was not Gods glory he a••med at, but his own greatnesse. Mundus cadaver est, & petentes eum sunt canes, saith the Arabick Proverb, The world is a carcasse, and those that hunt after it are dogs; Oh how few then are Christs sheep, who are guided by direct and sincere motives, following Christ because of his precious ointment. All glorious acti∣ons without pure ends, are like sweet herbs upon a noisome dunghill.

5. Uprightnesse is when a man is very diligent and conscientious in internall duties * 1.191 or secret, to perform them, and in spirituall or heart, sins and secret lusts to avoid them; God is a spirit, and Ioh. 4. he seeketh such that worship him in truth and spirit; and

Paul expresseth himself thus, whom I serve in my spirit: The Pharisees (who were so often upbraided with their hypocrisie) were diligent in external obedience, when their inward vitals were wholly corrupt and rotten: Our Saviour directs us to pri∣vate duties in a most secret manner, with this encouragement, He that seeth in secret will reward openly: observe then how carefull thou art about the frame of thy heart, whether that be prepared and fitted with the graces of Gods Spirit; see how thou art in those things which none but God knoweth, and this will be a true touch-stone: Joseph made a notable discovery of his integrity when he said, how can I do this and sin against God? no secrecy or privacy could intice him. Therefore consider, that howsoever men know thee not, yet God knoweth thee; walk before me and be perfect, saith God to Abraham; eying of God sheweth sincerity.

6. Uprightness is a sign when a man doth zealously set against those sins that he most * 1.192 inclineth to, either through outward or inward temptations, and hateth sin most in himself, and in those that are nearest to him; as a man hateth a toad most in his own bosome. David professed he kept himself from his iniquity: Hypocrisie hath commonly some Dalilah, some wolf or other in its breast, to whose sheaf (as it were) all other sins must make their sheaves to bow. This is the good old mark that godly Divines in former ages did so much presse, and you shall see when all false do∣ctrines and corrupt notions go out in a stink, such truths as these will be precious with the godly; Our Saviour in nothing more discovered the hypocrisie of the Pha∣risees, then that they were not sensible of their own sinfulnesse, they judged others, but understood not how noisome they themselves were: You are they which justifie your selves, but what is highly esteemed before men, is abomination before God; see therefore how lothsome and abominable thy own sinnes, thy family sinnes are unto thee.

7. Uprightnesse is seen in taking those waies and using those means only God hath * 1.193 appointed for the obtaining of lawfull ends: Many times lawfull means are not so vi∣sibly advantagious, as shifts and carnall projects are, we see how Jacob got the blessing by fraud; David often became guilty of that deceitfulness and guil, which he so much in his Psalms complaineth of in others, and so farre as they engaged in unlawfull waies, so farre hypocrisie acted in them; They did not trust in God, neither beleeve in him for the accomplishment of his own promise. But this is a grosse mistake of flesh and bloud, for Gods means only brings about Gods ends in a mercy. When by unlawfull or unwarrantable waies we get any thing, it is as the Eagle got a coal from the sacrifice, she carrieth it to her nest, and setteth all on fire, Jonah 3. They that seek to lying vanities forsake their own mercy. Hence it is that so many promises are made to the upright man, especially in the Proverbs, that his in∣tegrity shall preserve him, because in outward probabilities he is most likely to be undone.

8. Uprightnes is seen not only when we have respect to all Gods Commandments, but * 1.194 when we have it in that due order and respect, as God commandeth. The duties of the first table before the second, the Commandements of greater duties above those of lesse duties: As in faith there are fundamentals absolutely necessary to salvati∣on, and praeter or circa fundamentals, so in obedience there is that which is wholly necessary for every one to have, and those things which in some respect come only to be so. The Pharisees hypocrisie was made manifest in that they tythed mint and cummin, but neglected righteousnesse and judgement. Many times it fals out, that where men are diligent where they ought not to be, there they are negligent where they should not be. As Melancthon sharply reproved the Italians, Vos Itali Deum vultis esse in p••ne, quando non creditis eum esse in coelis; Ye Italians will beleeve God to be in the bread, when ye do not beleeve there is a God in heaven. Therefore ob∣serve the graduall difference God appointed concerning duties.

Use, To discover the p••••city of those that are in the state of grace. If uprightnesse * 1.195 and sincerity thus in all our ends and means be an inseparable sign of grace, may we not cry out with the Psalmist, help Lord for the upright man is perished out of the

earth: And in what age may the absence of it be more deplored then now, when Parties, Factions, Interests, have devoured and eaten up sincerity? But as the body is a carkasse without the soul, so is all religion without integrity. It is a blazing Starre though it make a great lustre for the time, yet it ends at last in noi∣some vapours. This was a comfort to Hezekiah in his sad distresse, That he had walked before God, with an upright and perfect heart. He that walketh uprightly walketh safely. He that liveth uprightly, and dieth uprightly, liveth and dieth safely. This is acceptable even where many failings are, and where this is absent, the most perfect Sacrifices are rejected.

SERMON XIIII.

That Opposition against and Abstinence from sin is a Sign of Grace.

1 JOH. 3. 9, 10.

Whosoever is born of God sinneth not, because the seed abideth in him, nei∣ther can he sinne, because he is born of God. In this the children of God are manifested.

THe Apostle at the first verse having declared the glorious priviledge of be∣ing the sons of God, he doth vers. 3. mention also their Duty: for exter∣nal grace and inherent are inseparably joined together. Their Duty is to avoid sin, which is pressed from several Arguments;

1. From the native filthiness of it, It is a transgression of the Law.

2. From the end of Christs coming, which was To destroy the works of the devil.

3. From a collation or comparison between the two Fountains or Fathers of him that doth sinne, or him that doth righteousnesse; the one is of the Devil, the other is born of God; and this difference my Text amplifieth: So that in the words you read, you may observe five Propositions; first, He that is born of God sinneth not; what it is to be born of God is easily known, viz. to have the image and holiness of God stampt upon us by his Spirit quickning of us; we must not ima∣gine any communicating of the Divine Essence to us; in which sense the second Person is born of the Father, and so called, The Sonne of God; but by participati∣on of those supernaturall graces which make us resemble him; The greater doubt is about the predicate, He sinneth not; which hath much exercised the thoughts of men: some understand it of a perfection attained to in this life, not to sin at all. Thus Papists, Pelagians, some Anabaptists and divers of late; but if this were the meaning, the Apostle within a very little space would expresly contradict himself, for Chap. 1. 8, 10. he saith expresly, If we say we have no sinne we deceive our selves, and make God a liar. Not to sin therefore is not wholly to be without sinne. Others limit it to a certain kinde of sinne, in this sense, He sin∣neth not, viz. unto death, so that he shall be damned; and without question to this purpose the Apostle speaketh Chap. 5. 16, 17, 18. But this seemeth to straiten it too much. Others, as Arminians, he sinneth not, viz. in this respect, and so farre as he is born of God; but what an absurd sense would this be, and who knoweth not that a godly man doth not sinne in that he is godly, or because he

is born of God. The most genuine and unforced interpretation therefore is, to understand it not universally, but according to the subject matter, he sinneth not, as one who is of the Devil his father, he sinneth not as Cain, all within him is not corrupted; so that he makes sinne his trade, his custom and delight. The very opposition makes this the meaning, I do not ground this opposition upon the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if that did alwaies signifie more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for I grant that that phrase sometimes signifieth no more then barely to sin, not de noting cu∣stom or delight, as Rom. 7.

But my foundation is upon the context, the opposition Paul makes between a righteous and unrighteous man, in respect of the roots whence they are, and then from the second Proposition, which is the reason why he sinneth not, be∣cause the seed abideth in him, by which metaphorically is meant the principle of grace wrought in him by the Spirit of God, and that not only so, for Adam had the seed of grace, yet sinned it away, but because its preserved by the Covenant of grace. This place is brought to prove perseverance in grace, and no strength of wit hath yet been able to overcome it. The third Proposition is higher then the former, for it doth not only deny the act of sin, but the power of it. Nei∣ther can he sin, viz. in the sense before explained; and the fourth Proposition is a ground of the third, because he is born of God. Some make this reason the same with the former, but there seemeth to be this difference, the one signifieth that inward permanent principle of grace: The other that divine resemblance of God which is in us by this regeneration. The first Proposition is, That this difference between the righteous and unrighteous about sinne is a sure sign, whereby the godly man is manifested both to himself and others that he is godly.

That an opposition against and abstinence from sin is a sure sign, by which a man may * 1.196 be perswaded that he is in the state of Grace.

For there can be no better sign to discover principles by, then their proper incommunicable actions; thus we discover fire by burning, a rational life by speaking, now of all actions, this is most connatural to the permanent habit of grace to encline us to loath and abhorre those things that are destructive to the nature of it, which is only sinne: but because we may easily be deceived about this sign, for every one that is afraid of sin, yea bitterly crieth out of it, and lea∣veth it, is not yet regenerated. Therefore let us diligently consider how it is a sign. And

First, It is a sign, When we perceive a setled fixed frame of heart against sin. As * 1.197 the reason in the Text implieth; The seed of grace abideth in a man, he is born of God, now these expressions do denote something in us by way of a new nature, whereby we have an enmity and hostility, yea and irreconcilableness with sinne; As some creatures have an antipathy against others; As on the contrary, he that is of the Devil, and so hath a fixed root of ungodlinesse in him, he hath a constant enmity and hatred against godliness, and those that are godly, Why so? Be∣cause their works are good, and his are evil, as John expresseth it; on the contra∣ry the godly cannot agree and delight in evil, or evil men, because their works are evil, and his good; The Apostle Rom. 12. cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hating sin as hell it self, and the exhortation is to cast away their transgressions, abj̄icere not deponere, because of the loathsomnesse they see in sin; So then, let Pharaoh, let the Israc∣lites in several calamities bewail their Idolatries, and sins against God, yet here is no sign of grace, because their hearts were not stedfast within them. These were sudden transient motions not permanent principles, if thou wouldst take com∣fort from this sign, do not judge of thy self by some fits or seasons, but by the habitual inclination of thy soul. God in regeneration doth first change our na∣tures, new mould us; and from this supernatural principle issue gracious actions.

Secondly, Then is this a sign, When there is an universal repugnancy in every part * 1.198 of a man against sin, not only in his reason and conscience, but in his will, affections and

whole man. For this seed of grace is nothing, but Regeneration diffusing it self into the understanding, will and affections of the whole soul; so that in every part there is that which is regenerate and purified, as well as that which is cor∣rupt and defiled. Paul, Rom. 7. giveth you a large instance of this in himself, He delighted in the Law of God in the inward man, There was the Law of his minde in him (which was the seed of grace diffused through his whole soul) that did en∣cline him to every good thing commanded in the Law; so that although there was at the same time a law of the members, and the body of sinne captivating of him, yet he had also a setled life of grace opposing all those motions of sinne; and this particular is diligently to be marked; There is many a man comforts himself in this, my heart is set against sinne, and if I be overtaken at any time, my consci∣ence checks me for it, and I condemn my self, so that I say with Paul, The good I would not do that I do. Oh take heed thou do not deceive thy self! for there is a vast difference between the check or resistance of conscience against thy corrupt affections and lusts, and between the opposition of the regenerate part in a man against the unregenerate; for the former is only between two particular faculties, the conscience against the affections, but the later is universal, there is the rege∣nerate part of the will and affections against the unregenerate part. So that in such a case a Christian doth not only say, my conscience bids me do otherwise, I know better things, as Aristotle speaks of his incontinent person, but he also saith, I will better things, I love and delight in better things. Oh therefore consi∣der this sign aright! when thy heart crieth out of sinne, Oh thou wilt meddle with it no more! Is this opposition only from conscience enlightned? Is it from that faculty only? Alas if so (as commonly it is no more) thou hast no more sign of grace in thee, then many Heathens have had. When a man is regenera∣ted, not only his conscience is made spiritual to discover the loathsomnesse of sin, but his heart also, his love, his delight, whereby he is carried out in all the power of his soul against sinne; and if this be so, may we not cry out with the Psalmist, Help Lord, for they are few that do truly hate sin.

Thirdly, This is a sign, As hereby it works in a man a difficulty, yea a kinde of an impossibility to sinne with wilfulnesse and purposed continuance. He doth not sinne, * 1.199 neither can he sinne, saith the Text. There being a root of grace in him, it's im∣possible he should sinne with such an universal content of soul, as wicked men do. There is a two-fold cannot, one moral, and is no more then that which dif∣ficultly is not so. Thus 2 Cor. 13. 8 We cannot do any thing against the truth but for the truth. Act. 4. 10. We cannot but speak the things we have heard and seen. And in this sense, the children of God may be said, They cannot sinne, because they have an aversnesse of heart to it. Secondly, There is a cannot, absolutely, so that the thing can never be, whether easily or difficultly, and in this sense the godly man cannot sinne totally and finally, so as to be wholly deserted of God. As for the instance of Peter, David, and others, and whether the sins of the godly may be called reigning sins, I have already spoken to that matter. This is certain, it's impossible for a godly man so to delight and live in sinne, as that the seed of grace should be quite extinct. Although the grace that is in Gods chil∣dren may for a time make no actual resistance, yet the principle of it by reason of Gods promise will never be fully removed out of the heart. The Apostle Peter, 1 Pet. 1. makes that new nature opposite to all earthly glory and greatnesse, be∣cause that is corruptible and fading, but this abideth for ever. If therefore thou wouldst have any comfort from this sign, see how the seed of grace within thee, doth so affect and overpower thy heart, that thou canst not sin with willingnesse, content, no nor commit the acts of grosse sins, How can I do this and sinne against God? How can I? and by this means you have a palpable discovery of many amongst us, not yet to be in the state of grace; How can I lie, swear, deal un∣justly, neglect Family-duties? Thou wouldst finde such a constraining and over∣ruling power of grace, that thou couldst not do it: and mark if this impossibility

to sinne ariseth wholly from a kindly work of grace within, otherwise a wicked man cannot sinne sometimes, because God puts a terrible restraint upon his con∣science; Balaam he could not sinne in that wherein he was sollicited, If thou wouldst give me (saith he to Balaak) this house full of gold, I cannot curse them, but must blesse those whom God blesseth. God many times puts a bridle upon the conscience of a wicked man, that he dareth not, nor cannot commit such a sinne, as his heart would carry him to, but this cannot sinne, is farre dif∣ferent from the godlies cannot sinne; The one is a violent motion, the principle is from without, the other is a natural motion, and hath its ground from within it.

Fourthly, This is a sign, in that hereby a godly man in some measure, and by de∣grees, * 1.200 doth not only leave outward grosse sins, but even conquer and crucifie the inward body of sinne. Gal. 5. He hath crucified the flesh with the affections and lusts thereof; and he is said to crucifie the body of sinne, and the deeds of the flesh; and herein this sign is most eminently significant; for a man cannot simply take comfort from this, he hath indeed once been such and such an ungodly sinner, he hath wallow∣ed in such mire, but now he hath given over all those courses; a man (I say) cannot barely take comfort from this leaving of actual grosse sins, unlesse there be a mortifying of them in the root, in the affections and motions thereunto; for Peter speaks of some, who had escaped the pollution of the world, and that through the knowledge of Christ, yet were Swines and Dogs in their nature. Wherein doth Paul Rom. 7. so passionately bewail his captivity to sinne, but only in respect of the inward motions thereof? Thus David, Psal. 51. staieth not upon his mur∣der and adultery, but goeth to that foul fountain, He was conceived in sins, and intreats God to create in him a clean heart. If therefore thou would fain know whether thou art borne of God or no; See how pure and cleane thou desirest to make thy self within, how doth the fountain of bloud within thee dry up?

Fifthly, This is a sign, When a mans opposition to sinne, and leaving of it, is be∣cause * 1.201 of the foul nature of sinne. It is contrary to God, it's a transgression of his Law, and upon this spiritual motive he is bent against it. The Apostle (as you heard) giveth this as a reason, why the sons of God should not sinne, because sinne is a transgression of the Law; and David Psal. 51. bewails his sinne, though pardoned, because God was offended thereby; so that though a man pour out flouds of tears for sins, though his conversation outwardly become white as snow, yet this is no symptome of grace, a man can take no comfort from hence, unlesse it be upon this ground, because God is displeased, and his law broken: look over the Scriptures, you may see wonderfull examples of mens remorse and sor∣row about sinne, yet those very tears were so foul that they needed washing; Take Ahab, observe the Jews, consider Judas, how were they cast down about their sinne? with what horrour of conscience did Judas cast away his thirty pie∣ces? Oh men may go very farre in sorrow for sinne, and in reforming of their lives about sinne, and yet this be no sign to them of the truth of grace. Why (you may say) what should work upon them, if it be not grace? Oh there are many other motives that work upon them, terrors of conscience, fear of Gods judgements, and the pressing calamities that lie upon them! Insomuch that true unfeigned hatred of sinne is very rare; I deny not but the judgements of God up∣on a man ought to work in him a sense and feeling of his sins, a severe judging and condemning of himself under Gods hand. But to have this the only ground argueth not the presence of grace in them. They are tied up from sinne as Masti••••s and Wolves are, their natures are not changed.

Sixthly, This is a sign, When the inclination and bent of the heart against sin, is uni∣versal * 1.202 in respect of all sinne: For a man highly in love with some sins, may yet ex∣treamly set against other sins. Therefore as sins run out in several streams, so do their affections proportionably: as there are sins of the heart, and sins of the out∣ward

man visible to others. The Pharisees who were free from outward wicked∣nesse, yet abounded with heart-defilements, as our Saviour chargeth them. But Paul doth deeply bemoan the evil motions of his heart, and Hezekiah humbled himself for the pride of his heart; That pride, unbelief, earthlinesse, and several lusts of soul are discovered by him, and crucified, and we read of no hypocrite that went so farre. Again, There are sins done in secret, which none, or few know, such as theft, uncleannesse, unlawful trading, crafty policies: or pub∣lick, that are as it were upon the Theatre in the eyes of all: now the godly man abhorreth the former as well as the later, he dareth not commit a sin in the eye of Almighty God, which is every where, he feareth Gods knowledge of it more then all the world.

Again, Sins are either of commission, by a positive disobedience unto the Law of God, or of omission, by defect or neglect, such are omission of holy religious du∣ties, neglect, lukewarmnesse and distraction therein; now a gracious heart ab∣horreth not only grosse sins, but defects in holy Ordinances. As God is angry, When we fall from our first love, when we strengthen not the things that are ready to dye, when we are not fervent in Spirit, serving the Lord. So also is a godly man much troubled and grieved herein.

Further, There are sins against the moral Commandments of God, which are of good things intrinsecally so; and against positive commands, which are only good, be∣cause commanded. A sanctified person feareth the sinne against the one, as well as against the other; thus he feareth to prophane the Sabbath, to use any false worship, to come to the Sacrament in an unprepared manner, as well as to be unjust and oppressive.

Lastly, There are sins that become endeared by custome, education, complexion, by profit or pleasures. Now notwithstanding all these temptations, the godly man throweth them away like menstruous cloth, yea the sins they have been most enticed with, they manifest the greatest zeal against, and desire in all things to shew themselves approved. Oh (Beloved) if these marks and signs be in you, then may your joy abound. Do not henceforth argue thus, He must needs be a god∣ly man, for he hath such revelations, such enlargements in duties; he hath had such experimental workings upon him, he is of such opinions, for such a Church-government. These are nothing, Is he a man that dareth not sin? Is he a man that is afraid to offend God in any of those waies mentioned? This man is godly by Scripture-judgement, whereas the other may be only in the sight of themselves and others. And Oh that the good old Scripture-way of bringing men more into the sight of sinne, the loathing of it, were more preached and ur∣ged amongst us. If Jehu be not afraid to sinne, if Judas be not afraid to sinne, let them have all the glorious appearances of godlinesse that can be, they carry not a true badge of holinesse upon them.

Seventhly, This frame of heart against sinne, is so real and operative, that al∣though it cannot wholly dry up the fountain of corruption within them, yet it doth all * 1.203 the foggy and miery puddles of grosse and enormous courses. The Apostle saith, The fruits of the flesh are uncleannesse, lasciviousnesse, idolatry, wrath, envyings, drun∣kennesse, revelling, with such like; and that they which do these things shall not inhe∣rit the Kingdom of heaven. Therefore an habituall, constant prophane person, cannot say, He is born of God. Oh do thou tremble, who livest and wallowest in thy gore bloud! Thy prophane Oaths, thy malicious hatred of the things that are good, do they not discover thou art in the gall of bitternesse and worm∣wood? Be not deceived, there are but two sorts of men, Either the children of light or of darknesse, of God, or of the devil. There is not any hearer this day, but is either in the state of grace, one of Christs sheep, or in the state of sinne, one of Christs goats; Now in which number art thou? Doe not actions betray some? Do not words betray others? Do not commissions some? Do not omis∣sions others? Oh that the word of God might fall like fire into your brests! why

sit you still? Why are not your consciences reflecting upon you? What am I, Lord, and what is my way?

Eighthly, This is a sign, as it doth not only oppose it in our selves, but set against * 1.204 it in others. For being born of God, we now (though with great disproportion) re∣semble him; and therefore as God is of purer eyes then to behold iniquity; and he is angry with the wicked all the day long; such is a godly man in respect of his zeal against sinne where he liveth. Thus David, I hate them that hate thee, with a perfect hatred: And Lot, His just soul was tormented with seeing and hearing the wicked actions of the Sodomites. If therefore thou art born of God, thou wilt not bear ungodlinesse in thy family, the zeal of Gods house will make * 1.205 thee see it be not a den of thieves; Oh that men in great place and power would put forth such a divine Indoles against sinne. What a shame is it to shew animosities, and an high spirit in a carnal way, and not able to de∣monstrate an heroick spirit against sinne, and the workes of Satan every where!

Ninthly, It is a sign, as it putteth a man upon the choosing of any outward affli∣ction * 1.206 rather then to sinne against God. Job was charged to choose sinne rather then affliction, but herein he was wronged. It is a true touchstone of the pow∣erfull work of grace, that it makes a man fear the evil of sinne, because it depri∣veth us of an infinite good, rather then the evil of punishment, which takes away a finite good; Hence where this work of grace is, though storms and tempests arise, yet they are built upon a rock; They fear not miseries, death, they fear only to sin against God.

The Use is of Exhortation, To lay this sign close upon your hearts. Are you * 1.207 such that cannot, that dare not, that have an habitual aversnesse from sinne, that are of God, hating evil as he hateth? behold what a sure evidence here is of thy eternal Salvation. But alas, where are the men? how few are they of whom this Text is true, They sinne not, neither can they sinne? The contrary is true, They love not that which is holy, neither can they, because they are of the wicked one. Naturae sequitur semina quisque suae. Fortes creantur fortibus; See an excellent Antithesis, John 8. 38, 39, 40, 41, 44, 45. How did the Pharisees see the devil do that which they did? They thought not so, for they said, They were of Abraham, but because they expressed in their lives such wickednesse as was in the devil. No doubt but many will take it ill to be said, They are of the devil, but their actions demonstrate it.

SERMON XV.

That for a man to be willing to have his Soul search∣ed by God, is a sign of Grace.

PSAL. 26. 2.

Examine me (O Lord) and prove me; try my reins and heart.

DAvid in the first verse of this Psalm, Prayeth for Gods preservation and de∣fence of him in the midst of all his adversaries, which he presseth from a two-fold consideration,

• First, His Integrity and Sincerity, which is not to be limited unto the righte∣ousness of his cause onely, but the innoceny also of his whole life, as the Psalm e∣videnceth.
• Secondly, His confidence and trust in God; for this is an ingaging argument with God, as it is with men.

Now as verse 3. He makes Gods Loving kindness the ground of his trust, so he manifesteth his sincerity,

• First, By appealing unto God in my text. Examine me, and try me. And
• Secondly, By the several effects of it, verse 4, 5, 6.

I shall consider that sign of his sincerity, wherein he desireth God would Try him, and search him: So that if there were any Hypocrisie, any false way, any un∣sound or imperfect principles he walked in, it was his hearty desire to have all discovered. And certainly there cannot be a greater argument of the truth of Grace, then a willingness to come to the light, and a readiness to be weighed in the balance; as on the other side you have not a surer character of an hypocrite, and an unsound Christian, then fear of the light, and unwillingness to be ransaked and searched into the very bowles by the word of God: But Davids hearty wil∣lingness in this particular appeareth, 1. In the several words he heaps up together in his Petition, Examine me; as Artificers doe, whether their gold be weight or no: try me by discovering whether I am inwardly sound or no: Prove me, (as the word signifieth) as when the Artificer melteth his silver in the fire, that separa∣teth the dross. 2. This doth appear in the object matter which he would have thus proved, and that is, His heart, his reins, which are the most inward and se∣cret motions of his soul, he would have a deeper searching into, and winnow∣ing of him then the world can do. Certainly David in this Petition doth disco∣ver great honesty, and faithfulness of Spirit. Now, here may be two doubts. 1. How God can be said to tempt, or try any man, seeing James 1. 13. God is said to tempt no man; and the divel is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it were his work on∣ly. * 1.208 The Answer is obvious, That there is a double Temptation: one evil, which is defective either in the principle, or means, or end of the Temptation. And thus the Divel and our own flesh Tempt. The other is a good Temptation, arising from a good principle, in a lawful way, to a good end; and thus God doth Tempt, that is, doth make a discovery what is in man; not as if he were ignorant

of it, but that hereby the person trusted may be better known to himself, and to o∣thers.

In the second place, we may doubt how David could lawfully pray to be Tem∣pted, seeing our Saviours rule is to pray, That God would not lead us (or cast us, for ne infer as, doth better Answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then ne inducas) into temptation; But that is to be understood of the evil of temptation: so as God should withdraw his grace either, internal, subduing our corruptions, or external, repressing Satan and all outward power against us.

These things thus explained, observe, That it is a sure and comfortable sign of grace, when a man is willing to have his soul and all within searched by God. That which here David prayeth for, Psal. 17. 3. he there acknowledgeth what God had done, Thou hast proved my heart, thou hast tryed me, and hast found nothing; which is not to be understood as if David had no Dross in him, (for those words are taken from the Artificers that melt their gold and silver) seeing Psal. 19. He cryeth out, Who can understand his errors: cleanse me from secret sins. But of total and universal hypocrisie; neither doth David speak this arrogantly, as presuming of himself, but takes comfort from this in his grievous troubles, as a testimony that he belongs to God.

Job also in his cala mities hath his face and heart answering Davids, Job 23. 10. When he hath tryed me, I shall come out like Gold; so that from hence we may see, that a love and willingness to have our hearts searched by God, is such a testimony of the truth of Grace, that it is a great bulwark in times of sad afflictions: It is therefore worth the enquiry into the nature of this sign; for if the wiseman said even of these petty outward things, False weights are an abomination unto the Lord, how much more abominable must those false ballances be wherein men through blindness and self flatterry weigh themselves.

In the first place. Let us consider how God doth try, that so we may perceive * 1.209 our willingness therein. And the first way is by his word, Eph. 5. 13. Whatsoever doth manifest, and so reprove evil, is light. Now the Scriptures are like the Sun, into which God put all light, and other things shine with light borrowed from thence. David commends Gods word for a light and lanthorn to his feet; and that by which he was forewarned from sin; and for this profit coming by them, he commends them for preciousness and sweetness above fine Gold, and the hony combe: See here a true touchstone of Grace; thou lovest the word of God above any treasures in the world, not onely for the promissary part of it, but the discovering part of it: It acquainteth thee with all the evil of thy heart, and thy wayes: It speaks bitter things against pride, lusts, lasiness, immoderate love of the world: It makes me an undone man; it will give me no comfort in any evil way, and therefore I can read it, and meditate on it with hearty delight, Heb. 4. The word of God is quick, and powerful, discerning the Intima, and the Minima, most deep things of man, and the least sins in him.

As by the light of the Sun beams we see the little motes, and flyes in the air, so by Gods word shining into our hearts, we come to see many things sinful and un∣lawful, which we did not perceive before: Oh then consider your selves herein; do you love the word of God because it finds out thy sins, never speaks any good to thy corrupt wayes? dost thou pray, O Lord, let thy word still enter with more light and power upon me? this is a comfortable sign; but on the other side, if thou art in a continual fear of the light, darest not look into the Bible because it speaks against such and such sins thou art guilty of, be afraid thou art not right. Tertullian called Hereticks Lucifugae Scripturarum, they were like Bats and Owls, they could not endure the light of the Sun: And our Saviour saith, The theif hates the light, because his deeds are evil. Oh then take heed you who have a leprosie of sin plainly appearing upon you: doth not the word of God meet thy drunken∣ness, thy lusts, thy oaths, thy pride, as a Bear robbed of her whelps: Oh thy soul must needs hate the word of God, because it is so contrary to thee.

A second Way whereby God proveth, (and the sincere rejoyce therein) is a * 1.210 powerfull and soul searching Ministry, which like thunder and lightening, makes the mountains to melt like wax, and the Hindes to calve in the fields, I mean the stoutest and obstinatest sinner, to finde his soul thereby in a spiritual travel and agonie longing to be delivered. A gracious heart loveth that Ministry which like the word of God is a two edged sword in his heart, of which he can say as the woman, of Christ, It hath told me all that ever I did. That shaking of heaven and earth which the Prophet Haggai speaketh of, is the Ministry of the Apostles, and in the Hebrew is the word, from whence Bonarges cometh. Then are ye like the Eagles young ones, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when ye can look upon the sun beams: when light is not offensive to your sore eyes. It was a speech infal∣lible betraying Ahabs rotten heart, when he said of the Prophet Michaiah, I hate him, because he alwaies speaks evil to me. You have just cause to suspect the sound∣ness of your hearts, when you delight onely in a lazy, formal, general, and dull mi∣nistry: when you would have Prophets that should sing onely Pleasant songs, daub with untempered morter; encourage you, notwithstanding your sins you are in. And if this be a symptome of an unsound heart, may we not say Hypocrisie hath fallen upon the hearts of most in England, who rejoyce not in those Ministers and Prophets that rouse their consciencies, that trouble them for their sins, that would reform them from their superstitions and prophanies? do not the faithful Ministers of God meet with the same hatred and opposition as the prophets did by Jerusa∣lem? and why is all this? That of our Saviour will answer it, The thief hates the light, because his deeds are evil. Therefore is thy heart afraid, and unwilling to have a Ministry that shall discover thy sins, because thy Conscience is full of Ulcers and sores: whereas now if thou didest love to be reformed, how wouldest thou re∣joyce in the light of the Ministry. The more spiritual, powerful, operative, thou didest finde it in thy heart, thou wouldest bless God the more: thou wouldest cry out with thankfulness, O Lord I bless thee that light shineth in every dark corner of my heart: Oh let it still be a ministry, as if to me onely, to mind me of my sins, to bring my iniquites to remembrance. O Lord, my heart doth not rage, nor rise against this light; it doth not hate, or rebel against it, but I set open the Gates of my soul to receive more in.

3. The work of Conscience within us, that also doth prove us. God hath set up a light within us, and when this is enlightened by the word, then it makes a mans * 1.211 brest full of light. Now a faithful godly man, he loveth this should be tender, a∣ctive, speaking out of Gods word for every duty, and against every sin. You see the quickness of it in David, when it's said, His heart smote him: and 1 John 3. If thy heart condemn thee, God is greater then thy heart. Alas, if thou within thy own self judgest thy self to sin thus and thus, God doth much more. Try thy integrity: art thou willing to have a tender conscience, and an informed conscience? Dost thou love to hear what that speaks out of Gods word? whether peace or Duty, this is comfortable. But on the other side, if thou art a man that rebelest against the light of it; wouldst sain put out the sting of it; wouldst be glad to feel no such living thing in thy breast, then thou hast cause to suspect thy self: Oh it is to be feared that there are many that give themselves to lusts, and carnal pleasures, that so they may put a foggy mist between this sin and them. Others digg into the world, labouring to become senceless, that so there may be an eclipse of this light by the interpositi∣on of the earth. Others run to damnable Heresies, denying Scriptures, God, Hea∣ven, Hell; pleading for an universal salvation of all: What are these but refuges of guilty consciences. It is true, we must distinguish between our carnal concupi∣sence, and conscience; between deluded imaginations, and conscience; between an erronious, and scrupulous conscience, and a well grounded, and truly informed conscience; and when we have done so, we must follow conscience as far as that follows the word.

4. God tryeth us by the illuminations of his Spirit, and strong convictions thereby.

Thus God proveth us, and makes us to know what we are, and wherein we fail. John 16. The spirit of God convinceth of sin, and of righteousness; and we are for∣bidden to quench the spirit: a metaphor (as some say) from the fire in the Temple that was not to be put out. And again it is the character of the stiffnecked Jewes, as fitted for destruction, that they alwaies resisted the spirit of God. If therefore thou wouldest have comfort from this sign, consider how the illuminations and motions of Gods Spirit are cherished, and nourished by thee. As soon as the cock croweth, doest thou go out and weep bitterly? Is not the Spirit of God grieved, and imbittered by thee? Oh, though they be dear, and pleasant, or profitable sins, yet the Spirit of God convinceth thee of them, makes thee forsake them: and doest thou rejoyce under this work of Gods Spirit upon thee? Doest not thou resist and rise up against it? Oh, (beloved) deeply weigh this. Though it may be there are some so swinish and beastly, that the spirit of God never moveth or worketh in them: Yet there are others who are not yet forsaken by God, but in the ministrie he stands at the dore, and knocks; he beckens unto thee to come unto him. Oh, now is God proving thee, examining thee. Now is he trying thee, if truth be in thee thou wilt be glad in this work of God upon thee, and desire still more and more burning, and shining light within thee.

5. God tryeth, when by his Providence we are put upon many duties and com∣mands, which it may be at other times did not concern us. Thus God examined A∣braham by a command to offer up his onely son Isaak. Thus God tryed the young man, who had great confidence in himself, by that personal com∣mand, to go and sell all he had and to follow him. Now times of persecution, are com∣monly such times of tryal: Whether then we love Father or mother, houses or chil∣dren, or lives themselves, better then him? Thus the second kind of Ground, that had an hopeful sprouting, was quickly discerned to have no root when the sun arose.

The vessels soundness is tryed in the fire: The Mariners skill in a storm: The trees in a windy tempest. In winnowing all the chaff flyeth a way. There is a com∣fortable place to the Godly, Zach. 13. 9. God promiseth he will refine them as Gold by their afflictions, they shall only lose their dross.

6. And this is the sixt way of Tryal, viz. When God brings us under his chastise∣ments. This manifesteth what mettal we are of. 1 Pet. 1. 7. The tryal of the God∣ly by those troubles, is said to be more excellent then that of the gold in the fire, be∣cause that is perishing, and this abideth for ever. Hence afflictions are onely called Temptations, and not Mercies, though they many times discover what we are. Now indeed, we are not to pray to God that God would afflict us, that he would bring us into the fire; but when he doth it, we are to make this advantage, The Lord doth it to humble us, and try us, to see what is in our hearts; whether we will remain constant and faithful unto him: Therefore we do not despise the af∣fliction, or murmur against God; but rejoyce that this purging of us, makes us to bring forth more fruit.

As God useth these several waies to prove us, and the soul of a Godly man is rea∣dy * 1.212 herein, so in these three cases especially doth a Godly man give up himself to be examined.

First, In matters of Doctrine: Although Heresie may be meerly in matter of Con∣science and Opinion, yet for the most part, carnal principles and motives are inter∣woven therewith: now a Godly man having a right understanding how obnoxi∣ous he is to E••rors, and subject to blindness in every thing; and how deceiptfull his heart also is, pretending for God, when indeed it is for nothing but self, is therefore more ready to hearken to all light and reproof: As the spirit of God doth lead into Truth, so it doth also at the same time affect with much modesty and humility. It is good to observe the excellent temperament of Paul, 1 Cor. 7. in determining that case of conscience about marriage to the Corinthians: His expressions are, Yet not I, but the Lord; and I think I have the spirit of God. The same candor and in∣genuity

doth he work in his children: If therefore a Godly man doth err any dan∣gerous error, it is with him as in other sins; he doth not flatter himself; his heart is apt to smite him. Errare possum Haereticus esse nolo, he will not be obstinate; he is earnest to have all things searched and tryed; whereas it is the nature of Hypo∣crisie to maintain those positions which are for profit, and self-interest, against all light. Are not the Pharisees a sad instance for this, who though they had no just ground to oppose our Saviour, yet because Christs way was destructive to their ap∣plause and credit; when they could not fairly answer, they would fouly blas∣pheme: Whereupon our Saviour chargeth them with blasphemy against the Holy Ghost.

2. In matter of received worship, and traditional service of God. Although it be worship that can plead custom from prescription many years, commendation of the universality of learned men; yet an heart truly sincere, desireth to have all things examined and proved out of Gods word: Christ said he was truth, not cu∣stome, as the Father observed well; and Christ dyed not onely to deliver us from our sinful waies, but the Tradition of our Fathers, John 4. You may observe the carnal disposition of all men about an accustomed way in serving of God, in that woman of Samaria; she presseth the argument that all silly and ignorant people do now for any Superstition, Our fathers worshipped, &c. but our Saviour instructeth her of a Worshipping God in spirit and truth, which she before was wholy ignorant of. Therefore in this matter a man may discover much integrity of his heart, where∣as if any be thus affected, I care not what Scriptures you bring, I hearken not to what Arguments are fetched out of Gods word, it is plain this man carnally adhe∣reth to his own imagination, and is not willing to be searched: As that Papist, Cornelius Massus said, If a thousand Austins and Chrysostomes said thus and thus, he cared not, he would believe what the Pope said.

3. This is eminently discovered in matter of practise. Although a man hath been addicted to sinful waies of pleasure, profit, or any advantage whatsoever, yet all those things that he accounted gain, afterwards he will judge loss for Christs sake. Paul though much engaged in a way against Christianitie, yet when once wrought upon, He consulteth not with flesh and blood, Gal. 1. He considers not any carnal reasoning, but applieth immediately, and that without any limitation, to Gods commands, Lord what wilt thou have me to do? (saith he:) He giveth up his heart as a blank, let God write down what he pleaseth. Thus Elihu, supposing upon a false ground Job to be an Hypocrite, doth give him excellent counsel, Job 34. 31, 32. Surely it is meet to be said unto God, I have born chastisement, I will offend no more. That which I see not, teach thou me; and if I have done iniquity, I will do so no more. Therefore herein mayst thou see the truth of thine heart: canst thou heartily say, that which I see not, teach thou me, Neither profit, pleasure, or any consultation with flesh and blood shall hinder me from my dutie. Whereas if you observe the half-conversi∣ons of any to God, the Israelites, Jehu, many in the New Testament, you shall find they all flew back upon this ground, They consulted with flesh and blood.

In the next place let us consider what are the effects of such a gracious temper in the heart. And

1. Where this is, it doth not excuse or mitigate sin, but takes in with God a∣gainst its own self. The Apostle speaking of the Corinthians repentance, acknow∣ledgeth their zeal, fear, and indignation, and revenge against them selves. See 1 Cor. 11. If we would judge our selves, we should not be judged of the Lord.

2. Not resting upon generals, but particularly applying matters of Duty. The Pro∣phet Jeremiah complaineth, no man saith? What have I done? The young man comforted himself well enough in the general, till our Saviour in particular tryed him, and then he went away sorrowful: particular applications and discharge of duty, will try, as the jealousie water did the suspected woman. A man may speak and preach for godliness in the general, but when it comes to particulars, he cannot

abide it. The Pharisees, they commended the Prophets that lived before them; but Christ, and those that lived at that time who reproved them for their sins, they could not abide. Therefore it is a good rule of the Ancient, When, saith he, you hear a man commending those ancient doctors that went before: see how he is affected to his present Teachers. That opposition which wicked men shew to those present men alive that discover God to them, they would do to Peter and Paul; to Austin and Chrysostom, if they were alive. But when a thing is general, or afar off, it doth not move at all: particular present things, do discover what men are, and a sincere heart loveth those best.

3. A sincere heart loveth a Godly reproof, and those that give it. See it in David; Let the righteous smite me, and it shall be better then oyl: Whereas a man of a false and Hypocritical heart, he rageth and flyeth in the face of those that reprove him, though it be done with all prudence and compassion. Therefore try how thou canst bear a reproof. Doth it work Humilitie, Love, Reformation in thee? this is good.

To all this which hath been delivered, this caution must be remembred, which holdeth also in all other signs. We must not expect a punctual perfection herein, for even those who are truely sanctified, have yet discovered much falshood and hypocrisie. Take David for an instance in that gross guilfull way of the Murther of Uriah: could he then say, Examine mee, prove me? Was not there dross e∣nough to be found in him? Therefore though David desired such an inward searching of him, yet that he had no confidence in himself, appeareth by that u∣niversal principle he layeth down in another place: If thou (O Lord) be strict to mark what is done amiss, no flesh shall be justified in thy sight. Thus Asa, though he was a godly man, yet when reproved by the Prophet for his sin, how did corrup∣tion stirre within him, in so much that he threw the good Prophet into prison for doing his duty!

Use of Examination: Here is a touchstone and trial for your selves. Is there love of the Light, or fear of the Light: are you afraid of the word of God, a soul-searching Ministrie, close and particular applications? then suspect all is not sound within thee. But if thou rejoicest in that thy sores are discovered, thou art glad when thy Hypocrisie is made known to thy self, and thou criest out, More Light, Lord, more searching of my inward man, here is a good comfortable sign. Hence David, Psal. 19. when he had said, Who can understand his Errors? he prayeth, Cleanse me from secret sins. Doest thou so? Lord I fear much secret, and unknown cor∣ruption in me: I know not how bad I am; a great deal of filthiness lieth undisco∣vered in me; Oh let me be tried and proved by thee.

SERMON XVI.

Growth in Grace a Sign of Grace.

JOHN 15. 2.

And every branch that beareth fruit he purgeth, that it may bring forth more fruit.

A Fifth sign of the state of grace, shall be growth and further progresse in san∣ctification, out of these words, which are a part of that valedictory or fare∣well Parable our Saviour spake to his Disciples, encouraging them in their duty and consolation: For in the former Chapter our Saviour having informed them of two particulars, which might justly trouble their hearts, whereof one was his departure from them, and the other the sad calamities which would fall upon them: By this Parable he giveth a twofold remedy to that twofold grief. For the first, though he be corporally absent, yet he is spiritually present, and that with a very near union, for he is the Vine and they the branches, so that spirituall efficacy shall alwaies be communicated to them. 2. For the latter, he exhorts them to per∣severe and abide in him, notwithstanding all persecutions, from arguments ab effectu utili & pernicioso: This is the scope.

In the Parable you have first the similitude laid down generally, I am the true Vine, and my Father the Husbandman. The true Vine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because the properties of a naturall Vine to its naturall branch, are nothing in respect of what Christ is to his spirituall branches.

In the second verse you have a distinction of two kinde of branches in Christ, which also doth insinuate exhortation to look to our selves. The first kinde of branch is, that which is in him not bearing fruit. He doth not by this mean an hea∣then or a flagitious wicked man, but an hypocrite that hath the visibility of a branch but not the reality: he doth not say, Every briar or nettle that bringeth not forth fruit, but every branch; But how is an hypocrite in Christ? not by any in∣ternall union, but outward profession, by the Sacraments, and in the judgement of others, he is in Christ, as a sciens newly grafted on a tree, which yet hath no coa∣lition with it, or receiveth any juyce or nourishment from it, and see that terrible judgement that impendeth this unprofitable branch: A nettle in the garden, weeds among corn, ill branches in a vine, are in the greater danger, and so is a Christian in the Church, not inwardly participating of efficacy from Christ. In the first place he doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take him away, which is more particularly amplified ver. 6. he is cast forth of the vineyard, Christ bids them depart, then he withers, for though he had no fruit, yet he had leaves, and all this decaies; and lastly, he is cast into the fire to be burnt. The other kinde of branch is that which being in Christ brings forth fruit, and concerning this observe the care and love of the vine-dresser, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he purgeth it, for that is necessary for vine-branches: Therefore the Hebrew word for a branch or vine is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zamorah a resecando, Numb. 3. 24. Ezek. 15. 2. because it must be often pruned. Now although this purging be commonly under∣stood of afflictions and persecutions, which like dung, though noisome in it self, yet makes this ground fruitfull; yet we are to understand it more generally of all

those means which God hath appointed for our progresse and encrease in grace, especially the word of God, as appears ver. 3. Now ye are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the same word in the originall with the former) through the word I have spoken unto you. In the next place our Saviour describeth this purging from the end, that ye may bring forth more fruit: now that they may be partakers of this growth, he useth severall arguments worthy observation, Verse 4. Abide in me, and I in you, because the branch cannot bear fruit, separated from the vine, no more can ye (saith Christ:) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without or rather separated from me: he doth not say, saith Austin, that ye can do no greater thing without me, but no thing, and he doth not say ye cannot perficere perfect, but facere, ye cannot do; which our Saviour doth not apply unto that generall aid of God that is needfull in all naturall and morall actions, but of the speciall assistance of grace, whereby as branches we bring forth spirituall fruit, and observe that there is our abiding in Christ, and Christs abiding in us, and Christs immanency or indwelling in us, is properly the cause of spirituall fruit, not our dwelling in him; as the branch beareth fruit, not so much because it is in the vine, as because the vine is in it communicating juyce to it. Lastly, This growth and fruitfulnesse is spoken of as an absolute property, in my Text: And vers. 8. If ye bring forth fruit, so shall ye be my Disciples; that is, this is a necessary property to demonstrate that ye are indeed my Disciples, and then our Saviour speaks of it as a sign, v. 11. These things have I spoken, that my joy might remain in you, and that your joy might be full; now they could have no joy in these things, unlesse they could know they did bring forth fruit, and therefore were Christs Disciples.

That growth and encrease in grace is a necessary property and an infallible sign of our * 1.213 being in the state of grace. Our Saviour saith not, Every branch in me, that is green and flourisheth with leaves and blossomes, but that beareth fruit, he makes it to bring forth more fruit. It is not every Christian that hath the flourishing green∣nesse and leaves of common abilities, and parts in religion, that is regarded by God, but that man whose talent of grace, as five, hath gained ten: Therefore in that Pa∣rable our Saviour bid them all negotiate, play the merchants, and trade in the waies of grace, and one man hath his portion among hypocrites, though he had not idlely spent his talent, but because he had not improved, propter lucrum cessans, though not propter damnum emergens; so that the opening of this mark will be of great use, because encrease of grace is so rare: and whereas all men endeavour to have their health, wealth and estates better, they are not carefull to have better gra∣ces, to pray better, to hear better, to be more strong in beleeving and heavenly-mindednesse. To affect you therefore herein, consider first,

That as there is a necessity of being converted and translated from sinne to a state of grace, so there is also a necessity when we are put therein, to grow and encrease to a fur∣ther stature in holinesse. Thus in the Text, Every branch he purgeth to bring more fruit, Eph. 4. 16. Col. 2. 19. In which places every godly man is said to be knitted to Christ, and thereby partaketh of his spirit and nourishment, wherein he encrea∣seth with the encrease of God, that is, with a divine and spirituall encrease, in op∣position to the naturall growth of the body: so that whosoever findeth himself set∣led upon his lees, continuing still in the same formall, empty, barren way, he may justly suspect whether he be of the body of Christ; but as the glasse eye and artifi∣ciall leg receiveth no nourishment from the body, but have still the same dimen∣sions, is no longer or broader, so is every unregenerate man destitute of the vivifi∣call influence of Christs spirit, and therefore is the same without any change, he was many years ago. Yea, that the necessity of the growth of grace may appear, the Apostle Eph. 4. 12, 13. makes it the great end of the Ministery, the end why God hath given Pastors and Teachers to his Church, not only for conversion, but further edification, till we all come unto the measure of the stature of the fulnesse of Christ: which is not to be understood in the life to come, but in this life, as ap∣peareth by the verse following, that we be not hence forth like children carried with every winde of doctrine; so that God hath appointed a Ministery not only for lay∣ing

the foundation of godlinesse in the peoples hearts, but for superstruction; and oh that the Ministers of God could see this glorious effect. What hast thou been more instructed in? wherein hast thou been more quickned up to godlinesse since thou hast enjoyed the Ministery? Oh (beloved) if Christ should come and look up∣on our persons, families, may he not curse us with the figtrees curse, never fruit grow on you? Know God is not only angry with thee in the state of sin and love thereof, but also with the coldnesse, lukewarmnesse, that thou hast not thriven and en∣creased more in every grace. Hence are those manifold exhortations to this duty, 2 Pet. 3. 18. 1 Pet. 2. 2. so that the blessing which God gave at first to the creatures, encrease and multiply, is especially to be seen in the new creature.

2. As growth is thus necessary, so it can only be, where there is an inward princi∣ple of life pre-existent. Nothing groweth but what hath either a vegetative, sensi∣tive, or rationall life in it. Rowl a snow-ball up and down, though you make it much bigger, yet it doth not grow, because it is by extra-addition, not by intra-reception. An house made larger and bigger, yet doth not grow, because here is no vitall principle within. By this means a civill man, a formall man, a temporary beleever, he cannot grow spiritually, because he doth not live spiritually. There may be indeed a growth in knowledge, parts, inlargements, and duties, but this doth not prove a true growth. These sproutings are not from internall union with Christ, but are outwardly in a common way bestowed by Christ upon them. As in a field of corn, the weeds have a better flourishing then in a barren wilder∣nesse, yet the husbandman was not at all that cost and charges to have weeds come up, but corn; so Christ died not, or set his Officers in the Church to furnish the wicked with any abilities, but yet living in his Church, they partake of several pri∣viledges by him, which yet were not the chief intent of his death: so then, there only is a supernaturall growth, where there is a supernaturall life, and as you see the picture of a childe, it will never come up to be a man, because it is a picture only, there is no life; so in any man, that hath only a form of godlinesse, not feel∣ing the power of it; he is still upon the same hinges where he was, he goeth on in the circle of duties, prayeth as he did, cometh to Church as he; but if you en∣quire for encrease, Hast thou more faith? more communion and fellowship with God? dost thou partake of more vertue and efficacy from him? herein they are wholly ignorant. Oh that we who desire better times, better trading, better setling, did also desire, better beleeving, better mortification; but this cannot be unlesse there be some great work of God within first. As he said to his picture which he would fain have had stood, and it would not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there wants something within, life within; so may we say, thou praiest, thou hearest, thou pro∣fes••est, but there wants something within; till grace be infused, it cannot in thy conversation be diffused, It must be shed in thy heart before it can be shed abroad in thy life.

3. As growth is alwayes upon a supposed principle within, so it is uniform and aptly proportionable: as the Apostle implyeth in that comparison, every part hath its proportionable nourishment, so that in true growth of grace, every particular grace hath its sutable encrease, and herein the people of God are very negligent; if they grow in beleeving, they do not the same time grow in repentance and hu∣miliation, if they grow in joy, they do not encrease in fear and trembling. This is their weaknesse and corruption, for all true encrease of grace is uniform. As in naturall bodies, every part groweth, one as well as the other, the little finger as well as the great, whereas now if one part prove bigger then in proportion it should to the other parts, we call it not growth but a disease: a tympany, a wen, are not growth in the body, but tumours, neither doe they come from a naturall life, but from some accidentall defect: so then, if thou growest in knowledge, in abilities, and not in a practicall conformity to them, this is not properly growth, but swellings. And is not this the sad calamity of this age, men growing out into suckers not into fruit, into opinions, parts, not holinesse, how many monsters 〈◊〉〈◊〉

there to be seen, whose heads are bigger then all their bodies? and so the hypocrite with his partiall obedience, Jehu with his severall acts of reformation, Herod with his many things he did, yet encreased not in grace, because here was not an u∣niform proportion in all.

3. In growth though every part do grow as well as the other, yet not equall to the other; aequè but not aequalitèr. This is that uniformiter difformiter, as the Phi∣losophers speak of so much, and Eph. 4. The Apostle speaks of the particular mea∣sure of grace suteable to every part, so that the eye groweth with the nourishment peculiar to the eye; the hand with nourishment peculiar to the hand, and so one part needeth not so much nourishment as another, because it is not to grow so big as another: and this is diligently to be noted, for where there is true grace, there is a peculiar encrease of grace, according to the relation thou art in: If a Magi∣strate, in the graces of a Magistrate, if a Minister, in the graces of a Minister, If a husband, a childe, a servant, in the graces sutable to those relations: and again, this is also for comfort, because many of Gods servants are troubled, as if they had no grace, because they have not so much as others; They have not such an ex∣cellent temper as Paul and David had, they cannot finde themselves able to doe such things as they did, and therefore they doubt of their grace, but this is as if the little finger should think it doth not grow, because it is not as big as the arm or leg. Every member in Christs body hath not the same occasions, is not under so many obligations, stands not in such particular relations as others do: and there∣fore the personall graces of the one do farre transcend the other, insomuch that some are dwarfs, and others gyants, some are babes and others are strong men.

4. Whereas in naturall growth there is a terminus prefixed both for the time, and dimensions, insomuch that when there is an arrivall to such a stature and age, they grow no more; there is nutrition alwaies but not augmentation; Nature hath her maximum quod sic, beyond which she moveth not: but now it is not so in the way of grace; For there we cannot attain to any such degree of grace, but still there is a large room for more; and it is our sinne if we presse not forward to at∣tain it, Phil. 3. Paul did forget all that was behinde, and did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ear∣nestly pursue and endeavour after that before him. It is true indeed, God hath ap∣pointed to every man that measure of grace he shall receive in this life; yet not so, but that it is his duty to do more, even as much as the perfect Law of God re∣quireth, so that here is no time to stand still. Thy faith ought to be greater and stronger, there is no grace in thee but it might be better: Thou canst never say of thy spirituall good things, as Dives of his temporall; Soul, take thy ease, thou hast enough laid up in store for thee.

5. In naturall growth, the progresse is carried on by naturall strength, with the generall concourse of Gods providence. But in this spirituall progresse, the en∣crease is of God. At our first conversion we being wholly dead in sinne, God puts into us supernaturall principles of grace, wherein man is not cooperant, but meer∣ly a subject recipient, but afterwards the heart of man being enlivened and healed thus by grace, he doth cooperate with the grace of God, yet so as that a further degree of any grace is wrought by God: Hence he is said in those that are alrea∣dy converted to work the will and the deed, and that good man praied to God to encrease his grace, and Gods promises are also frequent in the Scripture, to com∣pleat and perfect that grace already begun in us. God doth not beleeve or repent in us, these flow immediatly and formally from a man regenerated, but Gods grace doth efficiently excite and stir up the will to do these good actions: hence it is that when the people of God have through negligence or any corruption grieved the spirit, that doth forsake him, and so his Sunne goeth many degrees backward; for that assertion is no waies justifiable, that a godly man cannot fall from any degree of his grace; for its plain David did, who therefore praieth to have a new heart created in him; and the Church is blamed for falling from her first love, and so is com∣manded

to repent, and to do her first things, to strengthen the things that are ready to die. The ordinary comparisons are, that a godly man may be like the tree in winter, that hath life in the root, but yet the branches and outside discover none, or as the fire that lyeth buried up in ashes.

6. As in naturall growth, there are many pull-backs, sometimes a progresse and then a regresse. Thus it is with corn, trees, and man himself before he comes to his term prefixed, and therefore we must not say Such corn doth not grow, because for such a season it may wither and go back: it is enough that in the end it cometh to its full growth and ripenesse: so it is with a godly man, he is not to passe sentence of himself according to some seasons and temptations, for how often is he in a withered and barren condition? but he is to compare one season with another. Yea, godly mens slumblings do many times make them go the faster: as sometimes after sicknesse children grow the faster, so true is that of Luther, that to the godly not only their mala passiva, but also mala activa, through the goodnesse of God further their growth in holinesse.

These principles are laid down to explain the nature of encrease in grace. In the next place consider how many waies we may improve grace.

1. We bring forth more fruit, when the habits of our graces are more intense and enlarged: for in this supernaturall habits agree with morall, that they are capable of intension, whereby faith may be made stronger, love more active, patience more refined. Their natures do not consist in indivisibili, neither do any attain to the utmost of any grace, Christ only had fullnesse, and the spirit of God was gi∣ven unto him without measure; but in us it is otherwise: hence the Disciples fallen into some ambition, our Saviour tels them, except ye be converted, that is, further converted and carried on in sanct fication, ye cannot enter into the kingdom of hea∣ven; so it is said of the disciples upon some remarkable passage which Christ did, that they beleeved on him, which is not to be understood, as if they did not before beleeve on him, but they were confirmed more. Oh therefore look upon it as a necessary testimony of grace, to thrive more in godlinesse, to have many cubits added to thy stature, say with thy self, oh if the life of grace were in me, should I alwaies be at such a stay, would it be no more active and operative; do wicked men grow worse and worse, and shall not I better and better? We complain of our children if sent to school, and they are still the same, stand at a stay; and may not the Ministers of God complain of their people, if they be still the same? how severely and terribly doth Paul speak to the Hebrews, because they were babes stil, when they might have been strong men? he threatens them with the sinne against the holy Ghost, and totall apostasie, for not to go forward is to go backward, as it is with the boats in the river, if they cannot go on, they are driven backward: Now these habits of grace may be made more intense, partly by more fervency, when our graces arise to a greater heat, our faith and love more burning within us; partly by more easinesse, the waies of godlinesse are not so difficult, corrupti∣on is more subdued, for habits are like a second nature, which doth facilitate and make all actions welcome, so that his Commandements are not grievous; partly by more delight and joy, for this floweth from the former: hence when the peo∣ple of Israel offered so willingly, they rejoyced in that they had such hearts. Now see if thou maist not in all thy graces be more fervent, more delighting, how often art thou languishing, dull, and unwilling? how often are good things even irksome and tedious to thee? Oh dost thou not need purging to bring forth more fruit.

2. Our graces may encrease by a deeper rooting of them in our hearts; The more they root downwards, the more they bear fruit upward. The Schoolmen dispute whether habits do encrease by addition of new degrees, or deeper radication in the subject: But I take it for granted, that in supernaturall habits both these are different; If therefore thou wouldest take any comfort from thy grace, see whe∣ther holy things ••e now ingrafted in thee, do cleave closer to thy heart; for cer∣tainly true grace brings such sweetnesse with it, that it makes the soul have more

plenty and fullnesse of it, 1 Pet. 2. 3. and would be transformed into it, I no lon∣ger live, saith Paul, but Christ in me. As therefore originall corruption is seated in thee and soaked into thy very bones, so do thou desire grace may be incorpora∣ted into thee: you see meat while it is in the mouth, it may be taken away, but when it's once turned to nourishment, turned into our flesh and bloud, then it's impossible to take it out of our body. The unhappy builder therefore suffered that losse, because he did not dig deep enough.

3. Graces grow by the actuall exercise of them, by actuall loving and beleeving the habits of faith and love are more firm and strong. Hence the commands of God are for the acts of grace. Thou shalt love, and this is his commandment to beleeve. The habits are commanded obliquely as the fountain, the acts as the stream. In morall Philosophy acts make the habits more intense. In Christs Parable of the talents, he only is said to have, that doth exercise and actually improve his graces; and as our graces encrease by the exercise of them, so by the cooperation of them all together: Adde to your faith temperance, to temperance brotherly kindenesse: which is not to be understood of the habits of grace, for they are all infused toge∣ther; and a man may as well be happy with one particular act of glory, as regene∣rate with one habit of grace: but we are to interpret it of adding the acts to one another.

4. The growth of grace is by meliorating or making better the means and instru∣ments of grace. The Word and Ordinances are appointed by God as the means to grow, and to cleanse us more and more. Now if thou wouldest have thy gra∣ces flourish, thou must be more diligent and carefull in the prepared use of them; hear better, pray better, make a better improvement of the Ministery. The Dis∣ciples were mending their nets because they were instruments to get their fish. The Artificer must sharpen his tools, if he would live by his trade. Now these exter∣nall Ordinances are the spiritual tools and instruments by which the soul is promo∣ted in the way of godlinesse, and if thou languishest and art carelesse here, it will quickly appear in thy whole conversation.

5. Where growth is, there is a speciall care, of all graces to look to that which helps to nourishment, and that is Faith. Faith is the mouth to suck the milk of the promi∣ses, it is the bunch of hysop that sprinkles Christs bloud upon us to puri••ie us, it is the feeding upon Christ: Now then if a man would be nourished and encrease in grace, he must be sure this grace hath no obstructions. As a man is justified only by faith, so in some sense, we may say a man is sanctified, that is, encreaseth in new obedience, by faith: By faith the branch is preserved in the olive-tree, and par∣taketh of the fatnesse thereof. Christ praied for Peter, that his faith might not fail, as if that grace were kept up, then his courage, zeal, self-deniall, and all other graces would be kept up: Non per opera venitur ad fidem, sed per fidem ad opera.

6. There is a growth objectively, and that is, when the glorious fullnesse of God is manifested to us more and more. Though the Sun cannot in it self encrease or be glo∣rious, yet it may to us more and more: therefore it hath its dawning, and its noon; so though God and Christ cannot be better or more lovely objects then they are, yet they may be so to thy affections and desires, Christ a new Christ, grace new grace, because there are further apprehensions and applications of their sweetnesse and efficacy.

Now to prevent mistakes, there is a twofold disposition like growth, that is not.

1. An encrease in knowledge, parts, and abilities. This is not growth of grace: There is an encrease (as you heard) quoad amplitudinem scientia, and quoad efficaci∣am, the latter is the crown and the perfection of the former.

2. There is a growth in temporary faith, and love, and such affections, Which hy∣pocrites may have, but temporary faith will never grow to be justifying; no more then an Ape would grow to be a man, or copper to be gold, for these differ specifi∣cally.

3. There is a growth in externals meerly, men are grown more civil and reformed in their lives. We may behold a wonderfull alteration and change in them, but yet because there is no inward juice of grace, therefore it's not growth of godli∣nesse; and such Peter speaks of, Who had escaped the pollutions of the flesh, yet were dogs and swines in their inward disposition.

4. There is a growth in additionals of worship and service. When men judge not the prescribed way by God enough, but institute of their own. This is a mon∣strous growth, as if a man should have two heads or six fingers. Thus superstiti∣on is an excesse in worship, not in the quality of worship; for a man can never worship God too purely, too fervently, but in the quantity, by instituting new means. Hence growth of grace doth not lie in multiplication of duties more then God requireth, but the intention of qualities therein.

Use of Exhortation, Judge your selves by this touchstone. Let this Sermon be * 1.214 to you what Elisha's body was to the dead body that fell on it, make life to come into you. Do you increase in grace? Are you not at a stand? the same ve were many years ago? consider God is provoked not only against grosse sins, but lazy, decaying duties. Do you grow in light but not in heat; in enlargements, but not mortifications? Oh let thy soul be afraid and tremble under this truth! In∣treat God, as he did about his withered hand, Oh Lord, restore this withered hand, this withered soul of mine! I doubt me, in these times many have broke in their Religion, as well as in their states, as Paul said to Timothy, Let your pro∣fiting appear to all.

SERMON XVII.

Spiritual Performance of Duties a Sign of Grace.

1 JOH. 4. 13.

Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

THe Apostle John, as he was the beloved Disciple, so doth he frequently and vehemently presse the duty of love to the Church of God, for that being a spiritual body, love is as necessary to preserve them, as nerves and ligaments are in a natural body.

The Arguments used in this Chapter for love are many: As

First, That love is a stream issuing from no lesse glorious fountain then God himself is.

Secondly, That it is a demonstration of our spiritual Nativity, That we are born of God.

Thirdly, From the Nature of God, He is love, viz. Originally and Causally, which he proveth by a clear and unparallel'd manifestation of it, He gave us his only begotten Sonne; which love he also amplifieth by the removal of any impul∣sive cause on our part, it was not because we loved him first; and withall he giveth a reason, why a natural man loveth not God, because he seeth him not. The di∣sputes about the Vision of the Essence of God, and that by corporal eyes, is wholly impertinent to this place, for the Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and signifieth a

contemplation and constant beholding of the beauty and lustre of Gods Attri∣butes, his Wisdom, Holinesse, but especially his Love to us in Christ, all which doth kindle love in us again. And from this beholding of God doth arise that neer union with God, which is Gods dwelling in us, and we in him. All which the Apostle makes manifest to us by the effect, viz. by the Spirit, of which he hath given us. It is needlesse to trouble you with the several acceptions of the word Spirit; It is enough to know, That by Spirit is not meant the essence of the Spi∣rit, for that is impartible; nor of any immediate testimony of the Spirit, as the phrase will imply, He hath given us of his Spirit, which denoteth some effects of the Spirit, and of effects, not the common effects, for they are not a sure Argu∣ment of Gods dwelling in us, and we in him; it remaineth therefore that it be understood of the gracious works of Gods Spirit, whereby in all our duties we are lifted up by Gods Spirit to do them in an higher manner, then natural strength could enable us unto: so that the Observation is,

The spiritual performing of holy duties, is a sure sign and demonstration of our be∣ing * 1.215 in God. and God in us.

Thus the same Apostle 1 John 3. 24. for as miracles did truly demonstrate those that did them, to be endued with the power of Gods Spirit from above, and they wrought miracles to confirm men in this belief, that they were sent of God; Thus the spiritual doing of those things required of thee, are a kinde of miracles to confirm thy soul, that thou art of God. And as actual discourse and laugh∣ter do infallibly prove a rational life, because these actions transcend a sensitive life; so do spiritual praying, hearing, &c. evidence a spiritual life, because of their transcendency.

For the opening of this point, which is necessary (and the want of which Paul did so greatly bewail in the Corinthians, I could not speak unto you as unto spiritual, but as carnal) take notice of these things by way of a foun∣dation.

First, As in natural things there is a sensitive soul above the vegetative, and a ratio∣nal above the sensitive, so (with more disproportion) there is a spiritual life vouchsa∣fed by the holy Ghost above a rational. Insomuch that take the most rational man, that is endued with all intellectual abilities and moral perfections; so that he be Ultimus conatus naturae, as one said of Aristotle, yet he is no more able to do any thing spiritually, or to apprehend what are those spiritual operations, then a worm can comprehend the reason of the most wise men. Thus Paul saith, The natural man perceiveth not the things of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, one who doth excolere animam, minde the polishing and dressing of his soul, such as Plato and Seneca. Now howsoever prophane men mock at the word Spirit, and the works thereof, yet that there is such an immediate participation of the holy Ghost in the operations thereof, the Scripture doth abundantly testifie, John 3. 6. That which is born of the flesh is flesh, and that which is born of the spirit is spirit, where our Saviour makes such a spiritual birth absolutely necessary to salvation, and sheweth two contrary kinds of sinne, one carnal, abiding in the condition they were born in, the other spiritual, made so by God; and the Apostle in both pla∣ces useth the abstract for the concrete, for more efficacy. This afterwards he cals, Being born of the Spirit. So that as a man born of a man, hath indolem humanam, is and doth more then a beast: so he that is born of the Spirit, hath indolem di∣vinam, and doth more then a man. Indeed our Saviour makes the original of this spiritual being unknown to us, which he expresseth by a comparison from the winde, or as Maldonat will have it from the soul of a man, which we do not perceive infused into us, or how we come by it; so in this great work of Gods Spirit, Motum sentimus, modum nescimus; God breathed into Adam a natural life, and a soul, but this is a great mercy which God doth for his people. And be∣cause the spiritual being and working is of such important consequence, you may observe the Scripture in other places diligently inculcating of it. Therefore ob∣serve

them diligently, whether you finde such things in you or no, for notwith∣standing all parts and religious duties, if the Spirit of God dwell not and work in you, you are no more a true member of Christ, then an Ape is a man. Rom. 8. 1, 5, 6, 9, 13, 14. where the Apostle speaking of the glorious benefit of Justification, See to whom he appropriateth it, To those who walk not after the flesh, but after the Spirit, whereupon he is industrious to make a difference between the one and the other; and he useth several descriptions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who are after the Spirit, which he explaineth by being spiritually minded: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denoteth not only acts of the understanding, but chiefly of the will and affections; it seemeth to answer the Hebrew word Jetzer, The imaginations or frame of the heart. So that as the ima∣gination and frame of a carnal heart is wholly upon things of the flesh: Thus the affections, imaginations, designs and purposes of a spiritual man, are upon spiri∣tual things. As the Apostle cals them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so vers. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Those that are in the Spirit, that is, Possessed of the Spirit, as if the holy Ghost were as wonderfull in gracious operations upon the heart of man; as in those pro∣phetical and extatical Afflatusses, for they were said at those times, To be in the Spirit, and the Grecians call such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; it is a similitude, saith Grotius, taken from those who are guarded on every side by keepers, and are wholly under their power; so mighty and efficacious is Gods Spirit in believers; and (by the way observe) this is called promiscuously, The Spirit of God, The Spirit of Christ, The Spirit of the Father, and that dwelling in us, which doth prove the holy Ghost to be a person, not a meer vertue and force, or power from God, as some hereticks of old would have it; and a person that is one in the Trinity, not the chiefest of the created Angels, as one of late would blasphemously maintain. In Adam, the holy Ghost wrought his holinesse, as the third Person in the Godhead; but now he worketh grace in us by another oeconomy or dispensation, as the Spirit of the Father, and of Christ. And that all this operation of Gods Spirit may not be rejected as a fancy, he saith, He dwels in us as in his Temple, which deno∣teth a fixed permanency, and abiding in us; It is true, the godly dispute, Whe∣ther a godly man be made partaker of the graces of Gods Spirit only, or besides these of the Spirit it self? The learned differ herein, but certainly these expressi∣ons do inferre, That the godly do not only receive the graces of Gods Spirit, but the Spirit also it self, only how to explain this, seemeth to me very difficult, if not impossible.

Secondly, As the Spirit of God doth thus dwell in his children, and thereby they * 1.216 have an habitual, supernatural, spiritual being, so is the same Spirit acting, lead∣ing and moving of them unto those things that are holy. Hence the godly are said to be led by the Spirit, Rom. 8. Gal. 5. which doth not denote the first enlivening of us; in which sense the poet said, Mens agitat molem, but a powerfull conti∣nual inclination of our hearts unto those things that are spiritual; and this deno∣teth that even in the progresse of Sanctification, we need a continuall help and influence from Gods Spirit, according to that of Augustine, Et agis & ageris, & tunc benè agis, si à bono agaris, and when we obey these conducts of Gods Spirit, We are said to walk in the Spirit. Thus Gal. 5. 24. Living in the Spirit, and walk∣ing in the Spirit, are distinguished as the cause and the effect; we therefore walk in the Spirit, because we live in it, and the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth import a care∣full, orderly, methodical walking; A spiritual walking is a methodical walking; so then, as original sinne by the Scripture is described to be in us, not as a sluggish idle quality, but as alwaies working, as a fountain alwaies streaming, insomuch that though it be not peccatum actuale, yet it is actuosum; Thus the Spirit of God doth powerfully send forth vertue and strength unto those in whom he * 1.217 dwelleth.

Now from these two laid together, two Corollaries issue,

First, That to have the Spirit of God in the Scripture sense, is more then to be a mo∣ral, honest, civil man. This is no more a testimony that we are of God, then any

baser mettal can plead it self to be gold, because of some common accidents there∣with, and therefore their morality, intellectual perfections are altogether flesh∣ly; for so it's good to know that as Spirit differs from Spirit, one spiritual man from another, as one Starre differs from another in glory, insomuch that one would wonder how the same heaven should at last receive men so different: so one carnal man differeth from another carnal man, as much as a garden from a dunghill, and one would wonder that the same hell should be at last the same re∣ceptacle of so different conversations. Corruption is not only in grosse actions, but in the minde and understanding of a man, yea the more glorious it appeareth to be many times, it is the more carnal; As you see the Devils are called unclean spirits, who yet are not guilty of grosse bodily sinnes. Oh therefore that you would consider, there is an higher and more glorious way of living then that which most attain unto: Christianity stampt upon a meer civil man, destitute of Gods Spirit, is but like the Kings Picture upon a brasse shilling, as long as the materials are counterfeit, the superscription will not advantage. Baptism, Chri∣stianity, and all other glorious superscriptions put upon thee abiding in a morall estate, is no advantage for heaven; there must be power from Gods Spirit in thee.

A second Corollary is, That the gracious and sanctifying works of Gods Spirit, * 1.218 are only a testimony of being in God, not those common gifts of his Spirit, such as parts, abilities, assistance and enlargements in Duties, no nor Prophecies and Revelations, if such were to be had. These indeed men most covet after, as accompanied with more applause and admiration; but it's better to speak one word with the grace of Gods Spirit, then ten thousand with the meer gift of his Spirit. One would wonder indeed, why God should distribute such glorious gifts to those, whom he doth not love to eternal life; but his waies are alwaies just, though some∣times unknown to us; yea there are other workings of Gods Spirit that come nearer to sanctification, and yet are not it. Such are, some sorrow about sinne, some illumination in judgement, some joy and delight in the Ordinances, yet these argue only Gods Spirit working in us, not dwelling in us. And these opera∣tions are only transient not permanent; and it is a good rule of Bonaventures, Illa tantum dicuntur esse in animâ, quae sunt in eâ per modum quietis, caetera sunt magis ab animâ, quam in animâ. Those things are properly in the soul which are in it by way of rest, and centre in it. Yea hence it is (which is much to be observed) that all those operations of Gods Spirit in an unregenerate man, whether of the for∣mer or latter sort, they are provocative or excitative of the flesh onely in a man. Thus Judas by all those gifts of Gods Spirit to him, was made more fleshly. A temporary believer by all his faith and joy is made more fleshly; for hereby he groweth more confident in himself, lesse poor in his Spirit, and so lesse perceiving the need of Christ, and his grace, by which he is more setled in a carnal way. There∣fore observe, whether all thy assistance, enlargements, transient motions of Gods Spirit, have not this event in thee, to make thee carnal and corrupt in a refined manner.

In the next place, Let us consider in what way this spirituality is manifested. * 1.219 And

First, The nature of them is different from all meer humane actions. The acts of faith, love, and other graces, are above the whole sphear and power of nature; Jannes and Jambres were able to do some wonderfull things, as well as Moses, but there were others again, in which they had no power at all. Thus there are ma∣ny humane actions of prudence and justice, that make men very lovely and ad∣mirable in the eyes of others; but then there are other actions, such as the ope∣rations of habitual graces, and to this they can no more reach, then a dwarf can touch the heavens. Hence the Scripture sometimes addeth the word Spirit, when it would difference grace from humane actions, 2 Cor. 4. 13. Having the same Spi∣rit of faith, Ephes. 6. 18. Supplication in the Spirit. Phil. 3. 3. Which worship God in

the Spirit. Col. 1. 18. Your love in the Spirit. Now this addition [in the Spirit] im∣lieth that there are many actions that are done by us, but unlesse they be per∣formed in the Spirit, they come short of that divine and excellent nature, which God looketh at. Gratia non tollit, sed attollit naturam, Grace doth not destroy the natural faculties and actions of the soul, but it elevateth or sublimateth them to a more noble consideration; and this is the reason why a natural man can do no∣thing that is truly and theologically good, because of the transcendent excellen∣cy of it's nature, but this is hardly discerned; and if there be many, yea most things in nature, whose essence we perceive not, it is no wonder if we be so dull in supernatural.

Secondly, Spiritual actions are discovered by the fountain from whence they flow, * 1.220 A spiritual principle, which the Scripture cals a divine nature, yea the life of God. As Isaac is called A childe of the promise, because he was born by the meer word and power of God, Sarahs womb being a dead womb; Thus also all godly actions, are actions of the promise, having their existence meerly by that, mans natural power being altogether a dead womb. And this also can little help as a signe, be∣cause the root of our actions, like those of trees, lieth under ground, and is so un∣discerned.

Therefore thirdly, In spiritual actions, those motives and ends that are attractive * 1.221 are spiritual. Every action is specified by the formality of the object, and so re∣ligious actions they are spiritual, when the reason or motive of doing them is spi∣ritual. Hence they are called Virgins, and they follow the Lamb whithersoever he goeth. This is that godly simplicity Paul speaks of in himself, whereby, as of God, and to God he did all things. For want of this, God by the Prophet rejects the humi∣liations and fastings the Jews did, which yet were specious enough, because they did it not to him, even to him; and this is a sign that may by the help of Gods Spirit be discerned in us. For as the voluptuous man is carried out to sinful plea∣sures, because of the sweetnesse in them; or as a rational man is desirous to finde out truth, because truth is a pleasing connatural object to his understanding; so is a spiritual man inclining to all spiritual objects, because of those spiritual con∣siderations that are therein. Delicata anima quasi abominatur, per modum commodi vel praemii diligere Deum. Now in all religious duties there are many spiritual at∣tractives, such as the command of God, enjoying of, and communion with him, the light of Gods countenance and increase of grace. Goe therefore and exa∣mine thy own self, What is the loadstone in all holy Duties? What is the mark thou aimest at? It is the intention that is the pulse to feel how thy heart is.

Fourthly, Spirituality is discerned by the manner. Where the Spirit of God is * 1.222 there is zeal, fervency, activity. So that a formal, customary, superficial perfor∣ming of holy duties is extreamly opposite to a spiritual deportment in them. Nes∣cit tarda molimina Spiritus sanctus. Hence it was that it appeared in fire, and in a mighty rushing winde. Thus Stephen and others are said to be full of the holy Ghost, when there was strong and powerful workings of grace in them. Elias was a man of fire and zeal for God, and God gave him a sutable reward, He was carried to heaven in a fiery chariot, as a conquerour triumphing over all enemies. This the A∣postle speaketh of, when Rom. 7. 6. he speaks of the oldnesse of the letter, and the newness of Spirit. It is an excellent expression, and an happy frame of heart, though some of late have abused that phrase to dangerous errours. Hence the Scripture in an Hebraism cals the excellency and efficacy of a thing, The Spirit of it; As the Spirit of wisdom, The Spirit of understanding, The Spirit of meeknesse. As the body without the soul is dead, so is a mans spirit without Gods Spirit in any duty. Oh think of this, you who spend your daies in an empty formal way of Religion; call as God by the Prophet doth, Come, O winde, and cause these dry bones to gather together and live. Cry as the Church doth, Arise, O North, and blow, O South, upon our Gardens, that our spices may smell; How few spiritual Christians? How few spiritual Duties, publick or private are there? The ship of

thy soul brings home no rich traffick, because it wants this winde. Not that a man who finds himself dead and cold, without the effectual power of Gods Spi∣rit, should neglect Praier and other Duties, till the Spirit breathe on him, as some have perniciously taught. For our Saviour Matth. 7. supposeth that we are to pray for the Spirit; and David, how often doth he pray, That God would quic∣ken him? But truly such is the coldnesse, emptinesse, that now all Religion is fallen into, that if ever one might desire a Sermon to be cloathed with as much dread and terrour as the promulgation of the Law was, it might be desired in this point. Till therefore thou eject those spirits that are so contrary to Gods Spirit, as the Spirit of the world especially, never look to take any comfort by thy Religion.

Fifthly, Lest this Spirit should be a delusion, therefore in the next place, The * 1.223 workings of Gods Spirit are orderly, not inordinate, but exactly to the Rule. I build this particular on the Greek word, Gal. 5. 25. If we live in the Spirit, let us walk by the Spirit, that is as the word implieth, orderly, methodically, as when it's said, As many as shall walk by this canon or rule, Peace be on them. The Spirit of God putteth a man upon nothing that is against the principles of nature and sound reason, nor against the word of God; but verbum est vehiculum spiritus, the word is that fiery chariot in which the Spirit of God cometh. When the Apostle in the Chapter before, vers. ult. had given us this as a sign of our being in God, that we have of his Spirit, presently he addeth, Believe not every Spirit. Whoso∣ever pretends operations, instincts and revelations from the Spirit for duties not justifiable by the Word, sets up a false and unholy spirit, for the pure and holy Spirit of God: But of this more largely in the false signs. All the motions and operations of Gods Spirit are soft, quiet, ordered and consonant to Gods word.

Sixthly, Where spiritual operations are, there is a free and spontaneous inclination * 1.224 unto the duties God requireth. As there is in an hungry man to eat, and a thirsty man to drink. Gal. 5. 18. If ye be led by the Spirit, ye are not under the Law. The Apostle meaneth not the Antinomian sense, as if they needed not the Law to di∣rect, guide and excite them, for he presseth with commands in the same Chapter to mortifie sinne; and they may as well deny the use of the whole Scripture, as the Law in that sense, for all the word of God is a rule and a guide; but he speaks of the terrifying threatning and extorting power of the Law, whereby a man doth that which is good with the same Spirit, as the Israelites made brick under Pharoahs oppression; of this the Apostle speaks, and that so farre as they are re∣generate, for the unregenerate part findes the Law a Pharaoh to it, commanding brick and giving no straw, injoining work and giving no strength. Therfore where the Spirit of God is, there they are a willing people, yea willingnesses, as Psa. 110. in the plural number, and abstract it self. And so again, Where the Spirit of the Lord is, there is liberty.

Lastly, Where the Spirit of God thus worketh, there are strong oppositions and com∣bats * 1.225 by the flesh and unregenerate part. Gal. 5. And this opposition is not of the inferiour appetite to the understanding, but of every sanctified part to the un∣sanctified part in the same faculty, an holy regenerate will against the unholy un∣regenerate will; Therefore it's a great falshood of the Hemisnites, that say, Its impossible for the same will to be at the same time good and bad in part, therefore they say, It is successively good or bad, and so by this consequence a man may have a regenerate and unregenerate will successively a thousand times in a day. But of this combate we have spoken already.

Use of Exhortation, Not to rest in any Naturals, Morals or Intellectuals, but * 1.226 to breathe after Spirituals. As the body of a man is first Natural, and then by the resurrection it will be made glorious; so it is with the soul. If therefore you take all your ingenuous and lovely perfections, which you have by educati∣on

or restraining grace for true saving grace, you take John Baptist (as it were) for Christ. Be therefore in the number of spirituall ones; Morall Philosophy, the Lectures of Socrates and other Heathens, have put a man upon an external Reformation, but Gods word only is the instrument to convey his Spirit into our hearts.

SERMON XVIII.

Love to the Godly is a Sign of Grace.

1 JOH. 3. 18. 〈◊〉〈◊〉

We know that we have passed from death to life, because we love the Bre∣thren.

THe Apostle John in this Epistle doth much presse the Grace and Duty of Love, as the fire that ought to be on the Altar of our hearts, for every Sa∣crifice towards God or man; not onely the Holy of Holies, and the most inward parts of the Temple were covered with gold, but the Pavements and Out∣works also. Thus all our actions whether towards God or man ought to be done in love.

At the 11^th verse of this Chapter, he commends this duty from the Antiqui∣ty of it, it's the Commandment they heard from the beginning; which is illustra∣ted from a contrary example of Cain, described from his original, He was of that wicked one; and from his actuals, He slew his brother; and this is amplified from the impulsive cause or motive of this his horrid wickednesse, He slew him, be∣cause his own works were evil, and his brothers righteous. Semper aliena virtus for∣midolosa est, said Tacitus. In Gen. 4. we have the occasion of Cains envy, God had respect to Abel and not to Cain, which as most judge, was by some extraordinary testimony that God gave to Abels Sacrifice, as the Apostle emphatically expres∣seth it with an Article Heb. 11. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it's gene∣rally judged by fire suddenly falling from heaven (as God did at other times) therefore the word to have respect is translated by Theodotion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Inflam∣mavit Deus super Abel; but why Abels Sacrifice was better then Cains is also que∣stioned; Paul Heb. 11. saith, Abel offered by faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a better Sacrifice, which some referre to the Quantity, as if Cain took the refuse, and Abel offered the best. Some to the Quality, He offered in faith, and the other not. A learn∣ed man Clop. de Sacrific. thinks that Cain offered onely an Eucharistical Sacrifice of fruit of the ground, and so did not beg for pardon of sin; but Abel offered an Hilastical Sacrifice by way of expiation, whereby through Christ he praied for pardon, and therefore was accepted, so that he resembleth Cain to the Pharisee, that only gave thanks to God, and Abel to the Publican, who humbled himself, supplicating for pardon, And so went away justified rather then the other.

Hereupon because every Abel will have a Cain (as the Fathers proverbial speech is) vers. 13. he comforts the godly against their afflicted condition. It is no won∣der if the world hate that which is of heaven; and ver. 14. he returneth to ano∣ther argument for this gracious Love, and that is from the profitable effect, it is a sign we have passed from death to life.

In the words, you have two Propositions;

First, That the godly even in this life are already passed from death to life. Some render the Greek word translated, and thereupon Estius observes, because we are passive in this priviledge, that it is not to be attributed to our merits, but to the grace of God: Now the Apostle useth the Preterperfect tense, and not the Present, because of the certainty of it, and his right to it, Qui jus ad rem habet, rem ipsam habere videtur, saith the Lawyer; you have the like expression John 5. 24. By this life some understand the life of grace, and by death, the death of sinne, as if the love of the Brethren were a sign of our being in the state of grace, and then there is good reason for using the Preterperfect tense. But although this may be part, yet it doth not comprehend all, for eternal life, and glory is al∣so included herein.

The second Proposition is, That Love of the Brethren is that sign and mark whereby we know assuredly, that we are in this happy estate; so that our love is no merit or cause, but a sign only; hence it is good to observe, that this very self-same priviledge of passing from death to life, is attributed to faith, Joh. 5. 24. but in a different sense to faith, as that instrumental cause, which puts us into such a condition, to love as an effect or sign only; for though love uniteth us to Christ as well as faith, yet faith doth it Intus recipiendo, by inward receiving of Christ to us, love extra agendo, by going out in our works for him; Hence the union by love is posterior to that of faith; Hence also it is that if love should ju∣stifie, the dignity of it would arise from the act of love, because it's union con∣sists in doing something out of us, but in faiths union, the dignity is wholly from the object, viz. Christ imbraced, because this union is by inward reception and application.

That love of the brethren is a sign of true grace. * 1.227

As the Apostle makes it here a sign to our selves, so in other places to others, Hereby shall all men know ye are my Disciples, if ye love one another; he doth not say, If ye work miracles, if ye cast out devils, but if ye love. Hence the Apo∣stle Peter, 2 Pet. 1. 7. bids them adde to Godlinesse, brotherly kindenesse. As if we could not have any true comfort from all our religious duties towards God, un∣lesse this also be added to it, or with it, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for cum, as the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes.

To open this duty of love to the Brethren three things are considerable, which we shall speak to, 1. The Act it self, Love. 2. The Object, Our Brethren. And 3. The Effects.

First therefore, This love we speak of, is not a flower growing in Natures gar∣den, * 1.228 we naturally love our parents, our children, but not so the godly, hence love is made the fruit of the Spirit; To love a man, because of the image of God in him, because he is holy, is wrought only by Gods Spirit. Naturally we hate * 1.229 God, because he is an holy God, his Law, because it is an holy Law, and his children, because they are an holy people. Hence the Schoolmen say, That love to God and to our neighbour, because of God, are not two acts of love, no more then the will of the end by means, is a two-fold act of the will; and this appear∣eth by the command Matth. 19. 37. where we are commanded to love God with all our might, all we have and can do, and yet our neighbour also, which could not be if our love to another in subordination to God be not considered, as the same with the act of loving God; and this is much more true in loving of a godly man, whom we do love, not only because of Gods command, and for God (as we ought to do all men) but because of God in him, his image there, in which sense Hierom said, he did Diligere Christum habitantem in Augustino. There is a rule out of Aristotle, Idemest motus animae in imaginem & rem. It is the same moti∣on whereby the soul is carried to the image or species of a thing, and the thing it self, as we see it in the acts of the understanding and of the senses, which rule Aquinas, and other Papists wretchedly abuse, to prove the same religious wor∣ship

both in kinde and degree, to be given unto the image of God, and God himself but in our instance it is true, when we love God himself, and a godly man, because of Gods image in him, this is the same act or motion of the soul, and ariseth from the same habit of grace, and therefore doth this Apostle argue necessarily from the position of the one to the position of the other, and the ne∣gation of one to the negation of the other, he that doth not love his brother, lo∣veth not God, according to the rule of the Hebrews, Qui amat supra amat infra. We are not then speaking of a love, which cometh by the power of free-will, but of a grace infused into us by Gods Spirit, which as it's supernatural in it's original, so also in it's operations and motives; The effects are supernatural, bu∣sying and emptying themselves in industry about their souls; and their ends also, because they see Gods likenesse in them.

Secondly, This love is not verbal or complemental, such as that of the world, * 1.230 which hath great veins, but little bloud in them, but it is a most inward deep affe∣ctionate grace, moving all the bowels within. Thus Rom. 12. Be kindely affectio∣nated to one another in love, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth imply an inward root∣ed inclination, such as is in mothers to their tender infants. There are those who seem to love godly men, but it is when the times favour them, if there be any benign constellations for such, then they respect them, otherwise in their heart and inclinations they can no waies endure those that are godly. When therefore we speak of loving godly men, we mean not a fair loving carriage, a kinde behavi∣our towards them, which makes thee farre from all railing or opposing of them, but such an affection as is rooted in thy heart.

Secondly, In respect of the object, Brethren, this is included,

1. That this love be to them, because they are brethren. We may love godly men * 1.231 for other respects then their godlinesse, because they may be wise men, learned men, potent men in the Kingdom, or men that have loved us, and shewed us much kindnesse, but this is nothing of grace, here is onely nature all the while. Hence the Apostle Peter saith, Love the brotherhood in the Abstract, because it is the brotherhood. The Wasps flie about the Tradesmans shop, not out of love to him, but the hony and fruit that is there. The Crows and Vultures sit by the dying beast, not because they love it, but for themselves. Thus godly men may be loved for carnal ends and advantages, and no wonder at this, seeing such a mercenary and hypocriti∣cal love may be profered to God himself, as we see in the hypocrites of Israel.

2. As to the brethren, because godly, so the more godly the more we love them; For as the covetous man, the more wealth increaseth the more he loveth it; And * 1.232 the voluptuous man, the more sweetnesse and delight in lusts, the more greedy is he of them; thus it is here, he loveth all the godly, but those that most excell in the purity, power and practice of it, he loveth them most, Sicut se habet sim∣pliciter ad simpliciter, ita magis ad magis, if godlinesse be the reason why we love, then the more godlinesse, the more love. And this is much to be observed, be∣cause it discovers much hypocrisie in many men, who fancy to themselves that they love godlinesse in the Idea, in the notion, but when it cometh to be practi∣sed by wife, children or neighbours, then they cannot endure it. As also those, who love godly men in low principles, not walking so exactly and accurately as they ought, better then the godly with high principles, that are alwaies putting on to more godlinesse.

3. It implieth we love all godly men, for so that phrase in the Abstract, Love the * 1.233 Brotherhood, supposeth, that is, Take every godly man, rich as well as poor, de∣spised as well as honoured, low and base as well as high and esteemed, thou dost love all of them. It may be thy love is restrained to love godly men onely, that are of thy constitution, condition or opinion; but then there are others upon whom thou castest no favourable aspect at all. The Apostle James doth much condemn that practice of differencing the poor godly from the rich, Jam. 2. 1, 2. where the Apostle doth not absolutely prohibit a civil differencing of men in

place from others, but when it is done with an humane respect, immoderately regarding wealth more then godlinesse, and when it's done to the contempt and disgrace, or discouragement of the godly poor; hence he bids them consider that though they be poor, yet God hath chosen them rich in faith: Now this carnal respect of persons the Apostle makes a great sinne, both because hereby he saith, They become judges of evil thoughts, that is, these thoughts of theirs in judg∣ing thus are wicked and sinfull, and partly because hereby the name of God is blasphemed; hence vers. 1. he cals Christ, The Lord of glory, implying, that those things which are godly and gracious should be glorious to us. So then as hatred of sin is totius speciei, we hate every kinde of sinne; so is love of the Brethren, of all Brethren, making no difference in this respect. Indeed there is a love of fa∣miliarity which we may shew more to one godly man then another; thus Christ loved John more then the other Disciples; but we speak of a gracious love; and in this we ought not to attend to humane respects but evangelical meerly; There∣fore the Apostle cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, when we in judging look to some∣thing else then the merits of the person, or the cause. This we are all apt and very prone unto; See we therefore that in Gospel-love we attend only to Gospel∣considerations.

In the next place, Consider the effects by which this love to the godly discovers it self. * 1.234

And 1. By not being ashamed to own them as Brethren, and joyn with them in the times of persecution. The Church of God hath had many Swallow-friends that will stay with her no longer then Summer; our Saviour foreseeing this proneness to Apostasie, antidoteth against it, He that is ashamed of me in the midst of a crook∣ed generation, of him my Father also will be ashamed before the Angels. The world that is full of scorns and reproaches, The holy Brethren, The holy Sisters, now men are through their pride and corruption ashamed of such waies. This argu∣eth thou hast no love to them. It was observed by the Heathens how the Primi∣tive Christians loved one another, Ecce quam se mutuò diligunt & fratres se vocant! Now then as it is noted of God, Heb. 11. that he was not ashamed to be the God of believers; thus also may we observe of thee, thou art not ashamed to be called one of the believers; Thy speech, conversation, whole deportment shall betray thee to be one that followeth Christ. It's observed by some, That there were but few hypocrites comparatively in the first Plantation of the Churches by Christ and his Apostles, because there was such certain and present danger to all those that imbraced their way, and no advantage at all to carnal considerations, yet for all that some hypocrites there were. It was a weaknesse in Nicodemus, who came to Jesus by night, he dared not publickly own him, because of the Jews. Examine therefore thy self, if thou lovest the godly, then this will appear when godlinesse is the onely scorned, reproached and persecuted way that is. It is strange to observe how godlinesse in the power of it doth diminish respect in the world, Bonus vir Caius & prudens, nisi quod Christianus, A learned man, a wise man, a good man, but only too precise, too puritanical, enclining too much to strictnesse. If it were an Heathen that derideth all Christianity that saith thus, it would be no wonder; but for a Christian, who by his profession is ingaged to all this practice of holiness, it is unsufferable; if we may have too much godliness, then too much of heaven and happiness.

Secondly, By rejoycing and delighting in other mens godlinesse and abilities where∣by * 1.235 the Kingdom of God is advanced, though it be an umbrage and over shadowing of all our glory, though we be laid aside and accounted as no body. As in the sweetest fruit sometimes worms do grow; so in the choisest Christians there will be envies, emulations and repinings at one anothers excellencies. Thus the Disciples of Christ did twice strive about greatnesse, Johns Disciples muttered because all runne after Christ; but how graciously doth John deal with them, I must decrease and he encrease. So that this love of the Brethren is a more spiritual and difficult work then we are aware off. Thou lovest a godly man that liveth remote from

thee, but how art thou to one that is thy neighbour of the same profession and calling? now it may be the eminency of his graces and worth carrieth away the esteem and repute from thee, Canst thou for all this rejoyce in his graces and abilities, praise God for him, and so that his glory be advanced, thou carest not though God lay thee aside, as a broken vessel? This is a good symptome of grace. Oh (Beloved) if we consider the jealousies, heart-burnings, contenti∣ons, envyings, strifes that are among the godly, Doth not this demonstrate that they are in a great measure carnal? Are not most of these contentions from the flesh, who shall have most power, whose way shall have most followers and ad∣mirers? Whereas true love to godlinesse manifesteth it self in this, that it rejoy∣ceth in the graces of others, praiseth God for them. It is an high sinne to make godlinesse a faction, a party, as that whereby I will have carnal advantages. The Apostle contradicteth this, when he saith, We know no man, no not Christ himself after the flesh. By reason of this self-pleasing it is that at last we inclose godlinesse, and monopolize it to our own selves, that none shall be godly but those in our way. Thus the Donatists would call no men Christians but themselves. Thus Tertullian, when he turned Montanist, pretending to Revelations of the Spirit, wrote a book against the Orthodox, which he called Adversus Psychicos, as if they all were but carnal, and natural men. Thus many rigid Lutherans dispute the Question, Whether Calvinists may be reckoned as Brethren, and they de∣termine negatively. Take we heed therefore, how we envy the graces of others that overtop us. Augustine thought this to be the sinne against the holy Ghost, or ve∣ry near. But it cannot be so, because we have instances even of some godly men who have been tainted this way. It is an hard thing not to look upon godlinesse and the truths of God, as ours, more then as Gods, which doth breed carnal and humane dispositions in us. Know therefore that so farre as thou enviest and grudgest at the excellency of anothers godlinesse overtopping thee so far, thou hast no love to the Brethren.

Thirdly, This love to the Brethren is manifested by the contrary, viz. A zeal * 1.236 against sinners, an impatiency and holy grief at the wickednesse of others. That as the Apostle saith Cain hated Abel, because his own works were evil, and Abels good, so a godly Abel is grieved at the conversation of the wicked, because his own are good, and the others evil. Thus a godly man is described by this Character, Psal. 35. 4. In whose eyes a vile person is contemned, but he honoureth those that fear the Lord. You have a notable instance of this in Lot, 2 Pet. 2. 8. where righteous Lot is said to vex his soul by hearing and seeing the wicked Sodomites. The Greek word signifieth to torment his soul, and it is used of the damned in hell. There is also an emphasis in the phrase, his soul, he doth not say himself, but his soul, as if a sword had pierced. Thus God saith, His soul shall have no pleasure in the backeslider, when he would expresse his great abhorring of such an one. Fur∣ther this torment is amplified in the instruments by which, both in seeing and hear∣ing. Lot was among the Sodomites as the Dove among Hawks, a Sheep among Wolves, a rose among thorns, a bright Starre in a dark night; and this did so much afflict him, that August. in praef. Psal. 69 cals this a persecution, and saith, The evil deeds of the Sodomites were a persecution of Lot. Hereupon the same Father proves, That the persecutions of godly mens souls by wicked scandals, is worse then that of Tyrants killing the bodies. And Bernard speaks excellently to this purpose of the Churches bitternesse, Amara prius fuit in nece Martyrum, amarior postea in conflictu haereticorum, sed amarissima in moribus domesticorum. Try thy love to the godly, by thy grief and trouble that cometh to thee, through the wicked∣nesse of others; for seeing by their evil deeds, God is so much dishonoured, how can it be but that with David, Rivers of water should runne down thy eyes, because men keep not Gods Law? and David said, He hated those who hated God with a perfect hatred, that is, a full, absolute, irreconcilable hatred, which is to be under∣stood of their will not their persons.

Fourthly, This emptieth it self in doing and procuring all spiritual good to them. * 1.237 To love is to will good to another, that is, their proper, convenient good. Thus to love the Brethren is to pray much for them, to be diligent in the exhorting and provoking of one another to good; for of such a love and hatred which re∣gards spiritual things, the Apostle speaketh, as by his instance in Cains hatred ap∣peareth, which was from a spiritual consideration, Prov. 27. 17. As iron sharpneth iron, &c. so a man sharpneth the countenance of his friend, that is, as the instrument which is rusty, or edge dulled, is made serviceable by the file; so is one godly man quickned up by another. The Church is compared to a flock of sheep, whereof every one brought twins, that is, their fruitfulnesse, and vers. 9. in the same Chapter, Christian love is compared to Ointment and Perfume, which hath much sweetnesse and strengthning in it; yea reproof is sometimes necessary, as David witnesseth, when he said, Let the righteous smite me, and it shall be bet∣ter then oil: yea this love is so farre commanded that sometimes it's our duty to lay down our lives for the Brethren.

Lastly, This is seen in bearing their burdens, and forbearing their infirmities; * 1.238 Bearing their burdens; hence as members of the same body they are to weep with those that weep, and rejoyce with those that rejoyce. They are to be like the strings of an instrument, touch one, and they all sound; And forbearing infirmities, Gal. 6. 1. Ye that are spiritual restore such an one; The word signifieth, Set him in joint again, as if a godly man overtaken by sinne should cause as much grief to the whole body, as a dis-jointed member useth to do; So that to love the Brethren (if all things be considered) is a choice and difficult sign of grace; it is not every one that is thus affected. Now here is a proper Question, Whether if Brethren be fallen into heresies and wicked errours, it be not against the love of brethren, to set against them, to endeavour the suppression of them? And certainly the matter may be so carried, as thou maiest discover not only an hatred of their er∣rours, but their godlinesse also; again it may be so, that thou maiest most of all discover thy love to their godlinesse, only hatred to their false doctrines: but this is a large field, and many things are to be said to it, else we cannot give full satisfaction to the Point.

Now to all this there is an Objection made, Love of the Brethren, say they, * 1.239 cannot be a sign of grace, because if it be true love it must have all those properties de∣scribed, 1 Cor. 13. Charity suffereth long, envieth not, &c. Now who doth not finde some envyings, some impatiencies?

The Answer is easie. We are not seeking for perfect signs, but true signs; and if * 1.240 we finde true signs we may gather much comfort, though several defects cleave to us. Wilt thou think there is no honey or milk in Canaan, because Jebusites and wilde beasts are left there?

But again they object, Every sect thinketh their sect the true Brethren. Hence the Papist loves a Papist, thinking him a true Brother, and so men may comfort them∣selves with false signs.

The Answer is, True signs are indeed so, though men blinded and deceived are se∣duced by counterfeit. A true Pearl is judged to be true by a skilfull Artificer, and he knoweth he is not deceived; though the unskilfull takes much counterfeit pearl for true; so a man awake is sure he is awake, although men in a dream think themselves also awake, but are indeed deceived.

Lastly, They say, The Apostle speaks this love as it is a sign to others, not to our selves.

Thus the Antinomian, and Estius to this purpose, The Apostle speaketh (saith he) of the whole Church as it is a Society, not of every particular person. But as the A∣postle intends that every particular man should love the Brethren, so he also ma∣keth this as an Argument, because hereby every man in particular may be assured he is translated from death to life.

If love to the Brethren demonstrate our spiritual life, then hatred, opposition, * 1.241 scoffs and reproaches of such, demonstrate the actors therein to be of the devil.

Oh how many Cains are there, that therefore hate and stomack others, because their courses are contrary to their sins! There cannot be a surer symptom of thy rotten, yea devilish heart, then to say, I could love such an one, honour such an one, but I cannot abide his strictnesse. Like delights in like. Davids delight is in the Saints of the earth; if thine be in Swine and Dogs who wallow in their vo∣mit and mire, tremble at thy disposition; Canst thou say thou lovest God and hatest his Image? that which resembleth him here upon the earth? The saying is, Noscitur ex socio, &c. You may know a man by those he delighteth and re∣joyceth in, and converseth with.

Use 2. To bewail the neglect of this even among the godly, How doth this * 1.242 manifest that we have the faith of Christ in respect of persons? Do not abuse godlinesse to make it an occasion of thy carnal pride, envy, or earthly advantage? The Apostle therefore makes heresies and schisms the fruit of the flesh, because these arise from carnal motives one way or other. Yet this is not so to be ur∣ged, as if a prudent and godly Zeal were not to be urged against the false doctrines of godly men; it is one thing to set against a man because of his god∣linesse, that is devilish; and another thing because of his corruption, whether in practice or opinion. But love like Eliyah hath left the Church, and is carried up to heaven in a fiery Chariot.

SECT. III. A Discovery of many false or unsufficient Signs of Grace, which carnall men support themselves with.

SERMON XIX.

Church-priviledges no Sign of Grace.

ROM. 2. 28, 29.

For he is not a Jew that is one outwardly, &c.

THe Apostle his scope is in this latter part of the Chapter to convince the Jews that they are equally in a sinfull and wretched condition with the Gentiles, and therefore need Christ and Justification by his grace, as well as they. And that he may the better awaken them herein, who were apt to dote upon empty and vain priviledges, he takes this me∣thod to cure them.

First, By way of concession, he reckons up the priviled∣ges they enjoyed, which are divers.

1. Thou art called a Jew; Whereas the people of Israel formerly were called Is∣raelites, after the captivity into Babylon they were called Jews, and in this they gloried, as among us some do in the name Christian.

2. He is said to rest in the Law, viz. as given by God to that Nation, which he had not done unto any other people, and he useth an emphaticall word; They made the Law that to them which Christ should have been, a rest to their wearied souls.

3. Thou makest thy boast in God: The Prophet speaks of glorying in God as a duty: but here it is a sinne, for they boasted of him in a carnall, factious way, as their God; Even as the Heathen boasted of their God, (or as the Turks of Maho∣met,) or as the Apostle of some Corinthians, who when others were for Paul, o∣thers for Apollo, these were for Christ, that is, they set up Christ in a way of party and faction against others.

4. The Jew did know Gods will, for to him it was revealed.

5. He discerned the things that were excellent, or profitable, or differentt, or

convenient, for all this the word will bear, if he was instructed out of the Law, as it were catechized.

6. He was confident of being a guide to the blinde, a light, an instructer, a tea∣cher, and that he had a form of the truth and knowledge of the law. The Apostle doth not take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in an ill sense, as in Timothy; for the Jew was not confident that he had but a form only, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in another place, a method and way to inform others about the truth. Thus far is the conces∣sion of their Priviledges.

In the second place is the aggravation of their sinne from these very preroga∣tives, partly because they sinne against knowledge and conviction, partly because their circumcision and the like visible signs of Gods favour did not at all profit without holinesse, yea, an Heathen and a Jew without this became both a∣like.

Hence in the third place he amplifieth this assertion by a distinction of a Jew, and of circumcision, for it was the hardest Paradox and most offensive to a Jewish ear, that could be, to say, circumcision did not profit: for they so glo〈…〉〈…〉 in it, that they were wont to say, it was equall to all the Commandements, and that heaven and earth could not stand if there were not circumcision. The Apostles di∣stinction is like an Axe laid to the root of the tree, it takes away the foundation of all their glory. There is (saith he) a Iew outwardly, that hath only circumcision of the flesh, and this is not really and properly a Jew, he is not a Jew, nor is this circumcision saith the Apostle. 2. There is a Jew inwardly, a circumcision in the heart, in the spirit, and this is a Jew, this is a circumcision, and his praise is of God, not of man; God regards such only. Now this is also very applicable to the times of the Gospel, he is not a Christian, that is one outwardly, nor is that Baptism which is of the flesh but that which is inwardly and of the spirit. No visible signs or du∣ties in Christianity profit, if a man walk not according to Gods Word.

Although men are very prone to rest upon Church-priviledges, and visible signs or * 1.243 duties therein, yet they are no testimonies or signs of the truth of grace.

This point deserveth a lively discovery, because it's the only prop and evidence of most Christians for heaven; And whereas in other things they would judge a title without reality to be a miserable comfort, to be titularly rich, and really poor. To have the name of health, and to be indeed diseased and pained, herein they would judge it mockery; yet in religion they are strongly contented to have the name and repute of Christians, baptized persons, professors of Christs doctrine, and yet know not the power of th••se things, being like dead corpse with sweet flowers strewed upon them. Therefore to explicate this necessary point consider some things by way of foundation.

As first, We finde it such a sinne that generally the people of Israel were guilty of. * 1.244 Insomuch that the great contestation between the Prophets in the Old Testament and the Israelites living then, between Christ and his Apostles and the Jews living then, to have been upon this very particular. No Minister, no Sermon, could take them of•• from this, that because they had the externall priviledges, therefore they did belong to God, and were the children of Abraham, Jer. 9. 25, 26. see how the Prophet reckons the Jews because uncircumcised in heart, among the Moabites and Aegyptians uncircumcised in flesh, and God would punish them both alike: Now compare this with Ier. 7. 4. see how Paradoxall this was to the Jews, they cryed, The Temple of the Lord, The Temple of the Lord are these. They thought such visible symbols of Gods presence would preserve them, though their lives were unreformed. Thus Isa. 1. The Prophets whole scope is to let them know, that all their sacrifices and religious worship were but so much detestable abomination unto God. Thus it was also in the New Testament, how excellently doth our Savi∣our discover this point twice, Mat. 3. 9. Joh. 8 33. where the Pharisees whole support was in their carnall priviledge, and our Saviour sheweth notwithstanding all this, they were of their Father the devil. Thus Gal. 5. Circumcision and uncircum∣cision,

that is, the Jewish dispensation, and the Gospel dispensation of Ordinances is made nothing, but a new creature; and certainly if Christ himself be no more to be born after the flesh, much lesse may any visible Ordinances which are not e∣quall to Christ. Thus you see it was the Jews sin.

But secondly, If you look over all Chrstianity, you shall finde this the Catholick and * 1.245 universall sin: whereby Christ and regeneration with powerfull godlinesse is whol∣ly neglected, and a fleshly carnall confidence in the titles and Ordinances of Chri∣stianity established; so that all those expostulations which the Prophets and Apo∣stles had in those daies may be justly revived again, seeing those sinnes are revived: What circumcision, and sacrifices, and the Temple were to the Jews; the same are baptism, the Lords Supper, and frequenting our religious Assemblies: and as the Jews in the midst of all their duties, had wholly laid aside Christ and sanctification, ••o have generally Christians now. Thus as the Apostle argued severely, you that rest in circumcision, that rest in the Law, you are fallen from Christ, you are igno∣rant of the spirit, the same may be said to formall protestants, you have turned all Gospel-dispensations into externals meerly; and so are Christians of the flesh and not of the spirit: Ye are of Agar and not of Sarah, ye are not children of the Promise; Your being is not by the meer word and power of God, all power in nature, being in this respect but a dead womb, but only by carnall and externall badges, Rom. 9. 6, 7. see how admirably the Apostle discourseth of this in the Jews case, and applies it to Christians. Oh therefore take heed of this epidemicall di∣sease, be not dammed or troden down in this crowd.

3. To demonstrate the connaturality of this sinne, observe how ingenious the fleshly * 1.246 mindes of men have been by arguments and opinions to encourage a carnall confidence in these externals: for what other practicall use can be made of those Popish do∣ctrines that the Sacraments do conferre grace ex op••re operato, from the very work done and application of them to the soul; and this made Melancthon wish the very Word Sacrament were removed out of the Church, because as people then were informed, they thought in the elements of a Sacrament, some inward supernaturall force lay couched to save them, and therefore they took these Sacraments as men would medicinall potions, that by an inward physicall power produce their effects: by this means all visible Ordinances were turned into meer idols. They attributed that to baptism which belonged only to Christs bloud, they would give that glory to a Sacrament which belonged only to Christ, and made as much of the linnen wherein Christs body lay, as the body it self.

In the next place, while we give this explication, you must by way of caution * 1.247 take heed of two other extreams, And that is,

1. To cry down the very being and use of these externall Ordinances, as being but forms, and the spirituall frame of the heart is made all in all. Thus there are blasphemous Hereticks that cry down the Sacraments, the Ministry, yea, the Scri∣pture it self, yea Christ himself, as being but formes, and we ought to have com∣munion with God immediatly. But it is elsewhere to be shewed, that Christ hath appointed an externall form of communion in his Church, which consisteth in read∣ing, and preaching of the Word, Administration and receiving of Sacraments, Praier, and Church-government, and Censures, with a Ministry from him, all which are of a perpetuall institution for the substantials of them, and to cry down these forms, which God hath appointed as means to beget and encrease grace, which are in the gracious use of them a solemn acknowledging and owning of God, is a Beelzebub errour as I may so say, and a false doctrine in the first magnitude: we are therefore to sail between these extreams neither resting upon Externals in re∣ligion, as enough without Christ, and regeneration, or on the contrary abolishing and neglecting the use of them.

2. We are also deficient when although we doe not cry down formes wholly, yet we * 1.248 give too little to these institutions of Christ. As we may give too much to baptism and the Lords Supper, ••o also we may give too little; in former times of supersti∣tion

the first sin was common: In these latter times, I fear the latter doth over-flow. The Remonstrants, they say, that the doctrine which the Protestants deliver about the Sacraments is valdè suspecta greatly suspected by them of falshood. And the Socinians they make them only commemorative of some former mercy: they deny any reall exhibition or encrease in grace thereby. Hence it is their expression, As, say they, when the Israelites in eating of the Paschall lamb, made thereby a commemoration of their deliverance out of Aegypt God did then bestow no new mercy on them, only there was a remembrance of the old; so in the Lords Sup∣per there is no new conveyance of any grace, but a remembrance of an old former mercy, but this cometh too short: for those Scripture-expressions 1 Cor. 10. The bread that we break, is it not the communion of the body of Christ &c. and in the very words of the institution, Take, eat, this is my body, do evidently prove more then 〈◊〉〈◊〉 meer commemoration. The Scripture when men are apt to rest upon Sacraments, speaks contemptibly of them; Your Fathers ate Manna and died, Circumcision pro∣fiteth nothing, he that eateth unworthily eateth damnation to himself: but when it re∣gards the institution and proper use of them, and not the subject receiving them, then it speaks gloriously. These things are premised by way of explication and caution.

In the third place let us consider why people are so apt to rest upon these as comfortable testimonies, and there are severall reasons. * 1.249

1. Because they being duties commanded, when performed, that gives some ease and comfort to a naturall conscience. To be circumcised was Gods command, To be ba∣ptized, to hear his Word, to receive Sacraments are duties injoyned by God, so that the very neglect of them is threatned with condemnation; now then when we are diligent to discharge all these, a mans conscience hath not so much to ac∣cuse him and condemn him, and we are apt to take any partiall ease and comfort of conscience for a generall acquittance.

2. We are apt to rest in these things because they are easie to be done: Whereas the way of mortification is troublesome and tedious to flesh and bloud: Hence it's cal∣led * 1.250 crucifying the flesh and cutting off the right hand, and pulling out the right eye. The Jews would bring multitude of sacrifices, They would kill many bullocks and rams rather then any lusts. They would not sacrifice themselves or their lusts, yea, they proffered their first-born, when yet they would not leave their sins. Oh beloved, the duty of mortification and powerfull godlinesse is an hell to flesh and bloud: Christianus est perpetua naturae violentia, and therefore few, set on that; whereas to come to Church, to hear, to pray, these are done without much trouble. Every naturall man had rather perform a thousand religious duties, then crucifie one pleasant or profitable sinne: Oh then see upon what sandy foundations you build all your hope, whose lives are not sanctified, ••ho are strangers to the power of god∣linesse, yet stay your souls with externall religious duties.

3. Therefore men rest upon these because they are ignorant of the work and necessi∣ty of regeneration: You see Nicodemus an old man, much versed in the religious * 1.251 worship of God, yet though a master in Israel, knew not this thing. Oh it's to be feared there are many great Scholars, there are many ancient, noble, rich Christi∣ans, that yet are strangers to the whole inward work of Gods Spirit by way of change upon them. The Apostle cals circumcision of the heart, circumcision made without hands; and so baptism and the Sacraments in the heart, which are not visi∣ble in the eies of the world, make us esteemed before God. Be not then idol Chri∣stians that have eyes and see no••, hearts and understand not the inward vertue and spirituall efficacy of Christ in his Ordinances. It was Chrysostomes complaint in his ••aies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Alas, how are all the grave and holy Or∣dinances in the Church of God turned into meer outsides and formalities! Thus in Popery when reall holinesse began to be persecuted, then they set up a deal of su∣perstitious holinesse, holy Images, holy Altars, holy Temples, holy vestments, and in the mean while, true, reall holinesse was scorned: and here is too much

of this Pope in the belly of many formall Protestants.

4. They put confidence in them because they are ignorant of the righteousnesse by * 1.252 faith in Christ. There is no man but the godly that looks for any justification, but by the works he doth, and so they turn the Gospel into the Law, and make the duties and administrations under the Gospel, what the Jews did the legall admini∣strations in the Law: You cannot have a clearer instance of this then in Paul, Phil. 3. he giveth in a catalogue of many priviledges, and he saith, he thought them great gain to him once, but after he came to the knowledge of the righteousnesse by faith in Christ, he counted them dung and drosse, and desired to be found in Christ only. The Apostle useth an excellent expression, Heb. 4. 18. speaking of the godly and their consolation in the Covenant of grace, he saith, they have fled for a refuge to lay hold on this hope. Every godly man is in as much fear of his sinne, whose guilt by vertue of the Law pursueth him, as among the Jews the man was that had slain another: Now with what haste, trembling and desire he fled to the City of refuge, the same doth a godly man use in laying hold on Christs righteousnesse: Alas, his duties, his religious worship, it is not a City of refuge: If therefore thou knewest the necessity of Christ, and what righteousnesse by faith means, thou couldst not rest in these externall duties.

5. Therefore men rest on them because they look on these duties as satisfactory and * 1.253 compensatory to God. We think by these ordinances we have made amends to God. It is Bellarmines doctrine, that praier as it is laboriosa and poenalis, undergone as a laborious penance, is compensatory to God. Now though the doctrine of Popery be renounced, yet unregenerate persons abound in the practice of it.

Lastly, Therefore do carnall people rely on these, because they mistake the nature of * 1.254 them. They look upon them as those things which will of themselves make them acceptable to God, notwithstanding any preparation or spirituall managing of them: whereas setting aside the Word of God that works the first grace in us, all other duties they are but as cloaths or garments to the body, which cannot warm or heat a dead body; but if there be life in the body to heat them first, then they will encrease the heat. And thus it is here, if there be spirituall life in thee, and thou put it forth in these duties, then these duties will corroborate and strengthen it more.

We come to the second generall part of the Doctrine, to shew, That the ha∣ving * 1.255 and enjoying such seals is not sign sure enough for our being in the state of grace.

And first That they are not, may appear, in that the Scripture makes it not only possible for such to be damned, but doth foretell even actuall damnation; and that to * 1.256 the greater part of such persons. Thus Mat. 7. some condemned at that great day are brought in thus pleading, Have we not eat in thy presence? The Jews will say so in respect of their sacrifices, the Christians in regard of the Lords Supper, so that it is a wonder to them that they are cast out of Gods presence, and howsoever in the parable of the great Feast the Master of the Feast spieth out but one that came in without a Wedding garment, for which he is apprehended and cast into utter darknesse, yet that doth not imply few only will be without a Wedding garment, though at the Feast; for in that one is represented an universall or multitude; Therefore our Saviour makes this inference, for many are called but few are chosen, which would be a conclusion wholly repugnant to the premise••, had not a gene∣rality been intended in that one; so our Saviour in another place, The children of the Kingdom shall be cast out; who are those children of the Kingdom, but such that were partakers of all the Ordinances of the Church called the kingdom of heaven? Oh then it is in vain to pleade that, which many damned in hell have been partakers of. And whereas if true grace be in any man, though in the least de∣gree, he can never be excluded; none can say, Lord did we not truly fear thy Name, reform our lives, walk spiritually? and yet God bid them Depart, he knoweth

them not. And that this sad portion will be to the greatest part of those that have enjoyed those pridiledges, appears by that fore-mentioned, Many are called, but few are chosen, which are not so much words, as thunder and lightning. Oh then think not these an Ark sure enough to keep thee in the deluge of many waters.

2. The Scripture reckons the condition of a man with these priviledges, and one with∣out * 1.257 them in the same condition if there be not holinesse. Thus as you heard the Pro∣phet Jeremiah makes the uncircumcised in heart, though circumcised in flesh, all one with the worst of Heathens, the Moabites and the Ammonites. And to this pur∣pose also the Apostle in the verses before, Shall not thy circumcision be accounted uncircumcision, if thou keep not the Law. So that as long as wickednesse is in thy life, thy Baptism doth no more advantage thee then the Heathens no-Baptism. It shall not avail thee, thou hast called upon Christ, thou hast so many times received the Sacrament. Hence it is, that the Prophet cals the wicked Princes and Gover∣nours, though of Israel, yet Princes of Sodom and Gomorrah, and so may the Mi∣nisters of the Gospel call prophane and wicked men, ye men of Scythia or Ame∣rica, for this badge and mark of Christianity is not regarded by God, if not ac∣companied with true godliness; so the Apostle saith, 1 Cor. 11. This is not to eat the Lords Supper, it was as if they had not received at all.

3. The Scripture goeth higher, and doth not only make them equal with Pa∣gans, * 1.258 but God professeth his abomination of all their religious service, and thy wic∣kednesse is more noisome then all thy Religion is well-pleasing; See Isa. 1. how God expresseth himself concerning the Sacrifices and new Moons of the sinfull Israelites, He hated them, they were an abomination to him, it was like cutting off a dogs head; Oh how contrary are Gods thoughts, and thy thoughts about the same religious duties! The Prophet Haggai also Hag. 2. doth by an excellent instance shew, That if a man be unclean and sinful, his holy services do not take off from his uncleannesse, but his uncleannesse defiles them. Oh therefore consider, that thou hast many dead flies fallen into this box of ointment, and therefore cannot be savoury unto God! Thy swearing tongue doth more offend God then thy praying tongue doth please him; Thy sins will cry louder then thy prayers, yea God will answer thee according unto the abomination of thy Idols; he will answer thee not according to the duties thou art doing, but thy sins thou hast committed; he doth not look upon thee as one praying or hearing now, but as one unclean, dumb or vicious in some week-day. Oh why do your consciences lie in such a deep sleep in your bosoms! Why doth not that Serpent in thy breast begin to hisse and sting thee at the hearing of these things?

Lastly, These are so farre from being signs without grace, that they will be aggrava∣tions * 1.259 of thy condemnation. As in some Countreys when their malefactors were to be burnt at the fire, they poured oil and pitch to encrease their torment the more, so will every Sacrament, every prayer, every Church-priviledge, make hell the hotter for thee. Woe be to thee Corazin and Bethsaida, Tyre and Sidon, Sodom and Gomorrah, Heathenish persons, and that in the highest way of wickednesse shall have lesser torment then they; and so mark the Apostle here speaking of the Jew, he saith, that by the letter and circumcision he did transgresse the Law, How was that? Even by those Priviledges and Ordinances he was made the greater trans∣gressour.

Now the Reason why these are not sure signs, is, Because no promise of Justification or Salvation is made meerly to the use of them. Our Saviour saith not, He that is * 1.260 baptized shall be saved, but he that believeth and is baptized. Thus as God com∣manded the Jews to circumcise their foreskin; So God promiseth as the mercy of all mercies, he would circumcise their hearts to love him. Look then over the Scri∣pture, thou canst not finde any one promise of pardon, or eternal glory to thee, because baptized only, because a Christian only, because receiving a Sacrament only, unlesse there be also renovation in thy life and conversation. I grant that

because of the very external profession of Christ, and his wayes, though there be no internal change, many Church-priviledges belong to them, and Ministers are bound to dispense them to them, if they be without scandal: I grant also, as may be fully proved out of this Text, that there is an external and internal Co∣venant, a man may have a Church-holinesse, a visible sanctity, whereby he and his children are intituled to Ordinances, although all this while there be no true grace in that man. But now we are speaking of the promises of Justi∣fication and salvation, and these are made to none but to the truly godly. Therefore till this be, thou art only in the outward Temple, not in the Holy of Holies. Oh therefore that these things were more considered by you: Suppose you hear God speaking from Heaven to you; Why are you weeds in my garden? Why are you Tares in my Wheat? Why are ye Chaffe in my Floor? Yea, think thou seest an hand-writing on every wall of thy House, and post of thy doors, like that of Belshazzars: Thou art numbred and weigh∣ed, and found too light: All thy religious profession, Ordinances, are found too light.

Use of Exhortation, Let this truth be to you what the Jealousie-water * 1.261 was to the suspected person, let it not be said to you as to that Church, Thou hast a name that thou art alive but art dead, or as to another Church of some that said they were Jews but were not. Thou saist thou art a Chri∣stian, thou art baptized, thou hast Ordinances, but whose works are those which thou dost? who is the Father of that wickednesse, barrennesse, neg∣lect and contempt of true holinesse? Can the same Fountain send forth bit∣ter streams and sweet? Shall that tongue that hath here prayed to God af∣terwards blaspheme? and consider the Apostles Argument in this Chapter; The Jews wicked carriage caused the name of God to be blasphemed among the Gentiles; Pagans, Papists, Hereticks blaspheme the truth, because of your evil deeds. How necessary is it that where we are orthodox we should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also? Salvian a zealous Father against the wickednesse of Christians, attributing all the grievous Judgements of God then upon the Church to their impious manners, he brings in the Heathen also blaspheming Christ, and laying all the fault here, that Christians were no better: Si Christus sancta docuisset, Christiani sanctè vixissent; If Christ (say they) had taught holy and godly things, then certainly the Christians would have lived holy lives. Take heed, for the condition of all Heathens and Pagans will be more tolerable at the day of judgement then yours.

SERMON XX.

Gifts and Parts in matters of Religion, no sign of Grace.

MAT. 7. 22.

Many will say unto me in that day, Lord, Lord, &c.

OUr Saviour in this verse, and that going before, removeth two foundations that believers are apt to build their hopes upon,

The First is a bare name, and profession of Christianity, without the real power of it, whose insufficiencie we have already discovered. Nomen sine actu & officio, nihil est, said Salvian, speaking to this purpose, Christianity in a prophane life, is ornamentum in luto, a jewes in a dunghil.

The Second weak and rotten foundation is in my Text, and that is, Gifts, and e∣minent abilities bestowed upon Christians: and these seem to be a very strong Pillar, and Prop. But our Saviours assertion about the unsoundness of it, is very terrible, and yet very necessary to these times: wherein men are like trees that spread out into many branches, but have little or no root.

1. In the words you have the description of their confidence, in that phrase, Lord, Lord: which argueth not onely vehemency, but boldness, and as if accustomed fa∣miliarly to call on God as their God.

2. There is the ground of their confidence, Have not we Prophesied in thy name, and in thy name cast out Divels, and in thy name done many wonderful works? Those Expositors that think they lyed in saying thus, as if no wicked men were made par∣takers of such wonderful gifts of the Holy Ghost as here are specified, attend not to other places of Scripture: neither is that dispute necessary, whether they were true miracles that they wrought? or did indeed cast out Divels? For seeing these Gifts were given for the good of the Church, and not of those that enjoyed them, there is no ground to deny the truth of their miracles. Only observe how they lay much upon this, That all they did was in Gods name, which they thrice repeat: That is, at the command of God, having authority from him, and by his power administred unto them.

3. This is aggravated by the number of those who shall be in this frustrated con∣dition: Many, not One or Two, but Many shall say. Lastly, Here is the time when the weakness of these foundations will be discovered, In that day, viz. at the great day of judgement, when all hidden things shall be discovered: Implying, that they li∣ved and died with great confidence that God was theirs, but never were convin∣ced of their deceit therein till it was too late. In the next place you have Gods an∣swer to them beyond all their expectation, illustrated by the free and open decla∣ration of it.

• First, Then will I pro••ess unto them: The word hath several significations: here it denoteth a publick and solemn declaration.
• Secondly, The matter declared, I never knew you. That is, approved of you,

• and loved you: no, not all that while I gave you those abilities, and spirituall Gifts.
• Thirdly, There is the effect of this declaration: Depart from me, with the cause, Ye workers of iniquity: because they wrought iniquity in the Divels name, as well as miracles in Christs name; therefore they must depart.

Doct. Although Christians are very apt to rest upon Parts, Gifts, and great abi∣lities in Religion, as a sign of their interest in Heaven, yet without a godly life they * 1.262 will prove broken reeds.

At the day of judgement when the fiery trial shall be, all this painting will melt away. For the opening of this point, let some things be considered by way of Ex∣plication.

First, There are parts and abilities of two sorts: The one Humane and Natural, * 1.263 the other Divine and Spiritual. Natural parts, are all those excellent abilities ac∣quired by industrie, and through the discipline of others, though even those Natu∣ral gifts come from God also. In this kind the Heathens have wonderfully excelled, and many of the Fathers converted to Christianity, were before their conversion, admirable in humane learning. Qui dedit Petrum Piscatorem, dedit & Cyprianum Rhetorem. He that called Peter an illiterate Fisherman, called Cyprian also a great Rhetorician. Thus Tertullian, Origen, Austin, Hierom, and others, came into Ca∣naan, the Church of God, loaded with Egyptian gold, I mean filled with humane learning: so that, that foolish assertion by some in these daies, that God never sanctifieth humane learning, expungeth at once all those glorious Lights out of the heavenly Firmament. It is true indeed, take these natural endowments in the heart, while carnal, they work a sinful pride, and tumour, against the simplicity of Gods waies. Hence Austin spake of himself, Dedignabar esse PARVULUS, I scorned to become like a little Child, and to admire the Scriptures. Thus also Bradwardine, called the profound Doctor, usque ad stuporem, even to amazement, professeth of himself, That when he heard Pauls Epistles read, he was much disspleased, because Paul had not Metaphysicum ingenium, a Metaphisical wit. And certainly when Na∣tural parts come like Hagar, to quarrel with Sarah, Gods Truth, then throw her out of dores; otherwise if subordinated, they are great helps. But secondly, there are spiritual Gifts, such as the Spirit of God doth more immediately work in his Church, of which the Apostle speaketh largely, 1 Cor. 12. Now the Spirit of God is the Author of two kind of gifts; the one Sanctificantia, Sanctifying and saving, such as Faith, Hope, Love, Repentance: The other Ministrantia, or Gifts of Ministration, because they are wholly for the service of the Church: The for∣mer are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the latter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though the Scripture doth not alwaies fully distinguish these two words: the Schoolmen by Division call the former Graces, Gratos nos facientes, making us acceptable to God; and the other Graces, Gratis datae, freely given. But this distinction is first absurd, because coincident; for those graces which (they say) make us acceptable to God, are also freely given: And se∣condly its false; for true Grace is called Grace, not because it maketh us gracious and acceptable to God, but because it floweth from the grace of God. Now these gifts of servcie in the Apostles time, were more immediately vouchsafed by the Spirit, and more universally, insomuch that its made a promise, Mark 16. 16. 17. Even to every believer, that great signs and wonders should follow him: Thus the Church of Corinth, 1 Cor. 14. by reason of her eminent and various Gifts, seemeth to be like the Queens daughter, all in gold and curious needle-work. In these latter daies God also doth bestow upon men, not immediately, but mediately in the way of study and use of means, many spiritual Gifts, such as the gift of Prayer, the gift of Preaching, great assistance in the exercise of these, with inlargement of af∣fections therein: and these are much admired as arguments of their holiness and piety: but the Apostle told the Corinthians, he had a more excellent way to shew them then that of Gifts, which was the way of Grace.

Secondly, The end of all these spirituall abilities, is to profit the Church with them. * 1.264

They are not for vain ostentation, disputes, and applause in the world, but merely to edifie others. 1 Cor. 12. 7. The gift is given to every one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to profit with. So then these gifts must not be put under a bushel; these Talents must not be Hid in the earth, or wrapt up in a napkin, as if it were a dead thing. It is ingeniously observed by Theophylact, That when men were dead, they covered their faces with a napkin, and laid them in the grave: Thus they did to Christ, and to La∣zarus: and thus the unprofitable servant did to his Talent, as if it were a dead thing and buried, he would make no improvement of it at all. And well did Au∣stin call idleness, the burial of a man while alive: Paul, even then when he foretels his death shortly, That he must be a Sacrifice for the truth, he yet sends for his Parchments, imploying that little time he hath in study. Now when I say gifts must be improved, I mean the gifts of private men in a private way out of chari∣ty; of publick men, by office in a publick way out of Authority: for that gifts are not enough to entitle to a publick office, appeareth by the examples and commands in the Epistles, and in the Acts of the Apostles, where all that publickly imployed their gifts, besides their own qualification, had also authority, and office given them by Superiours, whereby they were sent to do their work: And as they are not to be negligent, so neither to use them for applause, or to get esteem, or make parties. It is a sad corruption in us that we affect gifts more then graces, as you see the Corinthians did, for which Paul reproveth them, because by their gifts they were more admired and applauded: Hereupon they also had many followers, and truely this City of London is become much like Corinth: as she gloried in light and knowledge, as she abounded in schisms, and parties, one for one, and ano∣ther for another: as her publick meetings were come to great confusions and dis∣orders, and as they minded disputes, but neglected the true power of Grace, thus is it with London at this day.

In the next place let us consider, Why Believers are so ready to lean upon these? To take Gifts for Graces, Enlargements and Assistances for San∣ctification.

First, Because these do exceed the common way, and ordinary course of Christians. Men so qualified and furnished, seem to be as much above ordinary Christians, as * 1.265 the call Cedars above the low shrubs: The Pharisees, how scornfully did they speak, This people which know not the Law, are cursed. How apt is a man, be∣cause he can pray excellently, discourse upon many controversies in religion, to un∣dervalue those that cannot: Seeing therefore that these are in an higher form of Christs school, and to the name and Title in knowledge of Christianity, they have su∣peradded many other Talents, is it any wonder they are confident of their good estate? We may read that in Austines time, it was a general received opinion, That every Christian, though he lived wickedly, should at last be saved. This Doctrine was so universal, that Austin was forced to oppose it with a great deal of fear and modesty. They did not hold with Origen, That the very Divels themselves should be restored, nor with others mollifying Origens opinion, That all men whether Christians or Infidels; nor as a third, That all Christians, how damnably soever erring in matter of Faith, shall be saved; but thought it most reasonable, That all right be∣lieving Christians should find mercy whatsoever their wickedness was. Austin, En∣chir. ad Sanc. saith, those that hold so, Humanâ quadam benevolentiâ sibi falli videri. And if the name and profession of Christianity may sway so much, what then may these more excellent and unusual workings of Gods Spirit upon men? wonder not therefore if you see a man that hath better gifts then another, more knowledge then another, have also more confidence in God then another. Not that indeed he hath grounds, for its better to speak one word with Grace, then five hundred with meer Parts and abilities; but onely self-love doth blind our Eyes, and deceive our Hearts, so that we do not judge Scripture-judge∣ment.

Secondly, A second reason of carnal confidence herein, is, because it is, very diffi∣cult

to know when our duties are performed by assistance meerly, and when by Sanctifi∣cation also. In prayer it is hard to discern when its the Gift of prayer onely, and when its the Grace of prayer also; for these things are judged by the Spiritual man onely; he is said to judge all things. But now an unregenerate man, though a∣bounding in these gifts of Gods Spirit, yet because he is altogether carnal, he can∣not make any spiritual discerning of these things: but as sensual bruitish men, they argue God loveth them, and that they are in the favor of God because he blesseth them with wealth, and outward prosperity. Thus men of parts and abili∣ties in religious things argue; if God did not love them, if he intended to damn them, he would never give them such knowledge, he would never give such assist∣ance, but this is a meer delusion. Oh there is as vast a difference between thy Du∣ties performed through assistance meerly, and through Sanctification, as is between sweet Grapes and wilde Grapes.

Thirdly, Therefore we do take these for sure signs, because hereby is demonstrated Gods power in us, and we are ready to take his presence by power, for his presence of Grace. * 1.266 When we perceive in our selves a greater strength then our own, we argue that God is with us, not onely providentially, but graciously, whereas these two are separable one from another: God was with Saul by way of assistance & power, when he gave him another spirit, but not by way of gracious inhabitation. There is no question but Christs power was with Judas in his miracles, as well as with the other Apostles; but with Judas was onely a presence of power, with the other Apostles, a presence of power and gracious Sanctification: so then, God may be much seen by his as∣sistance in thy Duties, in thy Prayers, in thy Preaching: but his presence in morti∣fication of sin, and vivification to righteousness is far more admirable. It is true, the times of the Gospel, and of its Truth is in Scripture, proved by this argument, because many wonders and signs were done amongst them; for so it was promised, That Miracles should abound in the time of the Messiah: but these are no sure de∣monstrations of the Spirit dwelling graciously among us. So then diligently consi∣der thus, Thou findest God much with thee: thou feelest thou couldst not do such things as thou dost; but here is no solid ground of comfort, unless thou discover∣est a further powerful work of his Spirit, which is in giving thee an holy, humble, believing, and self-denying spirit. Oh its far more comfortable to find Gods power melting thy heart for sin, quickening thee up to holiness, then to finde ten thousand enlargements in holy performances: It is better to see and feel God in thy conversation in the waies of mortification, then in any solemn Religious duty.

Fourthly, Therefore we rest on these, because we distinguish not between that * 1.267 which is Spiritual in the object, or matter we do, and that which is Spiritual in the manner how we do it. As for Example, The Pharisees, many things they did were Spiritual for the object matter: Thus their prayers, their reading and expounding the Scriptures, were spiritual imploiments, but take them for the manner how they did it, which was to be seen of men, to advantage worldly interests; and no Publi∣cans, or Harlots were more carnal then they, so that the proper stream and chan∣nel, wherein all their spiritual defilement did empty it self, was in their religious duties, so that they were most carnal, when they seemed most Spiritual. Jehu also is a clear instance, if you respect the outward matter; his reformation from I dola∣try, his establishing the worship of God, all this was wonderful Spiritual; but withall consider, that his aims were meer State-Policy in all he did, and so he was very carnal: consider therefore of this more then thou hast done: it may be thou wast never more sinful; corruption did never more discover it self then in thy Spi∣ritual abilities and imployments. Paul saith of some, That they preached Christ out of envy, and others may do it out of worldly ends: now because the Duties are Spiritual, shall we say these men are Spiritual men: No, they are sensual, corrupt, and worldly: and this is certain, when the Divel cannot perswade men to corrup∣tions in vicious and prophane courses, then he becomes like an Angel of light,

and seduceth them to carnal distempers in spiritual duties.

Fiftly, Therefore are we prone to rely on these, because they breed esteem in the hearts * 1.268 of others. Many times Disciples that are followers, they set up a Doctor or Tea∣cher as if he were an Angel: they place him among the Cherubims and Seraphims: they say by his gifts and abilities, their souls have got a world of good: they have cause to bless God that ever they saw him, or heard him: Now these solemn ac∣clamations from others, do work great confidence in such a mans heart. I make no question but a man of abilities may do good by them, although he himself be naught; otherwise the Apostle would not have rejoyced that some preached Christ out of envy: neither would Christ have remitted his Disciples to the Scribes and Pharisees Ministry as he did, when he bid them hear them as long as they sate in Mo∣ses his chair, deliver true Doctrine from the Scriptures. Now this being so, it is hard to perswade our selves that when we have been a means to bring in some Elect ones, we our selves should be as Reprobates: hence it is that the Apostle, Gal. 4. presseth men so to walk, That they may have approbation from God and their own consciences, rather then from others, when it is said, That those who convert others to righteousness, shall shine like the stars in heaven, that is to be understood taking in other places of Scripture, viz. If they be Godly, and walk in all the waies of God themselves, as well as teach others so to do.

Thus you see the reasons why people are apt to take all their evidences for Heaven from these uncertain grounds; now let us demonstrate the insuffi∣ciency of these to give any sollid support: and this will appear severall waies.

1. In that all these glorious abilities are, and may be consistent in the same sub∣ject at the same time, with prophane and ungodly waies of iniquity. Now can you call that light which agreeth with darkness? Can that be righteousness, which may consist with unrighteousness? You heard, He that is born of God sinneth not, be∣cause of that seed in him. Then certainly this is not that Spiritual seed, if we have, or may have at the same time an habitual inclination to evil. It is true indeed, sancti∣fying grace is in the same subject with the reliques of co rruption; and a Godly man hath darkness in him as well as light: and we know in Philosophy, that Con∣traria possunt simulesse in gradu remisso, ac dum sunt in pugna, contraries may be together in a remiss degree, and while they are in conflict: But in these spirituall abilities and gifts, sin may be in its dominion and prevalencie with full quietness and case. Hence our Saviour calls these Prophets, these wonder-workers, Work∣ers of iniquity. They were so at that very time while they did all these: alas, it was no advantage to cast the Divel out of other mens bodies, while he had full possession in their own hearts. Know then if these abilities were Grace, they would expel at least in some degree, all those lusts and exorbitances that are in thy life. Experience telleth us, that it is no new thing for men to pray zealously, to perform duties admirably, and yet to go from these duties to the committing of sin against the light of nature, as well as of the Scriptures. Did not Judas practise secret the every and injustice, notwithstanding his publick ministry? It is true, ma∣ny times God in a just judgement, when men live prophanely, doth at last take away their Talents: they cannot pray, they cannot preach as they have done; but they become very sots: even as in the black Coal-mine there sometimes arise such damp vapours that put out all the light, yea, and the breath of those men that are in it; but for a great while they may keep their Talent, and it not be taken a∣way.

2. These cannot be a sure testimony for our comfort, because they are not proper and immediate effects of election, which is the first round in that ladder of all spiritual mercies. If I have justifying faith, I may have sure confidence, because this is a fruit of our ordination and appointment to eternal life. But we cannot say thus of these parts and abilities; for the Text saith, Many shall say, have not we prophesied in thy name, yet Christ shall reply, I never know you: but there shall not one godly man

say at the day of judgement, Lord, was not I elected? was not I converted? Did not I repent, believe, mortifie sin, &c? And Christ say again, Depart, I know you not. If therefore our calling and election might be made sure by these gifts and a∣bilities, there might be some hope, but that cannot be; therefore how fully doth our Saviour speak to this purpose, when the Disciples came rejoycing to Christ, telling him, That the Divels were subject to them, and they could work all kinde of wonders, he replyeth, Rejoyce not in this, but that your names are written in heaven: where you see how prone we are to rejoyce in that which affords no good ground of comfort, and withall, That if we had the parts and abilities of men and Angels, yet if we had not our names written in heaven, we were in a miserable condition. Oh then say, This is but the fruit of the Common Love of God: the sons of the Concubine may have this, as well as the sons of the true wife: Abraham gave Ish∣mael some gifts, but they were not such as Isaak had; therefore pray that God would give thee tokens of such a love which is vouchsafed unto his own people in a peculiar manner.

Thirdly, These cannot demonstrate certainly The faith of the Elect Paul calls it, our good estate, because God in the bestowing of these gifts, doth not at all look to the good of him that hath them, but to the good of the Church. There is this difference between saving Gifts, and Gifts of service: saving Gifts, such as Faith, Repentance, &c. are intentionally given to the good of him that hath them; and although a man by these may edifie others, yet that is not looked at primarily; but now in these gifts of service, ability to pray, preach, and confer or dispute, these are given not primarily for the good of him that hath them, but of the Church in general. As a nurse to a great mans child liveth upon dainty fare, not for her own sake, but the childs sake: Now then thou shouldest thus argue, Is God much in assisting of thee in praier, in any duties with others? say, Surely the Lord did thus assist me, not out of any respect to me, but he had some child of his there to be refreshed, to be enflamed, or quickened by me: Hence for want of a godly life, many that have helped others to Heaven, they themselves are thrown into Hell; they are Torches, which while they give light to others, they themselves are con∣sumed.

Fourthly, That cannot be the true and proper good which may be turned into evil. Bonum est, quo nemo male uti potest, Grace and godliness cannot be used to an e∣vil end, because its part of Godlinesse to rectifie the end, the shew of Godli∣nesse indeed may. But now all these abilities are so indifferent in their nature, that they may be used well or ill: As Austin said of riches, That God doth some∣times bestow them upon wicked men, to shew they are not good in their own nature; a∣gain sometimes on good men, to declare they are not bad in their nature. Thus it is of all parts and abilities, they sometimes are bestowed upon good men, sometimes upon bad men, to teach us, That as the subjects are in whom these be, so may they be imployed: But we cannot say so of Grace: no wicked man hath any true saving Grace in him: Why then do you encourage your selves with that which a Judas may have? one roaring in hell may have? And certainly these abilities and Gifts are in more persons made a snare to evil, then an occasion to good. Satan is more busie to Tempt such: when the Divel first assaulted Eve, it was by the Serpent, as an instrument that was more subtile then all the beasts of the field: Thus afterwards he worked, when Satan seduced others by Ter∣tullian, and Origen, he was a Divel in the Serpent. When thy Liquor boyleth, then look to take off the Scumme: and so when thy Abilities and Enlargements are efficacious and fervent, then take heed of froth and vanity. Ornari abs te Diabolus quaerit, said Austin to a great scholar yet unconverted to Christ. The Apostle in 1 Cor. 13. and 14. speaks of other carnal effects of spiritual abilities, as to puffe up and inflate, to make divisions and severall parties in Gods Church, to bring all into confusion and disorder, therefore these cannot be grace.

Lastly, The Apostle maketh a man that hath all these abilities, yet if without

grace, to be no more then a tinkling Cymball, that may make a pleasant noise for the while to the ear, but presently passeth away, 1 Cor. 13. 1. And thus are all men of parts and gifts, they may be like a pleasant Song to others, but they them∣selves have no benefit: Men may preach well, expound Scriptures, write excel∣lent Comments, yet for all this, be but like Harps or Viols, that give a melodi∣ous sound to others, but perceive none of it themselves; Whereas true grace is pro∣fitable to him that hath it, it watereth his heart in whom it is, and makes it fruitfull: It beginneth an heaven in this life, yea, strangers and others, are not able to enter into his joy.

Use of Exhortation, Not any longer to look upon these gifts and abilities, as the most excellent things, but be perswaded there is a better way, and desire that. This assistance is like the rain that God vouchsafeth to the bad, as well as to the good: Only thy condemnation will be the more terrible, by how much thou wert the moresecure of heaven, and yet didst miss it: those men urged they had prophesied and wrought miracles in Christs name: but alas, the prophane and ungodly man, what will he say? We have been drunk in thy Name, unclean in thy Name: how absurd and blaspheming would this be? Therefore minde the things of mortifi∣cation more then of parts and assistance; say now, I know God will and doth love me indeed, when he makes me fruitfull in all holinesse.

SERMON XXI.

Fully clearing that there may be affections and sweet motions of Heart in holy things, which yet evidence not Grace, nor accompany Salva∣tion.

HEB. 6. 9.

But (beloved) we hope better things of you, and things that accompany Sal∣vation.

THe Text hath an adversative respect to the verses precedent, as the first word (But) plainly denoteth: For it is put in by way of mollifying and softening, after those severe and terrible expressions the Apostle had used before. At the 4. verse there is an Hypothetical Proposition, containing Beneficium Dei, The goodness and mercy of God: and Maleficium hominis, The ingratitude of man, with the sentence or judgement upon him. I shall not now speak to that con∣troversal matter, which is usually debated by the learned upon these words: you may briefly observe the mercies of God bestowed upon this supposed Apostate re∣duced to two heads

First, That which concerneth his intellectuals, in that expression, Enligh∣tened.

Secondly, Those that relate to his Affectionate part: and herein are most par∣ticulars, viz. tasting of the heavenly Gift, partakers of the Holy Ghost, tasting of

the good word of God, and the powers of the world to come. These things (God willing) shall be more distinctly handled when we shall discourse of the Grace of Conversion, and the counterfeit of it, (and then we shall vindicate the Orthodox interpretation from all corrupt oppositions) In the Second place, you have the Ingratitude, or wickedness of the man abusing these mercies, and that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may be proved of an universal Apostacy, not a fall in some particular gross sin, Toti, in totum, de toto, as Junius: which mistake made the Novatians deny any Church-reconciliation to lapsed sinners, and which made the Roman Church delay the receiving of this Epistle into the number of Canonical. In the Third place, there is the heavie doom of such, It is impossible to renew them again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word is in the Active sense, and signifieth there are no Tea∣chers, no Doctors, no Ministry, no Sermons can ever instrumentaly reduce them to godliness: and the Apostle saith, it is impossible, not absolutely to God, nor in that sense, as it is impossible for every man by nature of himself to recover out of his sins, seeing that it is common to every natural man: but here he speaketh of a special impossibility. Therefore its impossible from a special decree of God, where∣by he doth threaten to such abusers, and contemners of his Grace and mercy, a to∣tal substraction of all his favours, and goodness from them: even as a branch once grafted in, and afterwards disjointed is hardly capable of a second coalition. Now this the Apostle

1. Aggravateth from the cause, because they crucifie the Sonne of God afresh, viz. as much as lyeth in them: if they be restored, there must be a new Christ, or a new oblation of Christ, Those that fall in Adam Christ repair∣eth, but if a man fall off from Christ, and reject him, there is no further reme∣dy appointed by God, but such are in as hopelesse a condition as the Apostate Angels.

2. He illustrateth by the earth, drinking in rain, yet bringing forth thistles, which is near to cursing. Now having thus wounded them, and powred salt in their wounds, at last he powreth oyl to supple them, telling them that he doth not think they are these Apostates, partly because his judgement is they have bet∣ter things then these, partly because God is just and faithfull, and will therefore perfect the good work begun in them: My Text is the first mollifying expression, wherein you have,

1. The Apostle his charitable judgement expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which accord∣ing to the subject matter is sometimes to be understood of such a divine faith and hope that cannot be deceived, sometimes of such a certainty as we have by charitable construction and morall prudence, and in this sense it is taken here.

2. There is the object of this charitable judgement, better things, that is, better things then those fore-mentioned benefits (though seemingly very glorious) which hypocrites may have, and at last fall away; better then to be meerly inlightned, better then to have a taste only, and some sweet affections in holy things, and for better explication sake, he addeth, and things that accompany salvation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, harentia saluti, saith Austin, that cleave to salvation, that cannot be disjoyned from it: such things as whosoever hath, cannot but be saved; implying that those * 1.269 benefits though they were good things and gifts of Gods Spirit, yet were not neces∣sarily accompanying salvation.

That although affections and sweet motions of heart in holy things are much relyed upon as evidences of grace and salvation, yet they are not indeed any true signs or in∣fallible testimonies.

This Point needeth a powerfull and a wary discovery: Therefore for explica∣tion sake, let us consider what religious affections and motions the Scripture de∣clareth to be in some, who yet are not truly regenerated. The known and famous instance is Mat. 13. 20. where the third kinde of hearers is said to receive the word with joy. This is tasting the good Word of God, finding some sweetnesse

and power in the Ordinances, yet that this hearer was not hereby regenerate is plain, partly because he is said to have no root, partly because he is opposed to the good ground, that is, the good and honest heart (what is said by Arminians to these things, hereafter shall be discussed) so Joh. 5. 35. you have a plain instance of some that had light and heat in them, yet not godly. Ye did for a season rejoyce in Johns light and Ministery, so that men who shall at last be thrown in utter darknesse, may yet for a while rejoyce in the light of Gods word: Thus Herod put∣teth it also out of all question, Mar. 6. 20. for he heard John gladly, and the motive was religion, for it's said he feared or reverenced him, because he was a just man. I look upon this point as fundamentall in practice; and which if true, may strike like an arrow into our hearts, and therefore have brought undeniable places of Scri∣pture to assert this truth; Affections in holy administrations with delight and joy, may be in those who yet have no true grace: I will instance only in another affe∣ction, and that is sorrow and grief about sinne, even this may be in a man unsea∣soned with grace, Mat. 27. 3. it is expresly said of Judas, he repented himself and confessed I have sinned in betraying the innocent bloud, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word is properly used of that sorow, grief and care, which is in the affectionate part of a man: Ahabs humiliation, 1 King. 21. is so great, that God taketh notice of it; Seest thou how Ahab humbleth himself? The Israelites how often were they in their humiliations and mournings for sin? though these laud flouds were dried up again, insomuch that Gregory did well compare them to the grashoppers which make sudden leaps from the earth, as if they would fly to heaven, but presently fall down upon the ground again. Take one place for many, Psal. 78. 34. They sought him and they teturned, and they enquired early after God: Great ex∣pressions! Do you not think God like that Father in the Parable will presently kisse them, put robes upon them, prepare a fatted calf for them? No, vers. 36. marreth all. Neverthelesse their hearts were not stedfast within him. Now it's remarkable, as the Scripture cals these actions, repentance, humiliation, returning and seeking after God, giving the name of grace to them, because they have the outward lineaments of grace, so also the Scripture attributeth pardon of sin and forgivenesse unto them, vers. 38. he being full of compassion forgave their ini∣quities, Numb. 14. 20. God upon Moses his praier, saith he had pardoued their in∣iquity: now this cannot be a true and proper pardon of sin. for Heb. 3. it is plain, All these perished because of their unbelief. Therefore when the Scripture saith, that upon such humiliation and repentance God doth pardon sin, especially speak∣ing of an whole body of people, it's to be understood in a particular sense thus, for not punishing them at that time, but either quite taking away, or at least dif∣ferring the temporall affliction, but is still abiding them, for no unconverted man, truly and properly ever hath any sin pardoned him: so that as to a godly man re∣penting, God taketh away eternall punishment, but lets a temporall chastisement sometime abide, so to the unconverted repenting, God doth sometimes take away the temporall, but causeth the eternall punishment to continue. By all this you see the Scripture speaking of some, as rejoycing in that which is good, and mourning for that which is evill, whereupon their sins are said to be forgiven, that yet all this while are men whose hearts are not right within them: and this is no wonder, see∣ing they are said to beleeve, Mat. 12. they beleeve for a season, yea, Joh. 2. 23. un∣converted men are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to beleeve in the name (which some make the highest expression of beleeving) now according to the collustration of their understandings by faith, suteable are the motions of their affections in their heart. As they beleeve, so they rejoyce, mourn, desire, and delight in things be∣lieved.

2. These affections we may for distinction sake call temporary affections in holy * 1.270 things. As our Saviour cals it a temporary faith, so may we a temporary joy, a temporary mourning, a temporary 〈…〉〈…〉ht in good things; Not as it were of the essence of these affections to apostatize at ••ast. It is true, faith is called temporary,

because when hot persecutions arose it presently withered, but had no such storms or tempests come, an house that is built upon the sand only, will not fall. It is the opinion of a learned man, Conradus Bergius, praxis Cathol. pag. 105. that it is not likely that any one dyeth a meer temporary beleever, but that at least when he cometh to die, seeing he must part with worldly comforts, which he alwaies loved more then God, he then fretteth and murmureth against God, and so ex∣tinguisheth that temporary faith and affections to God; or else resigneth himself up unto God, and of a temporary faith there is suddenly by the grace of God a saving faith; let the Authour see to the making of this good: We call it not tem∣porary, as if it were necessary there should be Apostacy from these. Certainly the foolish Virgins were such Christians as did live and die with temporary faith and affections to God, that had a lamp and shining, and so some oil, else their lamp could not shine, but not such store as would hold out: so then, these affections and motions of thy heart, may be all the pillar thou leanest upon, when yet many damned in hell have gone as far.

3. Christians with these temporary affections do not constitute a third kinde of be∣leevers * 1.271 between converted and unconverted, but are in the state of unregenerate per∣sons. And the work upon the godly and those temporaries differ not only gradual∣ly or in duration, but essentially and specifically. They are then foolish Virgins, They are those that build upon the sand; They are the thorny ground: notwith∣standing these great promising hopes: So we say, that we can neither call them re∣generate nor unregenerate, nor yet make them a third kinde, but that they are like the Embrio, proving abortive, which we cannot call either a man or a beast, nor yet make it a third kinde, for it's only an inchoate, imperfect being: but by the Scripture we may surely enough place them in the rank of those who are not members of Christ, and not being united to him cannot be said to partake of the divine nature, and therefore must be in a carnall, sinsull temper, and are not like a tree rooted that sprouteth and flourisheth, but like some branch of a tree put in∣to the ground, that may sprout for a season.

4. The affections and motions that such may have in holy duties, may be upon se∣verall * 1.272 grounds;

As in the first place, The novelty and the strangenesse of the doctrine may much af∣fect and delight: And this may be the reason why they rejoyced in John Baptists Ministery: What went you out for to see (saith our Saviour) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: some strange, new sight; and thus while the doctrine of the Gospel is new, it hath ma∣ny admirers. Commonly in the work of the Ministery, a new Minister is much delighted in, while his parts, his abilities are new, men hear with joy: but through custome, their affections do abate: and such kinde of hearers I fear London hath many: We may say unto many, What go ye out to see rather then to hear. Therefore by the way take notice of what a frail ground many go upon; who say, since they left our Congregations, our Ministers; have gone into new waies of do∣ctrine, they say, they have found more comfort, more sweet affections then ever; What argument is this? All novell things will affect thus, and after use and cu∣stome in those waies they are in, and they go further into more new waies, upon new changes, they will finde new affections.

2, Men may be affected with the doctrine and truths of Christ, as it is comforta∣ble * 1.273 or sad matter; without any respect to a spirituall operation. The Gospel is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, glad tidings, or good news, now a man may be affected in hearing this gracious counsell of God to save sinners discovered, as he would be about any State or Common-wealth good news wherein he is much concerned, and all this is but knowing Christ after the flesh; or else the sadnesse of the matter, the very History of Christ recorded by the Evangelists, may abundantly make a man mourn to see how the innocent and righteous one was put to death, meerly to satisfie the lusts of proud and carnall men; and thus as Austin saith of himself, when he read the story of Dido, he could weep over her dead, when he could not

weep for himself dead in sin; so thou maist be affected about Christs death, as it was a sad passion, and never be affected with those Scripture-Arguments that are propounded. In this sense, Christ forbad those women, weep not for me ye daugh∣ters of Jerusalem, but weep for your selves.

3. The hearers affections may be much moved, or stirred at the Ministers abilities, * 1.274 because of his parts, cloquence, elocution, affectionàte utterance. These things may much delight you, and you think this is a sign of grace. The Prophet Ezekiel was like a pleasant and sweet tuned instrument unto his hearers, whereupon God saith, they come in Troops, and sate as his people, but yet were not reformed. Austin while a Manichee was wonderfully affected with Ambrose his preaching, because of his eloquence: and certainly Rhetoricall elocution, especially that which is about the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the affections of men may much prevail: Insomuch that one Countrey made Hercules who was so famous for strength, the god of elo∣quence, implying thereby how strong that is, to turn and change man; There∣fore examine your hearts in the ground of your affections; The learning of the man may please your intellectuals; The powerfull utterance may satisfie your af∣fections, but all this while you are no more wrought upon in a spirituall way, then the Roman auditors were, when they heard Tullies Orations, veritas Christiano-rum pulchrior est Helena Groecorum. The truth of Christianity is fairer then the Graecians Helena: we may love a choice truth, as a man may be enamoured with a fair face; fine head notions may produce some affectionate heart-motions: but what symptome of grace is in all this?

4. Even corrupt lusts in men, such as pride, ambition, self seeking, may produce * 1.275 great affections in holy duties, especially in publike administrations, where others may admire and applaud; Thus the Pharisees in their publique Expositions of the Law, and teachings in the Synagogue, as also in their praiers, might be much af∣fected from those carnall motives provoking of them; many times the more ex∣cellent a Sermon is, the more carnall the heart of a Preacher may be: Thus a pri∣vate Christian in praiers with others, the stronger his invention may be, the weaker his grace may be, and those expressions which seem excellent to others come from a root very bitter to God; Even as in a Meadow full of grasse and pleasant flowers, if you digge to the bottom of them, there is nothing but noy∣some earth; so if you go to the Fountain from whence all these expressions, ve∣hement expostulations, that are used in praier, do flow, you may see it's a poi∣soned fountain. As on the other side, an heart contrite, and full of grace before God may not be so admirable in expressions: As they say, the ground full of mines of gold is very barren for grasse. Do not then go away rejoycing from a duty, be∣cause of thy affections meerly in an holy duty. Let not this comfort thee, that thy soul was heated within, but consider whether the ground upon which all these are built, be solid and enduring.

Lastly, A mans affections may be inflamed not only from such base and unwor∣thy considerations, but even from the goodnesse and excellency of spirituall things; * 1.276 yet because not radicated, not throughly changed in the bottome of the soul, all these affections be insufficient: and this was the cause of that joy and delight in those we instanced in, viz. The sweetnesse and excellency of holy things; They tasted the good Word of God, not the good worldly aims and respects by the Word of God, yet all this is in a vanishing unsetled way. They are affected with the world as well as with God, and thereby it is they miscarry: so that all affe∣ctions in holy things, and that because of their excellency, is not presently a cer∣tain * 1.277 note of one who shall ioherit glory unlesse deeply rooted.

The grounds why Christians are apt to rely upon these are,

First, Because hereby we seem to have attained the end of all knowledge and abi∣lities in religion. For seeing all supernaturall revelation of heavenly truths is for practice and operation: if we finde some love and joy and affection both to the re∣vealer who is God, and the matter revealed, we are prone to think we are now

arrived as farre as we ought to be. Indeed it will be easily granted, for a man to hear, pray, or beleeve the Word of God without some inward affections thereup∣on, that he may be judged a cloud without water, a tree without fruit: but when this oyl runneth from the head to the inferiour parts, then may we not say All is well. But Balaams consideration of the good estate of the righteous, wrought in him affections to have such an end as they have.

2. We are prone to make these all in all, because affections are sensible and we feel them moving of us: Now we are affected and confirmed most by things of * 1.278 sense. The reason why a godly man findeth it so hard to live by faith, is because we have so much of sense in us, and it is no mean work not to judge according to what we feel. Therefore that man who is in a false way, whether of doctrine, worship, or life, and yet findes comfort and consolation therein, is in a very sad and dangerous condition. The devil transforming himself into an Angel of light, of joy and comfort, doth the most incurably destroy. It is no good Argument I have comfort in this way, therefore it is of God, but let it be first discovered to be of God, and this will breed sound comfort.

Lastly, Therefore are we apt to rely on this most, because this doth look most like grace; Of all false signs these do come nearest. Temporaries are affected al∣most with the same feeling as the truly godly are, insomuch that some have thought (though falsly) the difference is only in degrees: so that it is easier to convince men of the unsoundnesse and weaknesse of all signs rather then of this, although men have therefore the greater cause to fear herein, rather then any where else.

Therefore in the next place consider, Why these affections are not to be looked upon as such an Ark that will save, when the deluge shall overflow.

And first, These motions argue only Gods spirit, working in thee, not dwelling in thee. Now the godly they are the temples of the holy Ghost, and being members of Christ they are animated with the spirit of Christ not only assisting but informing. The Spirit of God in a temporary is like an Angel appearing in some outward shape or body; there was an eating, a drinking, but the Angel was only a form assisting not informing that body: therefore the bodies they assumed did not live, neither were they nourished, or could grow by all the food they took, but the Spirit of God is in a godly man like the soul in the body. I do not speak of a personall union, as if they made up one, as the soul and body do one man, but of a morall union, or a union mysticall by faith, with a constant inhabitation. A woman may have many expressions of love from a man, but yet not presently such as give a conjugall affection, Therefore thou canst draw comfort from those things only which argue the spirits inhabitation, not the Spirits motion or operation.

Secondly, A second ground is in the Text, There are better things in the way of Heaven then these. Now we can take comfort in nothing but that which is the best work for its kinde, of Christ in us. There are better things then praying, hearing, with some affections; and that is a renovation of the heart, a deep radi∣cation of grace in thy soul: Whereas now if we speak of the saving graces in the godly, it would be absurd to say we hope better things, then truly to be∣leeve in Christ, really to mortifie sinne. It is true, there may be a graduall bet∣tering of them, but not a specificall.

Lastly, (because more of this in another place) They are not things that ac∣company salvation: If a man had the highest degree of temporary faith, temporary joy, yet no promise of justification or salvation is made to such a person: There are great promises made to the beleever, to him that rejoyceth in the Word of God, but they are not to be understood of a temporary faith, or a temporary joy: he that goeth no further then these, hath no promise in all the Scripture to comfort himself by: whereas the least degree of true faith and sincere joy, may with all boldnesse apply the promise.

Use 1. of Instruction, How remote they are from all hopes of salvation, who go on in a rode, or round of the duties of religion, without the least savoury, affection in them! You whose hearts never thought of sinne, and were troubled, of whom God cannot say at any time as he did of Ahab, Seest thou how this man hum∣bleth himself? You, who pray, hear, and finde no more rellish in these things then in the white of an Egge, as Job speaks, Oh what a gulf is there between mercy and you, that neither mercy can come to you, or you to mercy! We have removed our Idols out of our glasse windows, but there are still too many Christian Idols, in our Pews and Congregations, who have eyes and see not, hearts and understand not, nor rejoyce in any thing that is good. Oh how un∣excusable is it, that thy soul hath found a sweetnesse, a savourinesse in the world, in lusts, and none in God! what is it because God is a wildernesse, and the creature a pleasant fountain?

Use of Exhortation, To take more diligent heed to thy self th•••• ever: It may be thou hast no better evidences for heaven, then what th•• third kinde of hearers, then what the foolish Virgins have had: Oh how terrible will it be, when God shall say to you, I looked for better things, then that joy, that sorrow, that faith. I know not how alate we are all become frozen and very barren; many inchoate and imperfect workings there are upon mens hearts, but few have a solid, and tho∣row change wrought upon them. It's the opinion of Bergius before-cited, that the greater part of Christians are but temporaries, and it is to be feared that this opinion is too true: for if you do regard what little rooting grace hath in mens hearts, how weak their pulse beats that way, how strong their affections are to the world, and the things thereof; we Ministers may fear, that the greatest part of our seed is sown upon thorny ground. Oh therefore that this Sermon might be blessed by God to make some Embryo to become a perfect man, some that are almost, true beleevers, true rejoycers in good things, even altogether such: Oh this sluggishnesse and lazinesse, whereby people rest contented with some flashes of joy and sorrow, in the matters of God, will devour like a roar∣ing Lion.

SERMON XXII.

Shewing that from Judgements, Opinions and Di∣sputes, arguments of the truth of Grace cannot be drawn.

ROM. 14. 17.

For the Kingdom of God is not meat and drink, but Righteousness, Peace and Joy in the holy Ghost.

THe Apostle is a Casuist in this Chapter, and handleth that case of Consci∣ence, which did much trouble the Church at that time with much prudence and moderation. The dispute was about the observation of some legal rites, Whether this was abrogated by evangelical liberty, some were for the affirmative, some for the negative, and the contest groweth so high, that they make the summe and substance of Religion to lie in these things. Now the Apo∣stle his scope is to rectifie them by several excellent rules, some whereof are to use our liberty alwaies with respect to our weak brother, To judge charitably of one another in these differences, not unseasonably to trouble the Church with our particular opinions, but to keep our faith to our selves; in which respect Cypri∣an said, God would have us confiteri fidem, rather then profiteri, He confesseth it that is demanded and called thereunto, he professeth that doth it ultroneously, without any invitation at all. And in my Text the Apostle giveth an excellent rule. The marrow and essence of godlinesse lieth not in these things, though ye are apt to make these the pillars and foundations of Religion, yet they be not.

So that in the words you have a Proposition expressed; first Negatively, and then Positively.

In the Proposition you have,

First, The Subject, The Kingdom of God. This is in other places called The Kingdom of Heaven, not respectu loci, in respect of the place where it is, for it is exercised on the earth, but respectu modi, because it is administred after an hea∣venly manner. It doth in the general signifie that Regiment and Government which God exerciseth, either of glory in the Heavens, or of Grace in the hearts of his people; and by a Metonymy of the Adjunct for the Subject, it signifieth the Church, Mat. 13. 41. and by a Metonymy of the Effect for the efficient Cause in∣strumental, it signifieth the preaching of the Gospel, Mat. 13. 33. and by a Synecdo∣che of the genus for the more excellent species, it signifieth that peculiar time of renovation and restauration which was made in the Church by Christ and the Apostles, Matth. 3. 2. Mark 1. 14. The Kingdom of Heaven is at hand. Hence the Kingdom of Heaven is never used in the Old Testament, but in the times of the Messias only.

Secondly, There is the attribute, 1. Exclusively, It is not meat or drink, that is, it consisteth not in the doctrinal opinions, in the different practice about these things. 2. Affirmatively and Positively, but this Kingdom of grace is in righ∣teousnesse,

an universal conformity to Gods will, in peace, viz. with others, and in joy in the holy Ghost, viz. a godly joy in the exercise of all grace, accom∣panied with the sense of Gods favour and love in the Gospel, which is wrought in us by the holy Ghost, for Joy is reckoned among others the fruit of the Spirit.

That doctrinal disputations and difference of judgements in matters of Religion can∣not * 1.279 be relied upon as symptoms and evidences of Grace.

Even the strong Christian who had the truth of his side, could not prove his godlinesse from his opinion or practice in this controversie, because the Kingdom of God consisted not in these things. The Apostle speaketh the like in another disputation, that did much exercise the godly, 1 Cor. 8. 8. about eating things offered to Idols. But meat commendeth us not to God, for neither if we eat are we bet∣ter, neither if we eat not, are we the worse. The Greek words are emphatical, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we do not abound, we have done no such great matter, neither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do we fall short of others, as if we were not so excellent. Thus also the Apostle, Heb. 14. 9. It is good (that is better) to have the heart established with grace, rather then meats, rather then Doctrines and Disputations about them; where you see Disputations and Opinions do not establish, are not the staff of a mans heart; Grace only is so. Yea the Apostle in that grand controversie which did so much exercise the Church at first, viz. the Disputation about Circumcision, and the observation of it, speaketh manifestly, Gal. 6. 15. In Jesus Christ neither Circum∣cision or uncircumcision availeth any thing, but a new creature. Let not therefore men for a particular opinion which they conceive truer then others, boast them∣selves, appropriate godlinesse only unto that way. Although we are very prone to do so, yet the Scripture discovers such arguments to be only broken reeds.

For the Explication of this, consider these things; * 1.280

First, That true and sound Doctrine is the foundation of godlinesse. There cannot be a godly life where there is not a true faith; hence the Scripture makes Rege∣neration to consist in Illumination in the first place, Ephes. 4. 23, 24. There must be knowing before there can be doing; you must not therefore extend this to all Doctrines even fundamental in Religion, as if the believing of Jesus Christ to be God, believing the Scriptures to be the word of God, were nothing, no without faith it is impossible to please God. Therefore to suppose a man godly, and to be saved in any Religion or Opinion, is to deny that there are damnable heresies, which yet the Apostle asserteth. Some have coyned a three-fold piety, Judaica, Jewish, Pagana, Heathenish, Christiana, Christian; but as the gold within the Temple was only holy, so is godlinesse only within the true Church. This therefore is to be observed especially in these times, where men are thought to have godly regenerated hearts, although they pertinaciously hold fundamen∣tal errours; whereas the Apostle Gal. 5. reckoning up heresies, as the manifest works of the flesh, with other grosse sins, concludeth, He that doth these shall never inherit the Kingdom of Heaven. Although therefore orthodoxy be not presently a sign of the state of grace, yet wilfull perseverance in heresie even as in adultery and drunkennesse, may make us conclude these are the fruits of the flesh. Be therefore informed, that although sound Doctrine be not necessarily godlinesse, yet it is a necessary foundation to it. Ubi malè creditur, nec benè vivitur, A good Faith, and a good Conscience, the Apostle couples together. And as the Spirit of God is called an holy Spirit, because it worketh holiness in his children, so it's also the Spirit of truth, because it guideth them into truth; and first the Spirit of truth to them, before the Spirit of holiness to them; hence the Scripture doth so often commend a sound minde unto the godly.

Secondly, There is a lawfull disputation in matters of Religion, yea it is a duty * 1.281 sometimes, when the Church is unsatisfied to have points of Religion throughly discus∣sed. Thus our Saviour did use many arguments to prove he was the Messias, yea tentativè did once argue against the truth, that the Messias was not the Sonne of

David, because he called him Lord, which was only to draw out his adversaries the more. In like manner Act. 15. there was a famous Councel gathered toge∣ther, when Doubts in Religion troubled the Church, and in this Councel there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 much disputing; so at another time we reade of Paul, that he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, proving out of the Scripture some truth; the word signifieth by a strict comparing and knitting of one place to another. And for this reason it is that God doth suffer heresies and false doctrines to be vented, that the truth may be more resplendent, by having all rust filed off; As in times of persecutions God doth exercise patientiam Ecclesiae, the patience of the Church; so in time of heresies he doth exercise sapientiam, the wisdom and skill of the Church.

But now when we say, Disputations in Religion are necessary, and sometimes * 1.282 a duty, you must bound this several wayes. As

First, In the Object matter, if it be in matters usefull and profitable. The Apo∣stle * 1.283 condemneth disputations meerly upon this, because they profit not, though they do not so visibly hurt and destroy, yet that is enough, if they do not profit. Disputare is as much as to cut off superfluous branches; Now if the disputation it self be a luxuriant branch, that must be cut off. The Scripture speaks of the * 1.284 acknowledgement of truth after godlinesse. All light in the understanding ought to produce heat and warmth in the affections.

2. It must be in matters revealed in Gods word. We must not prie beyond those * 1.285 things that are written. The Apostle condemneth some that did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Go a tip-toe, like a man acting in a Tragedy, and arrogantly intruding into those things he hath not seen. The Papists make a wicked Allegory of the beast that might not touch the mountain, when the Law was delivered, if it did, it was to die. This they apply to a Lay-mans reading of the Scripture; but we may better referre it to their Schoolmen, who though they were never wrapt up into the third Hea∣vens, yet write of Angels, as if they had been there.

Secondly, For the Manner, Disputations ought to be wholly in reference to pra∣ctice, * 1.286 not in parties, to raise new sects, to get victory, but wholly to increase in the power of godlinesse, otherwise disputations are but like much fretting, that eat away the flesh of godlinesse, and bring it into consumption; and truly it is much to be lamented, to see how godlinesse is decayed, mortification lan∣guisheth, since so much quarrelling and wrangling in matters of Doctrine. It is reported of Bellarmine by Fuligattus in his life, Quod à studiis Scholasticae Theo∣logiae averteretur ferè nauseabundus, quoniam succo carebant liquidae pictatis. He did with loathing turn from the study of School-Divinity, because it wanted the juice of sweet piety. All Religion is practical, it is food not to be looked up∣on, but eaten and digested.

Thirdly, The Subject ought also to be qualified, one who is able and wise, under∣standing * 1.287 what the true state of the Doctrine is, not a David in Sauls Armour. It's a miserable thing to see how many dispute about Universal Redemption, Free-Grace, Justification, Predestination, &c. who yet are no more able to wield those Doctrines, then a Pigmy could Goliah's Armour; we must not attempt things above our strength. With these and many the like Qualifications, Disputa∣tions in matters of Religion are lawfull; so that in all these we do not manifest a sceptical doubtfull heart; as if nothing were certain (which I am afraid is the temper of too many in these dayes) as if faith were not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a substance, evidence, perswasion and full assurance and con∣fidence.

Thirdly, It will alwayes fall out, that even in the Church of God, there will be dif∣ferent * 1.288 judgements and opinions, because we know but in part, and are spiritual in af∣fections, but in part. So that howsoever God hath promised to lead his children in to all truth, yet they are no more freed from all errour, then from all sinne; and as the Spirit of God sanctifying is more powerfull in some then in others; So also the Spirit of God enlightning and directing into truth, is more effectuall in

some then in others; some are Babes, others are Men; some are strong, others are weak. And as we know in part, so being also sanctified but in part; hence by different opinions we make several factions, One is of Paul, another of Cephas. And we are apt to monopolize piety, to inclose it in such a way. None godly, but those that are of such a judgement; and indeed if we speak of fundamental Doctrines, this were lawfull, but in other matters that are superstructions onely, it is unlawfull. Thus the Papist, he makes it, De necessitate salutis, subesse Ro∣mano Pontifici. The very refusing his superiority, is made a sign sure enough of damnation.

Fourthly, There is great difference between Doctrines that are fundamental, and * 1.289 others that are not so. In that they are called fundamental, it's evident there can be no salvation, if they be denied. The Scripture cals such truths 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foundations and elements; In which sense because the Jews accounted the legal observations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foundations, necessary to salvation, the Apostle cals them beggarly, and elements of the world, because of their pride and ambition in maintaining of them; now there are Doctrines that are fundamental to faith, such is the Trinity, Incarnation of Christ: Others that are fundamental to holi∣nesse, and others that are fundamental to the worship; and it is a damnable thing obstinately to deny any of these. Of such opinions as these the Apostle doth not speak in this 14^th Chapter, as Chrysostome well observeth; no of such the Apostle speaks, If an Angel from Heaven bring any other Doctrine, let him be an Anathema. But there are opinions that are accessaries not principles, that are not articuli or main parts of the body, and of such properly we may say, The king∣dom of God doth not consist.

Fifthly, Although it be not a necessary demonstration of godlinesse, yet it is a great * 1.290 mercy of God to be orthodox, and to be kept in the right faith. Hence all errour and ignorance is described by the name darknesse, as truth is by light, to shew how dreadfull the one is, and comfortable the other is; The truth of God is so great that we ought to lose our lives for it. Yea Christs death, though as it did respect Gods justice, it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Propitiatory, yet as it did respect men, and the good confession of faith he made, it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Martyrdom. Hence are those expressions, To contend earnestly for the faith, Jud. 3. Not so much as to bid God speed, to him that bringeth false Doctrines, 2 John 10. Hence also as a glorious gift, is the Spirit of God promised to teach us the truth, John 16. 13. Yea it's made the comfortable priviledge of the Elect, that though false Prophets shall prevail much, yet they shall not deceive the Elect, that is, totally and finally; and when the Apostle spake of the Apostasie of Hymenaeus and Philetus, he addeth by way of comfort to the godly, Neverthelesse the foundation of the Lord standeth sure, knowing who is his. Blessed therefore is that man whose heart is kept in a conti∣nual fear and trembling at errors and false waies, as well as at iniquities and un∣godly practices.

Sixthly, Take this Caution in the last place, That although the life of Religion and * 1.291 godlinesse lieth not in every truth, yet we ought not to despise or contemn the least truth or deny it. Paul withstood Peter to the face, in an error that did not seem so great; in Paul you have an example of zeal, and in Peter of patience to bear it; for Genus quoddam non ignobile est Martyrii, reprehensionem patienter ferre, It is a kind of glorious Martyrdom to receive a reproof patiently. Even the least truth is so precious, that Christ saith, Heaven and earth shall sooner passe away, then one iota or tittle of his word. Though truth for the matter of it may seem little, yet because it is the truth of the great God, therefore it ought not to be neglected; some have called every truth so far forth as it comes to be made known fundamental, as if a man would necessarily be damned if he did not receive it. But certainly truth is called fundamental, not from the manner of revelation, or means of knowledge, but from the nature and use of it. * 1.292

In the next place, Consider why Doctrines, though never so excellent and true are

not an infallible sign of grace. And, First, Because enlightning the minde to receive truth, is but an introduction or antecedent, and that not a necessary one to godlinesse, * 1.293 it is not a constitutive part of it. Hence it is that a man may be very orthodox and knowing of the truth, yea zealous for it, yet hating the power of godlinesse in others, and refusing to reform in his own life. The Scripture makes a difference between those that know Gods will, and those that do it. Boast not then of this that thou art among the orthodox, thou hast not forsaken the truth, running af∣ter these new errors; Thou holdest the truth in Justification, about the Law of God; thou art no Arminian, Socinian or Antinomian, all this is well. But this is not plea enough for salvation, and the judgement of discussion at that great day, will not be, How much good knowledge thou hast had? What a good faith only, but what a good life also? Therefore if thou art gone no further then to the doctrinal part of Religion, thou hast no sure arguments of comfort within thy self.

Secondly, Seeing that corruption is in every part, not only blindnesse in the minde, * 1.294 but contumacy and rebellion in will and affections, thou hast no full cure upon thee, un∣lesse grace hath healed thy affectionate part as well as thy intellectual. If thy spiritual eyes be open, yet hast no legs to walk in Gods Commandments, thou canst never attain to the end of the way which is eternal happinesse; so then think with thy self, if I would ever have any true comfort about my spiritual estate, I must have a plaister as broad as my sore, now not only my understanding was darkned with ignorance, errors, foolishnesse, &c. but my heart also with sinfull and corrupt affections. Therefore if the grace of God do not give me a good heart, as well as a good head, I am still undone. Hence the promise of Regeneration is not only expressed in words relating to the understanding, They shall all know God, and be taught of God, but in phrases concerning the affectionate part, I will take away the heart of stone and give an heart of flesh, and I will write my Law in their in∣ward parts. Examine then thy self, whether the grace of God converting, is as universal and extensive as sinne infecting? For as an hand of a man, or an head of a man, is not a man; so neither is any particular revelation or illumination of the minde with faith, the whole image of God.

Thirdly, Know that orthodoxy or a right judgement is easier obtained then the reno∣vation * 1.295 of the other faculties of the soul. We are easier perswaded to believe the truth, then to love the truth; How many times were the Pharisees convinced of the truth, and of the light, yet they could not love it, or delight in it? And as mo∣ral Philosophy tels us, The understanding draweth the object to it, but in the will and affections the object draweth them to it; so that if a man loveth the earth, he is earthy; if he loves the lusts of the flesh, he is fleshly: but if a man understand or know that which is spiritual, he is not presently spiritual; and this is the reason, why God and Angels do Scire malum, know evil, but they cannot velle malum, will that which is evil, because the understanding abstracts from all the imperfections of the object, as it is in its self, but the object of the will draweth down the faculty to it, as it is in its self. There is also another reason, why it is easier to know the truth then to love it, Because the understanding is a meer passive faculty, and cannot refuse the object of truth, when laid before it. But the will and affections are active and re∣bellious, not necessarily carried out to their objects: and this is the reason why many a man believeth many a truth, which yet he hateth, and wisheth it were false, because the object works on the understanding irresistably. And therefore till grace come and work so insuperably and irresistably upon the will also, it never boweth or yields to God. Oh therefore say, that besides that general knowledge of the truth, and the zealous maintaining of it, there is necessary a further, more peculiar, particular, and operative way of grace upon thy heart. What is the rea∣son that you may have many an orthodox man write many learned books against errors, yet know not the meaning of those truths upon his heart? But onely be∣cause true Doctrin is not enough without a gracious alteration of the whole man,

A man may learnedly dispute for the grace of Conversion against Arminians and others, yet not feel the power of conversion upon his own soul. He may learn∣edly maintain the true Doctrine of Justification, and yet not at all be acquainted with the sweet benefit of it in himself, and so be no better then those spouts and water-pots that refresh the garden, and cause sweet flowers to grow, but they have no sweetnesse themselves.

Fourthly, That cannot be rested upon as grace, which may breed pride, ambition, * 1.296 vain-glory, and such wretched worms in thee, but so many times do doctrinal disputa∣tions and great abilities in learning. The Apostle speaks of some busie disputants, 1 Tim. 4. 6. That they turn aside to vain-jangling. Now the Apostle giveth a con∣trary end and use of the Gospel. The end of the Commandment is charity out of a pure heart, and of a good conscience, and faith unfeigned; So 1 Tim. 6. 3. If a man consent not to the Doctrine which is according to godlinesse, he is proud, or puffed up. As sick corrupt bodies swell with humours. Therefore saith the Apostle, From such withdraw thy self.

Fifthly, The Devils that are damned in hell have admirable knowledge. They know and believe the things of Religion. James saith, The Devils believe and tremble, not with any faith infused by Gods Spirit into them, but from the evi∣dent conviction upon their consciences; yet the Devil for all this knowledge is an unclean spirit. Though the Devil tempt men to errors, and heresies, and athe∣ism, yet he is neither Atheist or Heretick. The light implanted in him, and ac∣quired by observation of things, prevents such darknesse and clouds upon him. Now what a goodly signe will this be to boast of, wherein the Devils doe ex∣ceed thee? The Devil hath his very name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from knowledge, yet that is no advantage, we may say the Devil is an orthodox Devil in some sense.

Use 1. Of Instruction, That although we are to blesse God for orthodox Churches, yet that is not enough unlesse we be holy and godly Churches. Neither maiest thou * 1.297 confide in thy self, because thou art no heretick, thou art no erroneous person, thou lovest the honest old orthodox truths. Alas the Kingdom of God, of grace, reacheth further then to the understanding onely. Now if so be the orthodox indeed may not thus be self confident, how intollerable is it, when men for their heresies and false doctrines, though esteemed truths by them, judge themselves the nearer salvation! What a miserable delusion is this, to be thought the more accepted to God and endeared to him by the false wayes they walk in? Stirre up thy heart therefore, that as thou canst not abide heresies nor false doctrines, so neither canst thou endure impiety or prophanenesse. It is a shame to be able to confute hereticks by books, and not ungodlinesse by our lives, yet what La∣mentations may the godly ••eremiahs of this age make, to see how possessed men are with their Tenents and Doctrines, when it may be false, as if none were god∣ly, but such as are found among them, as if the Kingdom of God did only consist in their opinions, and in the mean while, the known and powerfull way of godliness is laid aside.

Use 2. Of Exhortation, To turn all knowledge and truth into practice. Take not the points of Religion, as little children do books only to look upon the gay pictures, * 1.298 and not to read the matter therin contained. If thou canst tell what it is to be con∣verted, what it is to believe, what it is to be justified against all false teachers, labor experimentally to finde all these in thy own self. Would a painted fire content you in a cold winter? Would painted food satisfie your hungry appetite? No more should the meer doctrinal part of Religion, without the practical part. Alas it is a poor priviledge to say, We have the true Church, the true Ministery, the true Administration of Ordinances, if we have not also the true way of belie∣ving, heavenly-mindednesse, and mortification. The Socinians they make sport in their books with the Protestant Authors, because they call themselves the Or∣thodox, and say, We use it as a spell, thinking thereby to charm all dissentiats.

But could the Godliness of our lives, be as convincing as the purity and truth of our Doctrines, Christ would say to us, Thou art altogether fair and lovely, the chiefest of ten thousands; then would he come and sup with us: In our Congre∣tions he would manifest a more glorious and efficacious power.

Let therefore all truth be incarnated into practice, be a living definition, a walk∣ing definition of repentance: that we may learn from your lives what Grace is, as well as from books.

SERMON XXIII.

Declaring what deceipts men lye open to in judging those things to be works of the Spirit, which indeed are not.

1 JOHN 4. 1.

Beloved, believe not every Spirit, but try the Spirits whether they be of God.

THe Apostle having asserted immediately before, in the verse precedent of the former chapter, a true and sure sign of our state of Grace, viz. The sa∣ving and sanctifying operations of Gods Spirit, by which the Spirit disco∣vers it self, as the sun doth it self by its beams and heat, or as the rational soul manifests it self by rational operations: He doth in this verse regulate us in our proceeding about this sign, advertising us not to be too credulous, or overhasty in believing every thing that may seem to be of the Spirit. Where by the way you may see it's no good argument against the use and truth of signs, That men may be deluded, and think they have them, when they have them not: For the Apo∣stle at the same time saith, We know that he abideth in us by the Spirit which he hath given us, and yet addeth, believe not every spirit, taking Spi∣rit in both places Metonimically, the effects of the Spirit either real or pretended, for the efficient cause, the Spirit it self: So that in the words you have a cautiona∣ry admonition, set down

First, Negatively, Believe not every spirit: That is, every Doctrine or Doctor, pretending Revelations from the Spirit, and by consequence not thy own heart, either in Doctrine, or Consolation that may seem to be of the spirit: for although the words following argue spirit, to be meant of Doctrinal positions, yet the words going before in the former chapter, are to be understood of the operations and consolations of Gods spirit; and therefore we may understand it universally of all the works of Gods Spirit, whether relating to Doctrinals or Pra∣cticals.

In the next place the duty is set down Positively, Try the Spirits, which is to be meant thus, by the word of God: for all tryal supposeth some rule by which the thing tryed is to be examined: and this duty is imposed upon all believers, who though they have not a judgement of Decision, yet have of Discretion for their own selves.

In the Third place you have the reason of this Examination, Because many false Prophets are gone out into the world; Many who shall boast of the Spirit, and say, It lodgeth with them: And that we may be the better guided in this Examina∣tion, he layeth down one rule as it concerneth Doctrine, verse 2. Hereby we know the spirit of God, if it confesseth that Jesus Christ is come into the flesh: which may be understood either largely, as acknowledgeing all matters that pertain ei∣ther to the person and office of Christ; so that although we may acknowledge Christs incarnation; yet if we deny his offices, we offend against this rule, and so have the Spirit of Antichristianism, as in Popery; or else more strictly, for that de∣terminate particular point of Christs incarnation; for though a man be heretical in other points, and so have the spirit of Antichrist, yet so far as it acknowledgeth this truth, it is of God. And thus Austin said, Hereticks and Schismaticks are of the Church, so far as they hold any thing that is true and good: but wherein they are divi∣ded from truth, they are divided from the Church, and wherein they are united in truth, they are united to the Church.

Obs. That a man may much delude, and deceive his own soul, about his spiritual estate, by judgeing those things to come from the spirit of God, which indeed * 1.299 do not.

We may think indeed we have revelations, raptures, spiritual consolations from the Holy Ghost, when we are all the while in great delusions: this point deserveth many things introductory for Explication.

First, The spirit of God doth in and by the word, comfort, assure, or instruct the soul so certainly, that the true believer is not, or cannot be deceived. Therefore the Scripture calls it, The testimony of the spirit, and the sealing of the spirit: and it would be horrid blasphemy to make the spirit of Truth, the spirit of Falshood: Hence Faith, which is the work of Gods spirit, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, words that signifie a sure and certain establishment: we must not there∣fore with the Papist, who commendeth doubting for humility, prophanely make such scoffing interrogations as these: one man thinketh he hath the spirit, another thinketh he hath the spirit, and yet anathematize one anothers spirit: therefore there is no certainty about our knowledge of having the spirit in us: For howso∣ever hypocrites may be deluded, and hereticks deceived about the spirit, yet those that indeed partake of the Holy Ghost, they are not deceived. It is true, this evi∣dence and perswasion cannot be made clear to another: and no wonder, for God giveth not this perswasion to assure others, but that heart in whom it is. Take we heed therefore, that because there have been miserable and sad instances of hor∣rible delusions by men boasting of Revelations, and spiritual raptures, that we fall not into Atheistical, or Sceptical thoughts about the true works of Gods spirit.

Secondly, Therefore to make you afraid herein, it is an high sin to attribute those * 1.300 works which are done by the spirit of God, to impostures and diabolical delusions. Al∣though we are to Examine the spirits, whether they be of God, whether in our selves, or others: yet to make that coming from the Divel, which is indeed of God, is a sin of the greatest magnitude. Therefore take heed least that which thou sayest is hypocrisie, and dissimulation in the Godly, be not indeed true Godliness in them, and so thou do despight to the spirit of Grace. It is a great dispute, What is the sin against the holy Ghost? Austin said, Forte in omnibus Sanctis Scripturis nulla ma∣jor quaestio, nulla difficilior invenitur, it may be there is no more difficult question in all the Scripture: Yet Math. 12. 32. It seemeth to lie much in this, when a man doth wilfully, and maliciously attribute those works that are done by Gods spirit, to the Divel, as they said, Christ cast out Divels, by the Prince of Divels. Hence Mark, 3. 30. giveth the reason why Christ spake of this sin to the Pharisees, because they said, He hath an unclean spirit. It would be like boldness, said Atha∣nasius, if we should attribute the Creation of the world to Beelzebub. And howso∣ever

Cajetan and Jansenius take the words Holy Ghost essentially, as if it were to be understood of blasphemy against God, and so any of the Persons, because its spo∣ken oppositely, and by way of distinction unto a sin against the son of man, yet it is more ordinarily understood of the third Person, yet not as the third Person, but as it is his proper work to enlighten or sanctifie. Therefore as we must take heed we do not embrace Diabolical delusions for the spirits Operations, so also take heed of calling the spirits Operations, Diabolical Suggestions; and this especially con∣cerneth some of Gods own children, who will not take notice of the graces of Gods spirit in themselves, but reject all as hypocrisy and falshood: know that in this thou callest good evil, and light darkness: hence the Schoolmen make despair one part of the sin against the Holy Ghost, because unbelief doth immediately op∣pose the spirit of God comforting and sanctifying of thee. Be therefore afraid how thou deniest Gods work in thy soul, this is a greater sin then thou thinkest of in do∣ing so.

Thirdly, The Divel is Gods Ape, and imitates him in all those waies or worship that God hath appointed. Hence there hath been no true way of God at any time, but * 1.301 there hath also been a counterfeit way of Satan at that time. How wonderfully was Jesus Christ demonstrated to be the son of God by signs and miracles, yet our Saviour himself said, There should be many false Christs: so there are false Pro∣phets, and false Apostles, all which did boast of the spirit, and that they had re∣ceived doctrines from Christ: Some learned men say, The History of Apollonius Thyaneus with his strange wonders, was writ on purpose to obscure Christs wonder∣full signs, Salm. Tract. 2. de virtute signorum Christi. 2 Thes. 2. 2. The Apostle ex∣horteth the believers, Not to be shaken in minde about the day of Christs coming, neither saith he, By letter or word, as from us, nor by the spirit. Some there were that told the Church they had Revelations, and secret illuminations of Gods spirit about this: 2 Cor. 11. 13. There are false Apostle transforming themselves into the Apostless of Christ; and no marvel, for Satan himself is transformed into an An∣gel of light. Thus wheresoever that Christ or the Spirit is in the Church of God, Satan hath his juglings and cosenings: and therefore as God is said to have his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deep things, so have they the depths of Satan also.

Fourthly, These delusions of Satan may be, and are as large as the works of Gods * 1.302 spirit. The spirit of God, is the spirit of Truth, and leadeth into all Truth: Now Satan hath his delusions about Doctrines: hence come all those Heresies in the Church of God: As Christ hath his Apostles, and Pastors in his Church, To build up in the most holy Faith; so the Divel hath his false Apostles, and his Instruments of darkness. Again the spirit of God is our comforter, and joy is a proper fruit of the Holy Ghost: Now the Divel by delusions and suggestions, can fill the heart with much consolation: hence he is called an Angel of light. Now light in the Scripture, signifieth not onely Truth, but joy and gladness: whence have those joys and consolations flown, which have been in those that have been manifestly in Satans waies, but from Satan? Again the spirit of God doth perswade, and im∣bolden the heart by believing against all discouragements whatsoever. Thus the Divel also doth imbolden, and harden a man in a false way, that he hath no fear at all. Hence the Divel is said To fill Ananias his heart: that is, as learned De Deiu sheweth by a parallel place out of Ecclesiastes, obfirmed and made his heart audaci∣••us: so that as in the Godly there is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so in deluded men there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Their Spirits and hearts are raised, and fitted for bold∣nesse to any false way.

Lastly, The spirit of God doth foretell things that are to come: And this is proper∣ly to Prophesie: and this the Prophets did; Agabus and others in the New Testa∣ment. Now the Divel also may use his instruments to foretel something to come: not that of his own nature he can foretel things to come, for so it's Gods property; but by Revelation from God, God justly permitting this for to punish those that shall be seduced: thus the Divel told Saul what should befall him. And in the story

of the Anabaptists in Munster, when a Law was made, That all the Citizens should bring their goods into the common stock, there were maids that could tell certainly how much every man had hidden at home of his goods: Now this is like that of Ananias and Saphira: and this Revelation (very probably) was by the just judgement of God made to the Divel; for seeing the Divel is an instrument to execute Gods justice and wrath, what should hinder him from knowing that which God on purpose imployeth him about for the judgement of others. Aemulantur di∣vinitatem dum furantur divinationem. This is clearly confirmed, Deut. 13. 1, 2. Where a false Prophet is said, To give a sign or wonder, and the sign or wonder is supposed to come to pass: So that false Prophets may by Gods permission and Re∣velation foretel some things to come: but mark the reason why God permits this, The Lord your God doth this to prove you. Oh therefore with what holiness, humi∣lity, and circumspection ought the children of God to walk in the midst of such Delusions: In so much that it is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The efficacie of de∣ceiving.

Fifthly, As the Divel in a Church corrupted, and defiled with Idolatry and Su∣perstition, doth there prevail by humane Traditions, and Forms of will-worship, * 1.303 whereby all spiritual worshipping of God is wholly neglected: so in times of re∣formation, then he seduceth men in another Temptation, under the pretence of seting up the spirit, and its revelations, it crieth down the word of God, and all the ordinary Ministerial Officers Christ hath appointed. The first worthy Reformers, and glorious instruments of God, found a bitter conflict herein; so that they were exercised not onely with Formalists, and Traditionary Superstitious Papists on one side, but men that pretended themselves to be more enlightened, then the Refor∣mers were, on the other side: hence they caled those that did adhere to the scripture & would try revelations by it, Vocalistas & Literistas Let••erists & Vowallists, as men acquainted with the words and vowels of the scripture, having nothing of the spirit of God. And wheresoever in any Town the true Doctrine of the Gospel brake forth to the displacing of Popery, presently such opinions, like Tares, came up a∣mong the good Wheat, whereby great divisions were raised, and the Reformati∣on made abominable, and odious to the world; as if that had been the Sun to give heat and warmth to those Worms and Serpents to crawl out of the ground. Hence they inveighed against Luther, and said, He had onely promulged Carnale E∣vangelium, a carnal Gospel. And that the Protestant Doctors did onely Carna∣lia sapere, by them indeed aliquot fr••ndes de Antichristianismo succis••, s••d arborem & radices adhuc superesse. They burnt all books but the Bible, and said, That hap∣py time was come when all should be taught of God. Many remarkable passages I might further relate but this may suffice to shew, That as the Divel in one time of the Church in the deformation of it, deceiveth by superstitious, pompous, and visible worship; so at another time, in the reformation of it, doth he delude by re∣velations, and pretended high Teachings of the spirit of God, even above the Scri∣pture.

Sixthly, That therefore we may not split our selves upon inevitable Rocks, God hath left us his Word as a Rule, by which all revelations, and operations of his spirit * 1.304 are to be tryed. All the Scriptures are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by Divine inspiration; and there∣fore the breathings of Gods spirit, are to be expected in this Garden: and those commands of attending to the Scripture onely, and to observe what is written, is a plain demonstration that God hath tyed us to the Scriptures onely: so that as the child in the womb liveth upon nourishment conveighed by the Navel cleaving to it, so doth the Church live onely upon Christ by the Navel of the Scripture, through which all nourishment is conveighed: Hence the Apostles Doctrine, though in∣spired by the Holy Ghost, Yet was examined by their hearers, whether agreeable to the Scriptures: And for this their zeal was commended: hence it is, That because these erronious persons could not prove all their dogmatical assertions by scri∣pture, they accuse the scripture as insufficient and imperfect.

As the word of God is the Treasure of all revealed truth, so God also implant∣ed a Natural truth in our consciences; so that the Spirit of God doth suggest no∣thing that is contrary either to revealed Truth, or implanted Truth, The Anabap∣tist instanced in by Spanhemius in his History, pretended he had a revelation to kill his brother, which accordingly he did: this revelation could not be of God, because against natural light, but of the Divel. Whatsoever is either against revealed, or implanted light in Men, cannot be thought to come from the Holy Ghost.

Seventhly, As the operations of the spirit of God, are discovered by the rule of Truth, so also by the concomitants and effects of them: Which are two especially, * 1.305 holiness of life, and humility.

If you examine the course of the false Prophets in the Old Testament, and of those recorded in the New, their fruit was corruption in manners, and worship, encouraging those that were ungodly in their evil ways: It was Michaiah onely, not the other 400 Prophets that Ahab hated, because he only faithfully reproved him for his sin: so the Prophetess suborned by Nehemiahs adversaries, was to discou∣rage him in the work of Reformation. Humility also will quickly manifest the spirit of God working in a man: Paul had a great rapture, even into the third heavens, but least he should be lifted up with the multitude of revelations, there was a thorn in the flesh, and buffettings of Satan continually afflicting of him. The holy Ghost descended in the form of a Dove upon Christ, to shew how meek and humble the operations of it are in those where it dwels.

Lastly, Not onely suggestions from Satan may delude us, as if coming from the * 1.306 Spirit, but also violent motions, and strong imaginations of our own hearts; we may take them as coming from Gods Spirit, which flow onely from the violence of our own spirits: Thus the false Prophets, they speak of themselves, and according to the strong inclinations of their own heart: so great a matter is it to difference that which is humane in us, from that which is divine. Now the reason, why in delusi∣ons we are so confident, Is

First, From the violence of all false motions, whether from our selves, or of Satan. They being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 irregularities, do hurry the soul beyond all bounds and limits; so that the Divel worketh in mens souls, as he did on their bodies, with violent and sudden alterations: and these must needs produce strong passions and affections in us, of love, joy, or hope; whereas the spirit of God working conformably to the rule, is more sedate, and orderly. Indeed the efficacy of Gods spirit is demon∣strated by that apparition of fiery ••loven tongues, and by a mighty rushing ••ind; but at another time appearing in the form of a Dove, demonstrateth that it is such fire and power, as also is consistent with other graces of meekness and humility. Hence the people of God, who are partakers of the Holy Ghost, are also possessed with an holy fear and trembling in themselves, whereas others are not so.

Secondly, Therefore are men confident in these, Because they are admired by others, * 1.307 and they draw a multitude of disciples. Many times even godly men have been drawn aside too much after those, who have pretended to Revelations, and Extasies. The Apostle speaks 1 Cor. 2. 4. That he was among the Corinthians, not in enticing words of mans wisdom, but in the demonstration of the spirit. But how was that? because his Doctrine was consonant to Gods word, and it was companied with an efficacious power to raise up to all Godlines. Now false Apostles, that they may also be applau∣ded, would gladly come in some demonstration of the spirit; nothing so prevailing as such resemblances: It is known in Ecclesiastical story, how fouly Tertullian was deluded by admiring of Montanus and Priscilla as Prophets, contemning all others as meer natural men: It is said of Swinkfeldius, who so much magnified Revelati∣ons, and debased Scripture, That Caput regulatum illi defuit, cor bonum non de∣fuit, he had a good heart, though not a sound head: so easily are good men tempted away, with that which seemeth to be more spiritual then ordinary.

Lastly, Therefore are men so confident in these things, Because to many these delusions come by way of a judgement for abusing former light, and not receiving the * 1.308 truth in the love of it. Those four hundred false Prophets in Ahabs time, are thought by the learned to be true Prophets at first, and such as were in the company and Colledge of the other Prophets; but abusing that gift to the pleasing of men, and seeking themselves, they were justly by God delivered up to such a false way. And that they were hardened in this deceitfull way, appeareth by Zedekiahs im∣pudence, 1 King. 12. 24. When he strook Michaiah upon the cheek, saying, which way went the spirit from me to thee? Thus if there be Revelations among the Pa∣pists, as they bragg of them, What is the fruit of them, but to confirm them more in believing of a lye? And where spiritual judgements are, they make secure, and full of self-flattery.

Now the reasons why we are not to rely on these, are * 1.309

First, Because that cannot be the mark of a Godly man, which is not the note of a Church. Now although Bellarmine make Lumen Propheticum, Prophetical light a mark of the true Church, and would prove that we are not the true Church, because we have no Prophets, or Revelations amongst us, as they have: yet the Orthodox do reply, that even false Prophets may have prophetical illustrations, as is before quoted, Deut. 13. 1. and certainly Balaam was a wicked man, yet for all that, he had a spiritual Revelation from God. Yea, and Caiaphas, one of the worst of men, yet it is said he prophesied, because he was high Priest that year: Therefore though thou hadst predictions, divers Raptures, and extatical illuminations, yet these are no sure mark of thy good condition: and seeing men unsanctified, may by the Holy Ghost work wonderfull things, is it such a strange thing if they may also have several raptures?

Secondly, Neither may these be regarded, Because such pretended illuminati∣ons, * 1.310 are consistent with the works of ungodliness, and injustice, as appeareth Math. 7. Those that prophesied in Christs name, were yet workers of iniquity. Spanh••imius out of Sleidan hath several instances like wise to confirm it, In his short history of the A∣nabaptists. Therefore the surest discovery of Gods spirit in us, is not by any pre∣tended Revelations, raptures, or secret conference with God, but by holiness, hu∣militie, and a conversation justifiable by Scripture-rules: Therefore what the Apo∣stle said of all outward ceremonial worship, Bodily exercise profiteth little, and op∣poseth it to godliness; so we may say, This soul exercise profiteth little, and op∣pose it to godliness: but godliness is profitable to all things.

Use of instruction, to direct us between two rocks: Take heed of being found in the number of those that scoff at the Spirit, and the workings thereof, con∣demning * 1.311 all the godly for Enthusiasts and Illuminists. This is the rode of pro∣phane and superstitious men, that cannot abide the very word of the Spirit. This is to go far on in the way to the sin against the Holy Ghost: and then on the other side take heed of a contrary error, that under the pretence of Revelations, thou despise the Scriptures, the Ministry, and the Ordinances. If Satan cannot seduce thee the former way, then he sets upon thee in the latter way. We might out of Ec∣clesiastical history, give you large instances of the sad ruins that have come upon many, being thus carried away: though upon some God had mercy, and recover∣ed them out of such delusions. Be not therefore credulous; be afraid lest God should leave thee; take great counsel and advice, that thou mayst not be seduced.

SERMON XXIV.

Manifesting that the greatest Sufferings for Christ are not infallible Evidences of Grace.

1 COR. 13. 3.

And although I give my body to be burned, and have not Charity, it profiteth me nothing.

THe Apostle his scope in the former part of this Chapter is to commend the graces of Gods Spirit above the gifts of the same. Hence he makes suppo∣sitions of the most excellent perfections, which if without Charity, are but as a tinkling cymbal that may please the ear of others, but it self is worn out and destroyed thereby. And by charity he means that unfeigned love of God, * 1.312 and the good of others, whereby all our gifts are improved for this end, and not for our selves.

His first instance is diversity and variety of tongues, a gift in the Primitive times, that made the enjoyers thereof admirable.

A second is of Prophecie and understanding of all Mysteries, all Knowledge, and * 1.313 all Faith. This place doth not prove justifying Faith to be separable from Cha∣rity. But either it is a conditional, hyperbolical speech, like that Gal. 1. If an Angel from Heaven, &c. as not onely some later Divines, but even the Ancients have thought: or else it may very well be restrained to miraculous Faith, in this sense, If I had all miraculous faith, so that I were able to work the greatest mira∣cle. And thus it is plain, such a faith may be severed from true love.

The Apostle having thus instanced in Gifts, he further proceeds to give two glorious instances of the external works of grace, which are most admirable amongst men, whereby he would teach us, That the most specious and glorious external acts of grace, if seeming onely, are nothing, if grace it self doth not in∣wardly animate them; so that inward grace in respect of those external actions, is like the soul to the body, like art to the instruments of Musick, without which an uncertain sound is made.

These glorious externals the Apostle specifieth are of two sorts:

1. A work of extraordinary mercy, If I bestow all my goods to feed the poor. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to divide victuals in several pieces, and so to distri∣bute it. Now this is very terrible to consider, that a man may do all the exter∣nal works of mercy, even the highest and most transcendent, yet not have true love.

The second instance is of remarkable fortitude and glorious courage for Christ and his truth, which is expressed in the designation of that action, wherein my courage may manifest it self, If I give my body to be burnt. Where some observe this aggravation, Though a man be not summoned by others, and condemned to death, but although he willingly and ultroneously offer himself, and then not to be whipped or imprisoned, but to die, and that the most terrible kinde of death, even burning, yet if all this be without true love to God, his glory, Church and truth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All this will profit me nothing. In which sense

Hierom said in Gal. 5. Timeo dicere, sed dicendum est, Martyrium ipsum si ideo fiat, ut admiraetioni, & laudi habeatur à fratribus, frustra sanguis effusus est. A man may be the fleshes martyr, the devils martyr, as well as Christs.

No kinde of external sufferings, though never so grievous either for the truth of * 1.314 Christ indeed, or for that which a mans conscience judgeth to be the truth of Christ, is a sure and infallible sign of the state of grace.

This Doctrine will be like a two edged sword, dividing between the joint and mar∣row. It's not all thy marks, stripes, imprisonments, persecutions, though for a good cause, is enough to evidence thy true interest in Christ. To open this Point many things are considerable.

First, That many times persecutions are a true discovery of a mans firmnesse in grace. Insomuch that all the while Christs cause and carnal accommodations are con∣joyned together, every hypocritical and unsound heart makes as great a shew, as that which is faithfull, But when storms and tempests arise, then the house built up∣on the sand fals, but that on the rock endureth. Thus Matth. 13. when the hot Sun arose, persecutions began to be violent, then that which was not deeply rooted, pre∣sently withered. So that howsoever we may not certainly gather the truth of our grace, by our perseverance in persecutions, yet troubles and oppositions do fre∣quently discover who is false. Hence afflictions and not mercies are alwaies in Scripture called temptations, God is never said to tempt by a mercy, but by an affliction, because it is more difficult to withstand an evil then to enjoy a good. The high and strong windes discover how well-rooted the tree is; the fire will manifest the cracked vessel. Oh then account it nothing to rest upon, that thou art for the truth, thou ownest God and good men! Alas as yet thou losest no good, no profit by doing thus. If a man may be imprisoned, impoverished, un∣done for the truths of God, and yet be nothing; then what a poor nothing in∣deed is Christs truth and thy riches with it! Alas Christ hath not put thee upon any trials, and thou knowest nothing by thy self as yet. It's true, out∣ward sufferings, and that to death, are the highest expressions before men; and therefore we are to judge with charitable apprehensions of all those who are able thus to suffer for that which is the truth, especially they at the same time demon∣strating all Christian deportment. Therefore it was cruelty in the Popish perse∣cutors to charge those blessed Martyrs with stoutnesse and pride. Hence also it is, that we account the Martyrdom of so many millions of all sorts for Christ, to be an eminent testimony of the truth of Christian Religion. No Sect could ever instance in the like, as Christians may, which we read was acknowledged by Trajane the Emperour; and Justine Martyr confesseth the consideration of the willingnesse and zeal of Christians to die for Christ, was the occasion of his con∣version. The Heathens instance only in Socrates and some few Gymnosophists for their false Religion.

Secondly, From hence it followeth, That wheresoever the Scripture promiseth * 1.315 salvation to any external action that is by way of Patience or Fortitude for Christ; That must be understood with this proviso, that as the action for the matter is good, and the cause is good; so the motives that draw out his heart be also good. Matth. 10. 33. Whosoever shall confesse me before men, him will my Father also acknowledge before his holy Angels. In this place a glorious reward is promi∣sed to a stout confession of Christ in the midst of an adulterous generation, yet you must explain it thus, supposing he do as for Christ, so out of pure ends and holy affections, without which these external actions are but as so many glorious branches without any root at all; for we may see this fully confirmed in a paral∣lel about giving of alms, and relieving the poor. There is scarce any religious duty hath more promises made to it in the Scripture then this hath, yet a Pha∣risee who frequently gave aims, could take no comfort at all from those Promi∣ses, because his motives were carnal and unworthy. Thus in sufferings for Christ even in imprisonments and death it self, it being possible that corrupt grounds

may sway us, as well as heavenly, there can be no solid comfort from such ex∣ternal sufferings, though never so sad and miserable. Therefore no promise of heaven is made to the most specious external exercise of any religious action whatsoever; Even now as on the contrary our Saviour saith, He that shall deny him before men, him will God also deny. This is to be understood universally, for Peter and many godly men have denied Christ, yet God did not deny them, be∣cause their denial was through infirmity out of fear, not from any malicious or purposed obstinacy against him. So then in all externall duties we are not onely to look to the matter that it be good, but also to what frame of heart, we doe those things with; and in this lieth the marrow of Christianity, to look to internals, as well as externals; the former onely commends us to God, though the later make us admirable among men.

Thirdly, It is very possible for a man to suffer much losse, and endure hardship for * 1.316 Christ, and yet have not his heart sound towards God. In the Apostles times, trou∣bles were so great, and carnal discouragements so many, that we may wonder any hypocrites or unsound men should joyn to that way which was so opposed and persecuted, yet there were false Apostles and false Brethren; There were ma∣ny that sought their own, and not the things of Christ, as Paul complaineth, Phil, 1. 22. and this was strange, for if they did seek their own, why did they not re∣nounce Christ? why did they not abjure the Gospel, seeing that was the cause of all the violence brought upon them? All that professed Christ in those daies were like Sheep among Wolves, Doves among Hawks; yet even among those ac∣knowledging Christ in the midst of an adulterous generation, all were not up∣right. Judas left all as well as the other Apostles, and this was a kinde of suffer∣ing, this was a taking up of the Crosse and following him; We see when Christ re∣quired such things of others, though they seemed to profer themselves, yet they presently revolted. Therefore Judas went further. And the Apostle Gal. 3. 4. supposeth men may suffer great and grievous troubles for Christ, yet all in vain, Have ye suffered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an aggravating word, so many things for number, so grie∣vous for quality, and all this in vain? implying, that if they revolted to those Mosaical Ceremonies from Christ, all their former sufferings for the truth, would be wholly unprofitable, indeed he addeth a rhetorical correction [If so be in vain] as hoping better things of them. Take we heed then, that we do not only lose all our praiers, Sacraments, and such like Duties, but also our suffer∣ings and troubles for a good cause. For sufferings for God are more then doings for God. Hence the Apostle speaketh by way of aggravation, We account these light afflictions, not comparable to that eternal weight of glory, and for an instance of losing our sufferings for God, we have a remarkable instance Act. 19. 33. of Alexander venturing his life in the multitude enraged at Paul and others for the cause of Christ, yet by most learned Interpreters, this is that Alexander Paul doth so complain of, 1 Tim. 1. 20. that did him so much wrong. And it is abun∣dantly known, that many who in Queen Maries daies continued faithful to Christ, in Queen Elizabeths daies through peace and quietness grew corrupt.

Now that it may more plainly appear, our sufferings though for a good cause * 1.317 may be corrupted, we may take notice of what sinfull ingredients there may be which will make these sufferings unprofitable.

First, A man may suffer for the truth, or a good cause, not as it is true or good, but as his interest is in it, and as it is that way he hath ingaged himself in. Thus a man may die for Protestanism against Popery, not so much because it's the truth of God, but because it is that truth he hath lived in, it is that wherein all his outward interest lieth. O beloved! This cursed corruption is too common and frequent, not to look upon the truth of Christ, the cause of Christ, as his, but as it is ours, and so we become sufferers or Martyrs for our selves, and not for Christ. Among the Corinthians, some said they were for Paul, others for Apollo, others for Christ.

It is judged by some Interpreters, those were indeed for Christ, but they set him up by way of a party and faction, as their Christ, rather then Christ. Although therefore imprisonments, persecutions, are terrible and dreadfull to flesh and bloud, and they may be thought great testimonies of love to God and his cause? Yet be not too confident here, make diligent search of thy heart, whe∣ther that which moveth thee in all these sufferings, be not thy interest, thou art ingaged in this way; And so an argument from thy propriety, not Christs pro∣priety, prevail over thee. We may observe of Christs kindred, how desirous they were that Christ should do miracles; now their motive was not spiritual, that hereby he might be demonstrated the true Messiah, and so men graciously receive him, but from carnal pride, because he was their kinsman, and this might exalt their glory among others, such carnal self-seeking affections men may have to the truths of Christ, desiring they may be exalted, because hereby themselves shall be exalted.

Secondly, The power of truth may undeniably so work on the conscience, that they * 1.318 cannot deny it, yet for all this not powerfully sanctifie their hearts. Thus a man may be so convinced of the true Doctrine, and his conscience set such a strong seal to it, that if he had all the world, he dared not gainsay it. Balaam, though he had a house full of gold, yet would not curse those whom he saw God would blesse. There is a natural light and goad by the conscience, whereby it makes a man willing to undergo any punishment rather then contradict it. Thus Socrates he died for this truth, that there was but one God, and when he was condemned by the Ma∣gistrates, staid himself with that which we read of the Apostles, It is better to obey God then man. This makes it evident, that a man having no more then nature in him, may yet die for those truths he is convinced of. Thus there are many who it may be reform not their lives from grosse impieties, yet would die rather then turn Papists or Socinians, I mean learned men, who have their understand∣ings fully satisfied with the truth. And History affords us many examples of Heathens, who would rather endure the most terrible death, then do any thing against moral honesty, why may not there be such orthodox Protestants, ventu∣ring as much for those truths, which they are perswaded are of God? There is a know approved sentence, Causa non poena facit Martyrem, the cause not the punishment makes a Martyr, but this is not enough, for neither punishment nor cause make a Martyr, without a gracious frame of heart, at least to God, though with man he may be judged so. So that these three must go to make a Martyr, pu∣nishment, a good cause, and a good heart. Therefore in all thy sufferings, say, It is not enough that I suffer for God and his truth, but doest thou also suffer with such a gracious, humble and heavenly heart, as Gods cause doth require? Look that besides conviction of judgement, there be also renovation of affections.

Thirdly, A man may suffer, though for Gods truth, yet the motive be the * 1.319 meer stoutnesse of his stomack, and undaunted resolutions of spirit. As there is a spiritual fortitude wrought in us by Gods Spirit, so there is also in some men a natural height of spirit, whereby they fear not dangers or death. Now it is much to be enquired into, Whether thy sufferings arise from the strength of Gods Spirit, or the strength of thy own? Even Aristotle with his purblinde light of nature could make a difference between fortitude a vertue, when a man would die for vertues sake, and upon vertuous grounds; and an audacious man, who would contemn death out of a rash boldnesse in him. Oh then! How straight is the way to Heaven? How rare is grace, when our very sufferings in a good cause, may be so much corrupted and polluted through sinfull ingre∣dients? when men shall say not only, Lord, we have prayed in thy Name, pro∣phesied in thy Name; but Lord we have suffered in thy Name, been imprisoned in thy Name, died in thy Name, and yet God return this answer, Depart from me, I know ye not.

Fourthly, A fourth corrupt motive in sufferings though for God, may be * 1.320 Pride and Vain-glory, Ambition to get a Name in the Generations to come. One would think this were a poor thing to venture a mans life for such an aëry bub∣ble. Yet if we reade humane Histories, and see how willingly men have ex∣posed themselves to death for this outward glory; or if we peruse Ecclesiastical Histories, and consider, how much the Patriarchall Hereticks, Heads of Fa∣ctions, have suffered to propagate their Sects, we will cease to wonder; for as by the bloud of Martyrs, the Church hath flourished, so sometimes by the bloud of Hereticks, Heresies have encreased; as Paul said, Many of the godly waxed bolder by his bonds; So many times doe erroneous persons grow more obstinate by the sufferings of their fellow Hereticks. Though ashes and fire are barren things, yet pride is such a Salamander, that will live in these flames.

Fourthly, In the fourth general place, As sufferings for Christ, doe not * 1.321 argue necessarily a state of Grace, so much lesse doe sufferings for those things a misguided conscience thinketh the truths of God, but are indeed damnable He∣refies, and dangerous Opinions. Yet how often doe we finde this in Books to prove Heresies great innocency, because they goe with a good conscience, they deny all carnal emoluments, patiently suffer the utmost dangers! but (alas) here is no solidity in this: For first, A false misled conscience may put a man upon all outward dangers. A deluded conscience in mat∣ters of Religion, will throw a man, as that Devil did the party possessed, Sometimes in the fire, and sometimes in the water: So that as our Saviour said, Some men thought they did God good service in putting others to death: So again, They may think they doe God great service in suffering themselves to be put to death. Doe not Socinians die? Doe not Papists die for their Reli∣gion? A false Religion, especially if received upon conscientious, not politi∣call Principles, will make a man think his bloud not dear enough to lose for that. The Pharisees by what reason they compassed Sea and Land to make prose∣lytes, by the same they would have lost their lives to defend their superstitious worship. Doe not then hereafter admire that specious Argument for Here∣ticks? Doe they seek themselves? Doe they not deny all worldly hopes? Doe they not give their bodies to be destroyed? for this is no more then Heathens do for their Idols. Nor is it any wonder, if men die thus for a false Religion, seeing we reade of Atheists who have died because they held there was no God. Vaninus who once wrote a Book to prove God and his Providence, yet after∣wards revolted to Atheisme, holding no God, and was put to death for it at Paris: And being commanded by the Judge, that he should ask forgive∣nesse of God, and the King, and his Judges: He answered, Of God he would not, because he did not believe there was any: Of the King he would not because he had not wronged him; Of his Judges he would not, but ra∣ther if there were a Hell, as he believed there was none, he would curse them all thither. Thus Voetius de Atheismo. You see here a miserable wretch, dying for this professedly, because he thought there was no God. So that all sufferings even to death, are not presently to move us.

And if you ask, What should make them thus venturous, if they be not in Gods way?

I answer, two things, First, There is a Carnal Self. Secondly, A Spiritual * 1.322 Self; which also is carnal, though not grosse. A carnal Self is then set up, when a man prostitutes all Religion to outward advantages: Of such were some false Apostles Paul speaks of, Whose God was their belly, who minded earthly things, and did all they could to avoid persecution. Such an one was one Theo∣philus a Bishop in Ecclesiastical History, nicknamed Euripus, because of his ficklenesse in Religion, turning his conscience, as Diogenes did his Barrell al∣wayes against the winde. This man, when the warre was between Constantine

the Christian, and Lycinius the Heathenish Persecutour, appointed his Dea∣con to reside at Constantinople, with this Direction, That he which did prevail in the battel, either Constantine or Lycinius, he should gratifie his victory with some Presents to him. This kinde of carnal Self is odious in the eyes of all men.

But then secondly, There is a Spiritual-carnal Self. When a man seeks not outward greatnesse and pomp in the world, but is inwardly proud, ambitious, affe∣cting a Name by some singular thing; And because this cannot be had in the world, without outward passages of worldly self-denial, therefore he is dili∣gent to deny himself carnally, that he may seek himself spiritually: and this hath been the temper of many Hereticks, prizing their Opinion and intel∣lectuall Abilities above all externall glory. Now this spirituall carnall self, is that which may put them upon imprisonments, and all outward ruine; So that herein they be the fleshes Martyrs, Pride-martyrs, not Gods. Hence although they may suffer like true Martyrs, yet for the most part they dis∣cover a carnall temper then, not shewing that holinesse, humility, self-resig∣nation into Gods hands, as the godly Martyrs doe. So that their very ex∣ternal sufferings have not such sweet Concomitants, as the godly men have. The godly men burning in the fire, being like Juniper in the fire, sending a sweet smell. The Heretick like crackling Thorns in the fire, full of discontent, rage and revenge.

2. The Devil who was a Man-slayer from the beginning, he through strong * 1.323 delusions tempts men to such hardinesse, as to be prodigal of their lives. That as when he possessed the bodies of some, he delighted to torment them, and to make them miserable; so he doth also when he hath bewitched their souls. It is matter of amazement to me, when I reade the Story of the Do∣natists, especially the Circumcelliones, how greedy they were to die, threat∣ning to kill men, if they would not kill them. Whence should this madnesse arise, and fury to die, but from the Devil? yet they thought this great piety, and contempt of the world. Therefore the Devil by Gods just permissi∣on, may benumme and harden a man to die, as well as the Spirit of God in a gracious manner imbolden a man: And this may suffice to open the Point.

Now two grounds among others there are, Why we may not judge the firmnesse * 1.324 of our spiritual estate by these sufferings.

First, Because no externals, whether in actions or passions, are any further good, then as they are animated from a spiritual life within. These outwards may be informed from a corrupt principle, as well as a spiritual one. We cannot judge of the Tree by this fruit, because it will grow both upon good and bad. Now herein we daily delude our selves, because we judge our estate good, by ex∣ternal Actions, when yet reprobates may doe the like. It is not here as it was with Moses, and Jannes and Jambres, Moses doth many miracles, and they do the like, but at last Moses doth such things which they could not imitate. If you speak of externals meerly as abstracted from inwards, we cannot judge. Do the godly pray, hear? so doe the reprobates: May the godly suffer, be impri∣soned, die for the truth? so may reprobates. It is true our Saviour saith, Greater love then this can no man shew, then to lay down ones life for another. So one would think, to give ones body to be burnt, and yet have no Charity, were to speak a contradiction. But when we consider how strong and potent corruption and a false Religion is, then we may no more admire. We reade in the Old Te∣stament of some superstitious parents, that would make their children passe tho∣row the fire to Moloch, that is, they offered them as a Sacrifice in the fire to Moloch: who would not wonder, how the tender bowels of a father or mother could ever become thus senslesse like a stone? But superstition made them thus

unnatural. And certainly as they offered their tender children, so if Moloch their god had required it, or rather his Priests for him, They would have given up their own bodies into the flames. Judge not then of the goodnesse of thy estate, by any externals whatsoever, though never so specious. They are a sheath that will receive either a golden, or an iron Sword in them. They are the Trumpet that make no other sound, then what the mouth bloweth into them.

2. That is not a pillar to be relied on, which may consist with unmortified lusts * 1.325 and affections, yea with ungodly practices. But experience teacheth us, how ma∣ny men in their imprisonments, yea death it self, have been unsavoury, ungod∣ly; insomuch that their ungodlinesse hath more dishonoured the cause they suf∣fered for, then their sufferings have honoured it. Therefore if thou restest upon thy sufferings, and yet livest in sinne, say as Austin, Habes quod in te occidas, mar∣tyr thy sins, before thy body be martyred. If therefore thou sufferest for one truth, and holdest any thing, or practisest any thing against other fundamentals, it's no true Martyrdom; Hence the Primitive Church never judged a Mace∣donian (for example) who denied the Deity of the holy Ghost, to be a Mar∣tyr, though he were put to death by the Arrians, because he professed the Deity of Christ.

Use 1. Of Instruction, not to admire as signs of grace, or Gods being in a man, * 1.326 when you see a man patient, denying all outward advantages and comforts for his opi∣nion and doctrine he holdeth. As some, misunderstanding places of Scripture, have given away all their goods and estates, and one parting with his very garments that covered him: being asked, Why he did so? held up the Bible, saying, Hoc me nudavit, This hath made me naked, whereas indeed it was his errour, his mi∣stake. Thus many may say, It is their conscience makes them endure all misery, whereas it may be corruption or carnal motives, or at most, an erroneous, misgui∣ded conscience, which although it may excuse à tanto, yet not à toto. Those that reade what Heathens have done in this way, will never admire at Chri∣stians.

Use 2. Of Direction, If God call us to suffer, Rest not on all the hardship thou * 1.327 hast endured for Christ, Boast not of the bonds and chains thou hast born for his sake, but examine with what heart thou hast undergone all this. It is a wofull thing to be imprisoned in chains here for Christ, and at the day of Judgement Christ to cast thee in everlasting chains of darknesse. It is miserable to be burnt with fire here for Christ, and afterwards Christ to bid thee, Depart into everlasting fire here∣after. Lose not then thy sufferings by any corrupt frame and sinfull disposition of heart. It is a great matter to suffer for Christ, but it's a greater to suffer with that heart Christ requireth.

SERMON XXV.

Shewing that, and whence men have such strong Perswasions of their exact keeping of Gods Law.

MAT. 19. 20.

The young man saith unto him, All these things have I kept from my youth up: What lack I yet?

THis Text is a remarkable History, wherein many excellent practicall do∣ctrines are contained. The whole scope being to represent a man that hath good affections and desires for heaven, yet because of some strong corru∣ption and temptation violently detained from it; for in the close of the History he goeth away, not reviling and raging at Christ, as the Pharisees used to do, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exceeding sorrowfull, and as Mark hath it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as sadly affected, as the sky seemeth to be, when it's black with clouds, and threatens rain; so that in this posture with Christ he is like the Poets Medea, or like Aristotles incontinent person, who hath great conviction, but strong corruption.

In the History observe the Person and his Question propounded: The person, as appeareth by the Harmony of three Evangelists was a rich man, a great man in pow∣er and place, and a young man: All which three were sore temptations to prejudice him against Christ and his way: Yet by his Question it seemed he was not altoge∣ther prophane and worldly, for his desire is to know What he might do to have eter∣nall life. In which Question although we may perceive a Pharisaicall leaven in him, thinking by works to be saved, yet there appeareth for the main a good desire in him. Our Saviour intending to beat down his Pharisaicall confidence, which is as great an enemy to Christ as Publican sinnes, first reproveth him for his compel∣lation, and then answereth his Question. His reproof is, Why callest thou me good, there is none good but God? Christ refused this title, partly because he cal∣led him good in no other sense, then as some eminent and singular Prophet, not as indeed the Son of God: but especially to teach the young man that he was whol∣ly corrupted, and therefore whatsoever good is in us, is to be acknowledged, as coming from God; it is his gift, it is none of our work.

In the next place our Saviour directs him to keep the Commandements, instan∣cing not in the Ceremoniall, but the morall, nor in the morall duties that relate to God, but that belong to our neighbour, which were most vulgar, that hereby he might teach this Pharisaicall man, that he never yet performed any one Com∣mandment aright. Therefore the ignorance and the arrogance of this young man in the text is remarkable; All these have I kept from my youth up; he thought he had kept not some but all, and that from his youth up, as soon as ever he could act with reason; some Expositors think, that he grosly lyed against his own consci∣ence in saying so: but that is not likely because Mark saith Christ loved him, upon this speech, and that could not be if he were such a dissembler; and if you take

the word love, for to praise or kindely to speak to a man; as the Septuagint some∣times do, Caut. 1. 1, 4. 2 Chron. 18. it will argue that he was no hypocrite, and hereby we see, that it is a Ministers duty to love and encourage those men, who though they have not the truth of grace, yet have a fair, civill, honest life, and have generall desires for heaven. He did not therefore lie against his conscience, but yet he spake that which was false, for he had not kept one of those Commande∣ments perfectly, as appeareth by that tryall or exploratory precept Christ puts him upon: only he knew no better: He was brought up in ignorance about the spi∣rituall latitude and extent of the Law, and so thought a meer negative, or not do∣ing grosse wickednesse, to be a positive keeping of the Law.

Obs. It is a very difficult thing to drive an unregenerate man out of this false sign * 1.328 of his good estate, viz. that he keeps the Commandements of God. This was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In this was the fundamentall miscarriage of this great man, that he had a confident perswasion of his good estate, because he did no murder, he com∣mitted no Adultery, he bore no false witnesse against his neighbour, Now falsly jud∣ging this to be all the Law required, he concludeth that unlesse Christ hath some new and extraordinary way about this, these matters are so low and easie, that he observed them along while ago. Upon this point was our Saviours greatest con∣troversie with the Pharisees, who like Serpents, though they had a fine skin and colour, yet inwardly were full of poyson: and the great work that the Ministers of God have to do in their Congregations in these times, Is it not to shew to men the pure glasse of the Law, that they looking therein, may see their defor∣mities, and be wonderfully out of love with themselves? Doth not every man walk with this self-damning principle, that his heart is good? What would you have him to do more then he doth? Is he any Drunkard, Whoremonger? and thus he pleaseth himself with an externall righteousnesse, being altogether igno∣rant of the pure and excellent work of regeneration, and from hence it is, that our auditors are filled with so much stupidity and security, that it is a wonder to hear of a man or woman, with fear and trembling, expostulating after this man∣ner: The Law is so spirituall, and I am so carnall; regeneration and a new nature is so necessary, but I am so plunged in that sinfull estate and corruption I was born in, That I fear my self, I quake at my condition, Oh for the Lords sake, help ye Ministers by your praiers and directions, that I may be put in a safe way.

For the clearing of the Doctrine consider, * 1.329

First, Whence it ariseth that men have such a strong perswasion of their good lives, as satisfactory to Gods Law. Why is it that though a man by nature be indeed like a Job, or Lazarus full of wounds and sores: yee he judgeth himself like Absolom, altogether fair, without any blemish at all?

And the first ground is ignorance about the totall deep, and universal pollution of our * 1.330 natures, whereby this Leprosie hath made all we are and all we do unclean: and in this sense our Saviour faith, we may call none good, for can we call any spiders, any serpents, any toads sweet? so neither can we call any man good or holy. There∣fore the Scripture that it may lay a foundation for our prizing of Christ, and open our eyes to see the necessity of regeneration, is very diligent and copious in aggra∣vating this naturall defilement. Paul is a cleer instance in this, Rom. 7. his heart was like a dungeon full of noisome and crawling vermine, but because no light was in his heart, therefore he did not see, or beleeve this. Let me therefore expostulate with thee, who pleasest thy self in thy good estate: Is thy life as free from sin as the childe new born? may no more iniquity be laid to thy charge now, then could be to thee, when thou suckedst at thy mothers breast? yet, if no more, thou ought∣est not to take any content or delight in thy self, but to tremble and earnestly to importune to be translated from that darknesse into light: lay aside then thy high, and self-flattering thoughts; say no more, thy good heart, thy good meaning, thy good life, but cry out unclean and unclean. Wo, wo unto me, for I am polluted in

my blood, and God might not say unto me in my bloud, live, as he did to the Church, but to die, and be damned: Wouldest thou therefore no longer be sick of this dan∣gerous surfet and fullnesse? study more, and meditate more of originall corrupti∣on, how universall and diffusive it is, how contagious and infecting of every thing that we do, so that although we could speak with the tongue of Angels, and work with the hands of Angels, yet we being in our naturall condition, all that would be abominable: Without faith it is impossible to please God, and the tree must be good before the fruit; To the defiled, all things are defiled. What therefore is ex∣ternall righteousnesse, morall justice, formall piety, as long as we abide in that old bitter stock of nature? Pray therefore, Lord give me to understand what I am by nature, make me to know how sinfull and lothsome it is, and let not this be a ge∣nerall, speculative, barren knowledge, but let it be a close, particular applicative, and practicall knowledge, whereby the whole heart may be set on fire, and pow∣erfully wrought upon, even to bid all creatures, all comforts, all businesses stand aloof till thou be redeemed from this thraldome.

2. Another cause of this bold perswasion is, An ignorance of the spirituall ex∣actnesse * 1.331 and obligation of the Law. It was the received opinion of the Jews, and the Pharisees they so explained it, as appeareth, Mat. 5. that the Law command∣ed only externall acts, and that we satisfied it, if we did keep it in the outward man. Therefore our Saviour seemed to bring new doctrine into the world, when he explained the Law of heart-sins, and shewed that men might be adulterers, murderers, &c. though they never committed those externall acts. This was so pa∣radoxall to the received doctrine at that time, that men were amazed at it. Now howsoever (it may be) people will acknowledge the doctrine true, yet in pra∣ctice they are as gresse and secure as ever Jews and Pharisees were. Neither did they ever make their works a refuge, and a bulwark, more then people now adaies do. And no wonder, for Paul so great a proficient in the knowledge of the Law of God, yet confesseth his great blindenesse and mistake herein, Rom. 7. insomuch that when he cometh to understand how spirituall the law is, and how carnall he is, he cryeth out of himself as most miserable. The Law is spirituall, saith Paul, that is, it reacheth to the sinnes of the spirit, it forbiddeth all inordinate motions there, it prohioits all their secret irregularities: so that as God is the father of spirits, thus the Law is the Law of spirits, and thou maiest become an ho••rid transgressour of this in thy heart when thy outward I so seemeth pare and innocent; The Law is compared by James to a glasse; now it's no won∣der that a man never abhorreth the foulnesse of spots and dirt upon his face, as long as he looketh not in there. No man can bewail the obliquity and crooked∣nesse of his actions, that doth not diligently apply them to the straightnesse of the rule, Oh then say, This justice, this honesty, this freedome from grosse sinne is highly esteemed among men: but what is it to Gods Law? how foul a transgres∣sor shall I be convinced to be, if I compare my self with that rule! Hence there∣fore ariseth all that self-righteousnesse, in that men do no more understand how holy and exact that rule is by which they ought to walk. There is a world of unseen, and unknown filthinesse in thee, and if thy eyes were opened to behold it thou couldst no longer abide thy self. But it is no wonder, that unregenerate men who have no life at all in them, feel none of these distempers, when the godly themselves as appeareth, Psal. 19. cry cut, Who can understand his errours, cleanse me from secret sins: By that David implyeth, that there is more corruption in his heart then he is aware of. Much unknown pride, hypocrisie, earthliness dwels in their hearts, and they perceive it not. If therefore it be thus with the godly, that they are not able to understand how lothsome and wretched they are, is it any wonder if men dead wholly in sinne, feel not any burthen, though mountains lie upon them? Soon therefore wouldest thou depose those lofty imaginations, if so be thou wouldest on purpose consider how exact the Law is, forbidding the root, as well as the branches of sinne, making every inordinate motion, (thousands of

which rise howerly in thy soul) a Transgression of the Law.

3. Therefore are they so confidently perswaded, because they attend only to the * 1.332 negative Commandements, Thou shalt do no murder; Thou shalt not steal; Thou shalt not forswear thy self, &c. And so suppose that the whole duty required by God of us, is swallowed up in those negatives. This made the young man no doubt so bold; from his youth up, he had been preserved from such foul, grosse sins. Indeed he speaks arrogantly when he saith, I have kept these; as if he by his own power had restrained that sea of corruption from overflowing the banks; for what evill hath been committed by any man, which he might not also have done, had not God bounded and limited his wickednesse? Well but howsoever though he be thus spotlesse in his life: yet that is not all God requireth, God hath positive commands, as well as negatives; and the same authority which saith, Do not steal, do not kill, saith also, Keep the Sabbath holy, and sanctifie the Name of God. Now although this be a very small matter to build a mans salva∣tion upon, yet we may wonder to see that all the covering many men have for their nakednesse, is only these fig-leaves: That they are no drunkards, no whore∣mongers, no thieves; A meer negative godlinesse, what pity is it, that a people instructed out of Gods Word, living under the means of salvation, should appre∣hend no better in matters of God?

4. Another cause of false perswasion is, that although they may minde affirma∣tive * 1.333 precepts, as well as negatives, yet they understand them not in their comprehensive sense, and so think they have attained to what the Law requireth, when indeed they fall exceeding short. As for example, this command Thou shalt do no murder, doth not only forbid that sin, but command the contrary duty, and not only so, but all the means, occasions, and circumstances that tend thereunto; and so in eve∣ry commandment. Now if a man consider seriously how many occasions and cir∣cumstances, and causes there are of all sinnes; as on the contrary, how many oc∣casions, motives and causes there are of holy duties, he will stand amazed to see himself so much guilty in millions of sinnes, which he thought could never have been laid to his charge; so then as the Gospel hath a mystery of grace, and origi∣nall sin a mystery of sin, so that we are never able to go to the depth and breadth of these: So the Law is a mystery of duties: and as the Logicians say, The ten predicaments do contain every created being that is in the world; so do these ten Commandements all the duties required of us; It is therefore of great conse∣quence if ever men would be driven out of these golden dreams, and foolish Para∣dises they fancy to themselves, to study, and understand the comprehensive sense of every precept.

5. Another stupifying and benumming principle, is the totall neglect of that * 1.334 necessary duty, self-reflection and self-examination; Whereby a man liveth fourty or threescore years, and is a meer stranger to his own self. Hence are those duties so frequently pressed, to commune with our own hearts, to sweep them, as some tran∣slate, to dig into them, as others; and this duty is to be done with much stillnesse and quietnesse of spirit, and at those times when we are most free from distur∣bances, according to that rule, anima sedendo, & quiescendo fit sapiens. In other Texts, it is called searching our hearts, and trying our reins; which duties imply, that our hearts are not presently what they outwardly appear: Gold may be in the surface, and iron or stone in the bottom; you know how impossible Hazael thought that should be in his heart, and done by him, which the Prophet foretold. Man in that he is rationall, can only reflect upon himself, beasts cannot, and it is a great obstruction to salvation, that men use this no more, no man saith accord∣ing to the Prophet, What have I done? Therefore deal with your selves as an ene∣my would do. The Hebrew word for an enemy is an Observer, because he watch∣eth and lyeth at the carch to see what haltings and failings there be; Do thou thus become an enemy to thy self, and that is to be a friend to thy self; Say, O Lord I arraign my self at thy barre, I would be winnowed that my chaff may ap∣pear,

I would be filed, that my rust come off. It is strange to consider what sinnes men may live in, and yet not attend to the consideration of such. The making of a practicall Syllogism would be very introductory to our full conversion unto God, in this manner: The Scripture in severall places speaketh terrible threatnings to such and such sins. But I live in such and such sins. Therefore all those threatnings belong to me: oh how can the soul put off this conviction? how can it extinguish this light shining upon it? what have I to do but to repent and turn to God! There is no other course can be taken by me.

6. Therefore are men thus senselesse, because of that abominable self-love, and * 1.335 self-flattery, which cleaveth to every man. This ruined the Pharisees, our Saviour tels them plainly of it; You are they that justifie your selves, but that which is high∣ly esteemed amongst men is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an abomination before God. Wonder not at this in wicked men: see David a godly man, through self love, how did he favour himself in his grosse sins, and applyeth nothing till Nathan say, Thou art the man. And this lay at the bottom in this rich mans heart, an over-weaning of a mans self, and an immoderate love, whereby we judge every thing we do well done: Many times a godly man through pusillanimity of spirit, and an holy fear, doth bear false witnesse against himself, he will not own or acknowledge those good things Gods Spirit inableth him to do, and thereby he walketh both unthankful∣ly, and uncomfortably. But the unregenerate man he is in the other extremity, he presumeth of good to be in him, when it is not; a full instance of this is, the Church of Laodicea, who said, she was full, and wanted nothing, as if she were God himself, for he only is allsufficient, yet she boasteth, she wanteth nothing, not a God, or Christ, or his grace, when at the same time, she was miserable, and wanted all things. Here was a great difference between Gods judgement about them, and their own; and it is a poor small thing to be acquitted by our selves, when God doth condemn us: Therefore say, It is thy folly, it is thy madnesse, it is thy self-love, makes thee conclude thy self in a good estate: Doth God say so? Do the Scriptures say so? It is a sinne to call good evill, and evill good, in our selves as well as in others.

7. Fear of guilt, that also makes us hoodwink our eyes that we will neither * 1.336 look into the Law, nor into our hearts: so that it is with us as with Bankrupts, that are loth to cast up their accounts, because thereby they shall see how undone they are. As it argueth guilt in heretiques that they are lucifugae scrīpturarum, they are such Owls that cannot abide the day, such thieves that love not the light: so it ar∣gueth our guilt in our own hearts, when we are walking without any disquisi∣tion to perswade our selves of the good in us. Oh we are afraid to be troubled, we think we shall finde that which may disquiet us, and so by this means, we rest in generals; thereby to deceive our own souls. But as it is folly in a wounded man to fear the searching of his soar, for if that be not discovered he can never be made whole: No lesse wickednesse is it in a man not to search out the worst by him∣self, and to know the greatest danger he is in, that thereby he may indeed come to be healed.

8. Therefore are men thus well conceited of themselves, because they are ig∣norant of regeneration, they know not the necessity of being born again: yea, they * 1.337 blesse themselves they are no changelings. They have found no manifest alteration of themselves from the beginning. We see Nicodemus a man much conversant in the law of God, yet altogether to learn about this great point. If therefore a Master of Israel knoweth not these things, is it any wonder that an ordinary disciple doth not? Therefore take most men, they do as grosly mistake about godlinesse and re∣generation, and know no more of it, then a blinde man of colours. If therefore thou didst know the nature and necessity of regeneration, thou couldest take no more delight in thy self, or any thing thou dost. Thou wouldest say, I am but a weed and no flower in Gods garden, I am a thistle and no branch of the true Vine. And in this case thou wouldst cry more bitterly then the blinde or lame did; for thou needest life it self.

9. There is an extrinsecall cause which addeth to all this, and that is, the de∣vil, * 1.338 he reigneth in the heart of every one by nature, he hath blinded their eyes, and hardened their hearts. Now our Saviour tels us, that while the strong man keeps the house, all things are quiet: There is no trouble or contest. Even as Pha∣raoh let the people alone, till he saw them desirous to go out of his power. Won∣der not therefore to see morall, civill men, with such great peace and quietnesse in their conscience, never fearing of their condition, never doubting of their estate, for all this calmnesse comes in part from the devil, who keeps every thing quiet, and hardeneth in presumption more and more: blesse not God then for every peace and quietnesse thou feelest in thy self: The body may feel no pain from rom rottennesse as well as soundnesse, and it may be thy condition were far bet∣ter if thou couldest neither eat or drink, or sleep for fear of thy condition: Blessed are they that mourn, and wo to those that laugh.

10. The last and main reason is, because every man naturally is destitute of the * 1.339 spirit, without which we are all devoid of light and life. The Spirit of God Joh. 16. is that which convinceth the world of sinne; so that a man can never vigorously and powerfully be affected with his wretched estate, till these Sunne-beams shine into him, which will discover the least motes; The spirituall man judgeth all things. Hence it is that godly men though great proficients in grace, have lower thoughts of themselves then unregenerate men, only because the spirit of God is alwaies con∣vincing them of sinne, as well as sanctifying, and comforting of them against it, Paul never had such debased and humble expressions about himself before his con∣version, as after: Would he ever have said all his righteousnesse was dung and dross? That he had not yet attained what he desired? Would he ever have acknowledged himself the greatest of all sinners in his former daies? No: The people of God are more debased for their imperfect duties, then wicked men are for their greatest sins, and whence is all this, but because of Gods Spirit dwelling in them, and in∣lightning of them? But wicked men being without this light, are not able to judge any thing about themselves.

The Use is, To take heed of this self-conceit and self love, desire Gods Word * 1.340 may be a two-edged sword in you, dividing between marrow and joynts: I am afraid this Laodicean fullnesse is the sinne of most now adaies, and this is as desperate an enemy to Christ and his grace, as grosse prophanesse, yea, in some particulars worse. More Publicans and Harlots were brought to repentance, and so to the kingdome of heaven, then Pharisees. Oh then fear, lest that which thou judgest thy blessednesse and happinesse, be not thy greatest danger and misery. Thou thinkest it well that all is at peace and ease within thy soul: O pray rather that God would convince and trouble thy soul more effectually, and so give thee true peace.

SERMON XXVI.

Declaring that many rest upon a strict way of Reli∣gion, which yet cometh not up to, but often is besides the appointment of the word.

ACTS 26. 5.

Which knew me from the beginning (if they would testifie) that after the most straitest Sect of our Religion, I lived a Pharisee.

THe Text is part of Pauls Apologetical oration to Agrippa, wherein we have the Exordium, or Preface, and the Narration, or substantial matter summarily contained therein. In the Preface Paul doth with great Rheto∣rique captare benevolentiam, endeavour to incline the affections of Agrippa to him, accounting it an happiness to Apologize before him, who was so expert of all the Jewish customs: In the Narration, we have

First, The history of his former life.

Secondly, Of his present state and conversation.

The Text is part of that Narrative which relates to his by-past conversation, wherein he described himself from the religious condition he then was in, and that first more generally, then more particularly: Generally, He was after the most strict way of Religion 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Originall for Religion. Plutarch tells us, cometh from the Thracians, eminently taken notice of for their devotion: and it is used sometimes in a good sence, sometimes in a bad sence, as it degenerateth into superstition. The Original for Sect, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heresie, and so the several sects among Philosophers were called Heresies. It is the opinion of Gerhard, a learned man, That this word is alwaies taken in an ill sence in the Scripture: but this place with two or three more in the Acts of the Apostles, seem to imply the use of it in a middle, or indifferent sence, any particular way that a man shall chuse dif∣ferent from the rode, although in the Epistles it is used in an ill sence: Therefore Tertullian called it Secta Christianorum, The Sect of the Christians. Now this way Paul walked in, is aggravated with this adjunct, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the superla∣tive sence: and so Josephus speaks of the Pharisees, as those that were most accu∣rate in the observance of instituted and Traditional obedience: more particularly, his way is described by its denomination, a Pharisee. There were three Sects sprung up among the Jews, the Pharisees, Sadduce ••s, and Essenes; the Scripture speaketh nothing at all of the latter, because as some say, They lived like Hermits, in remote solitary places, and so the Evangelist had no occasion to mention them: Now the Pharisees were called, either as some say, from a word to open and explain, because they expounded the Scripture; or from a word to Separate and Segregate; and Ca∣meron upon this place makes the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to signifie every kind of Division or separation, but that which is after a most subtile, and minute manner: Hence Isa. 28. 29. It is applied to the teeth of a rake, and Horse riders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

are called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of their spurs: and Proverbs 23. It is applied to The sting of a Bee: Therefore to be a Pharisee, was to be a scrupulous, anxious man, which did subtilly examine all things: Hence they were so strict, that they would not sleep upon any easie thing, least they should have any vain, or indecent thoughts so much as in their very dreams: and because of this strictness, it was that they were so admired among the people, whereas the Saddueces denying Angels, Spirits, and the Resurrection, were for the most part of the richer, and greater sort, because such opinions did best suit with their lusts; yet because of their greatness though they held such fundamental Errors, yet they were not Excommu∣nicated Errors.

From the Text we may observe,

That an extraordinary strict way taken up in Religion, is thought a sure and a good foundation by many for their eternall happiness. * 1.341

The Pharisee for this unusual, and supererogating way of exactness, as they judged, was reputed by himself and others, as those that should certainly go to Heaven, if any did. How confidently they used to presume of this, appeareth by Paul, Phil. 3. 5, 6, 7. Where making a Catalogue of those things, He once thought a gain to him; he instanceth in this as one of the last and most noble priviledges, that he was after the Law, a Pharisee: Insomuch that if any might have confidence in external priviledges, he saith, he might. Where Paul also at another time, Acts 22. 3. Declaring his former conversation, mentioneth this particular, as the main, saying, He was taught according to the perfect manner of the Law of the Fathers.

To discover this false sign, several things are considerable, as

First, The way to heaven is a strict and exact way, and all our duties are to be done * 1.342 with a curious circumspection: Our prayers are to be exact prayers; our obedience exact obedience: so Ephes. 3. Walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exactly: Hence the Gate that leads to happiness is straight and narrow, as the way to hell is broad and easie. I shall not therefore speak against a true and Scripture-exactness: the people of God may, and ought to take comfort, in that they walk in a more singular and exact way then the world doth, and a man living and dying in the common rode and practices of men, having nothing more extraordinary in him then they; hath no symptome of grace upon him: Math. 5. Our saviour speaking to his Disciples, That they should love their enemies; For saith he, If ye love your friends, what singular thing do ye? do not the Publicans the same? Therefore from hence it followeth, That the people of God ought to do singular things to men of the world: There is a good singularity and preciseness: and howsoever the prophane world make a taunt, and reproach of this, that you are so singular and precise, yet none are Godly that are not so: Do not even the Publicans the same? He that goeth no further, and doth no more then Publicans, hath no evidence for salvation: Therefore lay down this for a foundation, The way of Godliness, is a strict, precise, singular way. The Scri∣pture makes it an exact course; and therefore my dissolute, careless, negligent walk∣ing, can no more claim a Title to heaven, then darkness to light. Attend to this, you whose lives are as most of the world are; proud as they, prophane as they, con∣temning of Religion as they.

Now, That godliness must be strictness appeareth partly from the nature of Grace, * 1.343 which is contrary to our affections, and so doth with prevailing power subdue them to the grief of the unregenerate part: Hence the Scripture calls it, Mortifying, and crucifying the old man; which implyeth the pain and Agony our corrupt part is exercised with by Grace: Christianus est perpetua naturae violentia, to conquer lusts, is To pull out the right eye, and chop off the right hand: and by this we may see how few are Godly, because they are rare that feel this spiritual conflict and agony, there is no mortifying and crucifying within them.

Again, Godliness must needs be exactness: partly, Because our duties are so bounded, and circumstantiated in their principles, manner and ends, That to do a∣ny

good action, is alwaies to hit the mark, as to sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to miss the scope and white. Aristotle placed his Moral virtue, in medio, and so made it difficult to avoid extremities on both sides: but (alas!) the word of God requireth far more concurrences then ever the light of nature could discern: so that if you take any religious action, whether elicite, or imperate, to do it after a godly maner, there must be a great deal of circumspection: there is so much required in the cause, in the manner, in the motive, that we may cry out for every particular duty, which Paul did for one main one, Who is sufficient for these things? so that negligence, formality, and luke-warmness can no more consist with godliness that is of a strict and exact nature, then hell with heaven.

Therefore in the second place, It argueth a tougue and an heart set on fire from * 1.344 hell, to reproach, and cry out against strictness in the way to heaven. Oh that even among Christians, there should be men whose Throats are such open sepul∣chres, as to send forth such noisome and filthy speeches: What needs all this strict∣ness? What needs all this singularity? Why should men refuse to do as the most do? Is it not their pride and hypocrisie? Alas, ignorant and prophane wretch! What thinkest thou of that place, The Kingdom of heaven suffereth violence, and the violent take it by force? What thinkest thou of that, Strive to enter in at the strait Gate, for few enter therein? Are these places of Scripture true or no? if so, then wo be to thee, for thou makest the Kingdom of hell to suffer violence, and ta∣kest that by force, though the Word, and Minister, and thy Conscience be against thee: so thou that livest in dissolute prophaneness, ordinary neglect of publique and private Duties, Is thy life such a strict life? Must there be such striving to do as thou dost? Oh consider, either Gods word is wrong, or thou art out of the way: thou art not yet such an Atheist to assert the former, be therefore so far inge∣nuous as to acknowledge the latter.

Thirdly, From hence it followeth, That the number of those who are truely * 1.345 godly, are very few. They are but a little flock; and they are but few, not onely compatatively to the whole world, but in respect of titular and nominal Christi∣ans, who have the name, and own the profession of Christ, but deny the power thereof. Many are called, but few are chosen, even few of those that are called: as the gold is but little to the other part of the earth; & flowers are few in respect of weeds: so that the ground why people do so easily perswade themselves of their good condition, is because they understand not how exact and strict the way of Grace is. You have this notably cleared Mat. 19. 25. Where our Saviour shewing that it was as impossible for a rich man to be saved, as a Camel to go through the eye of a needle: because its hard to have riches, and not to trust in them, or love them immoderately; when his Disciples heard this, saith the Text, They were exceed∣ingly amazed, saying, Who then can be saved? They do not say, what rich man? but, who can be saved? because as a rich man hath his riches, so every man hath some∣thing or other that his heart is too immoderately carried out after. Therefore say they, who can be saved? Oh beloved, while we look upon Gods gracious promi∣ses, and Christs merciful invitations, while we think of his love in dying and suf∣fering for us, we are apt to think it a very easie attainable thing to be saved, and no question the Disciples looked on these considerations, else they would not have so startled, and been so amazed at Christs Doctrine: But then on the other side, when we consider what strict qualifications, what exact conversations cught to be in those that go to heaven, we shall then stand amazed, saying, who can be God∣ly? who can pray, hear, as the Scripture requireth these duties? Hence our Sa∣viour to allay the Disciples astonishment, bringeth that universal Axiome, With men this is impossible, but with God all things are possible: the way there∣fore to bring you to resolve upon a more exact way of life, is to put you into this * 1.346 spiritual astonishment, and amazement at the accurate way of Godli∣nesse.

Fourthly, As the way to heaven is a most strict and accurate way, So the

word of God doth onely declare and reveal what that exactness is: So that as in mat∣ters to be beleeved there is no Doctrine can be urged as necessary, which is not con∣tained in that writing: So in matters to be practised there is no degree, or high strain of holiness that is a duty, which is not also commanded in Gods word: those two commands, one Negatively, Thou shalt not lust the other affirmative, Thou shalt love the Lord thy God with all thy heart, and soul, and strength, do command both for matter and manner, all that possibly can be done by man, and therefore can never be fulfilled in this life, because of those innate and adherent corrupti∣ons in us. I have seen an end of all things, saith David, But thy commandments are exceeding broad: they contain the whole duty of a man, and this particular is more to be observed, because we are apt to go to extraordinary waies: as if the word of God were indeed a total and adequate rule for our faith, but not for our practice and conversation.

Hence, Fifthly, All strictness introduced, that is not according to Scripture, how * 1.347 specious and glorious soever it may seem to be, yet it affords no true solis comfort to those that are imployed therein. Now you must know, that as there is a proneness in men, curiously to pry into doctrinal matters above the word of God, to be wise above that which is written, so there is also an ithching inclination in us, to affect an holiness above the Scripture, to bring in a greater strictness then God hath required; not that it is indeed strictness (as is to be shewed, but carnal looseness) onely it hath the appearance so to the eyes of flesh and blood: As for example, The Pharisees way that seemed to be more religious and exact, then the course our Savi∣our taught, and therefore they called him a wine bibber, and charged him for keeping company with sinners: The Pharsees would not come near any such prophane men: they would not go out, or come in, but they would first wash themselves, least they should get any uncleanness upon them. Here in outward appearance, they seemed to teach a more exact, and strict way then Christ: though all this outward austerity did flow from a poy oned, corrupted fountain within.

Let us instance in several waies whereby men may affect, and introduce an higher strictness, then the Scripture speaks of: And I shal not instance in false worship, which was a great part of Pharisaical strictness, busying themselves in those things God never required; for I shal speak of that (God willing) in the next sermon, because it is the greater sign by which many superstitious and ignorant people cousen their souls. I proceed therefore to other affectations of extraordinary strictness, such as these.

First, When the Scripture or word of God is accounted too low a thing to guid us, * 1.348 and therefore they expect an higher, and more extraordinary teaching by the spirit of God, and that for other matter then is contained therein. It is true indeed, the word of God as it is Scripture, without the Spirit of God, cannot enlighten or change the heart: therefore these two must never be opposed, or disjoyned; but the word of God is the onely adequate rule, to which we are tyed, and the Spirit of God that work∣eth in and by that: so that as God will not produce any extraordinary new mate∣rial light to direct us bodily, but in and through the Sun, so the Spirit of God will not vouchsafe any new spiritual light, but in and through the Scriptures Hence it is, that although God be not bound himself, yet he hath bound us to that only: To the law, and to the Testimony, and search the Scriptures: yea, Timothy must not look for infallible directions from Paul, but give himself to the studie of the Scriptures, which were able to make him fully perfect for every good work. Now the Papist and Enthusiast they both agree in this, to debase the Scripture, not to make it a full and perfect rule; to expect higher, and more noble teachings then are from that. Hence the papist call it inkie Divinity thus to walk and believe onely by Scripture: who can think, say they, That God would have us tyed to Paper and Parchment: and they apply that place of Paul, Ye are our Epistle, 2 Cor 3. 3. Not written with ink, but the spirit of God, &c. making all those that adhere to the Scripture as a rule to live by, the Letter, and not the Spirit: so on the other side, Enthusiasts they undervalue the Scripture; and its reported of them, that they cal∣led

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it Pessimum idolum mundi, the worst Idol in the world: and no wonder if they cry down the Scripture as being a low form, seeing some Anabaptists have denied the humane Nature of Christ, and called those Creaturistas, Creaturists, that held it so: even as some complain that Christ is made a form, and that we ought not to stay on him but go immediately to the Father. Howso∣ever these high things may seem to ravish men, and but people in∣to admiration: yet they are indeed low and false things: do not therefore grow weary of these plain Truths concerning faith and regeneration, or those plain Ser∣mons that teach this; for thou wilt shortly come to be weary of the Scripture it self, as too plain and mean a thing: That as some corrupt fancies have disdained the Scripture (such as Politian and Austin once confessed of himself) because there was not humane eloquence enough in it: so these nauseate the word of God upon another ground, as not having high and lofry Doctrines fit for their Eagle eyes. Therefore it is a miserable thing to consider how such preachers, and people that are thus elevated up to cloudy things, do Torrure and perplex Scripture, to fasten their absurd imaginations upon it: Alas, the cripture was not made for such cu∣rious Aerial speculations: Let not therefore such go any longer a Tiptoe, as if no Christian in all his glory were like to them, because of their abstruse conceptions: for they are higher then others but as chimneys are higher then other parts of the house, that carry away empty, smoaky, obscure vapours. I am the larger upon this, because it is a great part of Grace to sit down contented with the plainness and simplicity of Scripture, both for matter of it, and manner of delivery.

A second extraordinary strict way in which men support themselves, is the undergo∣ing voluntary penalties, or bodily chastisements for sinns past, or setting upon exter∣nal * 1.349 austers discipline, to prevent sin to come. The Apostle describeth such, Col. 2. 21, 22, 23. where he speaks of bodily discipline, as having a shew of humility, and neglecting of the body; then he explaineth the manner how this neglect was de∣monstrated, viz. by several precepts, Touch not, tast not, handle not. Judicious Calvin doth think there is a gradation, and that superstition grew higher, and high∣er: therefore by the first command Touch not, he understands according to the Scripture use of the word sometimes Eat not, the Antecedent being put for the Consequent: so that their superstition swelled higher and higher: First, Eat not, then Tast not, which is more; then not so much as handle, which is highest of all: But what account doth the Apostle make of all these, in which some put the sub∣stantials of Religion? Truely, nothing at all, in that he calls them Rudiments of the world; and such as argue men not alive with Christ. Where you may observe, That our spiritual resurrection with Christ, doth not onely raise up our hearts a∣bove sin, and earthly things, but also all such humane Ordinances, though seeming never so much to promote piety. True Godliness and participation of spiritual life from Christ, carrieth a man not onely above lusts, and the world but all humane institutions that seem so admirably holy to flesh and blood. Indeed there ought to be a sober, moderate use of all bodily comforts: Therefore the Apostle saith, He kept under his body, an emphatical word, 1 Cor. 9. 27. yea, the whole Context is an expression from these Wrestlers, or Fighters that were known in antiquity: now the adversary that Paul fought with, was his body, that hindered him in his course to heaven: Therefore he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did beat his face black and blew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tryumph over his body, and make it a slave. If you ask, how he did this? he expresseth it in that general rule, Every man that striveth for the mastery, is temperate in all things: There ought to be in every one a temperate, sober use of clothes, food, delight: because our bodies are so many ad∣versaries to hinder us in our race to heaven. Auferte ignem, adhuc enim paleas habio, said a languishing sick man of an alluring object standing by him, Take away that fire, for I have straw, or chaff that will kindle quickly. And certainly this Doctrine is much to be pressed upon you that are Citizens, who live in much ease and plenty, & go richly clothed: are you so strict and riged as you should be, in making your body

instrumental to serve God? The string of the Instrument, if it be wet and not dry∣ed, is not fit to make any melodious tune; no more is the body overmuch repleni∣shed with any pleasure. We see Timothy going too far in the bodily discipline; Therefore Paul adviseth him To drink a little wine for his present infirmities. John Baptist, he also came in an austere way, his garments being of Camels hair, and his food locusts: This way of his was different from Christs: nor is John Baptist an example to us; but his deportment was peculiar, as being most sutable to him that was putting a period to the old Testament-dispensations.

Therefore all those affected Austerities of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eating of hearbs, and other dry things, as also Humicubaticus, or lyings on the ground in rough sack-cloth, though the exercisers therein did no doubt much please themselves, and thought hereby to endear God to them: yet all this is but a vain refuge: The Apostle deter∣mineth, 1 Tim. 4. 8. Bodily exercise profiteth little, but godliness is profitable to all things. He makes a distinction between bodily exercise, and godliness; therefore one is not the other: Do not then measure thy hopes and assurances of heaven, though very specious to a carnal eye, by such outward strict observances.

Thirdly, An extraordinary strictness which maketh men confident, Is a volun∣tary abdication, and actual dispossessing our selves of all outward comforts, and apply∣ing our selves onely to religious exercises. How did this mistake seduce thousands of devout souls, who were zealous for God, but wanted knowledge? Hence came those Monasteries, renouncing of riches, wealth, and whatsoever comfort was in this life: As if those places, Unless a man forsake all, and deny himself, taking up the cross and follow me, &c. did command an actual abdication of all, and not rather an habitual preparation of heart to leave them all when God shall call for them. And if we read of Philosophers that have thrown all their wealth away, that they might the better study Philosophy, is it any wonder if a false zeal carry some to part with all, that according to their thoughts, they might the more expeditely come to the races end? It is true indeed, the Scripture commands such strictness in our affe∣ctions and desires to all worldly comforts, That those that have them must be as if they had them not: And who is there that can stand under those exact commands of God herein? yet we may erre on the right hand, as well as on the left. Such were those Euchetae, that gave themselves onely to pray: And the Donatists up∣braiding the Orthodox with their impiety, and commending their own godliness, Nos formidamus divitias, We (say they) are afraid of riches.

Fifthly, Men may judge their Spiritual conditions the better, Because of an ex∣traordinary strictness in Church Discipline, and Church Dispensations, when yet there is no ground at all for it: That there may be overmuch rigor in Discipline, appeareth plainly, 2 Cor. 2. 7. where the Apostle blameth them, That they did not receive into favor that incestuous person, who had truely repented: And the Apo∣stle doth in part suppose it is part of Satans subtile devices, when he cannot destroy a Church by prophaneness, and dissoluteness, to overthrow it by too much severi∣ty. Now how many waies there may be an excess in rigid Church waies, we have upon another occasion shewed: As when men hold onely perfect men; or if not so, only truely godly men to be admitted into Church-fellowship; and men, though qualified with sufficient knowledge, and free from Scandal, to be debarred many priviledges: As also when they think men committing such sins, were ne∣ver to be received again; which was the error of Novatians and Donarists: or if they did admit such repenting, yet not for many years, in which excess the primitive Church did fall. Now all these Doctrines and Practices, having a specious pretence of more strictness, and exactness then others, is a temptation to many, that they build themselves upon these waies and manners, not at all attending to the power and life of Godliness; this is a seasonable Doctrine at this time. Oh, puff not up thy self: do not conclude great things for thy self, meerly because thou judgest thy self in a more strict Doctrinal, or Church way then others. Alas these external waies profit little, but god liness profiteth to all purposes. Many times high principles, have

but low practices, and strict opinions, sometimes large conversations. Now the ground why these instituted, and introduced strictnesses, are not to be rested upon, is because they are not what they seem to be. We call them high things, but they are indeed low things; we call them strict things, but they are indeed large and loose things. For take this Pharisaical most exact and straight way; alas, their hearts were large and loose enough; so that all strictnesse, which is not commanded by Scripture, comes from a loose principle, and tends to a loose end: for it proceeds from a carnal heart, not acquiescing in Gods word as a rule: it is not subject to Scripture directions, and then the end is carnal; for it is alwaies for some self-ad∣vantage, though it be in a subtile and crafty way. As you see the Pharisees st〈…〉〈…〉ctnes was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be seen of men: should they not have applause, and profit, and Disciples to admire them, they would never have engaged in such austere ways.

Use 1. Is there indeed a true Scripture-strictness, without which heaven cannot be obtained; Then see what a gulf there is between heaven and you, who live in all loosenesse, negligence, and carelesse contempt of what is good. Is thy life thou livest so difficult, so contrary to flesh and blood? Is to be drunk, to cousen, to be unclean, like pulling out of the right eye? Thou canst not have bread for thy mouth without the sweat of thy brows, and thinkest thou to have this prize with∣out earnest running in the race? Dost thou think God will provide Salvation for thee, as he did a wife for Adam, by casting thee in a dead sleep, and thou know no∣thing, nor discern nothing of it? But especially do you tremble, who scoff, re∣proach, yea, persecute and oppose men for strictness in religious waies: This argu∣eth a legion of Divels in thee: thou canst not abide the image of God: thou canst not indure to see the practical power of it. The fire of Gods wrath will be heated se∣ven times hotter for such opposers as thou art.

Use 2. Of admonition, to examine and judge wisely of all strictness commanded to thee: For the Divel may seduce thee in thy zeal, as well as in thy prophanenesse: and do not perswade thy self of Grace, because of a more strict opinion, or Church∣practice thou conceivest thy self to be in: For this is not the Scripture-strictnesse in which the essence of godlinesse consists; for that lyeth in the inward circumcisi∣on of the heart, in the powerful mortification of the affections, in walking humbly, in living by faith, and heavenly-mindednesse. Oh, it is easier to be of the strictest Church way in the world, then to practise strict Graces. Oh, what a reproach is it, to pretend a singular way, and not to have a singular heart, and a singular con∣versation? but are men in the broad way, proud covetous, earthly, wanton? so art thou in thy strict way; what a contradiction is this?

SERMON XXVII.

Zeal and Diligence in false Worship no ground of Comfort.

MARK 7. 7.

Howbeit in vain do they worship me, teaching for Doctrines the traditions of men.

THe Text is part of an historical Narration, wherein is manifestly decipher∣ed the envious and malicious disposition of superstitious persons and hy∣pocrites against the pure and upright, for here we have the Scribes and Pharisees, that were reputed the only Saints of the world, because of their out∣ward devotion, quarrelling and contesting with Christ, about the neglect of a superstitious custome. So that you have their impeachment in the 5^th verse, Why walk not thy Disciples according to the tradition of the Elders, that eat bread with unwashen hands? They do not say, Why is Gods Law, or Moses his Law transgressed? but the tradition of the Elders. The Elders among the Jews had brought in under a specious pretext of piety and religion, many devout customs and religious usages, which they called Sepimenta legis, hedges to the Law of God, but they were indeed Impedimenta, for hereby Gods commands were fru∣strated. Now among other traditions, this was introduced by them, that they did before they went to meals, or when they came home from businesse abroad, wash themselves. The ground was, lest they should touch any thing unclean, and so be defiled unawares; hereupon also it was, that they used frequent wash∣ings, as of themselves; so also of Cups, Pots, Vessels and Tables: where by the way we may observe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to signifie in the general any wash∣ing, and not dipping onely, as some contend. If you ask, Why our Saviour would not conform to such a tradition, seeing there was no visible appearance of evil in it, neither was it a sinne to do so? Chrysostom giveth this reason, because those that are intent to the most necessary and serious matters of Religion, use to neglect, what is supersluous: but we may say, This tradition was used not upon civil respects, for so to wash their hands was comely and decent before they eat bread, but upon religious considerations, hereby worshipping God, and thinking thereby to approve themselves more acceptably to him.

To this Accusation of the Pharisees our Saviour answereth two waies:

First, By Recrimination, and then by Positive Information, vers. 14, 15. My Text is part of the Recrimination, which consists partly in application of Isaiahs Prophecie to them, This people honoureth me with their lips, but their heart is farre from me. This was spoke to the Jews living in the Prophets time, but because they were guilty of the same sinne, he extendeth the Prophets speech to all that are guilty of hypocrisie in the like kinde.

Again, Christs upbraiding is partly in the manifestation of the vanity and un∣profitablenesse of such false worship, In vain do they worship me. The Hebrew word is Fear in the Prophet; but because that is many times used for the whole

worship of God, therefore it is expounded so here. And although the word in vain is not used by the Prophet Isaiah, yet the Septuagint hath it, and this sense is necessarily implied by consequence.

That it is a vain and unprofitable sign to support and comfort our selves by, that we are diligent in the worship of God, if not commanded by him. * 1.350

The Pharisees made their observation of religious traditions to be the eminent ground of all their happinesse. In this they placed all their Religion and Sanctity; whosoever concurred not with them herein, was accounted prophane and cur∣sed; but how light and empty is all this found, when weighed in the balance of the Sanctuary? And it is wonderfull to consider, how in all the ages of the Church, this Pharisaical leaven, hath leavened most persons. Insomuch that Gods Commandments have been wholly laid aside, while mens traditions have been admired; So that it is a true Assertion of Augustines, Sincerus Dei cultus apud paucos est, The sincere and pure worship of God, is but among few. So that the discussion of this Point, will much clear the true Nature of the service of God.

Therefore to be informed herein, consider, * 1.351

First, That it lieth as a necessary duty upon all to worship and serve God. The He∣brew words and Greek are several and observable, that expresse this worship, which are exactly handled among the learned; The ground of this worship is, Because he is the Jehovah, who giveth us our being, and all other mercies: It is therefore most natural, and a most indispensable debt to acknowledge him for his supream excellency herein, and to give him a peculiar and proper worship. Now this worship and service is either internal, or external, or mixt, compounded of * 1.352 both; internal consists in our love of God above all things, Faith and Hope in him, Obedience to his commands, which the Scripture preferreth before all external worship; External is that of adoration and inclination of the body, kissing the hand, bowing the knee, dedicating Temples, Altars, and Offering of Sacrifices; Mixt is compounded of both these, such as calling upon Gods name by Petition and Thanksgiving.

Secondly, This worship and service of God is not given to God, because he needs it, * 1.353 or is made more happy thereby. This is a good consideration to debase hypocrites who are so apt to swell and to be secure, because of their worship of God. Thus David doth acknowledge that his good reacheth not to God. God is no more better∣ed by our worship, then the fountain is, because a man drinks of it; or the Sun, because a man seeth by the light of it. Such do not advantage the fountain, or the Sunne, but their own selves. So God hath appointed this worship, not that he might receive good from us, but communicate good to us. Thus God saith, The beasts upon a thousand hils are mine. God there sheweth, he needed not their * 1.354 Sacrifices; This is a necessary truth, for hypocritical Formalists to meditate on. Thy worship of God consists not in thy giving to him, but receiving from him. It is for thy own good and advantage that God hath appointed thee to hear, pray, and to be exercised in any godly duty.

Thirdly, Such is the infinite Excellency and Majesty of God, that we are to trem∣ble * 1.355 and greatly to be ashamed of any worship or service we tender to him. The Angels that are not conscious to the least sinne in themselves, but are pure above the Sunne, that cannot call themselves dust and ashes, yet cover their faces before God. An expression to signifie the dazeling Majesty of God in their eyes: Then much more ought man to abhorre himself in any worship, and that as he is a creature, though he had nothing but that excellent and pure stamp of holinesse, then with what humiliation and self-abhorrency should sinfull man stand in the presence of God! It is a remarkable expression in Joshua, Ye cannot serve God, for he is an ho∣ly God, Josh. 24. 19. Ye cannot serve him, viz. according to his nature, as his Majesty deserveth. Oh how should such considerations as these work more aw∣ful and trembling thoughts upon you, when you are in any worship, why are ye

so drousie, sleepy, dull and carelesse, when ye are worshipping of God, what high contempt is this?

Fourthly, God only may appoint that worship which he will accept of. The second * 1.356 Commandment containeth all the instituted worship of God, and by what rea∣son Images are forbidden, by the same are also prohibited all parts or means of worship invented by man, though upon specious and glorious titles. Hence are they so often blamed for a way of worship, which they chuse of their own heads, and for walking after their own imaginations. The deformity of an Ape li∣eth in being so like a man, and yet not a man; so doth the loathsomnesse of all false worship lie in this, that it imitateth the worship of God, but indeed it is not so. Augustine acknowledgeth that of Socrates, as good and true, God must be worshipped in that way only he hath appointed: And the same Augustine layeth down an excellent position, Erroris hoc est principium, quod quae placent nobis etiam Deo placere putamus; & quae nobis displicent etiam Deo displicere. Nothing though it seem never so good, may be added to Gods precepts. Therefore in all worship, look to a warrant, else thy sinne is very great. Hence Joh. 4. The Samaritans are said to worship they know not what, because they finde not Gods appointment for what they did.

Fifthly, Our Saviour doth excellently and briefly lay down what is accepta∣ble * 1.357 worship unto him, ••ohn 4. 22. Those that worship him, must worship him in Spi∣rit and truth, and as a Father; such worshippers he seeketh for, though he needeth them not. To worship God in the Spirit, is to have a spiritual and holy inward frame of heart in all our addresses to him. This is worshipping of God in a way the most of men are not acquainted with: The Jews and Pharisees were general∣ly ignorant of this; Paul said, Whom I serve in my Spirit. Oh it is an hard mat∣ter to have a spiritual man in praier, hearing and other worship! And indeed this is the soul and life of the service of God. The other way of worship is in truth, which by some is explained against hypocrisie and guile of Spirit; for this God complaineth of, That they drawed nigh with their mouths, but their hearts were farre from God. Lastly, as a Father, they must worship, though humbly, yet not slavishly and servilely. Seneca speaketh of the superstitious intimidated person, that while he worships God, he provoketh him, Quem colit, violat.

Sixthly, Howsoever worship of God be commanded by him, yet such is the nature of * 1.358 all moral duties, that the obedience to them is required before any instituted worship. I will have mercy and not Sacrifice. Goe and learn what that meaneth, saith our Savi∣our. Insomuch that comparatively to obedience, God is said not to command these at all. And herein Samuel gives Saul a remarkable lesson, Rebellion or dis∣obedience is like the sinne of witchcraft. He hath shewed thee, O man, what is good, to walk humbly, to do justly, &c. Therefore how diligent and busie soever thou art in outward worship, yet if not obedient to the known Commandments of God, thou canst not be called a true worshipper of God. Consider this, you who live in grosse sins of swearing, lyings, filthy lusts, yet what a stirre doe you make for outward worship and ceremonies not commanded. If so be that God be to be worshipped, why doth thy tongue blaspheme him by curses? Why doth thy body dishonour him by filthy defilements? What hast thou to doe (saith God) to take my words in thy mouth, and hatest to be reformed? Oh remem∣ber obedience is better then all bowings, inclinations and incurvations of the body!

Seventhly, The heart of man is exceeding subtil and ingenuous to palliate over all * 1.359 false worship: Insomuch that there never were superstitious abuses of the worship of God, but that there have been learned men, and wise men to plead for them. The Pharisees were accounted the only learned, and knowing men of the Jews, yet who more zealous for this traditional worship then they? And thus in Pope∣ry for their Altar-worship, Image-worship, all their pompous adoration. What heaps of distinctions have they minted to represent them lawfull? Insomuch

that Sixtinus Amama speaks of a Papist, that confesseth he had need have inge∣nium valde metaphysicum, a most metaphysical ingeny, that can understand all those abstractions and precisions which are requisite for the full conception of the manner of their worship. How do they colour over their worship of Angels and Saints, by making a two-fold religious worship, one primary, as to the foun∣tain of all excellency, and so they acknowledge God only to be worshipped: The other secondary as to instruments and mediators, yet still they hold it religious. But divine worship appointed by God is indivisible, like conjugal love. Hence false worship is so often compared to whoredoms and adulteries, and Gods an∣ger to jealousie. Now as it would be no excuse to a married woman, if she com∣mit leudnesse with another man, to say, she keeps her primary love to her hus∣band, for that were not lawful, no not in that woman in the story, who yielded her self to the lust of another, to redeem her husband from captivity, though love to her husband put her upon this fact, yet it was not justifiable; so neither can any good intentions, or a loving heart to Gods glory and zeal for him, excuse or legit〈…〉〈…〉te any worship he hath not appointed. Take heed therefore of plead∣ing good intentions, and a good meaning in Gods worship. Who seemed to be more excusable then 〈◊〉〈◊〉 yet God struck him suddenly dead for that trans∣gression? If people were truly sensible of this, they would not so revile and rage at a Reformation as they do; What is more cheering and rejoycing a true godly man, then to see the pure administration of all Church-worship? And on the other side, nothing doth cut and pierce the heart of a carnal superstitious man more, then to have his superstitions removed: Then they think all Religion is re∣moved with it. Well, howsoever thy intentions are good, as thou saiest, yet God accounts it so much worship done to Devils. It is said of Jeroboam, His wor∣ship was to Devils. Alas did the people think so? Were not their intentions for the true God? But God calleth it worshipping of Devils, for all false worship is brought in by the instigation of the Devils.

Eighthly, God under the New Testament hath appointed all his worship in a plain * 1.360 simple way, not to please the eye, or affect the heart, but only to draw out the spiritual exercise of the soul. Insomuch that it is the most difficult thing that can be, not to be offended at the simplicity of Gods worship now appointed; I am afraid, saith Paul, 〈◊〉〈◊〉 as the Serpent beguiled Hve, so your mindes should be corrupted from the simplicity of the Gospel of Christ. Paul was afraid of this, the Devil is to be fear∣ed more as a glittering subtil Serpent, then a raging roaring Lion: and in nothing * 1.361 doth his serpentine art appear more then in introducing worship that is pompous and ceremonious. As children love to play with babies; so do ignorant, carnal people with an external sensible worship. And the more spiritual any Ordinance, or the administration of it is, the lesse glorious it is unto a corrupt heart; whereas a gracious heart seeth glorious Majesty in spirituality. Christs presence in the Temple, expounding, informing and reforming, made the second Temple more glorious then the former, which did exceed in gold and other magnificence. As the paint∣ing of a precious jewel hinders the native and proper lustre of it. So doth humane pomp added to the pure institutions of Christ take off from the innate beauty and glory of them. God indeed in the Old Testament appointed a solemn external worship, full of sensible glory and pomp, but it was because they were infants, and children had rather have a baby then a rich inheritance. Expect therefore in the worship of God, that which may exercise thy faith, heavenly-mindednesse, and dependency upon God, which may make a divine impression and stamp upon thy soul, not that which may ravish thy eyes, and thy ears.

In the next place, let us consider, why such men so addicted unto externall su∣perstitions, * 1.362 though they much admire themselves, yet are indeed vain men, and lean upon vain props.

1. Because alwayes such persons have the bitterest enmity against true godlinesse. Our Saviour and his Disciples had no greater enemies then these of the Pharisees.

Luther had no stouter opposites out of ale-houses and brothel houses, then he had out of the Monasteries and other religious places, as they call them. And observe now adaies, who are more implacable enemies to all godliness and t••••e power of it, then those that dote upon ceremonious worship? who manifest a greater enmity unto a Reformation then such. Shalt thou therefore take delight, and have hope in thy self and waies, when thou art in the first rank of those that oppose true pie∣ty: And the reason of this enmity is, because true godlinesse doth discover the falshood and hypocrisie of that painted worship, and brings it out of repute in the world, all which is a torment to their galled hearts. How canst thou say thou art godly, who abhorrest, reproachest and persecutest it, where thou findest it practised?

2. Here is no ground of confidence in these, because they are consistent with the ordi∣nary * 1.363 practice of grosse and sinfull courses. The Jews cried, The temple, the temple of the Lord, when yet their lives were fraughted with murders, adulteries, and all kinde of notorious sinfulness; and this is still to be seen, none so zealous for superstitious waies, as men of corrupt lives, and dissolute conversations; and it seemeth very strange that a man should be so seemingly for God in worship, and yet so really against him in practice. The first Chapter of Isaiah is a most excellent remon∣strance against such men, I have your new moons, your sacrifices are as if a dogs hear were cut off. Wash ye, make ye clean. Here you see that which God looks at, is real Obedience: yea God judgeth all such worship a great dishonour to him. And in∣deed it must needs be so, for such men think God like themselves, Thou thoughtest (saith God) that I was such an one as thy self. God is indeed the God of Abraham. Isaac and Jacob, the God of believers and of holy men, but not the God of Cain, Lamech, Esau and Judas: What blasphemy would it be to entitle God to such. God is God of the living, and not of the dead, in this sense, viz. who are dead in gross and wicked impieties. Know therefore, that notwithstanding all thy worship, thy ceremonious addresses, thou art but a dead corpse, which makes every thing un∣clean it toucheth.

3. If a man may not relie or trust on the instituted worship of God, yea nor on the * 1.364 graces wrought by Gods Spirit in us, then much l••sse in a worship of his own. Paul who once put confidence in his strict way of Pharisaism, when converted, accounteth his very graces and holinesse, but dung comparatively unto the righteousness of Christ. If therefore the temple of the Lord, the temple of the Lord, be not sanctu∣ary sure enough to flee unto, shall the temple of Baal, or the Image of Moloch, be a City of refuge? If the Sacraments and Ordinances appointed by God are no symptom of thy grace, Can those bowings and incurvations or external Discipline set up by thy own self? If the green tree cannot endure the fire, shall the dry hay and stubble encounter with it? If thy own graces are not helmet strong enough to repell Gods wrath, then thy own voluntary worship is but so many cob∣webs, when a furious tempest bloweth upon them.

4. These are not to be relied upon, which are vain and unprofitable, and so frustrate * 1.365 of that end we expect. Now the Text saith, In vain do they worship me; other du∣ties commanded by God, though they are not pillars to be leaned on, yet they are not vain. God saith not to Jacob, to seek his face in vain, but all this service is lost labour: Who hath required all these things at your hands. Now of all things to la∣bour in vain in religious matters is the saddest expence of all. After all that zeal thou art never a whit the nearer heaven, thou art no more indeared to God, Thy state is no waies spiritually advantaged: yea though it be a fruitlesse labour one way, yet it is not another way; for there is a fruit of these labours, but it is bit∣terness and wormwood, God is more provoked by thee. These false worships will be written down in the catalogue of thy other sins, a drunkard, a swearer, a Sab∣bath-breaker, and a false-worshipper. Now consider that this sin of false-worship, though it be not so condemned by a natural conscience, yet it is far above all sins against the second Table caeteris paribus; for, 1. God is said onely to be jealous

about this sin. The rage of a man is seen in his jealousie, if wronged therein, he can least bear it. And thus God describeth himself about superstitious worship. That which thou with a great deal of comfort and satisfaction delightest in, is an abomination unto God. Thy lies in thy trade, thy curtain sins do not so offend God, as thy Church sins, those superstitions thou art acting there. 2. It is a sin against the first and second Commandment; yea if our worship be not done as God hath appointed it, it is (as you heard) done to Devils; and hence it is that of all sins God did most remarkably punish the Israelites with captivity and sword, for defiling and corrupting his worship. How then can that be a plea for thee, which will be the greatest plea against thee? Of all blindnesse, it is most terri∣ble to take your crimson sins for your service to God, and to place Religion in that which is the greatest irreligion.

5. That which is a sad curse and fruit of former sins, that can be little comfort to * 1.366 any man that rightly considereth of things. Thus we say, it's an absurd thing to be proud of cloaths, for in that thou needest cloathing, it's an argument thou art fal∣len from integrity and innocency: But in this matter, the curse of God is more wonderful upon thee, for all that admiration and applause of false worship is in∣flicted upon thee as a punishment, because thou hast not received the truth in the love of it. That Antichristian spirit in Popery, whence is it? to believe a lie for truth; to take Idolatry for Religion, is it not because men are given up to believe a lie? because they loved not the truth And thus our Prophet Isaiah from whom our Text is alledged, speaks of the blindness God had given these idolatrous Jews up unto, that they cannot understand nor know the minde of God: As therefore you have Gods judgements upon some to be delivered up to carnall grosse sins, which they cannot leave; so there are also some given up to spiritual delusions and superstitions.

6. These of all men are in a most unsafe estate (notwithstanding their security) be∣cause * 1.367 they are in a most absolute contrariety and indisposition for receiving of Christ, in whom only our souls have rest. Publicans and Harlots went to Heaven before the Pharisees, why so? because the former were sooner convinced of their sin, their undone estate, and so more willingly flying unto Christ. Come unto me ye that la∣bour, and I will give you ease. But when do we ever hear of such pharisaical spi∣rits burdened with sin? when do such feel the weight and load of it, desiring to be refreshed? The full stomack loatheth the honey-comb. And God filleth the hungry with good things, but the rich he sends empty away. As in Gods providence we see he commonly helps not, till all the oil in the cruse be spent, till all outward helps fail. And Christ when he was upon the earth, cured not those diseases, which for the most part could be healed by Physicians; so it is in the work of Justification, the righteousnesse of Christ is not revealed, but to those that are naked, poor and miserable in their own feeling.

Use. Of Information, Why of all men those are so hardly recovered out of their * 1.368 wayes unto Christ, who accustom themselves to false worship, why they are so bitter unto the powerful waies of godliness, why they make such out-cries when such superstitions are taken away: all this ariseth from that self-fulness and self-righte∣ousness they perswade themselves of, by such religious practices. How unacquain∣ted are such with the heavy weight of sin, if they were, how insufficient would they see these plaisters for their wounds? They would call them miserable com∣forters, and throw them away. When do you see any of these lying like the man of Jericho, wounded and half dead, desiring oil to be poured in his wounds: there∣fore let such be awakened from that desperate condition they are in; let them see they run in vain, they worship in vain, they serve God in vain. Let them tollere & legere, take up the Scriptures, and reade those many places that speak against such corrupt worship.

SERMON XXVIII.

Externall Obedience to the Law of God no sure evi∣dence for Heaven.

MAT. 5. 20.

For I say unto you, that except your righteousnesse exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the Kingdom of Heaven.

I shall take that doctrine for granted which the Orthodox prove against Papists and Socinians, viz. that in this Chapter our Saviour doth not as a Law-giver impose new commands, and duties, which were not obligatory in the Old Te∣stament; but doth only vindicate the Law of God from corrupt glosses and in∣terpretations; so that although his doctrine and interpretation was new, through the default of those corrupt traditionall Expositions, which the Pharisees had de∣livered, yet it was not new indeed, for the same duties had alwaies been com∣manded. Our Saviour doth as the Painter, which doth not draw a new image or picture, only varnisheth it over, where the colour and beauty was lost; He doth not dig up new fountains, but cleanseth away that earth and mudd which these Pharisees had thrown in. The Lord Christ in this Chapter teacheth excellent and admirable purity and holinesse, transcendent not only to Pharisaicall glosses, but to all the corrupt opinions and judgements of men, pressing upon us heart-du∣ties above external obedience, and prohibiting inward and soul-sinnes above out∣ward filthinesse. And in the Text, he doth by a vehement asseveration, remove all that reputed righteousnesse, which dazeled the eyes of the world in those daies.

So that in the words you have a necessary qualification for out entrance into the Kingdom of Heaven.

The qualification is in an exceptive expression; Unlesse your righteousnesse, &c. By righteousnesse is not meant that Evangelicall righteousnesse imputed to us, but inherent wrought by Gods grace, and therefore called your righteousnesse, because subjected in us: our holinesse is called righteousnesse, not because we are justified or accounted righteous before God because of it: but because there are all the essen∣tiall parts of righteousnesse commanded by the Law, though defective in the gra∣duall intentions thereof.

In the next place there is the necessary requisite to our righteousnesse, viz. that it doth exceed, abound, as the greek word, or encrease and be greater then that [of the Scribes and Pharise••s] Scribes are named because of their learning, and Pharisees because of their pretended exactnesse in piety. He doth not say, unlesse your righte∣ousnesse be more then Publicans and Harlots, for that would easily be granted, but more then Scribes and Pharisees. Nor, unlesse it be like and equall to that of the Pharisees, but unlesse it exceed. This was extreamly offensive and paradoxall, and it is, saith Musculus, as if in the time of Popery a Preacher had said, Unlesse your righteousnesse exceed that of the Minorites and Carthusians, you cannot be saved; Now the generall ground why the Pharisees obedience was insufficient; was because it consisted in an externall conformity to the Law, without any in∣ward

change or renovation of the heart, as Paul speaketh of himself, that he knew not inward lusts to be sins.

That externall morall obedience unto the Law of God, though it be much relyed up∣on * 1.369 by men; yet it is no sure evidence for heaven.

To open this consider these particulars.

First, That by externall obedience we mean an innocency or freedom from all grosse vices. No drunkard, no whoremonger, no prodigall, &c. For the Pharisees made clean the outside, howsoever inwardly their hearts were dens of theevish Iusts: Now although this innocency be no symptome of grace; yet how many such noi∣some and filthy weeds grow in Christs garden! how many such beastly swine are in Christs sheepfold, sins that should not be named among Christians, are yet pra∣ctised and boasted of among them. What comfort and hopes caost thou have in thy conscience, who carriest about with thee such evident plague-tokens of Gods wrath? What do such Crows among Christs Doves? What do such Brambles a∣mong his pleasant plants? Depart ye workers of iniquity from Christian assemblies for these know you not: God called you not to uncleannesse but unto holinesse. Oh that these spots and reproaches of Christianity were once purged away from us.

Secondly, By this morall obedience we mean a fair externall conformity * 1.370 both unto the duties of the first and second Table: so that they have the out∣ward lineaments both of piety and righteousnesse. For thus the Pharisees they were carefull about the externall worship of God, how zealous about the Sabbath, charging the pollution thereof upon Christ! and as for morall du∣ties among men, had they not excelled therein, they could not have enjoyed such admiration and applause of men. It is true, our Saviour made them the worst of men, pulling off their vizards and discovering their pride and cove∣tous ends in all they did: but though they were inwardly ravening wolves, yet out∣wardly they seemed innocent sheep. Hence our Saviour called them hypocrites se∣verall times together; If therefore you have a man that is carefull in duties to man, faithfull in his word, just in his dealings, but neglective of Gods worship, a prophane despiser of the Sabbath; this man is not to be accounted so much as a morall righteous man, Again, if you see a man strict about the worship of God, in keeping of the Sabbath, in writing and repeating of Sermons, yet unjust and deceitfull in his doings, this man riseth not so high as this Pharisaicall righteous∣nesse. That which must be exceeded is an universall, generall conformity unto all the Commandements of God.

Therefore thirdly, That wherein this morall obedience to all the Commandments * 1.371 of God is defective in, is, that it is a body without a soul, a shell without a kernell, a picture without life, there is nothing but an outward shape of righteousnesse; as for a principle of regeneration, and a new life within, that is wholly absent. Now this was the fundamentall miscarriage of the Pharisees, as appeareth by Nicodemus, they were wholly ignorant of originall corruption. They beleeved not that all was carnall and defiled within them, and thereupon saw no necessity of being born again, of having a new nature infused into us, and so become new creatures. And this is the rock upon which thousands split their immortall souls still. They please themselves thus, I live honestly, I do justly to every one, I frequent the Church, and receive the Ordinances of God, what further thing is there to be done? I thank God no man can accuse me, nor doth my conscience accuse me. But in the mean while, are miserable seduced men, and are at that very time, in the state of gall and wormwood; Paul though he walked with a good conscience, and concerning the righteousnesse of the Law unblameable: yet when God inlightned his soul, what a heavy doom did he passe upon himself, and called all that dung, which he judged gold once! Therefore herein is the danger of meer morall obe∣dience, that it is like a glorious house without any foundation, a fair apple with a rotten kore, a comely beautifull face with impostumed vitals.

4. This morall obedient man though he comes so far short of heaven, yet is the worlds * 1.372 Saint, and admired by them: for he having only the lineaments and form of god∣linesse, without the power and activity of it, hence it is that he is the more be∣loved of the world; Whereas if he had the vigorous life of grace, and were zea∣lous for the glory of God, and active to pull down the kingdom of sin and Satan, then all the rage and hat••ed of the world would be derived on him. Look upon Christ and his conversation, there was more righteousnesse, holinesse, patience, meeknesse, and all lovelinesse in him, then in the strictest Pharisee: Yet the peo∣ple generally preferred a Pharisee before him, because the one had but the picture of godlinesse, and the other the lively expression of it, which is very offensive and troublesome to a carnall heart. Hence the world saith, give me an honest, quiet, peaceable man, that troubleth us not for our drunkennesse, wickednesse, and de∣bauched courses; but as for these strict, precise, zealous men, what have we to do with them?

5. Although external obedience and outward actions of piety are not to be rested * 1.373 on, yet this external obedience is necessary.

First, Because outward actions are a complement and a perfection of the in∣ward habits of grace; God hath put all the internal habits of grace in the heart, that they might produce externall operations in our lives, and when they do so, they attain their ultimate perfection. Aristotle placed happinesse in the actions of the soul, not in habits and faculties, because they are not most excellent: It is not therefore enough for a man to please himself with contemplative good af∣fections, but he is also to demonstrate his grace in the powerfull operations thereof.

Secondly, Outward acts of obedience are necessary because the commands of God do especially oblige to these. Thus thou shalt love the Lord thy God, and * 1.374 this is his commandment to beleeve on him: Howsoever therefore that actions are not sufficient, unlesse they flow from supernaturall principles within, and an inward rectitude of the frame of the heart; yet the commands of God do binde to these, as those whereby God is most glorified, it being not the having of a thing so much as the exercising of it, which makes us acceptable to him that imployeth us therein.

Thirdly, Outward acts of obedience are necessary, because these do corrobo∣rate * 1.375 and strengthen grace within. The frequent exercise of outward duties do greatly confirm the inward principle of grace. Even as it is in sinne, the outward acting and daily committing of sinne doth encrease and inhance the power of sinne within. Hence sins we have been long practised in, become like an old Oak, that is hardly removed out of its place: Such devils as possesse us from the youth up, are not cast out without praier and fasting. Thus it is also in the works of grace, and outward obedience, the more diligent and frequent we are in them, the more doth our inward man grow stronger and stronger.

4. They are necessary in respect of others, Let your light so shine before men, that they may glorifie your Father which is in heaven: We ought by our outward con∣versation * 1.376 to draw on others to godlinesse, and to give good examples in our exter∣nals, that men may not learn from thee to curse, drink, ••••••ff at godlinesse, but to pray and fear Gods Name. Thus you see, that howsoever outward obedience be not foundation sure enough to build thy hopes of heaven upon, yet it is ne∣cessary in its kinde, and therefore the want of this doth discover two kinde of hy∣pocrites.

1. Those that are called Nicodemites, who think it enough to keep their heart for God, although they pollute their bodies with any corrupt worship. There have been some who have much pleaded for this, and it's very pleasing to flesh and bloud, for hereby we shall alwaies save our selves, and martyrdome will be a foolish and unlawfull prodigality of a mans life: but that place doth wholly cut the sinews of such an opinion, With the heart we beleeve, and with the mouth con∣fession * 1.377

is made unto salvation. The heart without the mouth is not enough for salvation.

The second sort of hypocrites discovered by externall obedience, is professedly disputed against by James. There were some who thought it enough to beleeve the doctrine of Christ, although no good works flowed from this faith: Now the A∣postle doth by many arguments demonstrate the absurdity of such a conceit, and makes this saith no better then that of devils. Shew me thy faith by thy works: saith the Apostle. So that it's a a vain confidence in any man to presume of salva∣tion without externall obedience, and good works issuing from faith: for saith and holinesse is inseparable, and faith hath a twofold operation, which can be no more disjoyned then light and heat in the fire, the one relating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, within, to Christ laying hold on him, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without, bringing forth godly fruits to eternall life. Though therefore you cannot by the presence of outward obe∣dience necessarily conclude eternall life, yet by the absence of them you may in∣ferre eternall death. These things are considerable by way of exposition.

In the next place, consider the sad effect upon that mans soul who deceiveth * 1.378 himself with th••s sign, thinking all that God requireth lyeth in such an outward conformi••y.

First, He will never see the necessary of being a new creature; He sindes no necessi∣ty of change but in the outward man only: Whereas the main and principall work of grace is that which reacheth to the heart of a man: yea, God beginneth the work of grace first upon the inward principles and affections of the soul, 1 Th. 5. 23. I pray God sanctifie you throughout, your whole spirit, soul and body: first spi∣rit, then soul, then body: and thus our Saviour pleadeth that the tree must be made good before the fruit can. When the Prophet intended to make the bitter waters sweet, he threw his salt into the Spring as the fountain and cause, which if once sweetned, would make the streams so. It is therefore a wofull condition to live a man ignorant of the heart-change that should be in thee. Thou hast been pre∣phane, but now thy life is changed; Thou didst commit such and such sinnes, but now thou hast left them, This is well, but if a greater change and alterati∣on hath not been made in thy soul, thou art yet in a state of sinne and wrath, 〈◊〉〈◊〉 therefore look about the••, and fear lest God have not wrought such a glorious work within thee as is necessary.

A second sad consequent is the neglect of Christ and all his offices; for as a man * 1.379 is trained up in this externall obedience, and thinketh the Law requireth no more, he seeth no need of Christ; He findes not the heavy and weighty curses of the law hanging over him, but is secure and quiet, as if all were safe and well; Come unto me ye that are heavy laden, and I will ease you. Till a man finde a load upon his soul, he desireth no ease: Ye are they that justifie your selves, saith our Saviour: hence they sought to establish their own righteousnesse, and would not submit to the righteousnesse of Christ: so that what Atheis••n doth in respect of God as he is go∣vernour of the world, exclude and shut him quite out; the same doth a morall righteousnesse to Christ, as he is a Mediatour, and cloathed with righteousnesse for us; such being full of themselves, they are as if there had been no Christ, as if he had never died for us. These make Christ in vain, his life and death in vain, and all the glorious riches of Gods wisedom and grace in the Gospel a meer figment.

Thirdly, Here is this evill effect also, that purity and holinesse of heart which God * 1.380 doth especi••lly look at, is quite laid aside; for how can men bewail the inward defile∣ments and foulnesse of their heart, when they fell them not? how can they desire the purifying and cleansing of the soul, when they see no necessity thereof? Hence all this obedience is but a work of nature, not of the holy Ghost, and so come far short of the excellent frame God requireth.

In the third place let us examine the grounds, why it is no safety to rest upon such outward obedience. * 1.381

And the first is, From those many causes which may produce this outward righte∣teousnesse

that come short of a true ground: As first, this externall freedom from sin * 1.382 may arise only from the restraining providence of God, which as it hath put bounds and limits to the sea, that it overflow not the earth, so also doth stint the corru∣ption of man, that he doth not sin so much as his corrupt nature would carry him to. That every man is not a Cain, a Judas, an Absalom, comes from the mercy of God determining and ordering mens sinnes. As on the other side, it was from God that so many Romans were endowed with morall vertues in a glorious man∣ner. Abimelech was ready to fall into whoredome, not knowing any thing, and God by his providence meerly prevented him. Do not therefore presently build thy hopes, because thy life is a good and an honest life. Thou hast not those ble∣mishes and spots upon thee which others have, whence comes all this? is it from grace restraining or grace sanctifying? Is it from the love of God checking thy corruptions, or changing thy heart?

Secondly, If thy righteousnesse come not thus, then it may be from the sole power of naturall conscience and humane strength: for although it be true that * 1.383 by the strength of nature we are not able to do any thing supernaturally good, but there must be antecedent to such an action spirituall illumination of the minde, and a powerfull alteration of the heart: yet those things that are good in a civill, or politicall sense, and so, good for the matter, may be done by the naturall dictates of conscience, such implantations are made in man, that he beleeveth There is a God, That parents are to be honoured and succoured in necessity. Now according to that natural light we have about God and a conscience perswading to it, there may also be a natural prosecution of the same good; But all this is wholly within the sphere of nature, not above it. Art thou then a man doing all the works of moral righteousnesse? Consider from what stock this groweth, from what foun∣tain this streameth, Doth it arise from any other principle, but meerly that of a naturall conscience? and if so, this cannot be a plaister to any soar, or a balm to any wound. As good Saints as these grow of themselves in the heathenish parts of the world.

Thirdly, This outward innocency and righteousnesse may be meerly for want of a temptation. The heart is ready enough to conceive such monsters, but these * 1.384 want objects to cause this. We see in Scripture such sinnes latitant in our breasts, which will break forth by the midwifry of opportunities, that a man before would abhorre the very thoughts of them, as in Hazael and Peter. Hence the Disciples were warned by Christ to take heed of drunkennesse, a sinne that proba∣bly the disciples were far remote from, yet for all that occasions might kindle such lust in their hearts; It is not therefore presently to be concluded that all is well, because our lives are unblameable, for it's not from any goodnesse within, but from defect of matter without. We see the hedges and springs of wood are free from snakes and venimous creatures in the winter time, but it is not because they are not a fit bosome to nourish them, but there wants the Sun-beams to warm and revive them. As godly men many times would do good, but they cannot because they want the objects and opportunities thereof: so also wicked men many times have hearts prepared to do a great deal of evil, but these mad men have not those swords ready whereby they would destroy themselves and others.

Lastly, Therefore may thy conversation be so laudable, because the fear of hu∣mane laws and punishments, or else Gods judgements are like a fiery sword to * 1.385 keep thee off, Rom. 13. Magistrates are a terrour to those that do evill, so that ma∣ny men are not so unclean, unjust, as they would be, because the Magistrates sword affrights them: and truly it's a great mercy, when in a kingdom men are necessi∣tated to do things that are good and righteous; The end of all civill punishments is, that others may see and be afraid, and do no such thing: so that many a mans externall conformity to good things is from the laws of the kingdom, wherein he liveth: or if these do not curb him, sometimes the heavy judgements of God im∣pending over him make him, to do his duty. Thus Ahab, when he feared no humane

laws to punish him, yet he humbled himself and mourned before God, because of Gods judgements that were almost devouring him; if then a mans outward Obe∣dience may arise from so many various grounds, and they all rotten and corrupt, What comfort can a man take from it? Therefore unlesse beyond and above all these, there be an heavenly and supernatural principle within thee, moulding and forming thy outward conversation, thou art not to live quietly in such an estate, but seek out for a redresse.

Secondly, External Obedience cannot be ground sure enough to stand upon, because it is not such which doth answer the command of God. There is a two-fold * 1.386 Obedience to the Law accepted of by God; The one is perfect without any de∣fect at all; and thus the Law of God is not satisfied by any; The other is true and sincere, but being imperfect the defects are pardoned by Christ. But exter∣nal Obedience meerly, is not that true Obedience required by the Law; I doe not say, the Perfect, but the True; and the reason is, because the Law is spiri∣tual, and so reacheth primarily to the hearts and spirits of men; and God calleth for them, yea he rejects all external addresses to him without this; and therefore being this Obedience, this Righteousnesse, this Piety, is not such as the Law would have; therefore think not to put off thy brasse for gold; God is not like old Isaac, that takes Jacob for Esau, he regards not the garments thou hast on, but looketh into thy heart.

Thirdly, Meer outward morality will not afford any comfort, because this is consi∣stent with a professed hatred of, and enmity to the practical power of Godlinesse. * 1.387 Therefore it's not godlinesse, for like would never hate like. Yea it's an argu∣ment that all that righteousnesse is but a carnal, earthly, fleshly righteousnesse, because so opposite unto that which is true godlinesse; Now experience will abundantly confirm this, that none commonly are such enemies and bitter ad∣versaries to the waies and life of godlinesse, as those that are meer civil righteous men: What needeth all this zeal, all this forwardnesse, all this exactnesse (say they?) Hence they can no more abide a powerfull and soul-searching Mini∣stery, then prophane wicked men; yea Christ and his Apostles had not such op∣position and persecution from prophane Publicans, as from those righteous Pha∣risees.

Fourthly, It is not true Righteousnesse, and therefore he that thinks himself happy, be∣cause * 1.388 of this, is as if a man should judge himself rich, because of a coffer of brasse Coun∣ters. It is not true, partly because its but the outside only, the external lineaments, There is not the inward soul and life of godlinesse, partly because this is not the image of God, which properly is true holines, for the image of God consisteth not in bo∣dily actions, but in the actions of the Spirit after a godly and holy manner. There∣fore as in all your earthly commodities you buy, you examine whether it be the right and true commodity indeed, you would not have that which is sophisticate: so do here. Here are in the world many pretences to righteousnesse; some judge this godlinesse, some judge that, others think this is enough, others that it is not enough. Let me therefore make a diligent search hereinto. For the word of God that onely is the standard to discover what is true, and what is coun∣terfeit.

Fifthly, This is not true grace, because all this external Obedience is done with ease and facility: There is no strugling or wrastling by the contrary corruption, * 1.389 whereas in all godly actions, The flesh lusteth against the Spirit, and the Spirit against the flesh, so that we cannot do the things we would. It is in matters of good to be done, as in truths to be believed; if a man assent to a conclusion in Religi∣on, drawn by the meer power of reason, there is no difficulty to believe it, be∣cause this is sutable to our nature, but if he do it, because of Gods word, then he findes difficulty, for here is a supernatural motive; so if a man do that which is good upon humane motives, here is no contrariety in him, but if car∣ried out upon heavenly considerations, then the unregenerate part gain-sayes.

Use of Instruction, Upon what a weak prop many lean for their everlasting * 1.390 hopes! The Scripture signs and symptoms of grace they have none at all, onely they please themselves with false evidences of their own; and as counterfeit pearls do many times glister more then true ones, so false signs of grace many times make a greater dazeling then true ones. We are to blesse God that he restraineth mens corruptions, that men are of honest, civil, righteous deportment, other∣wise Commonwealths would become robberies, and men would be wolves to one another. Only this is not enough for Heaven; we may say even to such a man, as well as to a prophane man, Unlesse thou beest born again, ye cannot enter into the Kingdom of Heaven: And unlesse your righteousnesse be a better then this, there is no salvation for thee.

SERMON XXIX.

That a Divine Faith or Perswasion of the Truths in Religion, is not Evidence sure enough of our being in the state of Grace.

JAMES 2. 26.

For as the Body without the Spirit is dead; so Faith without Works is dead also.

HOwsoever the Apostle his scope in this Chapter be much controverted, yet vers. 14. doth manifestly evidence his purpose, which is to take off Titular Believers, who glory in the Name and Profession of Faith from all their confident boasting, if their Faith be not accompanied with an holy and godly life. Some think this dangerous mistake grew from a misunderstanding of many places in Pauls Epistles, where he seemeth only to set up Faith, and makes no matter of Sanctification. Whereupon the reconciliation of Paul and James, these two great Apostles, hath to all seemed very difficult; to others impossible, who therefore have expunged this Epistle out of the Canon.

I will not trouble you with the several waies of Reconciliation endeavoured by the learned; That which I shall pitch upon is this, That Paul speaks of Faith in it's relation to Justification, considering it only in that act, shewing that Faith onely, and no other grace justifieth. James demonstrateth what kinde of Faith this is, viz. an actual operative one, which puts a man upon all holy duties. Paul proveth that Faith alone justifieth, and James, that this Faith which doth only ju∣stifie, is not alone, but accompanied with other graces. Paul argueth against a Pharisee that sets up his own works against Faith, James argueth against a carnal Gospeller or Publican, that thinketh a bare profession will save. Nor is it any won∣der that such an errour spread, That a man by his Faith only should inherit hea∣ven, seeing even in Augustines time it was a general opinion, which that Fa∣ther did with much fear and modesty gain-say, That every Christian, in that he was a Christian, though a drunkard, whoremonger, &c. would be saved?

The Apostle useth several weighty arguments to overthrow such a vain

confidence, in all which he doth not derogate from Faith, but discover Pre∣sumption.

For in the first place, to shew the weaknesse of such a profession of Faith, he compareth it with a profession of Charity, vers. 15, 16. If one give good words to a brother in need, bid him, Depart in peace, be warmed and filled, but give him nothing, would not this be ridiculous? So thou believest there is a God, a hell, a day of judgement, but livest in prophanenesse and impiety, Is not this thy Faith a mockery?

Secondly, He compareth this Faith with that of the Devils, and sheweth the Devils go further then such loose Christians; they believe a God and tremble, but so do not many dissolute believers: how Devils believe, and whether an hy∣pocrites faith goeth further then theirs, are noble Questions, but not at this time to be discussed?

Thirdly, He proveth the insufficiency of such a Faith from Abrahams faith, the pattern of all: Abrahams faith that justified him, was a working faith, it made him offer up his onely Sonne, when God commanded him. That very place which Paul brings to prove Abraham was justified by faith, James brings to prove, that this faith was not alone, but working eminently.

Lastly, In my Text, The Apostle argueth à simili, from a similitude, as the Body without the Spirit is dead, so is Faith without Works. By Spirit, some under∣stand breath, and so they think, that as without breath the body is discovered to be dead, so without holy works faith is declared to be dead; and this they doe, lest it should be thought, that as the soul is the form of the body, so a godly life should be the form of faith: Whereas indeed by other places, Faith is the form or efficient rather of holinesse; and therefore Faith is much rather to be compared to the soul, for it's that which animateth all our actions, and makes them acceptable to God. But we may retain the word Spirit, understanding it of the Soul, for the Apostle doth not consider a man here ad intra, in respect of God and Justification, but ad extra, in respect of others, and the declaration of his Justification. And so the sense, as the body is known to be dead, if we perceive no vital or animal actions flowing from the soul, we perceive it not breathe, stir, or move; so is a mans faith dead, if we see it not demonstrated by effectual opera∣tions in the way of grace. Thus as it was in Christ, his Divine Nature, which was hidden, became manifest by those miraculous operations he wrought, that none else could do; so faith is latent in a man, and breaks out in the discovery of it self by an holy life; and in this sense Faith is said to be made perfect by works, viz. declaratively, and by manifestation.

That a divine Faith, or perswasion of the truths in Religion, is not evidence sure * 1.391 enough of our being in the state of grace.

Orthodoxy is not enough for Heaven. To be a good sound Protestant and no more, will not carry us out of the wildernesse into Canaan. To have a sound judgement, but an ungodly life, is to be like the Toad, which they say hath a Pearl in her head, but her body is full of poyson. It is not enough to say, You thank God you are none of the Hereticks or Sectaries, unlesse also you can say, You are none of the swearers, proud, prophane men. We may by experience observe what a strong support this is to many men, when they die, that they die in the true faith, they die no Papists, no Arminians, &c. Now although when errors creep in, as the Frogs once did into Aegypt, getting into every house and chamber almost, it be a great mercy to be preserved in the truth, and that also by truth we come to grace; yet because there are too many Solifidi∣ans, as the Papists calumniate the Protestants Doctrine, men who relie onely upon this, that they are of the Reformed Religion, but yet are not of a Reformed Conversation, it is necessary to drive this Point home to the ve∣ry heart.

For the opening of it, consider these particulars:

First, That although the word Faith be of a very vast signification in the Scri∣pture, * 1.392 yet this distinction is necessary to be observed; Faith is either taken for the Object which we do believe, or the true Doctrine; in which sense the Apo∣stle cals it one Faith, and Jude exhorts to contend for the Faith. Though Junius very improbably would interpret that of the act of Faith, expresly rejecting that Exposition of the Doctrine of Faith. This was afterwards called Dogmaticall and Catholick Faith, or Fides quae creditur; or secondly, it is taken for that act of the soul, whereby we give assent unto truths revealed in Gods word, and this is in the heart, not Catholick, but Personal and particular; and in this sense the word is most commonly taken, and this is Fides qua creditur.

Secondly, This Faith thus in the minde and heart of men, is by the Orthodox * 1.393 divided into an Historical Faith, not called so because they believe the Scripture for the Authority of the History-writer, nor because it believeth the History of the Scripture onely, for it believeth the threatnings and Promises also, but because the historical part is the greater part in quantity of the object believed. 2. A miraculous faith. 3. A temporary, 4 A justifying: by which division the learned do not distribute an univocal genus into its distinct species, but onely grossely lay down this difference, for in a justified person its the same habit of faith that believeth the History, and particularly applieth the promises of Ju∣stification, the one being a general act, the other specifical. The Papists scorn at this distinction. To the Protestants, saith Maldonate, Tot sunt sides. quet in Lyra, jesting upon the word Faith: The Protestants have as many saiths, as there be Fiddle strings upon a Fiddle; but the Scripture compels us to make such a distinction; for we read of many who are said to believe in the Scripture, who yet had not a true lively work of grace upon them.

3. To Faith or believing, there are three acts required, Knowledge, Assent * 1.394 and fiducial Application; Hence its usual with the Scripture to describe faith by one of these acts, not excluding but supposing the other, as, This is eternal life, to know thee, &c. Joh. 17. 3. by knowledge is meant the powerfull receiving of Christ into our hearts, and herein doth this historical faith come short, because its not so fiducial, and so receptive of Christ, the fountain of life, as it should be; and in this act its said to justifie, compared therefore by Divines to the hand, to the eye, to the glasse-window in the house that only lets in light; to the navel by which the childe in the mothers belly liveth and obtaineth all its nourishment; but we at this time speak of faith in the second act as it is assensitive, and giveth credence to the truths of God.

4. Our assent and perswasion of the truth in matters of Religion, may be ei∣ther * 1.395 humane meerly, because of custome, education, and the Authority of the Church: or divine, being enclined and moved thereunto, because of Divine Authority. This distinction is much to be observed, because its to be feared, that most Protestants have no more then a humane faith. They believe our Reli∣gion upon no more divine ground then Papists theirs, or Turks theirs. It is the Religion of their Fathers, and of the State and Commonwealth wherein they live. Thus you see how in King Edwards daies the generality of the Kingdome turned Protestants, and in Queen Maries Papists, why so? but because their Religion was placed as the Heathens did Fortune upon a round Globe, which quickly moved this way, and the other. But Divine Faith hath this ground, The Lord hath said it. And as a man seeth the Sunne by the light of the Sunne; so they believe the truths in Scripture, because of that Divine Authority shining therein, I do not therefore speak of an humane faith in matters of Religion, but a divine faith, whereby men are inabled upon supernatural grounds to believe the truths of God revealed; for faith is the gift of God, and that in all the acts of it, Knowledge, Assent and fiducial Application, and the Spirit of God doth so enlighten the minds of many unregenerate men, that they believe the word of God, as Gods word, and yet for all that, are not in a soul-saving way united to

Christ. It may indeed be well doubted, and some Divines incline that way, that no unregenerate man hath so much as an historicall faith, as infused by God in them, and acting upon divine motives: only they say, they have an humane assent, as we spake of. But because the current of learned men go otherwise, and we see the Scripture expresly saying, that many did beleeve in him, who yet did not mor∣tifie vain-glory, and sinfull fear of men, therefore we shall take it for granted, that they have a divine faith, though not justifying.

5. This historicall faith, though it be not enough to Justification and salvation, * 1.396 yet it's absolutely necessary, and is to be laid down as the foundation. The ground why men living under the Ministry are damned, is because they have not so much as historicall faith. Who hath beleeved our report? They do not firmly beleeve that there is a God, that there is an hell, that the threatnings of God are true; for if so, what fear, what great alterations would this make upon them! We see what humane faith will do, if a man beleeveth that he is in such danger, that such enemies lie in wait to kill him, that he is condemned by the Law to death, how restlesse and troubled is his soul? how much more would the heart of a sinner quake within him, if he did beleeve That Word of God which doth thus threaten and damn my sins is infallibly true, it will be made good, do I what I can: heaven and earth will sooner fall to pieces then one iota or tittle of it: Whether shall I fly from it? how shall I escape it? These vehement workings of faith would be like fire in his bowels, burning and consuming him, till he be cooled by the bloud of Christ. Therefore though this faith be not enough, yet here is no building without this foundation.

6. This historicall faith though in some respects it be like that of the devils, es∣pecially because of the barrennesse and unfruitfullnesse of it: yet it is in other re∣spects * 1.397 farre different: for this faith is an habit infused into the beleever, and so wrought by God, but in the devils it's from evident experience, so that it's not a voluntary but a necessary faith, for they being already in torments, and finding part of their torments already inflicted upon them, they are forced to believe there is a God. Now although this be so, yet we may with the Apostle make a compa∣rison of both of them together, and thus farre argue, that if the meer acknow∣ledging and beleeving of the matters of religion were enough, then the devils might be saved as well as such beleevers.

7. Although faith hath knowledge (for a man cannot beleeve that which he hath not either evidentiam rei, or evidentiam testimonij at least. The Trinity though * 1.398 it hath not evidence of the thing, yet it hath evidence of the testimony plainly in Scripture) yet that knowledge is not by demonstration, which Philosophers call scientia strictly, and therefore is obtained not so much by disputation as resignati∣on, bringing the understanding into captivity, saith the Apostle: and this should be thought on by these sceptique times, who are busied in knowing but not in assent∣ing, which makes them so fickle and unconstant: Austin said, that not intelligendi vivacitas, but credendi simplicitas tutam facit turbam; but how many like those Valentinians Irenaeus speaks of are puft up with arrogancy and pride in knowledge, as if they could number the hair of a mans head, and tell the stars in the heavens, or the sand on the sea shore!

Lastly, It cannot be denied but that the Scripture doth attribute salvation in some places even to this historicall faith, Mat. 9, 28. Christ required only of that * 1.399 blinde man, a faith that he was able to help him; so Luke 7. 9. Mat. 8. 10. The faith of the Centurion so much commended, seemeth only to be of the historicall truth of Christs Divinity and omnipotency. Peters faith which Christ so praised, was only, Thou art the Son of the living God: so Martha's faith, Joh. 11. 26. and that is remarkable, 1 John 5. 1. Every one that beleeveth that Jesus is Christ, is born of God. These and the like places make Papists conclude that all the justifying faith that is, is to beleeve these truths only: yea Arminius, and I wish not too many of late, hold this to be saving and justifying faith, when we beleeve that Jesus Christ is the Mediatour, and will save all those that beleeve in him, and they are not a|

to say, that Abraham beleeved no more: I am not now to confute this unsound Tenet; only take notice, That the reason why the Scripture sometimes attributeth salvation to the meer beleeving of Jesus Christ to be God, was because the only question then was about the person of Christ, not the office of Christ; The godly doubted not whether if he were the Christ he would be a King and Priest to them, but whether he was the Christ or no; and because it was so great a matter to be∣leeve him to be the promised Messiah, who was outwardly ••o mean and contem∣ptible: Therefore doth the Scripture so much magnifie this act. And 2. though the Scripture give salvation to such acts, yet it doth suppose the other, so that we must compare other places with these, and then we shall see, that it is not enough to give a bare assent to these things, but there also ought to be a powerfull 〈…〉〈…〉∣ence of this faith into our conversation, These things thus explained, let us consi∣der why such a faith is not enough, that so you may not deceive your selves. Com∣fort not your selves meerly in this, I have the true religion on my side: but rather enquire, whether all the concomitants and effects of it also be to be found in you.

Now the deficiency of this faith ariseth severall waies. First, The subject wherein * 1.400 it is, This reacheth no further then to the perfecting of the understanding. Whereas full saving faith Rom. 10. is fixed in the heart, with the heart man beleeveth, so purifying their hearts by faith, and Christ dwels in our hearts by faith; so that faith extending no further then to the understanding, cannot bring that happiness the Word speaks of. A man of a sound brain, but corrupt vitals, will quickly go down to the gates of death. Now this is the generall temper of most Protestants, They have no further work then upon their understandings, many times their lives are as noisome as dunghils; Men are Protestants in doctrines, and recusants in lives, because they refuse the yoke of Christ, and will not submit to his Law. Hell is filled not only with Pagans and Heathens, but ungodly Christians: Truth like Aarons oil must not be powred upon the head only, but run down to the heart and other parts: The Orthodox were called Protestants first, because at the beginning of reformation they made a solemn protestation against those Articles of Popish Religion, which were to be established: but what if thy tongue protest for the truth, and thy life pro∣test against it?

Secondly, There is a defect in its acts, for although this faith carrieth us out to be∣leeve * 1.401 it as true, yet not to embrace it as good; Whereas the Word of God is not on∣ly faithfull, but worthy of all acceptation: It's a frigid exposition to say, that faith it called the substance of things, because it makes them to su••sist in us by way of understanding meerly; no, it causeth those things hoped for to dwell in the soul by strong imbracements, so that the heart of a man is knitted to them, Abraham beleeved my day, and rejoyced; The people of God beleeve, and herein their hearts do all burn within them: It's like the burning-glasse, which by its beams sets the prepared object on fire: pray therefore to love the goodnesse of it, as assent to the truth of it.

Thirdly, There is a defect in the efficacy and power of it; True lively faith will * 1.402 like fire devour all drosse, whereas we see the historicall believer cannot subdue sin. The Jews though they did believe on Christ, yet they for fear dared not to confess him, because they loved the praise of men more then the glory of God; They belie∣ved him to be Christ, but would not be afflicted or persecuted for his sake; so John 2. 23. Many beleeved, but Jesus would not commit himself to them, for he knew what was in man; but lively faith would make a man like Paul, triumph over all difficulties, because they look upon the things that are not seen: If faith bring Christ, the fountain of grace into a mans soul, that mans life can be no more con∣stantly wicked, then if a man could carry the sunne in his hand he could walk in darknesse. As therefore the people stood looking upon John as if he were the Messias, and John denyed himself to be the Messias, saying, there is one more no∣ble then I, whose shoe-latchet I am not worthy to unlose, so do thou say, Though there

are these acts of faith, to know, to assent to Gods truths; yet there are such fur∣ther noble acts, as that these deserve not the name of faith comparatively, such are, to purifie the heart, to justifie, to sanctifie, to keep from all sin, and to bring Christ to dwell in our hearts.

Fourthly, It is defective in its Concomitants; This Historicall faith is not neces∣sarily conjoyned with other graces, whereas a true and lively faith can no more be * 1.403 separated from other graces, then light and heat can be divided in the Sun-beams, for true faith is that branch which sucks of the Olive fatnesse, it uniteth us as mem∣bers to Christ, and when we are so, it's impossible but that power and life should be communicated to us; Hence all those eminent acts of holinesse spoken of Heb. 11. are given to faith, and Gol 5. faith is said to work by love; but Simon Ma∣gus had HIstoricall faith, and it was alone, there were no graces to accompany it. Hence we distinguish between faith alone in the subject, and faith alone in the act of Justification. The hand alone receiveth that which is offered to it, but the hand could not do this if it were alone, separated from other parts. Hence it is that Believers and Saints are used promisenously one for another, because true live∣ly Believers can no more be without holinesse, then the Sun dark, or the fire cold: Yet for all this, This historicall faith is a true faith, and it's the gift of God, even as other common gifts of Gods Spirit are: As copper is a true mettall though it be not gold. By this means it cometh about that a lively faith is proper to the Elect only. Hence it's called the faith of the Elect; and as many beleeved as were ordained to eternall life. Oh therefore consider your selves, you who boast of your faith, you who glory in this, that you change not your faith as others do, make diligent search whether it be not a Simon Magus his faith that leaveth thee still in a state of gall and bitternesse, I am (thou saist) for the doctrine of the Church of England, and art thou also for the life required in Gods Word?

Fifthly, The deficiency of it is seen comparatively, with other graces; If a man make a beast of such a grace in his heart, and demonstrate no reall effects * 1.404 thereof, is it not hypocrisie and delusion? The Apostle maketh a parallell in cha∣rity, which gives good words, fair promises, but exhibits no reall comfort: Even such a t••ular beleever is a man that assenteth to the true doctrine of Christ, but neglecteth reall godlinesse: faith is called the acknowledging of the truth after god∣linesse; when a mans heart comes to be heated with burning love, as well as in∣lightned with shining light, this is of sure consequence. All the graces of God have their reall effects, they are not barely notionall, but as fire doth really burn, gall doth really imbitter, so doth grace produce its sensible, and powerfull effects, Shew me thy faith by thy works, saith the Apostle: Shew thou beleevest there is a God by fearing of him, by obeying of him: Shew thou beleevest a day of judge∣ment by preparing to give an account at that time. All grace is for operati∣on as its perfection, therefore the commands of God are for the acts, not the ha∣bits, and we may as well carry fire in our bosomes, and not feel it burn us, as carry true lively faith, and it not cleanse our life.

6. Historicall faith if not growing into a saving, lively way, is but a kinde of hypo∣crisie and mocking of God; for to professe that we beleeve him to be omniscient, * 1.405 omnipotent, that all those terrible threatnings belong to us, and yet we live in those sinnes that will bring those judgements; what is this but to delude God as much as lyeth in us? But be not deceived, God is not mocked: nay we delude, and mock our own souls; for so saith James, If any man seem to be religious, and bri∣dles not his tongue, he doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, deceive his own soul: put a fallacy upon himself, he argueth a non causâ, procausâ. He thinks this outward profession, this solemn, externall acknowledgement is enough, and a good cause of comfort: Whereas it is none at all: God complains of this of old, that men draw nigh to him with their lips, but their hearts are far from him. Consider this, you who are apt to judge the people of God that endeavour faithfully to secure him, though subject to many infirmities, hypocrites and deceitfull persons; know you are the

grossest and most notorious hypocrites that ever were; You professe you beleeve in God, you love him; you proclaim to the world, that you think there is an hell and heaven, but is not thy life a flat contradiction of all this? only to all this which hath been said, we must adde this caution, that while we make historicall faith thus separated from a godly life, possible in many men, and that it is in effect a dead faith, because it's not available for those necessary priviledges of justification and salvation: yet we lay not any ground for that popish distinction of a faith informis and formata: an informed faith they call a belief of the truths of religion, without any love to them, or of God: a formed faith they call that which is inabled by love, and animated by that to do that which is holy. Thus they make faith of it self a meer speculative apprehension, which is to be moulded into obedience only by love. But this is false, for it's true and lively faith that puts us upon loving and doing all for God, therefore called faith that works by love, and I beleeved there∣fore I spake. Thus Heb. 11. By faith Noah, Abraham, and all those eminent Saints and those glorious acts of holinesse. Therefore faith is rather a form assistant of love and other graces, then they of it: Historicall faith when it's formed into obedi∣ence, is thereunto inabled not by love but by justifying faith.

Use of instruction concerning the necessity of discovering this false sign. There * 1.406 is nothing more common then to build all our hopes upon this, that we are for the truth. That as the Jews boasted, the law was given to them, and not to other Na∣tions: and therefore thought, though they lived in all wickednesse, that would save them; thus do Christians about Christianity: Oh, they beleeve as well as any; They will live and die good Protestants, not attending to what iniquity may be seen in their lives: but what are thy oaths, thy lusts, thy opposings of godlinesse? are these signs of a good protestant also? There was one Eunomius a wretched he∣retique in the Church, and he taught, that whosoever would be of his sect, a dis∣ciple unto him, his very faith would be enough to save, though he should commit the most flagitious crimes that ever were; and do not we thus about the true reli∣gion? The Antinomian he makes that a dead and dangerous faith, when we doe not beleeve that God seeth no sinne in us, and that we are as perfectly righteous as Christ, and therefore chargeth all the godly Ministery and people of England with no more then a dead faith: but we see that is a dead faith in Scripture sense, which doth not inable to all mortification, and godlinesse: Therefore the Antino∣mian faith is a dead faith in the Apostles argument: Well then, let none run to this altar, He is a good Protestant, if ungodly in life, for it will fall out to him as to Joab, though at the horns of the Altar, he will be dragged away, and adjudged to eternall death. Many complain the Creed is banished out of the Church, and they consider not they have long agone banished it out of their lives; for what doth not thy prophanesse, thy impiety, say there is no God, there is no resurrecti∣on, there is no day of judgement? How can ye beleeve (said Christ) when ye seek the glory of one another; Alas that seemeth a small matter, how can ye beleeve, when you oppose and scoff at godlinesse, prophane Gods Sabbaths, neglect all Fa∣mily duties? Consider you are not only called out of Popery to have a better reli∣gion, but out of the world to live better lives.

SERMON XXX.

That every peaceable frame of heart, and perswasi∣on of Gods love, is not a sure Testimony of saving Grace.

JOHN 8. 54.

If I should honour my self, my honour were nothing, it is my Father that honor∣eth me, of whom you say, he is your God.

IN this chapter we may observe several sharp skirmishes between Christ and the Pharisees: but as Satan in his conflict was overcome by him, so are his children in these hot disputes. The Pharisees in the latter end of this Chapter, charge two things especially upon him to make his doctrine odious, the one is, The he had a Divel, and so all his Doctrine and Miracles to come by Satanical impo∣stures: the other, That he did all out of vain glory, to have a multitude of Disciples, and to be admired by them: Our Saviour is both defensive in this cause, vindica∣ting himself from those horrid aspersions; and offensive, retorting the same things upon them, That they were of their Father the Divel, because he was a man slayer, and abode not in the truth: So saith he, You seeck to kill me, a man, that is cruelty, Who tells you the truth, that is ingratitude, Which he heard of God, that is impiety: and because they gloried in this, That Abraham was their father, he sheweth the dis∣parity between their works, and Abrahams works: because also they said, God was their Father, he driveth them also out of this refuge; for if they were of God, they would hear and know his Word; Children do presently discern their Fathers voice. To that accusation of vain glory, he answereth in my text, by shewing the vanity of all humane glory: if I should look at this, I should but catch at a shadow, open my mouth to swallow air: it is nothing. Now if Christ did judge all the glory which he should hear by his Doctrine and miracles, nothing; how should this make Ministers afraid, who affect honour for some new notions, excellent Sermons, and parts? Christ did not glorifie himself, why should we then? Yet least they should think him without glory, he tels them, There is one that honoureth him, viz. God the Father, by immediate testimony from heaven, and by many miraculous o∣perations: and to humble them the more, he saith, This that honoureth me thus, is he of whom you say, he is your Father, of whom you make your boast and braggs, that he is yours. I shall stand onely upon this passage, intending to shew that a people may have great confidence, and a bold perswasion of heart that God is their God, and yet they be of their Father the Divel. For whereas the last time I told you a man might have an historical, or dogmatical faith in matters of religion, and yet be destitute of Gods Spirit in a saving manner: now I shall shew you, he may have some fiducial application of Gods favour, and confidently repose himself in the bosom or arms of Christ, and yet Christ say to such, Depart, I know you not. A ne∣cessary subject to be handled, because most people who have no true claim or inte∣rest in God, yet it is strange to consider what quietness, and peace, and boldness

they have in their hearts, when indeed fear should compass them round about.

Doct. Every peaceable frame of heart, and confident perswasion of Gods love, is not asure testimony that such an one is in the state of Grace.

Paul, Rom. 7. Sheweth he was alive without the Law, That is, he had great qui∣etness and ease of mind; he thought himself in a sure and safe way: but alas, this was his ignorance, his blindness. Even as a man in a dungeon may think himself safe, when there are Serpents and poysonous creatures round about him, onely he doth not see them: or as a man in a Lethargy feels no pain, though he be near the gates of death: Such is the condition of many persons, they thank God they have no trouble, their soul is at much ease and quietness, they doubt not of Gods fa∣vour and love to them: hence in the midst of their afflictions they will say, I thank my good God, when (alas) we may say of such, as Christ of the Jews, You say he is your Father, but you have not known him; so they know nothing powerfully and practically about God.

To open this, Let us consider what is the nature of this secure quiet∣nesse. * 1.407

First, It is accompanied with a great deal of ease and peace in a mans heart, so that their consciences have no terrour, no tremblings, but all is well within them. Now that wicked men may be in such a condition, is plain by that where they say, Peace, peace, then shall come sudden destruction: and the Psalmist doth with some kinde of emulation, describe the joyful quiet condition of many wicked men. They have no bonds in their death: They seem to live more cheerfully, and dye more quietly then Godly men: so then, all peace and quietness in thy conscience, is not presently a good testimony; for this security may arise from blindness, from self-love, from a senseless cauterized heart, as is to be shewed: So that this frame of Spirit is so far from being boasted of, that it is indeed the wofullest and saddest calamity that can be; better to be so many Cains, fearing every thing will damn a man, then to be one of Lachish, sitting at ease, and fearing nothing. It is true, the Prophet saith, There is no peace, saith my God, to the wicked: and is therefore compared to the sea, alwaies foaming and disquieted: So that by this place, we would think it were not possible for a man to be a wicked man, and have any peace, but the Scripture speaks there of a true and right peace, such as when the Apostle saith, Being justified by faith, we have peace with God: Insomuch that the wicked mans quietness doth not deserve the name of Peace. There is onely a for∣bearance of wrath: and it is because his heart is rotten, that it feeleth no pain; even as the member of a mans body rotten, is not sensible of any torment. The A∣postle speaks of some, who had cauterized consciences, Seared with an hot Iron, or cut off, as some expound it: and of others who were past feeling. They were so brawny and crusted over, they had no sense of any pain: Alas this cannot be called peace. Take heed therefore lest that security and quietness in thy heart, come not from a mere rotten, senseless, stupidity in thee. Certainly this truth doth much con∣cern us; do not think to put off God as Jacob did Isaak; do not think to steal a bles∣sing and heaven from God.

Secondly, As there is nothing but quietness within, so there are bold and confident perswasions about God, and his love towards them. Now a mans condition cannot be * 1.408 more desperate then when he is deluded with a resolute perswasion that God loveth him; even as some mad men have been perswaded that they were great Kings and Emperors, and had such great Kingdomes, when at the same time they were under cruel hardship. Oh such a madness is upon most men, that do not, with the Divel, look upon all the Glory of the world, and say falsly, all that is his, but upon all the Glory of heaven, and say presumptuously, all that is his: This was the Pharisees impudencie, who were confidently perswaded that God was their Father, that he he loved them, when they were the miserable wretched Impps of Satan! This al∣so was the grand cause of all those expostalations the Prophets had with the Jews;

they trusted in Gods love, though they did lye, steal, swear, yet they would come into his Temple, and call upon him, which the Prophet Jeremiah with much hea∣venly zeal expostulates with them for. Oh, this gross impudencie is too visible in our daies: have you not many prophane sinners? many lyars, cursers, opposers of what is good? Yet they will come here, and say, Our Father: nay, you cannot meet with any beastly sinner, but his heart is filled with this bold impudencie, to think and hope that God is his Father; So that we may cry out, Oh that God would touch these mountains, that they might melt before him, Oh that God be∣fore whom the very earth did tremble and quake, would also make such mens hearts afraid before him.

Thirdly, Where such bold apprehensions are concerning God, there is not only confidence in the general, that God is merciful, but they have also a fiducial application, & appropri∣ation * 1.409 of God to their own selves in particular: And herein they have a great resem∣blance of justifying faith, as Paul said, Who loved me, and gave himself for me: so these will apply Christ to their particular: I thank my Christ, my Redeemer, my Saviour. In the Godly such applications are of saith in the most excellent manner, in the wicked it is of meer presumption, without any true ground at all. It is indeed the glorious fruit of the covenant of Grace, that thereby God becomes the God of his children, Hosea 2. They shall call me Ishi, and no more Baali, that is, My Husband, not my Lord: they shall have more dear and appropriated meditations of God; and at the end of the Chapter, I will be their God, and they shall be my peo∣ple. Hence Jeremiah, 4. 3, 4. God would have the Church repenting, say, My Father. Fiducial applications of Gods love to us are a duty, as the learned prove a∣gainst the Papists: Hence faith is called, Eating and drinking of Christ. When a true broken heart loaded with sin, cryeth out with Thomas, My God, my Lord, this is not carnal presumption, but holy believing. But now when men whose hearts were never smitten with Gods displeasure for sin, find no burthen of it, and so cry not for ease to Christ; when (I say) such say, I thank my God, and my Redeemer, this is bold presumption in them. God is not the God of the dead, we may say, but of the living; he is not the God, the Father of such who live in, and love their wickedness. It would be a dishonour to be a Father of such Children: but he in∣viteth those to call him Father, and my Father, who are deeply humbled for sin un∣der his hand, who are of self-emptyed and poor spirits, acknowldeging his Grace onely. As therefore we are not to discourage the wounded heart, but to imbolden him to appropriat Christ to himself in particular, and that he is to set against all se••∣vile fears and doubts that would like the Divels to the possessed man, keep him alwaies about the tombes, and make him gash and wound himself; so we are also to set a flaming sword, as God did to Adam, to a prophane man, lest he venture to come into this Paradise. Oh then he advised and consider, whether it be faith or presumption makes thee say, My God, my Redeemer. A Paul may say so, and a Pha∣risee may say so.

Fourthly, Where this boldnesse is, there is a shifting and putting off all those consi∣derations that may bring us to make any doubt, or any question about our selves: and * 1.410 truely that is a real demonstration; thy peace, thy comfort is not right, thou art so unwilling to be brought to light: the thief hateth the light saith our Saviour: now observe it, many of those persons who have such bold perswasions of Gods love, they cannot abide to hear terrible Sermons, they love not to hear of hell, and the day of judgement: they cannot endure to hear of the differences of Gods work upon mens hearts, and how far hypocrites and reprobates may go: Oh these things cut them, and make them mad; and why is all this? but because the peace and comfort they have, is a false and unsound one, which will abide no touchstone, cannot endure any shaking or moving at all. What was the cause that the Pharisees were so immoveably perswaded of Gods love towards them? did hate and op∣pose Christ even to death? It was onely because he manifested their godlinesse was not true godlinesse, their comforts were not true comforts, their peace was not

true peace, and thus woful self-flattery was their ruin. God seeing such a pro••e∣nesse to deceive our selves, makes expresse provision against it: If a man when he heareth all the curses of the Law, shall yet blesse himself in his heart, and say, None of these evils shall come upon me, God will expresly set against such a man. Oh it is terrible when God curseth thee, the Law curseth thee, the Ministers of God de∣clare his curses against thee, yet thou to bless thy self, and to say, God loveth thee, and will do good to thee: Oh take heed of these cursed shiftings: this untempered morter will not hold out, though thou daub it up never so craftily: do not ev••••e and say, These judgements of God, these threatnings do not belong to me; for I love God, I have a good heart, I do that which is just and good to all; for all this slippery Ice will thaw when the sun ariseth.

Fifthly, Where this quietness is, there is much boasting and glorying in this, that they have a good heart, and so rely much upon this. It is a wonder to hear men that * 1.411 live in a constant neglect of holy duties, yea sometimes wallow in the filth and mire of laothsom sins, yet how they will boast in this, They have a good heart, and that as good as any of the strictest professors have: What wilde Logick is this? How can there be a good heart, if there be not a good life? How can there be a good tree, if there be not good fruit? Is that a good fire that burneth not, that warmeth not? Is that good meat that nourisheth not? Oh, why do not such consider that excel∣lent Aphorism of the wise man, He that trusteth in his own heart, is a fool? Oh take heed that all thy boastings of thy heart being good, whatsoever thy failings be, are not meere folly. It is folly to trust in a mans heart, because it is so deceitful: He thinketh he doth repent, when he doth not: he thinketh he loveth God, when he doth not. Dost thou therefore appeal to thy heart, and call thy heart to witness for thy godlinesse? Oh, that is the very cheat and cousener in the world: It is deceit∣ful in all things saith the Prophet, who can know it? Do not thou rest on that which is naturally full of ••es, and hypocrisies: It is true, when the heart is enlightened by Gods spirit, as in the godly, then it is made a true heart, and a faithful heart though not perfectly: and so those graces in us, which of themselves would never evidence themselves, by Gods Spirit become visible; even as some relate of a pre∣cious stone, which will not cast any glorious lustre unlesse the sun-beams shine up∣on it.

Sixthly, This carnal presumption and boldnesse may hold in the midst of Gods cala∣mities and wrath, yea at the stroaks of death it self. The people of Israel, though * 1.412 smitten by God for their abominations which were evident, yet saith the Prophet Micah, would come and lean upon God: they were either actually under Gods judgements, or under the terrible denunciation of them by the Prophet: yet they would lean upon God, as if he were their God, and that such secure confidence may hold to death, appeareth by the foolish Virgins, who found no lack of oyl till it was too late: And we see those condemned persons at the day of judgement, pleading for themselves, with a wonder why they should be condemned, for they neglected no duty required of them: When saw we thee sick, and visited thee not? So that it is no sure sign, though a man even at deaths door abateth not his confi∣dence in God for all that. The Psalmist saith, they have no such bonds in their death, or pain and fear as sometimes other men may have: a godly man may dye doubt∣ing, and a wicked man presuming: It is not then the saying, and the professing they have a great deal of peace in God, but the grounds why, and the motives, they must be searched into. Therefore though we blame Papists for teaching to doubt, and making a doubt a duty, yet we presse for an holy search, and a godly fear and trembling in the trying of our hearts, lest we be deceived.

In the next place let us consider, why such bold confidence is not to be relyed up∣on: * 1.413 And

First, Because it comes not from a true and genuine ground, which is the spirit of a∣doption, the comforter, the seal, who onely quieteth the heart in a gracious sure way, but it cometh from carnal self-love, and self flattery: we are in love with our

selves, and we think God loves what we love. Thus the Psalmist notably to the secure wicked man, Thou thoughtest I was such an one as thy self: as the Roman painter being in love with a woman, painted every goddess like the woman he lo∣ved; so doth every man set up such a God in his thoughts and affections, which he would have, and is most like himself: and by this means, because he saith, all is well, he judgeth all good within him, therefore he supposeth God doth so also. Oh then know, that self-love and the Spirit of Adoption, differ more then heaven and hell. Indeed if thy assurance, if thy boldnesse come in the Spirits way, it were a comforting by it, a rejoycing by it, then thou mightest rejoyce and be glad in God: But when it cometh from thy muddy and filthy heart, all this will wash a∣way. It is God that justifieth, and it is God that condemneth; it matters not though a thousand hearts justifie us, if God do not. If a malefactor be condemned, and hath a pardon from inferior magistrates, he judgeth that nothing, unless the su∣preme Magistrate absolve him. Oh, therefore judge thy self: think, it may be for all my good thoughts God saith otherwise: I blesse it may be, but God curseth it may be; and know, it cannot come from any thing but carnal love, if thou hast this boldnesse, and yet livest in grosse sins unrepented of, and unre∣formed.

Secondly, It is because Satan doth not frown upon, trouble and molest them. Now that cannot be called a good quietnesse, or a good peace which is so onely because * 1.414 the Divel looks upon them as his own, and so will no wise disturb them: our Savi∣our doth abundantly confirm this, when he saith, That as long as the strong man keepeth the house, all things are at quiet: Thus those that are under Satans Domini∣on, they have jollity, security, hardnesse of heart, that so they may not be sensible of their misery, and thereby seek an escape out of his snares. Pharaoh then used the Israelites most cruelly, when they began to be weary of their bondage, and to seek comfort somewhere else; so that thou hast little cause to be glad of this thy peace, for it is a peace thou art beholding to the Divel for; it is he that har∣dens thy heart; it is he that makes thee desperate; that hath put out thy right eye that thou canst not behold the enemy that lyeth in wait against thee: Therefore do thou no more be secure in this quietnesse.

Thirdly, This bold confidence doth not arise from a good motive: It cometh from general apprehensions of Gods goodnesse and mercy, such as heathens have. They * 1.415 conceive of God in general, as one who is altogether merciful: they think he that made them, will save them: whereas divels might thus argue for hope, because God made them, yet he will not save them. What a miserable support is it to have no more ground for thy salvation, then the damned spirits in hell have? But a true gracious confidence is from the Covenant of Grace in Christ; it hath respect not to the nature of God absolutely considered, but relatively, as in Christ reconciled with us. Hence the promise of God is mutual, I will be their God, and they shall be my people: Do not thou think that any natural apprehension about God can give the least hope, know this must come wholly by revelation: set the word of God aside, which doth reveal Gods good pleasure to believers, and the way of pardon and salvation is no more possible then that of the Divels: so then the godly mans confidence is from Scripture revelation and direction, whereas the presumptuous mans is from natural suggestion.

Fourthly, This confidence is defective, because it doth separate and divide those things which God hath inseparably joyned together, and that is the means and the end. * 1.416 The presumptuous mans confidence is maintained and kept up, though he go not in the right way, yea, though he walk in a contrary way: as those wicked men who though they defiled themselves with abominations, said, No evil shall come nigh us: and such as had made a Covenant with Hell and death: but the godly mans faith, it cleanseth the heart; and he that hath this hope, purifieth himself even as God is pure. How unsufferable is it to see a man confident of Gods love, and yet walk continually in the wayes he hateth! There is no making our calling and e∣lection

sure, but by the gracious f〈…〉〈…〉 of Gods Holy Spirit. Think not to ••o into the North, by taking a journey So〈…〉〈…〉d: and it is as absu••d to call God ••hy God, when God•• wa〈…〉〈…〉 are not thy w〈…〉〈…〉, Gods commands are not obeyed by thee. The Spirit of God that sealeth and comforteth, doth al••o sanctifie and make holy: Think not therefore to have 〈◊〉〈◊〉, and no heat.

Fifthly, This secu••e confidence is not fil〈…〉〈…〉 〈◊〉〈◊〉 a Evangelical in its operation: It is not spiritual and in〈…〉〈…〉: they are not hereby ca〈…〉〈…〉 out to ob•••• Gods com∣mandements, * 1.417 out of lov•• and delight in God: love apprehend by 〈…〉〈…〉vil•• 〈…〉〈…〉sh dispositions, makes them more d〈…〉〈…〉, they turn the grace of God i〈…〉〈…〉 wan••on∣nesse, and make 〈…〉〈…〉 lov•• aboundeth: But love shed abroad in the hea•••• of G〈…〉〈…〉, it works Evangelically, graciously, d〈…〉〈…〉 to become like God, w〈…〉〈…〉 us. Having these Promises (〈◊〉〈◊〉 the Apo〈…〉〈…〉) let 〈◊〉〈◊〉 cleanse our selves from all filthiness. 2 Cor. 7. 1. The promises were, That God would be our God and Father: So then, conf〈…〉〈…〉 of Gods love in an unrege∣nerate hear, is like some unkinde influences of the stars, that cause diseases and pu••i••factions. When Papists o〈…〉〈…〉 against 〈◊〉〈◊〉 assurance, that it b••ee••s con∣tempt, neglect of means, and d〈…〉〈…〉, We Answer, Presumption indeed ••oth, and a vain p〈…〉〈…〉, which wi••••••d men have of Gods love; but in the godly it breedeth a 〈◊〉〈◊〉 like 〈◊〉〈◊〉, and holy f••ar to displeas•• that God, whose goodnesse we so 〈◊〉〈◊〉 taste of. Examine therefore what the operations of this confidence are upon thee: D〈…〉〈…〉 thou her by take libertie in the waies of 〈◊〉〈◊〉? This is ungodly.

Sixthly, It is not a c〈…〉〈…〉 arising out of spiritual conflict and agony: and this * 1.418 is indeed a ••o〈…〉〈…〉 discovery of all 〈◊〉〈◊〉 confidences: carnel pr〈…〉〈…〉 of Gods favour, it m〈…〉〈…〉 no opposition: 〈◊〉〈◊〉 man so carried away, never 〈…〉〈…〉t trou∣ble of sin is, what the terrible d••••ts of the A〈…〉〈…〉 are, how difficult and su∣pe〈…〉〈…〉 a work it is to rely upon Gods promises; but all his joy and peace comes with a great deal of ease to him: but in the godly it is otherwise, I 〈…〉〈…〉 my unbelief: so Davids Psalms, what ebbing and flowing ••e hath, confident of Gods savour at one time, then presently as much dejected and despondent: See how he expostulat••th, Why art thou cast down, O my soul? still trust in God Now the ground of this difficulty and combat, is from the opposition every thing spiritual, hath to that which is carnal: an unregenerate heart doth oppose Gods spirit seal∣ing and comforting, as well as convincing and sanctifying. The easinesse therefore that thou findest in having this comfort, may justly make thee suspect it: say, My quietnesse is from the Divel, else my heart would oppose it more, I could not get into a true Canaan, unlesse I went through some wildernesse.

7. This carnal security is at that time, & in those conditions, when the Scripture calls for the contrary, Therefore it cannot be of God. As for example, Thou art thus per∣swaded * 1.419 of Gods love, though thou livest in constant waies of prophanenesse; though thou neglect〈…〉〈…〉 the exercise of all holy duties. Now remember, doth 〈◊〉〈◊〉 Scripture call upon thee to believe that God is pleased with thee? That he loveth thee? No, Gods word commands thee clean contrary: it bids such mourn and w••ep: it calls upon such to believe that the threatnings of God belong to them; that God is not their God; that their sins are not pardoned: Oh then, why will ye presumptuously, and wilfully believe a lie? Why do you applie promises to you, when you should do threatnings? Thou must make a new Bible, a new Scripture, e're thou canst take any comfort to thy self: Oh therefore if thou didst know what thou didst, and how it is indeed with thee, what an alteration would there be? For all that quietnesse, horrour and trembling; for all that jollitie, mourning and howling: for that easiness to believe, thou wouldst find it most difficult; Oh, who can believe? Lord make me to believe.

Use of Exhortation, To awaken, if possible, all such secure persons: Do not * 1.420 the generality of Christians, as those of the Jews, glory in this, God is their Fa∣ther? But how comes this about? Where is your evidence? How will you prove

it? put your hearts to it. If this confidence of God being your Father were right, and of God; thy life would differ from what it is, as much as light from dark∣nesse, a wildernesse from a garden. Oh how may the Ministers of God with Jere∣my say, Our souls shall mourn in secret for you. Had we not as good set our shoul∣ders to a great Mountain to remove that, as make men begin to search whether their peace be a good peace or no, their quietnesse a good quietnesse? Oh do ye not say to us as the devils to Christ, Why are ye come to torment us? As we would not unsettle or put doubts into any that truly fear God, so on the other side, to those that vainly rely upon God, when yet he is not theirs; we could desire these words might be as arrows shot into their hearts, wounding of them; so as to take no rest till they have a true peace indeed.

SERMON XXXI.

That outward Successe, Prosperity, and Greatnesse in the world is no true Evidence of Grace.

DEUT. 9. 4, 5.

Speak not in thy heart, after that the Lord thy God hath cast them out from before thine eyes, saying, for my righteousness the Lord hath brought me in to possess this land, &c.

THe people of Israel after a sore and dangerous voyage are now entring into their haven, after a wildernesse full of troubles and dangers they are now possessing a land of Rest, a land that flowed with honey; but l••st they should surfet of this hony, and lest this rest and quietnesse should be like that of pools, which breedeth nothing but noisome creatures, Moses is exceeding vigi∣lant to inform them as of the great mercies God had done for them, so of the great duties he required of them: and this is the scope of Moses both in the precedent, and this present Chapter, with some others that follow. The mercies God vouch∣safed to them are aggravated by an enumeration of the severall wonders God had wrought for them, as also by a lively description of that Land and Countrey they were now made Lords of, Chap. 8. 7, 8, 9. called therefore the good land frequent∣ly, and is made a type of heaven, for the joyfull pleasure of it, as if the Israelites now possessed of Canaan were brought into Paradise again; and for the full com∣mendation of it the Scriptures expression is remarkable. Deut. 11. 12. A Land which the Lord thy God careth for, The eyes of the Lord thy God are alwaies upon it, from the beginning of the year to the end of it: a phrase much like that which the Scripture useth even of his own children, as if he had the same care of that Land as of his own people. As he thus lively describes their mercies, so he doth as powerfully quicken them up unto their duty, which is to take heed of all those sins, that fullnesse, ease, and security, would quickly breed; whereof he instanceth in one more especially, viz. an apprehension that God had done this to them, for their righteousnesse, because they were more holy then others, as they thought; Therefore they concluded themselves more happy. Because their land abounded with all excellent fruit, they judged their lives to overflow with all graces. They

took all this prosperity as a reward of their piety. Now Moses removeth those foundations they built upon, instructing them that this mercy befell them, not because they were so good, but their enemies so bad.

So that in the Text you have the sin forbidden, a false conceit of their righte∣ousnesse and uprightnesse, amplified with their confidence therein; Speak not in thy heart, &c. The soul can talk to it self, and though man cannot hear what it speaks, God doth. Thus John to the Pharisees, Say not in your hearts; and the ex∣hortation in a good sense is, to commune with our own hearts; This phrase doth excellently imply, what discourses and apprehensions men are ready to frame to themselves, and although these lie in the breast, and cannot be discovered by men, yet God takes notice of them to punish them. When Moses excludes righteousnes and uprightnesse of heart, by the former he meaneth all outward actions of righte∣ousnesse, and by the latter all inward intentions and purposes of heart, though they fail sometimes externally; Now as Canaan was a type of heaven, so as the introduction of the Israelites thereunto was only of Gods grace, so is our possessi∣on of heaven. This their groundlesse apprehension to make outward blessings a sign of their righteousnesse, Moses confureth, by attributing this to other causes, as first, the impiety and wickednesse of their adversaries; as for their righteous∣nesse it moved not God, but the horrid transgressions of the Canaanites, they pro∣voked him: The iniquity of the Amorites was now full, not the righteousnesse of the Israelites. Another cause was Gods Oath and promise, which he made to their fathers, whereby though he was not a debtor to their righteousnesse, yet he was obliged to his own truth and fidelity: Hence Deut. 7. 7. The originall of all the blessings vouchsafed to them, is reduced to Gods love meerly, not any excellency in them. Now that this sinfull perswasion might not abide in them, see how the Scripture followeth it over and over again in these three verses: Speak not that it is for thy righteousnesse, &c. ver. 4. Not for your uprightnesse, ver. 5. Understand therefore that it is not for thy righteousnesse, v. 6.

That men are very prone to make the outward prosperity and ••ncrease which God giveth them, an argument of their righteousnesse, and so of Gods love to them, to save them. They think it impossible that seeing God hath so blessed them here, he should damn them hereafter. This false sign doth not belong to every one, but to those who have abundance of outward mercies, especially if brought to partake them from a low and indigent condition. The more their change is admirable, the more testimony they think of Gods goodnesse to them, and their own inherent goodnesse. For the discovery of the weaknesse of this prop, take notice first of these particulars.

First, That prosperity, wealth and successe, they are in themselves blessings, mercies, and so good things to be desired. Hence the Scripture doth so often use * 1.421 them as incouragements and incentives to holinesse, If you observe these, you shall be blessed at home and abroad, see Deut. 29. and lest we should think, that outward wealth and prosperity were only to be regarded in the Old Testament, because they had not such a measure of Gods Spirit, we see what Paul saith in the new, It is more blessed to give then receive, and he speaketh of it as a speech that the Lord Jesus was wont to use, though the Evangelists do not record it: so that outward mercies are in themselves blessings, and the want of them by the Scripture is made a misery and affliction: Aristotle made the outward affluence of wealth necessary to that Beatitude he speaketh of, but Christ his discipline is otherwise. Hereupon our Saviour when he speaks of severall blessednesses to seve∣rall graces, with spirituall happinesse he reckoneth temporall, Blessed are the meek for they shall inherit the earth. Hence we reade of the people of God praying for these earthly mercies, and we have a direction for it in the Lords Praier, when we pray for daily bread, which although some learned men understand of heavenly bread, and translate it supersubstantiall, yet that hath no probability. It is true indeed the very petition doth much limit and moderate our desires, for it is af∣ter

the great things that belong to Gods glory; and it is but one Petition, where∣as there are divers for spirituall things, so that our Saviour would have us to be about these earthly things, as those fowls of the heaven are, which on a sudden fall on the ground for their food, but presently fly up to heaven again: and then, it's daily food, or as the most learned expound it, food convenient, and decent for our place and calling, not supersluity. Thus though these cutward mercies are blessings, yet we are to circumcise our affections about them; l••st as when the waters overflow the banks, it getteth much soil and di••t, so our affections immo∣derate grow polluted.

Secondly, Although these are blessings and mercies, and so good things; yet * 1.422 they are not sanctifying of those that have them. Dives said, he had good things laid up in store; but how were they good? which m••de him b••••? how were they good which could not keep him out or hell? Riches therefore are nei∣ther good or bad, but indifferent in their nature, and saith Austin, God gives wealth to wicked men, to shew, that the nature of it is not good: and sometimes * 1.423 to godly men to shew that it is not evil 〈◊〉〈◊〉 their nature. Therefore these outward mercies are not good, as grace and holinesse is, which makes them good that have them. Hence though they come to the godly from the grace of God, yet the Scripture never cals them grace, as it doth the fruits of Gods Spirit; so that this may abundantly comfort those that are poor in the world, yet rich in grace. Thou hast the best good that is in all Gods Treasure, in making the godly, he hath be∣stowed a greater blessing upon 〈◊〉〈◊〉 then if he had given thee all the riches of the world: A man that hath gold, thinks not himself poor for want of clay or brasse; so neither may a Christian that is in 〈◊〉〈◊〉 with holinesse think himself poor, because he wants outward mercies. Those are good things which make us good.

Thirdly, As outward wealth and encrease are blessings, so they do belong by * 1.424 promise unto godlinesse; Godlinesse hath the promise of this life, and the li••••, 1 Tim. 4. 8. Look over all temporall mercies that are in the Scripture, and you shall finde them made only to the godly man. Hence these earthly 〈◊〉〈◊〉 ••••ey are appendices to the Covenant of grace; when God promiseth to be our recon∣ciled father, then he promiseth us also heaven and 〈◊〉〈◊〉, 〈◊〉〈◊〉 whatsoeve•• 〈◊〉〈◊〉 for our good. I do not say with some Divines, That 〈◊〉〈◊〉 men have no right to their goods; That they are usurpers, and shall answer for every 〈◊〉〈◊〉 of 〈◊〉〈◊〉 they eat, as robbers and theeves: No, it is a dangerous po〈…〉〈…〉on to hold 〈◊◊〉〈◊◊〉 〈…〉〈…〉∣on and right to be placed upon godlinesse. The earth 〈◊〉〈◊〉 given to the children of men, saith the Psalmist, to all men as well as to the 〈…〉〈…〉ly; 〈◊◊◊〉〈◊◊◊〉 is a lawfull, civil right, so there is a sanctified use, and 〈◊◊◊◊〉〈◊◊◊◊〉. All wicked men shall indeed answer for every mo••sell of 〈◊〉〈◊〉, every 〈◊〉〈◊〉 of drink, every peny in the purse, but not as if they were th〈…〉〈…〉, only as 〈◊◊〉〈◊◊〉 did not improve all they had for the glory of God. This is also of 〈◊〉〈◊〉 to the god∣ly, art thou poor, art thou despised, art thou imprisoned? The promise of wealth, honour, liberty, belongs to thee, as well as of pardon of sin and grace, only these are not so absolutely necessary; if they were as necessary as Christ, and grace, and heaven is, thou shouldest be no more without them then without these: Thou art rich in bonds and bils even wherein the Lord is obliged, though thou hast not the actual use of those good things.

Fourthly, It is no wonder, that particular persons may conclude of their good * 1.425 estate by the outward felicity God bestoweth upon them, seeing it's the professed and maintained doctrine of the learned men in the Church of Rome, that temporall felicity is a mark of the true Church: Would ye know (say they) what Church to joyn to? joyn to that Church which aboundeth in outward prosperity and wealth (say they,) and it cannot be (think they) that the Pope is Antichrist, and Rome Babylon, for if it were, the Lord would have plagued it with sor•• destructions, and not so wonderfully have blessed them for many ages together. But this is a weak

argument, and it hath no strength, but with carnall hearts that account nothing great and good, but what is earthly. Paul was discovered a faithfull Apostle by his iron chains on his legs, not his golden ones about his neck. By this doctrine we may see how imbred a thing it is in a man to be high minded, and secure in his spi∣rit, as if God loved him more then others, because he hath bestowed more of these earthly blessings upon him then others. They think that as God giveth them a higher place here on earth, so he will also in heaven: Especially this sin is com∣mitted by you of the City, many whereof have been blessed by a bountifull en∣crease from little or nothing: you say with Jacob, With a staff came I over Jor∣dan up to London, and now I am become two bands: You are above him in the Pa∣rable, his five pound gained tenne, yours one peny a thousand, and do you not take this great providence of God to you as an argument of your righteousnesse? Do not you speak in your heart, as the Text saith, though not with your mouth, that this makes you have hopes, that God who hath done so much for you here, will doe much more for you hereafter? Here is little true comfort in all these thoughts, as is to be shewed.

Fifthly, Although we cannot conclude grace by outward mercies, yet thus far * 1.426 we must by Scripture say, that God out of a generall love in a providentiall way doth give many a man outward prosperity and wealth, for his diligence, industry, upright and honest dealing in the world. Thus Solomon saith, The hand of the dili∣gent maketh rich, and truth and justice in our way is blessed by God to encrease. Thus Austin attributed all the temporall greatnesse that the state of Rome came to, unto the justice of their common-wealth, but this comes only from a generall Love of God, not from that peculiar love which belongs to his people; it doth not come from the same fountain that mercy and pardon comes; Therefore it's a fruit of providence, not of election: it argueth upright dealing, but not an heart made pure and upright to God: what then though thou saist, God hath blest my diligence, my honest dealing? yet thou canst not say, This is the fruit of my conver∣sion and regeneration, being turned unto God.

Lastly, Some go into another extremity, and conclude of their good estate and holy condition, because they are in a poor, needy, miserable estate, and destitute of all earthly comforts; They reade in the Scripture, that the poor receive the Gospel, Christ invited the lame and blinde, That persecutions and affli∣ctions are the way to heaven; They hear Christ said, Blessed are those that mourn and weep, and Wo be to those that laugh; They hear God hath not chosen many rich, many noble, and therefore because they are in great extremities here, they do not think God will make them have an hell here and an hell hereafter. But eve∣ry poor man is not a Lazarus, nay, there are many times none more wicked, cur∣sed, prophane, and enemies to all goodnesse, then those that are in a low and mi∣serable condition; A wofull thing it is indeed to have nothing but misery here, and nothing but torments hereafter. If thy poverty indeed were sanctified, thou wast more holy; humble, heavenly, then that estate would not be contemned by God: he doth not disdain the praier, of the poor, humble and lowly ones; but then be sure thou art such a poor man as the Scripture speaks of, otherwise as thou many times here on earth wantest a crum of bread, so thou wilt in hell a drop of water.

In the next place, let us consider why outward prosperity and blessings do not * 1.427 argue a mans good estate.

And first, It may be demonstrated from the original or fountain whence they flow; It is not only from Gods love, but his anger and hatred also: Sometimes God gi∣veth men the outward comforts of this life in his hot displeasure; Thus Dives, it was Gods anger to him made him rich: Solomon speaketh of this vanity, that ma∣ny times a wicked man hath wealth given him, not for his own good, for he hath no power to enjoy it, but for the good of others: Solomon often taketh notice of this, that the wicked layeth up for the righteous; not that intentionally he doth

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so, but providencially it shall be so, Quando{que} divitiae dantur ad panam, saith Au∣stin; God giveth wealth to men, as Saul did Michal his daughter in wife to David, not out of love, but to be a snare unto him, let their table become a snare to them. As the immoderate length of Absaloms hair was an occasion to hang him, to be his death, so the overflowing of mercies and comforts are sometimes the instruments of mens destruction: Do not thou therefore boast and grow lof∣ty by that which cometh from wrath and will end in wrath. Thy fat pastures are only to fat thee the more for hell; Do not bear thy head high, because thou hast more abundance, wealth, greatnesse then others. The higher the trees are, the nea∣rer to thunder and lightning. Oh what a difference did Dives in hell finde from himself faring deliciously every day!

Secondly, Therefore may not outward plenty and mercies be made a sign of our * 1.428 good estate, because they have alwaies in corrupt hearts corrupt and sinfull operations: which we will take notice of, that so you who have what your hearts can wish, may know you have not what your hearts ought to wish.

As 1. Outward comforts in the plenty of them are apt to beget pride and lofti∣nesse of heart, so as to despise and contemn those that are under them: Hence Paul bids Timothy charge the rich men of this world, that they be not high min∣ded, but fear; charge them as if entreaties and milde perswasions would not do them any good, but charge them, and then that they be not high-minded; all out∣ward comforts are apt like ripe fruit to breed some worms, especially that of pride and insolency of heart: Mark therefore whether the blessings thou hast make thee bold, secure, lofty. Thou beginnest to care for no body, to fear nothing: Alas, God hath not done these great things to thee out of love to thee, for they have unkindely, and sinfull influences upon thee.

2. If these outward mercies deadden thy heart to the things of God, or the * 1.429 exercise of those means of grace God hath appointed; Oh thou hast cause then to tremble in the encrease of them. We see Mat. 13. that the cares of this world, and ceitfulnesse of riches, did eat like a Cancer into the heart of those hearers that came nearest to godlinesse. They were next to the good, but these thorns springing up choak the good seed; so the Apostle saith, That some made shipwrack of their faith and conscience, because of their inordinate love to the world; Divitia a divi∣dendo, saith one if they divide the heart between God and them, if they distract in praier, in duties, all thy profession of religion, is more withering and languish∣ing, since God hath done thus mercifully to thee; think thou hast little cause to have any confidence from hence; Demas he did cleave to this world, some think he totally apostatized, others that he did wonderfully abate in his former zeal, that he forsook Paul in his Pilgrimages and Travels for the Gospel, and betook him∣self to some more profitable way: which soever it was, we see how quickly such worms as these may devour the fairest gourds. Thou therefore that saist, God hath blessed me thus much from nothing, God hath given me a great encrease; Tell me true, Hath God blessed thee in thy love to God, in the exercise of holy duties? dost thou pray better? are thy family duties more vigorous and zealous? Oh it is an ill symptome to grow up more into the world and down more towards hell. Thou blessest God thou art come from nothing to a great estate, and thou tremblest not to think that thy flourishing hopes of grace are now come to no∣thing. Oh therefore take heed how you boast your selves in that which God ab∣horreth: Hath the encrease of mercies been the decrease of duties? Is the flow∣ing of wealth the ebbing of holinesse? Then thou hast no cause to be confident, but rather to fear and tremble. Though duties and the means of grace, be wings to elevate thee to heaven, yet if these outward blessings are a clog or mill-stone about the neck to presse thee down, the latter will quickly justle out the former.

3. Then can outward abundance be no comfortable sign, when the means to * 1.430 get it and the way to preserve it are unlawfull, and such as the Scripture con∣demneth:

The Lord many times suffereth unjust and deceitfull men to thrive for a while in the world, and so ungodly men have much outward prosperity. even Idolaters, when Gods own Church hath been much afflicted: David and Jere∣miah expostulated with God about this, no wonder wicked men thought the bet∣ter of themselves, when David a godly man was so discontented hereat, that he thought all his integrity and pure worship of God was in vain: Yea the Hea∣thens they have busied themselves, Plutarch and Seneca have on purpose deba∣ted this providence of God, Why it is many times so ill with the godly, and out∣wardly so well with the wicked: but till David went into Gods Sanctuary, un∣derstood Gods word, he was not satisfied, but by that perceived they were in slippery places, and he began to think he would not have all their prosperity, with the sad consequents of it; and indeed it is never well with the wicked, though in abundance, and never ill with the godly, though in deep extremities: say ye to the righteous, it shall be well with him. say ye to the wicked, it shall be ill with him, say it, Gods Ministers are boldly and peremptorily to pronounce this; that morsel which went down at first as sweet honey, will at last be emptied like gravel out of the belly. Do not therefore conclude of thy great mercies, it may be the manner and way may afford thee little comfort, it may be that which thou think∣est a demonstration of Gods love to thee, is an argument of thy wickedness; when men come to great estate, presently we ask, How is it raised? as the Geographers di∣spute about the spring of Nilus: Outward mercies in Gods way are sweet and comfortable, but in unwarrantable and unlawful waies, they melt like wax before the fire, and besides they sting like a Scorpion, and bite like an Adder.

Thirdly, Therefore may we not trust in outward prosperity, because God * 1.431 many times giveth a man all the good things he shall have in this life only; and afterwards there is nothing but everlasting woe and misery. Thus Abraham an∣swered Dives in hell, Remember thou receivedst good things in thy life time. Now this is an heavy doom if men did rightly consider it. Thou hast much abundance, much ease, thou thrivest and growest fat in the world, thou eatest and drinkest, and makest merry. Oh fear lest God give thee all thy good things in this life only! What a wonderfull change was made with Dives and Lazarus; the one having only good in this life meeteth with only evil, not a drop of water to cool his tongue; the other having nothing but evil, meeteth with that which is al∣together happy. You may read in Judges about Gid••ons fleece, how that was first all wet, and then the floor dry, afterwards the floor was wholly wet, and the fleece dry. Thus Dives in this life, Soul, take thy ease, for thou hast much good laid up for thee; in the other life, Soul tremble and plunge thy self in horrour, for thou hast much torment and wrath treasured up for thee, all is changed.

Fourthly, Therefore may we not trust in these, because we many times abuse * 1.432 them to a contrary end for which God gave them; he gave them to be instru∣ments of much glory to God, and good to others. If God give thee honours, dignities, successe, wealth, thou art to be glad of them no further then they may make thee serviceable to God; Thou dost not look at thy own ease, thy own profit by them, but only attend unto the serviceablenesse thou maiest be ca∣pable of thereby: But oh how rare is this! Rich men are the greatest men in debt of all others; they are much to God, much to the publick, much to others necessities; now what comfort canst thou take if God blesse thee with these things, if thou dost not also finde him making thee thereby instrumental to his glory? If thou keepest all the good mercies God vouchsafeth to thee, as the Ants and Pismires do their grain and corn which they hide in their little hils, and as they say, bite it that it may not grow.

Fifthly, They are not to be relied on, because though all power to get wealth * 1.433 and prosper in the world, argue God is with thee, yet he may be only with thee providentially and powerfully, not graciously; As when Nebuchadnezzar con∣quered and prevailed; when Alexander became great, Augustus happy. God

was with these in a mighty providential way, but not graciously. It is an opinion that God vouchsafeth to some men an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a good successe, so that they prosper in all their enterprizes. Again, others though as prudent, as pious, yet never have good successe. Julius Caesar was perswaded of this, when he said Caesarem vehis & fortunam ejus: and concerning Alexander it is observed, that his very pictures were succesfull; but Psal. 75. 6. doth well conclude this matter. Well, grant there are such men whom God will preserre, make rich, great, honoured, whe∣ther they will or no; yet all this argueth God is only with them powerfully, not graciously. Now it is no solid comfort to perceive Gods power and assistance with us, unlesse we also finde his gracious presence.

Use 1. Of Reproof to those who desire these outward good things more then inward and spiritual, that say of all earthly greatnesse, as Rachel about children, Give me children else I die; or as Chrysostom reproved some that would say, Give me that which is sweet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, although it choke me, give me wealth, greatnesse, power, although it damn me: alas the fading, vanishing nature of them should make thee temperate; these flowers will presently die. You will cry out with Jo∣nathan, I have tasted a little honey, and behold I must die. I have enjoyed a few years profit, a few years pleasure, and now I must be damned.

Use 2. Of Instruction to those who meet with much prosperity and outward encouragements in this world: Take heed of thinking that God doth this to thee, for thy righteousnesse, for thy piety. Do not think this is, because God loveth thee more then others: Nay fear lest these mercies prove not like oil in hell flames to make it scorch the hotter. O do not let thy heart run out Thus, God hath blest me in my trading, in my buying and selling, in my enterprizes and un∣dertakings; but withall consider how he hath blest thee with an heavenly heart, with a gracious life; since thou hast had more wealth hast thou also had more grace? The ship in the sea goeth swiftly, till it touch upon the sands and gravel under it, and then it is stopt. Oh take heed that ye be not like Corah, Dathan and Abiram, swallowed up of the earth in a spiritual way, as they were in a tem∣poral.

Use 3. Of Consolation to the godly, who it may be want many of those out∣ward mercies the wicked have. Let them know they are no arguments of true godlinesse, or of Gods dear love in Christ. If indeed thou hadst no portion in Christ, no interest in his grace; If thou hadst no gracious fruits of his Spirit upon thee; then thou mightst justly cry out, ah me, a wretched and barren wilder∣nesse near to cursing and burning: but now it is otherwise, thou hast those things that do indeed accompany salvation. Besides, let not thy heart be troubled at the want of these things, for they are not the best things, nor are they the most ne∣cessary things, and God hath vouchsafed them to thee: Oh it is a sign thy heart is too carnal and earthly, that crieth for earth, when God hath given thee pre∣cious pearls! Though all be gone, yet if grace be left in thy heart, and God be not gone from thy soul, thou maist abundantly rejoyce.

SERMON XXXII.

That a mans leaving those gross sins he hath lived in is no Sign of Grace.

2 PET. 2. 20.

For if after they have escaped the pollutions of the world through the knowledge of Jesus Christ, &c.

THis Text may be called like that place in the Israelites travails, Meribah, a place of strife and contention; The Arminian, Papist, and others consident∣ly asserting a total ánd final apostasie from true grace, out of this Text. Nulla orationis suada, nulla argumentorum vis, is required for this, Textus per se lucet, say the Remonstrants. But you have the Orthodox as valiantly beating them out of this ground: What is the true meaning of the Text will appear upon a brief discussion; onely in the general take notice of the excellency of this Cha∣pter wholly spent in describing of false Teachers, manifesting their several evils of sinne, and their several evils of punishment, which is so great that the Apo∣stle Jude hath almost transcribed his whole Epistle out of this, with very little addition: Pulchra sunt bis dicenda, said he. For the understanding of the words, the Apostle used in the precedent verses two excellent similitudes, whereunto he compared false teachers; first to fountains without water; these invite the wearied passenger to drink, but when he cometh near he findeth nothing but clayand mud; so false teachers promise such excellent and wonderfull truths, that were never heard of before, but indeed give noisome filth. 2. He compareth them to clouds without rain driven with the winde, which denoteth two things, First, Their vain o∣stentation, as the cloud seemeth to bring rain, but yet emptieth none; and secondly, their instability, They are clouds driven up and down 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is properly an impetuous turbulent winde; and as such clouds do both raise great tempests, and obnubilate the Sunne, so do false teachers make heavy storms and troubles in the Church, and withall bemist the glorious light of the Scripture. A third descri∣ption is from their affectation of great and swelling words. All tumours argue a windy inflammation. In the next place he aggravates their condition by the per∣nicious and damnable effect of their false doctrines, they do not onely damn themselves, but draw a troop of others into hell with them. And this they do in a slie way, they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Fisherman or the Fowler, shew the bait, but hide the hook or snare. Whereupon the Apostle enlargeth himself concerning the miserable estate of the seduced persons, as well as the seducers, the followers as well as the guides tumble into the pit of destruction. The misery of seduced persons is aggravated first in my Text, from the greater curse and wrath that will now befall them since their apostasie, then if they had continued in their pristine unbelief and Paganism. So that you have the deceived wretches described by way of supposition;

First, In their former estate.

Secondly, In their fall.

Their former estate is deciphered in what they have done, and the means

whereby. The matter done by them, is to escape the pollutions of the world, that is, their idolatry and great vices, which formerly they lived in, betaking them∣selves to the true profession of Christ. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is but once, and that here used in the New Testament, Jer. 32. 34. it is used by the Septuagint of more grievous and grosse crimes, but Ezek. 33. 9. of the pollution of the heart only by covetousnesse. Bude us saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was piaculum, when a man had con∣taminated himself with some grievous crime, contracting such guilt, that he made himself and others obnoxious to the wrath of God in a conspicuous manner: with Physicians the word signifieth those pestilential seminals that are in the corru∣pted air, whereby a general infection is procured; so that the Apostle meaneth whatsoever Idolatry, or the great sins committed by them in Paganism, they had escaped.

Secondly, The means by which, is through the knowledge of Christ, so that their lives were clean, not by moral precepts, and prudent dictates of nature, but by faith historical or temporary in Christ; now here is the great Question, Whe∣ther these were truly regenerated or no? Those that hold the Saints Apostasie, say the Affirmative, and they presse that word in the verse before 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they did in∣deed escape; I confesse that is all the probability, but divers have read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a little time, or almost they had escaped, as Agrippa was almost a Christian, and thus reading it would be no advantage, and so we see it in the Margin of our Bibles: But I think it dangerous to depart from universally recei∣ved copies. Others therefore that are Orthodox, say indeed, These were regene∣rated, but their fall was only partial and temporary, for they did recover again as David and Peter: but the Text affordeth no help to such an Assertion: I shall therefore conclude, That although by the Christian Religion there was made a great and wonderfull change in the lives of these men, yet they were not in∣wardly regenerated, and my reason is, because the Apostle compareth them to a washed Swine, which though never so white, yet is a Swine still, her nature is not altered, therefore she will return to her mire again; So these though purifi∣ed in their lives by the profession of the Gospel, yet were indeed in their natu∣ral condition; and therefore when temptations came, they returned to their own natures, therefore vers. 14. are called unstable souls. But you will say, If they were not godly, how are they said indeed to escape the pollutions of the world? Piscator answereth, because in the judgement of charity, and account of belie∣vers they were judged so. Beza better, indeed, that is comparatively with their false teachers, for they lived in all filthinesse, yet counterfeited an holy life, but lastly they did indeed leave the outward acts of wickednesse, as the Sow washed is indeed clean, but yet she is not turned into a Sheep; so these truly and indeed had altered their manners, amended their outward lives, but were Swine, were Dogs still. So that we affirm the Apostle to speak of men not indeed regenera∣ted, but yet changed in their lives from their former wickednesse, and having no inward change, therefore it is that they fall, and falling their later end is worse then their beginning, partly because they sinne with more knowledge and un∣derstanding, and partly because they sinne with greater ingratitude and unthank∣fulnesse for further mercies; and partly because they stand not at a stay till they fall into some foul waies of doctrine or conversation: And thus much for the sense of the words.

That a great change made in a mans life by forsaking those grosse actual sins he * 1.434 once lived in, doth not presently argue such a mans conversion, or that he is indeed in a state of grace.

A Christian may be a Swine, and yet washed. Thou that wert once a drunkard, a whoremonger, a swearer, maiest have forsaken these sins, and yet this alteration be in externals only, not internals. Though thou hast escaped the pollutions of the world, yet not those of thy heart, and therefore thou art still in the state of gall and wormwood. This is cleared in the foolish Virgins, who are called Vir∣gins,

because they kept themselves from the Idolatry and pollutions of the world; yet foolish, because they had not oyl. Thus you have the Israelites several times throwing away their Idols, by which they had provoked God against them, and yet returning again to them: We may say, the Israelites did clean escape those I∣dolatrous pollutions, and they did it seriously, they were not grosse dissemblers; but because their hearts were not changed, and they steadfast in this reformation, they were swine washed returning to the mire. Judas throweth away his unjust gain, with great terrour and sorrow of heart, but he is a Goat, not a Sheep in Christs flock. I confesse this sign seemeth to carry much probability with it; and com∣monly such men, who have superseded their lusts, find a great deal of comfort: they rejoyce to see those fetters and chains of their legs, which once lust and the Divel had put on them, taken off. They were sins prisoners, and went up and down in their shackles, but now they are out of this dungeon. * 1.435

To open the Doctrine, consider these particulars.

First It cannot be denied but that the Scripture doth frequently comprehend the duty of repentance, and conversion to God, under these words, of forsaking our sinns, casting away our transgressions, turning away from our evil waies, &c. Insomuch that wheresoever there is such a forsaking, such a turning, there seemeth presently to be the whole nature of conversion to God. Hence James calls it, Pure religion and undefiled, to keep our selves unspotted from the world. But all those expressions do but contain part of the duty; for every forsaking, every turning from sin, is not presently, a gracious turning to God, as is to be shewed: Therefore think it not enough, That thou wast indeed once such a prophaner, such a vain person, but now thou hast left all such courses: Do not thou say, Behold a true Israelite in whom there is no guile: Behold a true child of God on whom are the sure works of grace: For though thus outwardly washed, yet inwardly the filth may abound; though the outside be fair, yet the Coar may be rotten within.

The reason why the Scripture describeth conversion by external leaving of sin, is, because hereby our hatred and loathing of it is made more manifest, and none can say, They cleanse their hearts, who do not also cleanse their lives: It fol∣loweth necessarily, That if the heart be washed, the outward conversation wil also be washed; but not on the contrary, that if the conversation be unpolluted, the heart is.

Secondly, An outward reformation of life, and forsaking of sin, may be from seve∣ral * 1.436 principles.

1. From the grace of sanctification, which doth wholly alter, and change the nature of a man, putting new and spiritual affections, and inclinations in him, where∣by he is carried out against sin from the pure love of God, and delight in grace; and forsaking sin from this ground, is onely comfortable.

2. Another leaving of sin, is from the restraining power, and providence of God, * 1.437 whereby bits and bridles are put into mans jaws, that they rush not out so madly into sin as their impetuous lusts would carry them; and such a forsaking of sin, though it be outwardly for the glory of God, his name is not so much blasphem∣ed, others are not so much scandalized; yet it affords no true solid joy to him, that upon these terms only parts with his sins.

3. There is a repressing of sin by the dictates of Nature, and the power of Mo∣ral * 1.438 precepts instilled into a man. Thus there is a famous story of an Heathen, who was a debauched and prophane man, that went to hear Socrates read his lectures of Morality, with purpose to deride and scoff him; but he was so potently wrought upon by Socrates his precepts, that he went away changed, and never was such a debauched man any more; and no question it was from these natural dictates, with the common help, and assistance of God, that many heathens lived such pure and unblameable lives. So then, if upon these three several stocks, the outward emendation of a mans life may grow, it behoveth every man, who hopes he is

now turned a penitent and a convert, to enquire from which of all these his change is made upon him.

Thirdly, Mens lusts and sins are for the most part so dear and sweet to them, that it must be some great work either of grace Sanctifying, or grace restraining, that will make a man leave them. We see the Israelites would give all the wealth they had, yea, the very fruit of their womb to Oblations, rather then leave their accu∣stomed sins: This makes our Saviour compare them to a right eye, and a right hand, as those things which are most intimate, and dear unto us: And what is the ground of all that malice, and hatred against the word of God, and soul-searching Truth, but onely mens inordinate love and affection to their sins? Insomuch that when you see any wicked man leave his accustomed sins, you may with wonder cry out, What aileth this Jordan to turn backward, and this Iron to swim? How cometh this Blackamore to a white skin? Though therefore it be no sure sign, yet it is a great duty: we may go out to see it as a great wonder in a parish, Be∣hold! once a Swearer, once a Blasphemer, but now he doth so no more!

Fourthly, Though this outward alteration argue no grace in the heart, yet it is to be acknowledged as a merciful work of God. When the word of God, though it * 1.439 doth not work to conversion from sin, yet it doth to repression of sin: so that men; though they cease not to be wicked, from holy principles, yet they do from a strong aw and fear which Gods word bringeth upon their consciences: so in that Herod feared John, and was thereby restrained fom many sins, though not from all, is was very laudable. Thus King Josha, that kept from several wicked waies, as long as Jehoiadah the Priest was alive, it was a mercy.

1. For hereby several good issues flow, as God is hereby lesse dishonoured: a * 1.440 Christian prophane in his life, blasphemes the name of God; thy Oaths, Lusts are a kind of blasphemy against God: where therefore there is a forbearance of these, God is lesse dishonoured, let the grounds be what they will be.

2. Again, hereby Gods wrath is not provoked so quickly against a people, to * 1.441 destroy them with temporal judgements: Be not evermuch wicked (saith Eccle∣siastes) Why shouldest thou die before thy time? and thus for Oaths, Injustice, and Oppression, the land mourneth: Hence grosse sins, are called crying sins, because they make a noise in Gods ear, importuning for vengeance: now it is a mercy to a place when no such crying sins are committed, when God is not importuned to con∣sume a place.

3. It is good, because hereby godlinesse hath a repute, and an esteem, and wick∣ednesse * 1.442 hath a discouragement and brand upon it. The Scriptures speaks of an whores fore-head, and a face that could not be ashamed: Now it is well when Gods Mini∣stry hath brought sin into such an Odium, and matter of shame, that none of any in∣genuity, any care, dareth commit any vile sin: and Oh that in all our congregati∣ons, if there were not such sanctifying grace, yet such ingenuous dispositions wrought in men by the light of the Word, that men would say, I am taught better, I know better, I scorn and am ashamed to serve any lust, or commit any known sin: those that are drunk (saith the Apostle) are drunk in the night, and so those that steal, steal in the night. Thus let Ashkelon and Gath, let Sodom and Gomorrah, who are in the night and dark, have wickednesse committed amongst them; but let not Je∣rusalem, or Sion, who is in the light, thus stumble in the day and fall. How much is it to be deplored, that where the Gospel is received, and the word of God read, and preached, every prophane person should not be as much ashamed to shew his head, as a theif when he is taken?

4. Here is this good comes by forsaking of sin, though not upon right principles, * 1.443 that others are not encouraged to imitate and do the like. Sins in the Text are cal∣led pollutions contagions, they have a pestilential infection with them; and be∣cause so, how good is it when this arrow doth not walk abroad that would destroy at mid-day! Certainly if we praise God heartily for the abating of the plague, or

sword, which have such open mouths to devour, may we not much rather blesse God for freedom from grosse sins in the place where thou livest? If thou lovest thy self, thy family, thy relations, thou canst not but rejoyce to live, where they shall learn from others to do that, which is according to God and his Law.

5. It is a mercy, because where such great impieties are restrained, there is less * 1.444 grief, and trouble to the Godly. Esai cryeth out, Wo be to me, because I live among men of polluted lips: and David, Wo be to me, because I live in the wildernesse of Meshech: And the same good man bewailed his exile among those that knew not God. Lot was tormented as in hell, with seeing, and hearing the ungodly practi∣ces of the Sodomites: So that where God doth not work to regeneration, if yet he doth to restraining and binding up of mens corruptions, that their wicked∣nesse doth not make the place an hell to live in, the godly do much praise him for it.

Lastly, Though leaving of sin do not alway argue an interest in Christ, and an * 1.445 evidence for heaven, yet such men shall have less torments in hell; their judgement will be easier. Thus Austin said, Camillus will be less punished in hell then Catali••e; and so a wicked man forsaking his ••ear lusts and sins, though not upon Sanctified principles, shall have more Temporal blessings here and lesse punishment hereafter, then those that wilfully persevere in them.

Let us in the next place consider, Why a meer forsaking of sin, or a reformati∣on in externals, is not enough: and this will be manifest from several demon∣strations.

First, Because (as was intimated) sin may be left from forced principles without, * 1.446 not sanctified grace within. Forced principles are terrors of conscience, grievous judgements of God, whereby a man is taken off from his sins, as a mastive is pul∣led off from worrying a sheep, and sucking its sweet blood, by putting red hot Iron in his mouth. Nothing but a flaming fiery sword can keep him off from sin, which he accounted paradise: But that which is comfortable reforming of a mans life, is when a supernatural principle is infused within, whereby we are made new creatures; and so from the love of God, and his holiness, ariseth all our hatred and loathing of sin. Thus the Apostle abhors that which is evil, cleaves to that which is good, Rom. 12. When our hating of sin like hell, ariseth from a sweet intimate cleaving to good as glue, (for so the word implies) this is matter of rejoycing. We see in nature, operations follow the nature and essence of a thing; therefore departing from evil is not kindly, till it come from a pure, and sanctified na∣ture.

Secondly, A meer leaving of sin, is not perfectly a touchstone of grace, because it may be done unwillingly, with great grief that we cannot keep our lusts still: And * 1.447 this is a consequent from the former particular; for when we leave sin from forced principles, there is a great deal of reluctancy: Thus Pharaoh and the Israelites under Gods judgements, they go from sin as Phaltiel was taken from his wife, They run crying after them to have them again. Oh, this is the wretched temper of too many; they have an heart to do thus, to live thus, and they are grieved their lusts cannot be accomplished, but other things keep them they dare not; as Paul said, The evil he would not do, yet he did it, but still he delighted in the Law of God in the inner man. So these, the good they would not do, yet they are compelled to do; and therefore still they delight in the law of sin, and with their mindes they serve it: do not many cast away their sins, as the Marriners did Jonah out of the ship in the sea? they used first all the means they could to keep him in, and when that could not be, then with great trouble of spirit they threw him away. Thus ma∣ny use all means secretly, publickly to keep their sins, plead for the lawfulness of them, excuse the committing of them, till a tempest of Gods wrath is so violent upon them, that they cannot hold them any longer: Oh, therefore if thou wer't once so and so, but now washed, now no such ulcers and sores are upon thee, con∣sider

with what willingnesse, delight, and joy in God this is done, if otherwise, say not, Grace is in thee.

Thirdly, Therefore may not leaving of actual sin, be a good testimony, because this * 1.448 is not accompanied with mortifying sin in the root, and in the body of it; For that on∣ly is the true forsaking of sin, which goeth to the very bottom of all, which layeth the Ax to the root of the tree, which endeavors to kill the dam with the young ones, which would destroy sin as they did Jericho, never to be built again. Thus David repenting of those gross actual sins, goeth to the Fountain, his polluted na∣ture and unclean, bitterly bewailing that: hence also the Apostle calleth for cru∣cifying of the flesh, as well as the lusts of sin. The Scripture speaks of the body of sin, as well as members thereof, and exhorts to the mortifying of one, as well as another: And Paul, Rom. 7. In that great combat and conflict, he fights not with small sins or great, but the king, Original pollution. Sampson did but cut his hair, and when that grew, all his strength grew up again; if it had been pulled up by the root, then he had recovered his power no more, so it is here. If actual sins be onely circum∣cised, pared off, and not a pulling them up by the roots, they all increase to their former prevalency again. Know then, it is not enough to dry up the streams, un∣less the fountain also be: see how the root and seed-plot of all lust, and sin in thy heart is consumed, and then there is hopes thou biddest thy sins be gone upon right terms; otherwise this falling out of lovers, will be the renewing of love; or as water cast upon the Iron, makes it burn the more vehemently, so will this for∣bearance a while from sin afterward inflame thee seven times the hotter: and certainly here ought our sorrow and hatred to be most vigorous, because here sin is in its strength and power.

Fourthly, Therefore may we not take comfort from meer external reformation, be∣cause it may be nothing but the change of grosse sins, into a channel of Spiritual, and * 1.449 more refined sins. Now this is onely to change such Tyrant-sins, but not the Ty∣ranny of sin. The Pharisees they carefully avoided all gross Publican sins: they thank God, they are no drunkards, publicans, adulterers; but what then? they are proud, covetous, superstitious; they avoid gross sin corporally, but they greatly de∣file themselves with other sins spiritually. A man diseased with distillation of humours, if the Physitian do not remove the humour, but divert it to some other part, that is more vital and dangerous, he doth not cure, but kill his patient; and thus it is here, that flux of blood, that noisom sore of sin, which did run out in a bodily way, is turned now into a mental way of pride, self-confidence, self-righte∣ousness; and thus as many times the drying up of sores and issues, strikes present∣ly to the heart, and kils immediately, so doth the forsaking of gross sins fill thy heart with self-love selfd-elight, & hereby thy estate is more dangerous then ever.

Fifthly, Take not comfort presently from thy leaving of sin, for it may be only a par∣tial * 1.450 and limited leaving, not an absolute and universal. There is many a man hath made a wonderful change in his life, and hath cast away all those visible sins, that others observe in him; but yet some secret, pleasant, profitable lust he keeps, by which means he is still under the dominion of sin, and in Satans snares. Thus He∣rod, he did many things, but one thing he would not do: Now I know thou lovest me (saith God) when thou hast parted with thy onely son Isaak, and then God know∣eth thou truly lovest him, when thou leavest thy own personal ••iniquities; when thou canst say, Lord, I have willingly parted with that which I was most addicted to, which I have been long accustomed to which I would have desired of all to have spared: Thou mayest with Saul, kill many a petty sin, but wilt thou kill Agag? Wilt thou part with the fat cattle, as well as the lean? be impartial in this point.

Sixthly, Escaping of worldly pollutions, is not alwaies an argument of a renewed * 1.451 nature, because sin may drive out sin, even as Divines say about popish exorcismes, when the priest calls out divels from men possessed, it is by collusion: the divel re∣cedes not, because those exorcismes are of divine efficacy, but because hereby he would confirm people more in believing a lye. Thus a man that hath propounded

to himself any great worldly end, of profit, pleasure, or advancement, he must for a while be a saint, that he may be a divel. Thus divers Hereticks have been men of unblamable, and excellent lives, that their seeming Sanctity may stamp the greater reputation upon their Heresies. It is Machiave's counsel to his great ones, That by all means they should get the name and repute of virtue 〈◊〉〈◊〉 though the thing it self be a burthen; see then whether thy reformation of life, be not subor∣dinate to carnal designs; if so, thou art but a serpent with a glistering colour, but a body full of poyson.

Lastly, This amendment of life is not satisfactory, because the means by which it is wrought, is not durable, rooted, and firm: It is said in the Text, by the know∣ledge of Christ: howsoever some would lay much upon the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet that is many times no more then a bare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an historical knowledge of Divine things, with some light impression upon the heart. Our Saviour differenceth the foolish and the wise builder, by the depth of the foundation they lay, and its the knowing of the Truths as they are in Jesus, that makes a man put off the old man with all its lusts: Therefore examine, by what means art thou perswaded thus to reform? how cometh it about that thou darest not do as thou hast dore? If it be onely general, historical faith of matters contained in the Scripture, this is too weak and languishing; it is one thing to leave sin from meer illumination in the head, and another from a powerful inflammation, and renovation of the heart; thou must with thy heart, and soul, and strength love God, and leave sin, as well as with the mind.

Use of Instruction, How manifestly and evidently they have no hopes of heaven, * 1.452 or grace, who live in the constant, common practice of gross sins; yet even such men would judge it hard to be told, That they are of their Father the Divel, that they are in a state of darkness, and bitterness; yet what is more clear? You need not have one from heaven come and tell you, your state is damnable, neither one from hell, with hell flames upon him, crying out, for such sins as you dayly com∣mit, Behold, I lye roaring and yelling to all eternity: If therefore any that is called a Christian, a believer, be thus a prophane, an ungodly person, let him see the wrath of God written against him so evidently, that though he runneth he may read it. What is a Swine, though washed, under the sad doom of Gods wrath? What then is the Swine wallowing in its mire, and tumbling in its dirt? And such an one art thou, who committest gross sins with greediness.

Use of Exhortation, Not onely to leave your sins, but upon such right grounds as will be of everlasting comfort: Cast away your iniquities, saith the Prophet; * 1.453 That implieth willingness, readiness, vehement detestation, never to receive them any more; but thy sins are pulled from thee, thy heart is the same, thy love is the same, unless God hedgeth thy way with thorns, that thou canst not follow thy lusts. Hast thou therefore left off all those evil waies thou once livedst in upon Scripture ends, with such a love of Godliness, that though sin come like Josephs Mistress, in all her loveliness, pleasure, and importunate temptation, saying, Come, and lye with me: yet thou leavest garment and all, saying, How can I do this, and sin against God? Take heed thou art not like that man out of whom divels were cast, but he cometh with seven worse afterwards, and findes it garnished and swept, prepared for him; a sheep washed, loves not to go into the mire again, though a Sow doth.

SERMON XXXIII.

The Difficulty, and in some sense impossibility of Sal∣vation notwithstanding the easiness which men fan∣cy to themselves thereof.

MAT. 19. 2••

When the Disciples heard this, they were astonished, saying, Who then can be saved?

HAving in several instances discovered the weaknesse of those props, which most lean upon in reference to Salvation, I shall conclude this matter with a discourse upon the Disciples pathetical exclamation in the Text, Who then can be saved?

In the verse precedent, we have mention made of one, who had good wishes and desires for heaven, but being put by our Saviour upon an exploratory duty, it proved like jealousie water to him, discovering his rottennesse; he was a spu∣rious brood of the Eagle, for he was not able to endure these pure Sun-beams, He went away sorrowfull, for he had many possessions. It doth not say, for he loved them, but he had them, it being very difficult to have these things, and not im∣moderately love them: they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indeed, because they possessed him, rather then he possessed them. He had much wealth, as we say, a man hath a feavor, when that hath him, destroying and wasting his health. Upon this we have our Saviour uttering a strange and paradoxal speech to flesh and bloud, Christs words were miracles as well as his works, It is hard for a rich man to en∣ter into the Kingdom of Heaven: compare this with Mark 10. and there are several aggravations; first, our Saviour saith, its hard; Mark saith, he spake it with admiration, How hard is it? Then this he affirmeth with a vehement asseverati∣on, verily, yea Mark saith, He looked about him, to signifie he had some ex∣traordinary thing to say, and therefore would have them attentive, yea the Evangelist saith, he sighed also, when he spake this further he spake this to his Disciples, though not rich, as appeareth by that compellation in Mark, Sonne, how hard is it, &c? as a tender father he bids them beware.

In the next place Christ doth not only shew the difficulty, but at last the im∣possibility by a proverbial speech, It is as impossible for a rich man to be saved, as a Camel to go thorow the eye of a needle, a Proverb in the Eastern parts to expresse an impossibility. Those that would understand it of a Cable-rope, as they mistake about the Greek word, so they consider not the greater impossibility is implied in the phrase the more significant it is. Now this speech of our Saviours is an hard speech, but thou art not to expostulate or contend with Gods Ministers about it, for truth it self hath said it: only by rich men, Mark expounds those who trust

in them, but Matthew speaks it absolutely, because of the difficulty not to trust in them, when we have them. Upon this speech of our Saviours, we see a nota∣ble operation on the Disciples, expressed first in their outward disposition, and then in their speech. In their disposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were stricken with amazement, it was with them, as if they had had some astonishing blow given them; & then you have their admiration, who then can be saved? This implieth that they thought before they heard this a very possible, if not an easie thing to be sa∣ved, but now they despair of it: But why do they say, who then can be saved in the general, and not rather what rich man? for of them our Saviour spake, such poor men as the Disciples might be saved for all this. it is answered thus, though all men are not rich, yet all men have a desire and appetite after riches, and so they are thereby stopped in their course to heaven. Or thus, Though all men are not rich, yet as rich men have their wealth which they immoderately relie on: So there is no man but he hath some creature or other, he doth inordinatly affect, and that makes him a Camel with too big a bunch to go in the strait way to Heaven.

That howsoever men may suggest to themselves many probable and easie grounds for * 1.454 their salvation, yet upon Scripture-consideration it will appear a great difficulty, yea in some sense an impossibility.

Thus the Disciples while they happily attended only to Christ his gracious in∣vitations and manifold promises of his love, they thought it a very easie matter to get to heaven; They found nothing but honey come out of his mouth. Now when they hear our Saviour speak of the exact qualification of him that shall be saved, they are affected with fear as the Israelites were, who thought it im∣possible to possesse Canaan, because of the tall Anakims that must first be con∣quered.

For the clearing of the Doctrine, let these three things be premised; * 1.455

First, That when we say it is such a difficult and impossible thing to be saved, we do not relate to that natural impossibility which is in every man; for so not only rich men, but even infants new-born, it's as impossible for them to be sa∣ved, as a Camel to go thorow the eye of a needle; for seeing all are by nature dead in sinne; we can no more put spiritual life in our selves, then Adam could at first have made himself of a lump of earth, a living soul. We do not then fetch this impossibility of Salvation so much from the weaknesse of nature, as from the exactnesse of the way of grace, for our Saviour in the Text laieth not this impossibility upon the impotency and inability of a man in respect of original defilement, though this stream will by long windings at last empty it self into that fountain, but upon the curious bounds that grace prescribes our affections even to lawful things; so that although we may love and desire, and use these creature-comforts, yet if we go but one step beyond those limits, we have pre∣sently transgressed; and so when our Saviour saith upon this to comfort the Dis∣ciples with some hopes, with God all things are possible. Though it be universally true, yet it is more peculiarly to be limited to the matter in hand, God can level this Camels bunch, he can command the waters of our affections to stand still, and not to overflow.

Secondly, This therefore may be extended not only to a natural man in his un∣regenerate estate, but even to a regenerated person, so that we may cry out, * 1.456 What godly man can be saved? The work of grace is so exact, temptations are so great, corruptions are so strong, that we may say, Who of the godly can be saved? for though Gods grace will give them to persevere, as Christs presence in the ship did or might assure them they could not perish, yet when they saw their danger, and were in tempests and storms, they cried out, Master save us, we perish; so even a godly man, though while he look to the Covenant of grace he may anchor his soul securely; yet at the same time beholding his temptations and infirmities, he may frequently cry out, O Lord, support me, I am falling

into hell; we will therefore suppose a man in the state of grace, yet, were it not that with God all things are possible, this godly man would make shipwrack of his soul a thousand times over ere he could get into that glorious haven. Thus Peter 1 Pet. 4. 18. The righteous is scarcely saved, which although it be principally meant of temporal deliverance, yet spiritual salvation is by necessary consequence in∣cluded.

Thirdly, Although this be true, yet it must be acknowledged, that if we do * 1.457 respect the grace of Christ, and his fulnesse, it is a very easie thing to be saved; for let sin abound in the guilt and power of it, yet grace in the justifying and san∣ctifying effects of it, doth much more abound. Hence Gods mercy in pardoning is compared to the heavens, and our sins are but like the earth a punctum in compari∣son, Isa. 55. 9. or as a drop of the water to the Sun-beams, which is quickly dried up. In the fift of the Romans you have an excellent opposition between the second and first Adam, shewing how much more potent Christ is to save, and grace to give life, then Adam was to destroy, or sinne to curse and condemn; in which respect Christ is said to give life, and that more abundantly; now this is to be marked by the dejected, tempted heart, which seldom looks up to grace, but to all the difficulties that are in heavens way. They cry out, O never godly, never believing, never coming up to Scripture-principles; but they do not joyn Gods power and their infirmity, Gods grace, and their guilt together; They do not say, O Lord, because this is impossible to me, Is it also to thee? Because I have sinned away my own grace, Have I also sinned away Christs ful∣nesse?

Therefore minde the strict qualifications to make thee walk humbly in fear and trembling, minde the gracious fulnesse of Gods love and power to make thee full * 1.458 of hope and comfort. Put the Camels bunch and Gods power together.

These things premised, let us consider what are those considerations that make salvation so easie to a mans natural thoughts.

And the first is, A representation of God altogether pitifull and mercifull, without taking any notice of his purity and his justice, that he is a God Who will not acquit the guilty. This half representation of God unto a mans heart, makes him thus confident. Men argue, How can we think God, who saith, He would not the death of a sinner, who saith, Why will ye die, O house of Israel; Who hath put pity into mens hearts, shall not much more be a fountain when streams are so plentiful? This hath been aggravated so much, that it hath been an opinion of some, that at last all men, yea and devils also shall be saved: but the Scripture speaks of Gods sting as well as his honey, of his fury as well as his pity; The Scripture speaketh of his rejoycing in the destruction of the wicked, as well as pitying them; Do not thou therefore deceive thy own soul, by minding Gods mercy meerly. Gods justice is to finde out those, who have abused mercy, and he is a fire to consume as well as to give light.

A second ground which makes salvation so easie, is the general offer and tender * 1.459 of Gods grace by his Word, whereby none seem to be exempted: Now if to this be ad∣ded, a doctrinal opinion also, which doth abound in these daies, viz. universal Grace, and universal Redemption, they now quickly perswade themselves the way to heaven is a broad way; but this Doctrine doth quite overthrow the Do∣ctrine of a particular Election of some only to salvation, which yet the Scripture manifestly declareth, and it puts the whole discriminating event of a mans self from others, into the hands of free-will: for if Judas have as much of the grace of God, and as much by the death of Christ, as Peter; the onely reason why Peter doth repent and Judas not, is meerly, because the one improveth his pow∣er well, and the other doth not. Therefore although general tenders of grace are enough to encourage those that are hungry and thirsty after it, and such as are burdened by sinne; yet they lay no foundation at all for such an universality

of grace as they pretend to; neither do we lay a foundation of despair in this, for we say, this grace doth truly belong to every one that believeth and repenteth; And the Arminian cannot go further, he dare not say, This grace belongs to you whether you believe or not, repent or not: so that we are as universal in pouring of oil into wounded souls, as they are.

Thirdly, Salvation is thought easie, Because of a mistake about faith: Oh say they, * 1.460 if a man do but believe, then heaven is his, Christ is his: as to him that believeth not condemnation belongeth. Now all naturall men think it a very easie thing to believe, What, to trust in Christ with all thy heart? how ready is every un∣regenerate man to say, he doth it? And upon this it is, that the Papists charge us as making it such an easie pleasing way to go to Heaven; It's but be∣lieving (say they) and then all is well. But all this is a mistake about faith; he that saith, Faith is easie, never knew what it is to believe: To presume is ea∣sie, to be secure and self-flattering is easie; but out of the true sense of sinne and deep humiliation for it to relie on Gods grace; this the godly heart findes not to be done without many conflicts and spiritual agonies; faith therefore is made the work of Gods Spirit, and it is that which the devil doth most oppose, because that doth most withstand him.

Lastly, Therefore men make it easie to goe to Heaven, They may seek that in * 1.461 the last place, Live in all jollity, and then to cry, Lord have mercy on me at the last gasp is enough, because they wholly mistake what true Godlinesse and Re∣pentance is. What godlinesse is they understand not, they think not of be∣ing borne again, of the pangs and travail the soul commonly is in, before it is thus formed; They consider not the way to Heaven is a strait way, and few that enter therein; if they did, could they be so silly, as to think such vicious lives as they live, such formality and morality they continue in, were the way to Heaven? Certainly if this be so, then the Scripture speaks falsly, Strait is the way, Mat. 7. 13, 14. No, broad is the way, large are the paths, and few misse them; You therefore think it easie to be saved, because you take copper for gold, counterfeits for pearls; and thus a man may think himself ve∣ry rich, when he is indeed very poor. Again, they mistake about repentance, for they think all kinde of sorrow for sinne, every Lord have mercy upon them, especially if this be with tears, a true Repentance; but if this be so we may cry out contrary to the Disciples, Who will not be saved? Then blessed Ahab, godly Pharaoh, holy Judas, for all these more or lesse ac∣knowledged their sinne, and begged for pardon; But if thou examine Scri∣pture, and see how much goeth to godly sorrow, what principle it must come from, what motives must produce it, what effects flow from it; Thou wilt be amazed, and say, O Lord, I doubt I never truly repented, my tears are too salt to come from a contrite heart in a gracious manner. Now doe but ob∣serve all those men who are secure and confident about their salvation, you may as soon perswade them a Blackmore is white, as they beginne to have the least doubt and suspition about themselves; and you shall see its one of these pillars they lean upon, if this their foundation were razed all their hopes were gone. Could you drive them out of this refuge then they would cry out, Men and brethren. What shall we do to be saved?

Let us therefore in the next place consider, why upon Scripture-grounds, * 1.462 it will appear such an impossibility without Gods wonderfull grace; for a man, yea a godly man to be saved; so that of all miracles, it will be the great∣est, to see a godly man passing all the Rocks here, and safely lodged in Heaven.

And first it appeareth a wonder, If you consider that grace in a mans heart is not in its natural soyl. It's like an Herb transplanted and put into some ground it doth not agree with. Now it's a wonder this herb of Grace doth not wither, alas the soil helps nothing to it. God gave command at first to

the earth to bring forth grasse; but alas our hearts cannot do so: Grace in our hearts is like a stranger in a strange Land, like a spark of fire in the deep ocean, like a candle in a boisterous windy night, it's a wonder if it do not go out. And cer∣tainly if Adam so quickly lost his grace, when yet it was connatural to him, his heart was a fit soil; were it not for the Covenant of Grace, which fails not, a godly man would fall seven times a day wholly from God, as well as the Scri∣pture saith he doth so often in temporal calamities. Oh then wonder how any grace comes to be alive in thy heart, that those coals are not smothered up, that every night thou dost not as that mother lie upon thy childe, and thorow se∣curity and negligence kill this poor infant of grace.

2. The impossibility of it appeareth in the several manifold works of Gods grace, * 1.463 which are absolutely necessary after we are regenerated: So that suppose a man be converted, yet if grace do not afterwards help, and that several waies, this man would die in the wilderness and never get to Canaan; now Gods grace is various, There is preventing grace, whereby a man is kept from those many sins and tempta∣tions, which if plunged into would utterly undo him. Thus David was kept from murdering Nabal; and as Paul said, 1 Cor. 15. 10. By the grace of God I am what I am; So he might have said (saith Austin) By the grace of God I am not what I am not. Yea Divines say, Plures sunt gratiae privativae quam positivae, Gods prevent∣ing mercies are more then his positive mercies. Oh therefore think, If the grace of God did not keep off this sinne, this lust, this temptation, how had it swallowed thee up, as the Whale did Jonah! Again, There is protecting grace, and that is, when thou art in the midst of all temptations, yet grace defends thee, and thou sinnest not; we wonder at Gods miraculous deliverance to Daniel, who was kept alive in the midst of roaring Lions. Alas God doth no lesse for thee every day. There are devils like so many roaring Lions, seeking to devour thy soul, and its grace hath a covering over thee. Its a remarkable expression of the Psalmist, mercy d••th compasse the godly, Ps. 32. 10. its a Court of guard against all those assaults that our spiritual enemies would make upon us. There is also quickning grace, whereby the principles of holinesse are daily blown up and enlivened; now if this bellows were not alwaies blowing, if this were not alwaies filling our sails, we should lie like so many dry bones; This winde must arise ere they can come together. David found the necessity of this, when he so often praied, That God would quicken him. Thy very graces would lie & rust away, were there not this exciting grace; Do not the people of God fal into divers lethargies and hurtful sleeps, because of the want of this. Again, there is cooperating grace, which goeth along with us to do, as well as to purpose in our heart: Its Gods grace that worketh in us not only to will but to do, Phil. 2. 13. when we have desires and affections to duties, how many times are we diverted, and through lazinesse or distractions interrupted, but grace car∣rieth us out to the work it self. There is also corroborating grace, whereby the principles of holinesse, being weak and unsteady, are confirmed and strength∣ned more and more; for grace though it keeps us from sin, yet carrieth us on to holinesse weakly and faintly. Thus he praied, I believe, help my unbelief, Mar. 9. 24. Thus the flesh lusteth against the Spirit, and the Spirit against the flesh, that ma∣ny times they do the things they would not, Gal. 5. 17. Paul cals this to be strong in the might of the Lord; and I can do all things through Christ that strengthens me. Paul hath a kinde of omnipotency, and to him all things are possible, because pos∣sible to grace which inableth him. Lastly, There is persevering Grace; for let a man be furnished with all the former fruits of grace, yet if this of perseverance be not added, their works are not crowned; when we do things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they are often put one for another. Its not of the essence of grace to continue alwaies in the subject where it is, for then Adam and the Angels could not have fallen. It is therefore a distinct work of grace to give perse∣verance from the first infusion of it.

3. The impossibility of it is seen in those slie insinuating motions of lust that do still * 1.464

abide in the heart of the most holy men. Insomuch that it is a wonder all the sweet fruit of thy soul is not quite eaten up with these worms that breed in them, all godly men consumed by those motions and sparks of sin, that are not yet extinct. James doth excellently describe the subtil working of original corruption, Jam. 1. 14: it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 entice a man away, with a sweet or profitable bait hiding the hook, and it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 draw the heart aside from considering all those argu∣ments and motives that would make him forbear sinne; now that this spawn of sinne which would quickly prove Serpents and Cockatrices, is not destroyed, ap∣peareth by Paul Rom. 7. How strong and unruly doth he finde those remainders of sin in him, that were it not for Gods grace ready at hand to heal him, Pauls soul would quickly become as noisome through spiritual sores, as Jobs body through bodily ulcers. Its a wonder then that every man is not a Cain, a Judas, considering what fuel there is in every mans heart.

4. The impossibility of salvation without grace, appeareth in the temptations that * 1.465 are in lawfull things; Insomuch that when outward grosse sins could not damn, the immoderate love of lawful things hath been like a milstone about the neck to drown in perdition; when the Philistims could not undo Samson, a Dalilah in his bosom can. Thy wife, thy children, thy houses, thy trade, these kill thee by se∣cret poison, whereas grosse sins destroy by open sword. One of the Ancients in a vision saw the world full of snares, and so it is; a shop is a snare, wife, children are snares. Our Saviour on purpose sheweth this in that Parable, where those in∣vited to the feast, say not, I am a drunkard, a swearer, and cannot or will not come, but I have bought, and I have married, and therefore cannot come, Luk. 14. 20. Seeing then every thing we touch is like pitch, every thing we meddle in is ready to entangle us, who can be godly, and so who can be saved? This wrought to an extremity upon some, that thought unlesse they gave over all worldly imploi∣ments, and spent their daies in cels and caves with continual devotion they could not be saved: but this was too much.

5. This will further be clear if you consider all the enmity, subtilty and power of the * 1.466 devil against a man, especially if godly, Ephes. 6. it is with principalities and digni∣ties in high places, and Satan hath desired to winnow you. He chooseth out the god∣ly in a more special way to undo them, Luk. 22. 31. There is two things in sitting or winnowing, the one is concussion and tumbling of the corn and chaff, or refuse together; the other is the separation of the good from the bad; now the devil he desired the first only, to mingle grace and corruption, to bring them all into a confusion, and so overcome them. Now did not Christ powerfully intercede, our faith would quickly fail in such extremities. That same Parable of a man going to Jericho and meeting with thieves, was miserably wounded, being left half dead, if it may be applied to a mans spiritual estate, is not meant of him before conversi∣on, or in his natural estate, for he is wholly dead, but after his conversion many times foiled by Satan, and therefore needs oil and balm continually.

6. The impossibility of it appeareth in the manifold duties and ordinances which God * 1.467 hath appointed us to he frequent in; All which suppose the fire would quickly go out; he hath appointed frequent preaching, administration of Sacraments, daily prayer, and why is all this? that these warm cloaths, and continual rubbing of thee may keep life in thee. God knew how fading our graces were; hence he hath commanded this continual dropping and watering, else thy soul of a Para∣dise would quickly become a barren wildernesse: and to this head may we bring those continual afflictions and chastisements which God doth most exercise his children with; and why are these, but as so much sope to refine us, so much fire to get out drosse? They are like the beating of the garment to get out the dust and moths; now then if there should not be such a continual praying, preaching, pu∣rifying, who could be saved? What godly man would not become like a standing pool full of mud and filth? so that salvation is a prize hardly obtained.

7. The impossibility appeareth, in that there is requisite a presence of all graces, and * 1.468

a proportionable cooperation of them. Now without God how impossible is this, Adde to your faith temperance, &c. 2 Pet. 1. 6. If any one of these be lacking, it is a monster, not the image of God. Hence so many have come near godlinesse, been very like it, but have proved apes only, not really good; as there must be a pre∣sence, so a cooperation also. The Scripture commands the putting forth of such graces that to meer nature are inconsistent, they never act one but they prejudice the other. Thus we are to come with bold assurance to the throne of grace, and yet we must be in holy fear and trembling; so we must have repentance and faith, god∣ly sorrow and godly joy together, we must have prudence and zeal accompany∣ing one another; now who is godly if these things be so?

8. This will appear in the miscarriages of so many, who have put fair for heaven, * 1.469 and yet fell short. Oh if grace and salvation had been an easie haven, men could ea∣sily have got into it! why have so many suffered shipwrack in the havens mouth? What was Judas, what was Jehu, what the foolish Virgins, what the second and third kinde of hearers? Did they not do much and suffer much, and yet at last proved blazing comets ending in slime, not fixed stars? Oh me thinks you should all stand and tremble to see them wallowing in their souls bloud, as they did at Asahel in his bodies bloud.

9. The strict and accurate indeavours of the godly, argue they concluded on this prin∣ciple, * 1.470 that it was difficult to get to heaven. I made a Covenant with my eyes, saith Job, Job 31. 1. I set a watch before my tongue, said. David, Psal. 141. 3. I keep down my bo∣dy, saith Paul, lest I become a reprobate, 1 Cor. 9. 27. Think of this and tremble, whose affections and thoughts on good things are by the by only. Its hard for the poor man to get wealth, for a languishing sick man to get health, but above all for a man to get grace, and when he hath it to keep it.

SECT. IIII. Wherein is handled the Nature of sanctifying Grace under the Title of Regeneration with the counterfeit thereof.

SERMON XXXIV.

Shewing what the New-Birth or Regenerati∣on is.

JOHN 3. 3.

Jesus answered and said, Verily, Verily, unlesse a man be born again, he can∣not see the Kingdom of Heaven.

OUr work formerly hath been to shew the possibility of know∣ing our selves to be in the state of grace, as also the lawfull∣nesse of proceeding by signs: We have also discovered what are true signs, and what insufficient. The next thing therefore in order is to handle the nature of the state of grace, which because the Scripture expresseth in severall words, all which have a peculiar notion with them, we shall take them in order:

And first I shall begin with the expression of regeneration or new-birth, out of these words, which are part of a remarkable History, viz, a Dialogue between Christ and Nicodemus; wherein is in a most lively manner re∣presented the ignorance and stupidity even of the most learned and knowing men about the work of regeneration; and certainly it is of infinite consequence that the holy Ghost hath left a full testimony of the stupidity of those in this matter who were reputed the Masters of Israel.

In the Text you have a Proposition, unlesse a man be born again, &c, then the asseveration, verily, verily. It's observed that whereas other Evangelists use this asseveration seldom, or if so, singly only. The Evangelist John for the most part doubleth it: some assign one cause, some another, but it may be attributed to the peculiar disposition of John, for the Spirit of God useth their peculiar abilities to his work.

In the next place there is the occasion of these words, implied in that, Jesus an∣swered, for it doth not appear to what words of Nicodemus Christ doth answer, and therefore the ground of this speech seemeth very difficult to finde out. In the New Testament to answer is sometimes no more then to begin to speak, not deno∣ting any relation to a discourse going before: but here it may well be connected to the words before: Either thus, as some, Thou thinkest, Nicodemus, I am a meer Prophet only, Thou lookest upon me only as a man sent from God, verily thou canst not perceive or discern any more, unlesse thou art regenerated. Others think more probably that Nicodemus after that honourable compellation given our Sa∣viour, did then enquire how he might be made partaker of the Kingdom of hea∣ven, only the Evangelist did not relate it, because our Saviours answer did suffici∣ently manifest it.

We come then to the Proposition, where is considerable, 1. the subject, then the attribute: The subject, unlesse a man be born again, wherein mark the universality, unlesse a man, he doth not say, Unlesse thou, including hereby every one: And be born again, he doth not say, be healed, or cured, or restored to health, but born again; The greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 some make from above, as it is used afterwards in the Chapter: but it's plain that it signifieth as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the reply of Nicodemus, how can a man be born the second time: The attribute is, he cannot see the Kingdom of God, that is, possesse it, as the Latinists say, cernere haereditatem, by this is meant, not the present dispensation of grace, but future glory in heaven.

Without regeneration there is no salvation. * 1.471

It is not enough to be born once naturally, but we must be also a second time spiritually. The main thing to clear this doctrine, will be to shew what regenera∣tion is, and I shall do that first negatively, then positively:

What it is not. * 1.472

And first, It is not as Nicodemus grosly conceived, a second entring into the womb; It's a wonder that Nicodemus a learned man, not in Aristotle, or humane arts, but in the Law of God, in the Scriptures, where he had read of a new heart, and taking away the heart of stone, Ezek. 36. 26. yet should apprehend no better: but though a man could in a naturall way be born a thousand times over, yet such is that abomi∣nable defilement and pestilential contagion in every one, that this natural being can be no more made glorious in heaven then a black coal a glorious Starre. Thus our Saviour afterwards shewing the ground of regeneration, saith, That which is born of the flesh, is flesh. What a folly then is it to glory in a mans birth, a Prince, a No∣bleman, a Gentleman by birth! for though these have priviledges among men, yet they do not exempt from curses before God: Oh that those who glory in their bloud could discover well the works of Gods Spirit in them, and this is univer∣sally true, even of those who have excellent, ingenious, good natures, such as Bo∣naventure of whom by an hyperbole it was said, In hoc homine non peccavit Adam: This good nature, this kinde, this ingenious nature must be born from above; It must not only have external culture and dressing, but internall alteration, and with∣out that it burneth in hell as well as others.

Secondly, Its not, in another extremity, to have a new physicall being, As not to lose the essentials we had of a soul and the faculties thereof: some have confu∣sedly * 1.473 talked of a transubstantiation into the being of God, and tels us of a strange deification, or being made God with God. These men have affected uncouth and obsolete expressions, as the Paracelsians do in Physick: No, though born of God, yet not made God, only we have the image of God in us, and that which is by way of substance in him is only by accident in us. It is true, the Scripture calleth it a divine nature, 1 Pet. 1. 4. a new creature, 2 Cor. 5. 17. the inward man, and this made Illyricus with his followers at least in words to erre, (for some excuse his sense) when he said, The substance of a man is corrupted, and so his substance must be changed. It's true the Scripture useth such expressions to shew how reall, intimate, and fixed the work of grace is; It's not a notion, it's not a fancy; No

more then to be a man, to live, to speak, to eat is. Thus grace where it is, makes a wonderfull alteration, though not in the essence, yet in the qualities and operations of a man, so that in a Theologicall sense he is wholly a new man, he is not the same he was: and this is discovered as really and powerfully in him, as when Adam out of nothing was made a man: Take heed then of being in the number of those who account all the change wrought by Gods Spirit in a man, to be only a melancholy fancy, and attribute all to such cloudy imaginations, or else speak of it, as a particular constitution and temperament of the body: No, The Scripture would never call grace by such reall powerfull names, if it had not also as reall and powerfull effects: so that regeneration is a reall, supernaturall change in a man, as when of dead a man is made alive, of foolish, wise; not a relative change, as when a man is made an Husband or Magistrate, wherein his principles and heart are not altered.

Thirdly, It's more then an outward acceptation and acknowledgement of the waies of Christ. For though this seem to be a great conversion, dead men begin * 1.474 to live, yet our Saviour extendeth his sense further: so universall and generall as corruption hath been, so extensive must the restauration of the soul be. The Jews called their Proselytes recens natos, new-born; but to be a Proselyte externally, not inwardly changed in our natures, is not this regeneration in the Text: There∣fore this new birth is the greatest riddle in the world, even to those who may out∣wardly very readily submit to the waies of Christ: why then do men rest satisfied in this externall profession, as if nothing else were more required? May not Christ look upon thee as he did on the fig-tree, see leaves but no fruit, and so eternally curse thee? Thou, though turned from Paganism or Popery, yet art not new-born, till God hath changed that Tygers nature of thine into a Lamb; say then, O Lord, I do not only desire new eyes, new ears, new hands, but a new heart, and a new nature.

Fourthly, This is not that morall and civill deportment of a mans self, which may be attained by humane precepts and helps of Philosophy. Although Heathens * 1.475 have called the new moulding of our lives, a new-birth: and Nobis ad arbitrium nostrum nascilicet, said Seneca, we may be born what we will; yet this is farre short of that heavenly and spirituall birth the Scripture discovers, so that as our Saviour of all subjects thought this most necessary to insist upon with Nicodemus: the like ought the Ministers of Gods Word to do: for seeing all people generally are so full of self-righteousnesse, please themselves in a morall, ingenious carri∣age, this ought again and again to sound in their ears, Unlesse a man be born again, he cannot enter into the Kingdom of Heaven. Now though this be so confessedly ne∣ceslary by Scripture grounds, yet who searcheth deeper into his heart, and who looketh further into his own soul, then a meer externall righteousnesse? if this were so, regeneration might be found in Aristotles and Plato's School, as well as Christs, but its the property of Gods word only to beget this new nature in us: Our Sa∣viour meaneth not, unlesse a prophane man only be born again, but also un∣lesse a meer civill man, and outward vertuous man be born again, he cannot be saved.

Fifthly, Neither are those common gifts and graces which sometimes are bestow∣ed upon reprobates, this regeneration: Judas was not born again though he had * 1.476 power to work miracles, and was inabled to preach the Gospel of Christ. It is not with man as trees, every leaf and blossome argueth some life in the tree; but not in man, every ability to preach, to pray, though with great approbation, doth not manifest supernaturall life. These indeed come from Christ inabling us and assist∣ing us, but not dwelling in us: such as these are abortives or monsters, they are in a probable way of being born again, but prove unshapen, sometimes by defici∣ency, sometimes by redundancy, and sometimes these have pains and pangs of heart, their souls are in travell, as if Christ would be formed in them, but at last there is nothing but winde and emptinesse, the issue of them, so that if you consi∣der

what this regeneration is not, you will finde excluded from this number, most of those who yet externally account themselves in Christs flock, and children in his house: do not therefore judge spirituall parts and head-abilities any such great matter, for if these come not from a new heart within, if they are not streams flowing from this fountain, they will vanish like vapours, and be but as the gar∣lands of flowers that were upon the beasts that were near sacrificing: Oh but how is this work of regeneration and gracious mercy of God now neglected? Who attendeth to it? Who in the midst of these severall opinions that fly abroad in the world, mindeth this necessary thing?

In the next place, let us consider wherein this lyeth: and that in the generall we * 1.477 may say is the restauration in some measure of that image of God, in which we were created: Adam was made after Gods image and likenesse, Gen. 1. 27. holy as he was, Eph. 4. 24. called therefore the Son of God, Luke 3. 38. This consisted in an universall rectitude of the whole man, in an holy frame of all the parts, faculties, and affections in a man: now when Adam fell, this curious workmanship was bro∣ken to pieces; no part, no affections could do their duty: grace therefore regene∣rating is to restore and repair these breaches again: The blinded understanding is inlightned, The contumacious will obedient, The stony heart softned, The unruly affections crucified, so that this grace of regeneration makes the most excellent alteration and wonderfull change that can be. It's far more then raising the bodies out of the grave, and making them incorruptible and glorious, and certainly if the people so wondred to see a lame cripple walk, a blinde man see, how ought we to admire the greatnesse of Gods power in this supernaturall change? Now this Image of God had these remarkable things in it; There was an universall har∣mony and proportion of all graces; for it is not the Image of a man if there be only the head or the hands, there must be the proportion of the whole body; so in this work of regeneration there must be an universall alteration: Every part must be born again, as well as every part is corrupted and every part shall be glo∣rified. Then again in this Image there is likenesse and resemblance, for so to be an image, is a relative thing, and therefore by this we are said to be born of God, to be children of God, because we have an heavenly disposition, love what he lo∣veth, delight in what he delighteth, hate what he hateth. Even as wicked men are said to be of their Father the devil, Joh. 8. 44. because they do his works, they lie, are malicious to the godly, resist and oppose the means of grace, as Satan: Thus the godly are of God their Father, because his works they do, are holy as he is, mercifull as he is, righteous as he is, though with a vast disproportion. Lastly, There was connaturallity and sutablenesse of this image with mans nature, inso∣much that Divines call that righteousnesse naturall, not in respect of the principles from whence it came, for so it was supernaturall, but the subject unto whom it was a due perfection, supposing Gods will to create man for the enjoying of him∣self, even as his soul also may be said to be due to him; Now although this rege∣neration be to us supernaturall, and wholly of meer grace, yet when it is in fused, it makes such a change that the waies of God are a delight to him, I delight in the Law of God in the inward man: There is a sweet proportion between the heart that is made an holy subject, and the Law of God which is an holy ob∣ject.

But more particularly let us consider the nature of it.

First, This new-birth makes grace to be in us by way of an infused life, and super∣naturall principle, fixed, and permanent; It giveth a man esse supernaturale, a su∣pernaturall * 1.478 being: Therefore is it called the hidden man, the inward man, 1 Pet. 3. 4. The new creature, the divine nature. It's compared to a root, to a foun∣tain, to a foundation; and now for want of this, we see so much inconstancy and unsetlednesse in the matters of religion and piety. Men have not a new nature, they have only new notions, or new motions, not new natures. When grace be∣comes thus a rooted principle in us, then though the windes and storms blow, a

man will continue firm: Aristotle observed some men had a disposition to morall virtues, but not an habit, now this disposition he made easily separable from the subject, whereas the other made a man like a square stone, which waies soever it falleth, it will stand sure: You have some bruit creatures that act many things like men, but because they have not an humane nature they are still bruitish, and so ma∣ny things may be done in the way of holinesse, which yet come not from that in∣ward principle of renovation, and therefore is but copper and not gold: Oh let us not then consider so much the outward actions, the outward duties of religion, as that root from whence they grow, that principle from whence they come, are they fixed, setled ones by way of life in thee? then art thou born of God.

Secondly, By this means a man doth participate of God; and whereas we cannot be like God in his greatnesse, infinitenesse, omnipotency, we are like him in this, * 1.479 Be ye holy, for I am holy: Lev. 11. 44. As therefore in God, the Angels, of all Gods attributes do especially celebrate that, Holy, Holy, Holy, Isa. 6. 3. so of all conside∣rations in man this is his greatest glory: it's not wealth but holinesse, it's not ho∣nours but holinesse, it's not prudence and wisedom, but holinesse. This new na∣ture is a participation of God (so far as creatures can partake) in that glorious attribute of his: Magistrates they are called Gods, because of that externall au∣thority God hath stamped on them, and because they resemble him herein, but the people of God resemble him in a more excellent and admirable way. The Apostle cals it bearing the image of the heavenly, 1 Cor. 15. 48. Hence come those expres∣sions of setting our affections on things above, and sitting with Christ in heavenly places. This is a wonderfull elevation and lifting up of the nature of man: As the humane nature of Christ was infinitely glorified to be hypostatically united unto the divine nature, so it is a great honour for man to be graciously united to Christ, whereby as the branch receiving juyce from the Vine, brings forth fruit suteable to the nature of the Vine, so the soul ingrafted into Christ produceth operations suteable thereunto.

Thirdly, Hereby the work of 〈◊〉〈◊〉 grace is manifested to be a reall, active, working thing in a man: for why is it compared to life, to a new birth, to a fountain, but * 1.480 only to shew that these things are not imaginations or dreams, but carry along with them reall operations? As a man cannot have fire in his bosome, but he will quickly finde it scorching and heating there, so 〈◊〉〈◊〉 man cannot have this new na∣ture infused into him, but it will incline and move the soul, not suffering it to lie still: see what a fire this kindled in Davids, and Pauls hearts, therefore the spirit of regeneration, Isa 4. is compared to 〈◊〉〈◊〉 spirit of burning, which like fire consu∣meth the drosse, a godly man is said to 〈◊〉〈◊〉 rivers of water running out of his bel∣ly. It's true the people of God are som•• 〈…〉〈…〉es in desolations, in desertions, they feel no life, they apprehend no power of 〈…〉〈…〉e upon their souls, and then they look upon themselves as dry bones, withered 〈…〉〈…〉anches: but this is for a while on∣ly, this is a temptation, and afterwards the 〈◊〉〈◊〉 of grace will manifest it self more: The Tree though it hath life in it, yet in the winter buds not, blossomes not, so nei∣ther may that principle of grace discover it self in its good effects, and then it doth not hold, that a good tree may be known by its good fruit: Thus Austin in his confessions doth acknowledge these reall and powerfull motions of God upon his soul.

Fourthly, Because his nature is new, his actions 〈◊〉〈◊〉 are new: all Old things are passed away, 2 Cor. 5. 18. Paul that once persecuted 〈…〉〈…〉ehold he prayeth, and such were some of you (saith Paul) but ye are washed, but y•• are cleansed; As every man * 1.481 is (saith Aristotle) so is he affected, so he speaks, and so he lives; When there∣fore thy life is supernaturall, so thy affections, thy word••, thy conversation is also: The life that I now live, is by faith in the son of God; saith Paul, Gal. 2. 20. Oh this is a sad symptom, that few are acquainted with regeneration, because all things else are not made new in them: They have the old conversation, the old affections, the old discourse, the old passions 〈◊〉〈◊〉 used to have: This ar∣gueth

thee to be in the state of bitternesse still. There cannot from a sweet fountain come only bitter streams, so neither can there come from a refined spirit only cor∣rupted actions. As the thorn cannot send forth grapes, so neither do grapes send forth thorns; why then if thou art born of God, dost thou discover so much of the old man in thee? why is the Aegyptian in Canaan? this is as the Father said, for coelum pluere gehennam, in another case: did grace and Christ dwell in thy soul, were it possible that thy heart should be a den of lusts, and a cage of unclean ima∣ginations? shake off therefore all negligence and lukewarmnesse, observe how thou art changed, whether it be otherwise with thee then what thou hast by na∣ture.

Fifthly, As the actions of this new-born man are new, so are his desires, comforts, * 1.482 contentments: Whereas before he could with the Prodigall be content with busks, now nothing will satisfie him but his fathers mansion, and his fathers feasts. Take every naturall man, while unregenerated, as he knoweth no other good, so he desireth no other then that of the creature, as Moles love the earth, and the Swine draught. Thus while we are corrupted in our estates, we minde only earthly things, but when this great change is made, then these coc∣kelshels are grown away; then the favour of God, the light of his countenance, society with him, and enjoying of him, are the only desires of his soul; Thus Da∣vid his heart, his flesh, and all breathe after the living God, Psa. 84. 2. Thou wilt not judge it such an happy thing to be wealthy, great and honoured in the world, but to have the light of Gods favour shine round about thee. Examine therefore thy self. Dost thousee the glory of the world, and thou fallest down to worship it? Dost thou in the encrease of worldly comforts say, It is good for us to be bare. Then fear thy self, say, When I was a childe, it's no wonder, I thought, spake as a childe; but when a man, other apprehensions came in: When thou wast unregene∣rated thou spakest like a naturall man, thou thoughtest like him, but now God hath made thee a spirituall man.

Sixthly, Being thus new born, he is carried out with afiliall affection in his obedi∣ence to God: All his service is sweetned with a great deal of love, delight and joy. * 1.483 What he doth for God, he doth it not slavishly, servilely, as heretofore, enforced thereunto, but from an Evangelicall and kindely principle within. Thus those that are new creatures are said not to be under the Law, but under Grace. The Law is a rule to them, so they are under it, but the Law is not only a whip and a scourge to them, so that they should pray; hear, do things out of constraint: yet this filiall confidence and love is also accompanyed with a reverentiall fear, and holy awe of God, so that from the one he is encouraged, from the other he walk∣eth humbly. Now from this spirit of Adoption all our duties should arise. Praier is but a bitter crab, or a wilde grape, unlesse the Spirit of Adoption sweeten it, and so of all other duties; if then we be born of God, his presence, his favour is dear to us, our approaches unto the Throne of grace are with holy assurance, we call God Abba, Father, by ingemination, to shew partly the efficacy and inten∣tion of this spirit upon us, and partly the opposition that is made by the guilt and blacknesse which is upon our own souls.

Seventhly, Where there is this new-birth, there a man is not only above sin, to es∣chew and hate that, but also above the world, and all immoderate affections thereunto, * 1.484 Eph. 3. it's called the life of God, not only because he works it, but because it imi∣tates his life. Hence in the Scripture not only transgressions are made contrary to this life, but also the Love of father, mother, or any thing that is dear unto us, Mat. 10. 37. so that it is a poor thing for a man thus regenerated to say, he loveth God more then sin, more then the lusts of the flesh; he doth also embrace him more then outward comforts in the world; Thou therefore who hopest thou art a childe of God, why is thy soul thus bowed down to the creatures? why art thou so disparaging and debasing that heavenly nature of thine? thou art not made a worm to crawl on the earth, not a serpent to lick the dust of the ground, but

thou art made like unto God, to love what he loveth, to delight in what he delight∣eth in: Do not then labour after an impossibility, which is to serve God and Mam∣mon, to bring heaven and earth together. No if this new nature be infused into thee, it makes thee above trade, wealth, friends, honour, life; It filleth thy heart with such heavenly inclinations, that as the stone cannot hang in the empty air, but ha∣steneth to its center, so the regenerated heart cannot abide in any thing on this side God; Whom have I in heaven but thee, and whom on earth but thee?

Eighthly, This birth is inexpressible: He that is thus born again, cannot declare * 1.485 how, so our Saviour afterwards, The spirit or winde bloweth where it listeth, and thou knowest not whence it cometh, or whither it goeth. As a man understandeth not how fearfully and wonderfully he is made in his mothers womb; so neither how admirably God doth put these inclinations and dispositions into his soul: How is it that he who was backward, yea, an enemy to what was good, yet now with all de∣light follows it? motum scimus, modum nescimus, we finde these great changes made upon us, but cannot declare how: From this also it cometh about that we cannot expresse it to another, only experimentally feel it in our selves: As a man cannot expresse to another what it is to live, only he feels the motions of his life in him∣self: Thus also he cannot tell to another what that new life, that new birth is, what that power of God is which he hath felt in his soul: but saith as the blinde man to the Pharisees concerning Christ, I know not how he made me whole, only this I know, I that was once blinde, do now see, Joh. 9. and so here, I know not how it com∣eth about that I am thus altered, I cannot tell how I am changed, only this I know, I that was not afraid to sinne, now I am; I that did not delight in God, now do.

Ninthly, In that the Scripture cals this regeneration, a birth again, It's a meta∣phor, * 1.486 and so would give us to conceive some resemblance between the naturall and the spirituall birth, I shall touch upon some most evident.

First, Here is in this new birth God a Father, Therefore often said to be born of God, and children of God. This as it denoteth our impotency, for if we cannot make our naturall selves much lesse can we make our supernaturall selves; so it al∣so manifesteth the great power and efficacy of Gods grace, which saith to us as unto dead Lazarus, Come forth out of the grave of sin: Every godly man is an Isaac, a childe of the promise, for he is born only by the meer power and grace of God: Mans free-will is Sarahs dead womb; It is Philo's allegory upon that of Jacob to Rachel, Am I a God (saith he) that I can give children? so saith he, God only puts grace and vertue into the womb of the soul; We may say to Pelagians and Arminians, Are we Gods that we can raise the dead, give life where there is none? This is good to be observed, for there is scarce any doctrine more pernicious to the glory of God then this, whereby we shall be Creators of the new creatures. We cannot make a fly, and yet we think we can make our selves godly. Oh there∣fore look up to heaven, and say, O Lord new make me, new create me.

Secondly, The seed or means by which this new-birth is accomplished, is the Word * 1.487 of God preached: Thus often, he hath begotten by his word, Jam. 1. 18. and it is that whereby we are quickned; Take all humane eloquence, all Philosophicall pre∣cepts, they do no more then the Prophets servant to the dead childe, though laid upon him, yet it would not bring life into him, his master must come ere there can be life. Alas, to instruct men with arguments from reason about a good life, such as the heathens are very busie to perswade men by; they turn not, or alter the heart. The Word of God is that two-edged sword, is that fire, that hammer, that seed, that Manna, which serveth to subdue sin, and to quicken up to grace. Oh therefore how carefull should people be both to get and to live under the preach∣ing of Gods Word! This is the winde that must make dry bones live: This is the voice of a trump, that must make the dead come out of the grave. How mean, im∣potent, contemptible, men may esteem it, yet God hath appointed no other means to convey supernaturall life, but after this manner. Therefore where no vision is,

the people perish, where no preaching is there cannot but be a worse judgement then that of Egypt, where there was one dead in every family; Alas there all must needs be dead in every family. This new life comes by preaching.

Thirdly, As the naturall birth is with many pangs and troubles; In sorrow they * 1.488 shall bring forth, Thus also is this new man wrought in us with much agony and trouble, many a heart-ach, many a violent trouble of soul, ere Christ be formed in us. Hence as when Christ was born all Jerusalem was troubled, so when this new life is infused into a man, much commotion, much division of heart. The devil when he was cast out of the possessed person, did more tear, torment, and vex the possessed person, when he was going out: so grace expelling Satan from those holds and dominions he had over thee, puts thee to great fears, raiseth more ter∣rours in the heart. Besides that Christ and the way of grace may be the more wel∣come and precious, Gods spirit is for a while a spirit of bondage, to make every thing a burden, sin a burden, our lives a burden, our shops burdens, our fields bur∣dens, that so there may be the greater joy for this manchilde that is born. A wo∣man cannot bring forth in her sleep, or in a dream, without feeling pain, so neither can the heart of a man be thus new changed, and molded without severall pangs, yet we do not limit this to such degrees, nor to every person in such a sensible manner.

Fourthly, As this naturall life at first infused is the root of all vitall actions, and * 1.489 if any thing proceed not from this, it is dead; so this supernatural life is the founda∣tion of all vital actions in grace, and whatsoever is not from this root, cannot be cal∣led a living action. If a man prayeth, if he heareth, and this not flow from the prin∣ciple of regeneration, it is not accounted in the number of spiritual actions. When therefore thou settest upon the exercise of religious duties, still consider from what life this proceedeth; for thy hearing, thy praying, thy family duties may come from education, custom, formal devotion, but not from this divine life. There∣fore this is the only necessary thing, if thou hast lived to threescore years, and this new principle not infused into thee, thou hast not yet done one acceptable duty. As the Apostle speaks of a dead faith, Jam. 2. 26. so there are dead duties, dead per∣formances, and our auditory may most consist of dead men. You see Clocks and other artificial instruments have their motions, but they are not motions of life, be∣cause not from a principle of life within, and on such motions may all the religious exercise of thy soul be; and hereby men perform holy duties, as Caiaphas prophe∣sied, not knowing what he said. So that regeneration in holy duties is like the soul in the body, which giveth life and acceptance, and all to it.

Now there are two obstructions which hinder men both from the knowledge of * 1.490 the necessity of this, and an earnest desire to obtain it.

The first is, Ignorance of that wofull depravation and defilement which is upon us through sin. As long as men know not themselves to be beggers, they will never cry out, unclean, unclean. As long as Nicodemus knoweth not that he is altogether flesh and in his sins, the whole doctrine of regeneration is a mystery. Men there∣fore that would be edified into this high building, must begin with this deep and low foundation. He that doth not groan and sigh under all those soars and ulcers that are upon him by nature, will never seek after this glorious change. Therefore thou that buildest duty upon duty, exercise upon exercise, and hast not first begun here, though thy building be as glorious as that of the Temple at Jerusalem was, yet the time will come, when a stone will not be left upon a stone: And it is much to be feared that generally people are in a wrong way to heaven; they think the flesh and bloud they were born in will bring them to heaven, and therefore, when you may hear many talk of repentance, of serving of God, of amendment of our lives, yet not one among many speaks of regeneration, and the necessity there∣of, and the first rise of this calamity is because they are ignorant of Originall sinne.

The second obstruction is, A self-fulness, an heart puffed up with humane excel∣lencies, * 1.491

which indeed are but as the grasse and the flower of the field; for so Peter having spoken of this incorruptible nature we attain unto, he maketh it more ex∣cellent than any humane power, prudence or righteousnesse, 1 Pet. 1. 24. because all this fadeth, but the Word of God which begets this new nature abideth for ever; and therefore of all the things in the world, which John Baptist was espe∣cially to pr••claim aloud, as to make way for Christ, was that, All flesh is grasse, which the Prophet understandeth not so much of our mortality, and vain ••ives, as of our righteousnesse, humane excellency, and whatsoever hath repute in▪ this world: upon this ground it was, that the Pharisees were so ignorant about this, that if we read among the School-men, men of great parts and strong abilities, we shall finde very little, or nothing at all of Regeneration; yea, if we read the Po∣pish Authors whether Doctrinal, or Devotional, we shall not finde any thing at all about this new Birth; and whence is this? Because some of them are busied with high and sublime Disputations, some in the externall Rites and Ceremonies of Re∣ligion, and these puffing up the heart in a fleshly manner, they are no fit Disciples to receive this great Truth about Regeneration.

Use 1. Is there such a necessity of Regeneration, then let young men and old * 1.492 men, rich men and poor, prophane and civill, have their eares tingle, or rather their hearts wounded at this: It may be thou art an old man ready to fall in the Grave, and art not thou acquainted with this new Birth? It may be thou art a Do∣ctor and Master in Israel, and art thou not convinced of this? Oh blind souls, how near are you destruction, and you are not aware of it! Thou canst in time of sicknesse, in fears of death, to thy prayers, to thy tears, to the Sacrament it may be; thou callest for a good Book to be read to thee, a good Minister to come to thee, but ah Miserable soul, all the work is still to doe within; say once therefore this Text unto thy soul, Unlesse I be born again I cannot enter into heaven. Born a∣gain, O Lord what is that! Was ever such a thing done upon me! Oh I fear the contrary; if I were born of God, I could not grovell thus on the earth, I could not wallow thus in filth. You Parents, you labour to have your Children born to great Estates, to large Revenues; oh, but how shall these Children of yours curse the wombe that bare them, and the breasts that gave them suck, if they have not their new Birth?

Use 2. Is the Word preached thus the means of this new Birth; then let us * 1.493 lament the miscarriage of the Ministery in these latter days. Who are born again by it? What hath God no more people to be saved in England? hath God no more in London to come to eternal life, that no more are by the Word begotten anew? Few Ministers can say with Isaiah, Behold I and the Children whom the Lord hath given me; few People can say, You are our Fathers who have begotten us in the Lord; you may say, We have many Instructors, but few Fathers, as the Apostle in another case.

This is the reproach and grief of the Ministry, but it's no Argument (as some would inforce) of the nulli••y, or unlawfullnesse of it; or if it be, it will prove their Ministry who use this Argument as unlawfull as any. This is the great end of the Ministry, and as the Sun shineth in vain to blind men, the Clouds drop in vain upon hard rocks, so is the Word preached in vain, and people hear in vain, where this great alteration followeth not: The prophaneness, ignorance and uni∣versall unsavouriness in mens spirits, do sufficiently proclaime to all the world, that the Lord hath given us dry breasts, and miscarrying wombs.

SERMON XXXV.

Shewing how ignorant men of great Learning and outward Righteousness in the world, may be of Rege∣neration.

JOHN 3. 10.

Art thou a Master of Israel, and knowest not these things?

WE have already defined the nature of Regeneration, and before we come to the discovery of the counterfeits thereof, there are other obser∣vable things in this colloquie with Nicodemus, that should not be preter∣mitted: I shall therefore in the next place, discourse of the ignorance and stupi∣dity of Nicodemus about this great work of God, which our Saviour with much severity doth reprove him for in my Text. Nicodemus doth several times manifest his grosse blindnesse in this point, while he discourseth with our Sa∣viour.

First, He understands our Saviour of a natural birth again, by going the second time into the mothers womb; our Saviour therefore confirmeth his assertion the second time, and withall explicates the ground of this regeneration, because all are naturally corrupted, yet for all this, Nicodemus marvelleth at it.

Lastly, Our Saviour doth by a familiar example from the wind, shew the work of regeneration, and for all this, Nicodemus is not satisfied.

But a Third time, verse 9. he cryeth out, How can these things be? Whereupon our Saviour upbraideth him with his ignorance, not by way of contumelious insul∣tation, but to humble this Pharises, who being puft up with the opinion of his learning and righteousnesse, could not at all discern of this grace: now our Saviours reprehension is very emphatical, Art thou a Master? not a Disciple, not one of the vulgar sort, but a Master? And as some consider the Article, Art thou the Ma∣ster? Or that Master? As if this Nicodemus among all the Teachers in Israel had the greatest repute: Then, Art thou a Master of Israel? A people that were especi∣ally called by God, and taught by him; the most knowing people of the world in respect of Gods Law? Further, a Master of Israel; all Israel was his scholar: not a Master of some Disciple, but of Israel: And lastly, knowest not these things. He doth not say, Not practice it, not feel the power of it on thy own heart: but thou hast not so much as the bare historical knowledge of it: So that this speech of our Saviours is a sad rebuke, and reproach to all the carnal wisedom, and self-righteous∣ness of men, which is like the Bat or Owl to the Sun, when it cometh to these spi∣ritual things. I have observed that men in discourse, will meerly apply this to or∣dinary matters: Art thou a Master in Israel, and knowest not these things? They will say so of any news, or customs discoursed of: but the truth is, this Text should be matter of fear and trembling; for it doth discover the horrible oppositi∣on and enmity that is in men, to any heavenly work of God; As your bats and owls can see well enough in the night but not in the day, so natural men have parts, a∣bilities,

wisedom, quick apprehensions in the things of darkness, matters of sin, and the world; but in the things of God, they are stark blinde: therefore saith our Sa∣viour. If I tell you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly? The sense is, If when I speak of regeneration by earthly similitudes, and expressions obvious to the sense, you are not able to apprehend them, How then if I should speak to you of heavenly things, in an heavenly manner, without such sensible representations at all?

Observation, That men of great Learning, and outward Righteousnesse * 1.494 in the World, may yet be grosly ignorant about this great work of Regenera∣tion.

Before we lay down the grounds of this ignorance in every natural man, we may take notice of some particulars, as Introductory to the point: as,

First, That it is a most requisite, yea, necessary thing for every Minister that is to * 1.495 be a Teacher, and guid of others, to understand well, and be inwardly acquainted with this Doctrine of a new birth. When our Saviour saith, Art thou a Teacher, a Ma∣ster of the people, and knowest not these things? he supposeth it was a great shame and reproach to him: And indeed, seeing the one principal end of the Ministry is to beget men anew unto God, how can he be skilful in that office, which is wholly unacquainted with the end of it? It is true, that opinion of the Donatists: That an ungodly Minister is never used instrumentally to the regeneration of others, is reje∣cted as false. Judas, and those who preached Christ out of envy, might be service∣able to bring others to Christ, else Paul would not have rejoyced in it, Phil. 1. 19. although this it may be is very rare; and as God in the Old Testament would have no Minister with any bodily deformity, so in the New, without any soul-defor∣mity; he must be unblameable: we do not therefore dispute of the possibility, but it is very rare for dead men, to beget living men; for ministers unexperienced in the life of grace, to revive others: although this be so, yet it is the auditors duty, as our Savior informeth about the Scribes and Pharisees, To hear them as long as they sit in Moses chair; but not to do what they do: for a man to neglect good doctrin, because of the bad practice of the teacher, is as Austin wel saith, as if a traveller that seeth the post in the high way, that hath an hand to direct him on his journey, should not go forward be∣cause the post that directeth him doth not go forward. But though these things are so; yet it is a wonderful uncomfortable and deading thing to live under that preaching, which is not discovering of a work of regeneration within: when a Minister speaks of this great work, as some bragging men of the remorest part of the world, which he hath onely by hear-say, or by books, not by experience in his travels. The Mini∣ster must speak from the heart, else he cannot speak to the heart; as they could not give any account of the gifts of the Holy Ghost, which had not so much as heard whether there was an holy Ghost or no; so those Ministers are never able to give direction, consolation to the Godly in their temptations about this, that know not the power of it in their own hearts. The Scripture calls it, The tongue of the learned, to be able to speak a word in season, to the broken and contrite in heart, Isa. 50. 4. This is necessary learning, more then all humane knowledge, though that also be requisite.

Secondly, There is a twofold knowledge of regeneration, the one is meerly specu∣lative, * 1.496 and Theoreticall, the other is Practical and Experimental. A Speculative knowledge, is when a man is convinced in judgement by several arguments and reasons, that there is a necessity of regeneration; but this knowledge is not like Aarons oyl, that descends from the head to other parts, but it onely lodgeth in the brain: Now Nicodemus had not so much as this speculative knowledge, he had not so much as an historical assent with his minde, of the necessity of such a spiritual change; whereas it was a great wonder, that he who had read those promises of the taking away the heart of stone, and giving an heart of flesh, of creating a new heart in, &c. could not easily be convinced in this. But Nicodemus doth not onely que∣stion

the necessity of it, but the possibility also of it: he doth not only think there is no such thing, but there can be no such thing: whereas, he that knew God breath∣ed a natural life into Adam, when a lump of earth, might easily believe God able to infuse a supernatural life: besides the Sacrament of Circumcision, and that legall custome of Purification of Women, did teach as Original pollution, so a necessity of cleansing and washing. But besides this speculative, there is also a practical knowledge, when a man findeth the sweet and lively power of this upon his own heart. You have many a learned man that is very orthodox in his judgement, who by considering the reasons and disputes on all sides, is convinced of a necessity of rege∣neration, and hereby he can preach for it, write for, and dispute for it: but yet this man doth no more, then as he that should say hony is sweet, when he never tasted of it: And so as Moses saw the land of Canaan, but never entered into it, so these discern afar off this work of grace, but are never possessors of it: when there∣fore both these kinds of knowledge concur together, speculative and experimental, when he can feel it in heart, as well as read it in books, this makes a man a fit teacher to others.

Thirdly, As this knowledge is requisite in the Doctor, so also in the Disciple, other∣wise * 1.497 the choicest and chiefest matter in all religion, is preached in vain. The Apostle saith, He had rather speak five words with understanding, then five hundred in an un∣known tongue: and it is the Ministers desire to speak a little of those Mysteries of Grace to men that can go along with them, then much to those that understand no∣thing at all. Had not our Saviour been meek and humble, he would not have born the indociblenesse of Nicodemus: The Apostle complaineth he could not speak un∣to the Corinthians as spiritual, but as carnal, 1 Cor. 3. 1. To preach to dead men, to throw pearls to swine, how unsutable is it? There are many Auditors, that if you preach about controversal matter, or the times, or any moral matter, they are quick and intelligent; but if you explain, and insist upon this work of rege∣neration, there they lose you. As they themselves never felt the power of it, so they do not at all attend to the Doctrine of it: He that hath ears to hear, let him hear; no man hath an hearing ear, or a seeing eye, or an understanding heart, till this supernatural life be infused.

These things being laid down, we proceed to shew the grounds of this ignorance, * 1.498 and grosse mistake in matters of Godlinesse: and

First, They do not understand it, because they are ignorant of that universal and deep pollution, which sin hath plunged them into. Hence was the ground of Nicode∣mus his mistake: therefore our Saviour discovers the foundation when he saith, That which is born of the flesh, is flesh. As Nicodemus was thus ignorant, so Paul also was as much out of the way: for he was a long time er'e he was perswaded of that inward latent venom that was in him, and thereupon must needs see no neces∣sity of a new birth. Wouldest thou therefore come to have thy eyes opened? Thy heart awakened so, as to prize an inward Renovation, or a new change of thy heart? study more, meditate more upon that Native uncleannesse; Say, How can this flesh and blood inherit heaven? How can this uncleannesse put on glory? Is there any sutablenesse between thy depraved heart, and eternal happinesse in Hea∣ven? Can that minde of thine think glorious things of God? Can that heart of thine rejoyce in the goodnesse of God? If not, then say, O Lord, make me all new.

And certainly, if the Apostle to those whom he supposeth regenerated, saith, Put off the old man, and put on the new, because of those reliques and remainders of corrup∣tions which are within us, Ephes. 4. how much rather is this to be pressed upon those wholly wallowing in their natural blood: Put off the old man, saith the Apostle: Austin makes it an allusion to the snake that puts off her old skin; but that is not e∣nough, the inward poysonous nature, as well as the skin must be put off. Marvel not therefore if ye see men no more sollicitous about this new birth, if their hearts, de∣sires, and earnest prayers are no more after it; for as long as men are blinde in this

point, viz. Original sin, they will also be blinde to the other, viz. Regeneration. Upon this account it is, that of all men, moral men, civil vertuous men, are very remote from, yea opposite unto this great change: For they of all men are least affected with their blots, and spotted nature: they having no actuall grosse sins to humble themselves, do not see that heart-filthinesse, and soul deformity which is upon them. Oh, therefore intreat God to give the spirit of illumination to see thy self, that the hidden corners of darknesse within thee, may be manifested unto thy self.

A Second ground of this gross blindeness, is self-righteousness and self-fulness. Ni∣codemus * 1.499 was puffed up with that external legal righteousnesse, which he constantly performed, and therefore thought nothing more was requisite to him. Thus the Pharisees being full of their praiers, alms-deeds, and religious fasts, setled their hopes upon these; and therefore our Saviour preacheth very sutable, though strange Doctrine, when he bids them make all clean within, and the tree must be good, be∣fore the fruit be good: What is that but to say, their persons must be regenerated, before they can do any holy action? This self-fulnesse doth not onely crosse the grace of justification, as the Jews, who would establish their own righteousness, submitted not to the righteousness of Christ; but also the grace of regeneration; for that which is accounted already whole, already sound, what need it go to the Phy∣sitian to be healed? Thus Laodicea because she thought her self rich, full, and lack∣ing of nothing, therefore she was the more miserable and wretched, Rev. 3. 15. The heart affected with self-love, and self-righteousnesse, promiseth nothing but mercy, and happinesse to it self, will not endure to be found a sinner, or to have iniquity disco∣vered; now this self-righteousness is that, which beareth up the heart of every un∣regenerate man, otherwise it were impossible that under the spiritual discovery of all his filth and poverty, he should ever be able to sit still, to eat, or sleep because of the wrath of God compassing him round about. Take therefore away this rub∣bish, and then a good building may quickly be reared; otherwise here is Laesum principium, the very principles of a man are corrupted; and what good can we then expect? Christ cast out all the Timbrels, and Musitians, er'e he would raise the dead; and thus must all thy carnal hopes and carnal joyes in thy self-righteousness, or in a∣ny other Creature be thrown out, er'e he will raise thee from this spiritual death. Oh do not then be prejudiced against this truth, by thinking in thy heart, If I yeild my self to be thus a sinner, if I abhor, and throw away all my righteousness, I shall then despair, I shall be like one in the sea, without the least plank or board to pre∣serve my self: Do not fear this, for thou must feel thy self dead, er'e thou beest made alive; thou must look on thy self as undone, before thou canst be saved. Is not the vessel broken into pieces and melted, er'e it can be new moulded? Must not the old house be pulled down, er'e the new one be raised up? As the Apostle saith, In matter of resurrection, we are loth to put off this corruptible body; we would fain be clothed upon; we would have heaven without dying; so we would be new born without pangs or sorrow.

Thirdly, Another ground of ignorance in the work of regeneration, is not attend∣ing to the spiritual exactness and obligation of the law; for that doth not onely require * 1.500 us to do those things that are good, but to do them from such an inward principle of re∣ctitude, and a divine original, that our hearts and affections may be holy therein, as well as our conversation. Therefore the heart if good, is called the good treasure, out of which all good things are to proceed: God is not holy only in his providence, and out∣ward administrations, but in his nature also: As when any sin is forbidden in the commandement, the root and cause of it is much more forbidden; so where an ho∣ly duty is required, the root and cause of it is much more commanded; God there∣fore commands thee to love him; but how? from a renewed heart; to be sorrow∣ful for sin; but how? from a changed heart; to pray, to hear, but still from a regenerated heart. Now men do not attend to this; the law is spiritual, it reach∣eth to the root, as well as the branch, it looks more then to good fruit, it will also

have a good tree. Oh if men did drive the matter to this head, happily they would cry out, Ous, hitherto in a wrong way? We must begin all again; we have prayed in vain, heard in vain, professed in vain: we wanted a true foundation; we did not dig deep enough, and therefore our house will fall. You have Paul excellently discoursing upon this matter, experimentally in himself; and what wonderfull al∣terations he then found, when once he began to understand the spiritual latitude of the Law, Rom. 7.

Fourthly, Therefore do not men believe this, because they do not understand the * 1.501 true nature of the Sacrament of Baptism, which if rightly understood, would make e∣very man see the necessity of regeneration. If the Pharisees had known the end and use of the Sacrament of Circumcision, that would have led them into the knowledge of their natural defilement, and the necessity of cutting it off. Hence God promi∣seth to circumcise their hearts, Deut. 30. 6. and circumcision was properly that of the spirit in the inward man, Rom. 2. But the Jews they rested wholly upon the ex∣ternal sign, and never regarded the thing signified. Now Baptism in the New Te∣stament, doth also proclaim the necessity of this new birth, called therefore the la∣ver of regeneration, Tit. 3. 5. as some expound it. And although it be much dispu∣ted, whether that expression of our Saviour to Nicodemus, Unless a man be born of the water and the spirit, he cannot enter into the kingdom of heaven, be meant of Bap∣tism, and the outward element in that Ordinance: yet the very water which is commanded to be used by us in that administration, doth evidently signifie the pol∣lution of our natures, and so a necessity of washing: For children that have no a∣ctual sins are washed, because they have Original filthinesse, so that regeneration is necessary to a young infant. Who art thou, that because thou keepest free from gross sins, abstainest from the evils of the world, and therefore seest not such a necessity of regeneration? For if thou wert as clean as the infant new born, If thou hadst no more sins then that hath; Yet this spirit of regeneration must new mould thee, er'e thou canst be a pollished stone in that heavenly Jerusalem? But as it was with the Jews, so it is with us Christians: we rely on Baptism, rest on the Sacrament administred, never considering whether we are made partakers of that inward na∣ture-washing or not.

Fifthly, Therefore men are stupid about this doctrine, because they consider not * 1.502 Gods gracious promise which is made for this great work. Doth not the Prophet Je∣remiah and Ezekiel speak often of giving a new heart, of writing his law in our in∣ward parts: Ezek. 18. Jer. 31? And do not other Scriptures speak of circumci∣sing their hearts, and turning their hearts? It was therefore much that Nicodemus, who no doubt had read those places over and over again, did yet no better under∣stand it. But do not men so still? Read those Chapters, yea, hear sermons that are made on purpose about it, and for all this go away, not knowing what it meaneth? Gods Evangelical promise is not to give new eyes, or new hands onely, but a new heart also: and truely herein is the omnipotency of Gods grace seen, that it reach∣eth to the spirits of men. It makes them know, will, love, and delight in those things which their hearts were opposite unto; and hence must we fetch our ground to wrestle with God in prayer for it. O Lord, is it not thy promise to give a new heart? hast thou not said, Thou wilt take away this heart of stone? Now, O Lord, my heart is too strong for me, I do but wash a Blackamore, that makes him black∣er; by all my endeavour and natural strength, the more I strive, the faster I stick in this pit of sin: O therefore this promise of thine I own, I look to have it fulfil∣led: O Lord, it reacheth to my life, to make that clean, my conversation, to make that unspotted; but Oh, let it reach to the inward parts, to make them pure.

Sixthly, Another ground of mens ignorance is corrupt errors in the judgement, in∣somuch that many mens professed Doctrines and tenets, which they held, do expresly * 1.503 destroy the truth of regeneration. As those opinions which deny Original sin; for if there be no such inward depravation, then there needeth no such inward renova∣tion:

Thus also those that extol the power of free-will by nature, they must thus far at least deny any regeneration, or healing power of Grace upon the will: yea, all opinions of Popery, Socinianism, Arminianism, do either in whole, or part de∣stroy this new creature: for so far as a man hath power to prevent Gods grace, or determine it, so far it works by an innate power, and virtue of its own: Thus al∣so those that hold grace onely for the more easie doing of that which is good, or that compare a man in his regeneration to a captive prisoner, that cannot walk because of fetters and clogs upon him: but let them be losed, then he is able to walk by his own inward power; but such a man in that case is improperly said to be born again. Take heed therefore of those corrupt opinions about Original sin, and free-will, for these make regeneration not necessary; and men blinded in their judgements with such doctrines, can never pant and breath after that great work upon their own souls.

Seventhly, The busying of mens selves about superstitious invented worship by men, doth also make a man altogether ignorant, or not attentive to this. We may say * 1.504 to Monks, Fryars, Superstitious persons, Are you, or would you be accounted Master in Israel, and know nothing of this? look on all the popish devotional books, their heaps of external ceremonies, and in all these things, not a word or manifestation of any regeneration. Thus it was also with the Jews, and with the Pharisees; they placed all religion in external addresses to God, but never acquain∣ted themselves with the knowledge of the inward efficacious work of grace. The heart of a man is finite; it is not a spring that can fill two channels; if therefore all the intention of it run out upon invented worship, it neglecteth what is more necessary. Hence it is that none are greater enemies and scorners of this work of God, then those that are most pertinacious in traditional worship. He that is busie where he should not, is alwaies negligent where he ought not to be: who hath re∣quired these things at your hands? saith Christ; but where things were required, there they did nothing at all.

Eighthly, Therefore are men ignorant of this doctrine, because they set themselves * 1.505 to know unprofitable things, sooner then profitable. It is a great corruption in our understanding, that we seek to finde out those things that do not advantage us, or benefit us; but the things of use and edification, those are laid aside. The Apo∣stle blamed this in the Corinthians, therefore he sheweth, That knowledge puffeth up: and he that is proud about his knowledge, he knoweth nothing as he ought to know: Oh, what an unhappy instance are our daies of this wilde immature knowledge? How many disputes about this and the other controversie? Into what parties and sects are we divided by the pride of knowledge? Whereas now if we did desire to study, discourse, confer, and meditate one those things that tend to regeneration, to mortification, to make us new creatures, this would be to some purpose: You see the Apostle Paul mattered not Jew or Gentile, Circum∣cision or uncircumcision, but a new creature, Gal. 6. 1. Thus should we be affect∣ed: lead not me into labyrinths of disputes; elevate not my understanding with sublimated notions, but instruct me how to be a new creature: what will Philo∣sophical knowledge avail to understand the nature of hearbs, and plants, when thou knowest not this divine nature? What will skill in Physick advantage thee, to be able to make sound bodies, and recover out of mortal diseases, if thy soul be not healed of its diseases? What to understand the law of man, and to direct about Purchases, and Evidences, and Assurances of Estates, but knowest no assurance of a spiritual estate? Yea, in Divinity points, to dispute about predestination, univer∣sal Grace, Church Government, and all the controversies of the times, when thou knowest not this Doctrine of regeneration? Bernard said, He loved not to read Tully, or any humane Author, because he did not finde the name of Jesus there: So do not thou love those disputes, those controversies, those books, where there is not something to minde thee of regeneration: this is to be sought in the first place.

Now the excellency of 〈◊〉〈◊〉 experimental 〈◊◊〉〈◊◊〉 of regeneration, will appear * 1.506 in these particulars.

First, A 〈◊〉〈◊〉 so 〈◊〉〈◊〉, hath a good and sure 〈◊〉〈◊〉 laid to all his duties, and spiritual performances. Where this new life is, there is an excellent root for all the branches of spiritual duties to thrive and prosper: In nature the heart is the first liver; and therefore nature (as some say) begins with that part first, as the fountain of all life: But now the Painter that draweth onely a shadow, he begins with the lineaments and outward proportions first. Thus hypocrisie, that begineth to change in outward actions first; but true grace, that begineth at the heart and vitals first: give me a man regenerated, and he is a man of some substance, some foundation, you know where to have him; but a man of meer parts, abilities, and notional fancies, yea, or fervent duties without this foundation, he is but a bubble and a va∣por. He is tossed up and down like a straw with the wind, whereas if he had weight, and solidity in him, he would stand like a rock. Oh therefore know, it is a wise mans course to look to first principles, to be diligent about what foundations he layeth.

Secondly, Where there is this experimental knowledge of regeneration, there is an * 1.507 endeavour to beget others like them. As God bid every creature encrease in its kinde, so do these new born children of God desire to multiply. When they were once regenerated then Oh that my Parents were, Oh that my children were, Oh that my kindred, Oh that all under my charge were! It is much to consider what great ex∣pressions Paul useth even about some women, calling them Follow-labourers, and great promoters of the Gospel: Why is all this? But that spiritual life in them makes them fervent to bring home others. Come and see, saith Andrew to Philip: And what an high expression hath Paul concerning the salvation of his kinsfolks after the flesh: and if in publick relation as Ministers, as Masters, as Fathers, Oh how are their bowels straitned within them, how grieved and broken where they see God doth not give such a supernatural life! Whereas now, a man meerly civil, he desireth his children may be civil men, no Prodigals; but to desire them to be godly and holy, that he is far from.

Thirdly, Where this experimental knowledge is of regeneration, there is a great * 1.508 sympathy and agreement between others that are regenerated. As face answereth face, so doth the heart of one regenerated man to another. The same temptations, the same consolations, the same operations, they dwell in one anothers hearts: and where this new life is most active and efficacious, there they bend their greatest de∣sires and love. But now take a man that knoweth of regeneration by the book, by hear-say; though he may plead for it in the general, yet the particular practice he cannot abide: A minister may preach to a people to get this new birth, and yet scoff and oppose those that have it, and all this is for want of experimental power of it upon the soul: but we have already spoken in the general to these things heretofore. Let this suffice to quicken us up to the right understanding of this mystery, be not in the number of those to whom this work is a riddle. Thou mayst not say, this is for Scholars, and learned men to know: no, it is for every one to be acquainted with it.

Use of Instruction, To bewail the common ignorance of this main principle, * 1.509 even the Doctrine of regeneration. Art thou a learned man, and doest not know it? Art thou a rich man, and ignorant of it? What is it to be accounted a man of parts and abilities in other things, but in this great matter a meer Bat and Owl? Some have not the knowledge of God, saith Paul, I speak it to your shame: We may say, some, yea most have not the knowledge of regeneration, we speak it to their shame, and it ought to be their grief. Art thou an old man, and knowest not this? Hast thou read so long in the Bible, heard so many Sermons, and canst not tell what the meaning of this is? What a miserable thing is thy natural birth with∣out this? how much better to have been born Toads, Serpents, and the most loathsome Creatures in the world, than not to be new born?

Doe not think this was one mans case to be ignorant of it, and it might be easi∣ly in those times, but for us Christians we all are taught of God; for if he did not know it, how shouldst thou come to know it?

SERMON XXXVI.

The ground of the necessity of Regeneration is the corruption of mens Nature.

JOHN 3. 6.

That which is born of the flesh, is flesh.

WE have already observed the nature of Regeneration out of this famous Dialogue, as also the ignorance and mistake that the wisest have about it▪ the third thing observable in this History, is the ground and reason of the necessity of this new Birth, and that is contained in my Text. Nicodemus he dreamed of a carnall Birth a second time, whereas if he had been born an hundred times this way, it would not have advantaged him, yea he would have been an hun∣dred times thereby the child of wrath: Our Saviour therefore would instruct Ni∣codemus by opening the fountain, and discovering the root of this necessity; as if he had said, The reason why thou art so grosly ignorant in this matter (O Nico∣demus) is, because thou knowest not what corruption doth cleave to every man, how contrary this is to the Kingdome of Heaven; if thou wert rectified in this, thou wouldst quickly see the necessity of the other. Know therefore, That what∣soever is born of the flesh, is flesh, and so not capable of everlasting glory.

The words then are a Proposition containing a Reason, why there must be a Re∣generation before there can be any entrance into the Kingdome of Heaven; where∣in you have the subject described, That which is born of the flesh. Flesh is some∣times used in Scripture for the bodily part of a man, as corruptible, in which sense it is said, All flesh is grasse; sometime it is used for man as he is sinfull and unregenerate, In my flesh dwelleth no good thing, saith Paul. The first sense denoteth our fragility and meaneness, the second our guilt and sinfulnesse; both aggravate our misery and basenesse; and this expression is universall, That which is born of the flesh, is flesh. This extendeth to wise men, to great men, noble men, Kings and Emperors; they are flesh of flesh. Secondly, there is the predicate, Is flesh. The expression is in the abstract, to shew, how totally, deeply and universally he is fleshly. Thus the Apostle, Rom. 8. calls being in the flesh, as surrounded and com∣passed about with it.

So that our Saviours reason lyeth in this, Every thing expresseth the nature of that kind in which it is, That which comes of a Wolf hath a Wolvish nature, that which comes of a Sheep hath a Sheepish nature, and that which comes of a corrupt unclean kind must also be unclean: So that our Saviours expression is like

that of Jobs, Who can bring a clean thing out of an unclean? Lambs come not from Bears, nor Figs from Thorns.

The great Corruption of mans Nature is the ground of the necessity of Regene∣ration. * 1.510

Men never apply themselves to more than Morality and Civility, till they are perswaded that the greatest part of their vilenesse and loathsomnesse lyeth in their inward parts. We are most sinfull and deformed there where the naturall eye per∣ceiveth nothing at all: Men never provide a plaister any further than they think the wound reacheth; now if men perceive no wound in the inward frame of their heart, they never look at any change there.

In the opening of this point, let us consider the nature of this originall defile∣ment, * 1.511 and so the work of Regeneration answerably thereunto: for whereas in sin there are two things, the guilt of it, and the filth of it; There is a two-fold grace answering this, The grace of justification, which blots out the guilt; and the grace of Sanctification, which removeth the filth: so that sin is like leprosie, and grace regenerating makes all to come fresh and beautifull upon the soul, which be∣fore was loathsome; whereupon it is, that a man is by Regeneration really chan∣ged in the qualities of his soul: As originall sin comes in the place of originall righ∣teousnesse, so this grace of Regeneration cometh by degrees in the place of ori∣ginall sinne; so that if we seek after this work, we are not so much to look for it in our actions and conversations, though it will be seen there, as in our inward frame and disposition of heart. The Kings daughter is all glorious within, as be∣fore her conversion she was all loathsome, and noisome within.

Hereby it comes to passe, that as mens thoughts are greater or lesser about origi∣nal Sin, so they are also about Regeneration.

First therefore, This native Corruption is deep and radicated in us, got into our * 1.512 very bowels; That as Toads and Serpents have venome in their natures, and the one cannot be divided from the other, so it is with us, we may as well put off the nature of a man, as put sinne out of it. This made the Father compare it to the Ivy in the wall, or in the tree, that getteth into the very heart, and cannot be removed, unlesse the Wall it self be pulled down; and that is the reason why the Scripture calls it our flesh and members, not that it is our naturall substance, but inevitably cleaving to it, and the innatenesse of it is herein seen, that although we have this work of Regeneration, yet it is not quite expelled, all this drosle is not got off. Paul complained bitterly of the reliques and remainders of it in his soul: Now the grace of Regeneration, that goeth as deep into the heart, that enters as pow∣erfully into the soul; therefore it's called writing of the Law in the inward parts; not upon the eyes, or hands, or feet, but in the inward parts. There is many a man * 1.513 hath Gods Law written upon his tongue onely, or upon his outward conversation, but not in his inward parts: So that as the Scripture hath notable expressions to describe how inward and rooted our filth is, we may apply such things to grace wrought in the godly, onely there is this difference, sinne makes us all over sinfull, so that there is no good at all abiding in a naturall man; but grace doth not so per∣fectly heal to expell all sin. As in naturall men, the imaginations of their thoughts are evill, not onely actions but thoughts, not onely thoughts but imagination of thoughts, or that very shop of the soul, whereby all apprehensions and affections are minted and framed, though not perfectly: the imaginations of the thoughts of a Regenerate man are good and spirituall: The heart of a natural man is a Den of Thieves, a Cage of unclean Birds: The heart of a Regenerate man is the temple of the Lord.

By this you see, that all externall Reformation, all outward freedome of sinne, doth not at all amount to this new Birth: the onely thing to be consi∣dered, is how far this oyle hath entred into thy wounds, whether it be as deep∣ly rooted as sinne in thee; Oh this will discover what a rare thing Regenera∣tion is.

Secondly, This Original Defilement doth first and more immediately corrupt the * 1.514 nature of a man, and then mediately his person, Prius corrumpit naturam deinde personam. Hence it is, that our Children have their defilement, whereas our perso∣nall sinnes are not communicated to them. Hence also it is, that an Infant new born, before there be any sinfull motions, or expressions of it, yet is corrupted in its Nature; though it speaks no evill, thinks no evill, loveth no evill, yet it is dead in sin, and a child of wrath. Now the grace of Regeneration doth more imme∣diately tend to heale this naturall corruption, and then secondarily personall cor∣ruptions. Not as if a Regenerated Father could beget a Regenerated Child al∣wayes, for so grace is personall, but because it doth first renew and sanctifie that principle and inward root of all affections and actions in us. It is disputed in the Schools, whether grace be first immediately subjected in the very Essence of the soul, or whether in the faculties and powers of it. But we need not be so Meta∣physicall and nice: This is enough to conclude, that grace doth first heale and re∣new the soul, as it is the principle of all our actions; and then when this Fountain is clean, the streams also are clean, when this root is sweet the fruit also is. This is the good tree, and the good treasure that our Saviour speaks of. We see in the works of Gods Creation and Providence, first he gives Creatures their Nature, their kind and being; then he commands them to encrease and multiply. So its here, first God gives a supernaturall life, renewed principles, and then our conver∣sation is answerable. Now this can never be enough pressed upon men; they think by spirituall and godly actions to get spirituall nature; they think in Divi∣nity as Aristotle teacheth in Morality, by doing vertuous actions, to acquire at last the habits of vertue; but the Scripture is otherwise; we must first be born again, wherein we are altogether passive, and thereby be inabled to walk holily. Oh therefore that men would consider these things, then would auditors be spirituall, when they once are lifted up to this inward supernaturall life: you are but Weeds and Brambles, what Blossoms soever you have, till you thus be re∣newed.

Thirdly, This Corruption is the seed-plot, and root of all the actual impieties that * 1.515 are committed by man. Out of this evil Treasure came Cains murther, Judas his Trea∣chery, and whatsoever crimes are at any time committed by the Sons of men; Da∣vid bewailing his Adultery and Murther, presently thinketh of this, as the cause of all. Thus the work of Regeneration is the seed-plot of all holy actions. Though the Scripture say, By faith Abraham and Noah, &c. did such worthy Acts; yet a prin∣ciple of Regeneration was the root of all, therefore it's called Gods Law written in our hearts, his whole Law; so that whatsoever God commands outwardly by his Word, his Spirit doth graciously incline us to obey. It is here as it is in Origi∣nall sin, though there be the cause of all wickednesse in him, yet by reason of com∣plexion, or other temptations, he may incline to one sin more than another; and there are some sins which a man cannot at first commit, till he be hardened and made obdurate in his wickednesse; so there are many graces of a more Heroical and noble Nature, at least the actions of them, that a man newly regenerated cannot presently perform. But as your green Timber is not presently sit to be made Pillars to bear the weight of an house till it hath lain a while, and the moisture of it be excocted; so neither are new Converts fit for those graces of Patience and Victory over the world by suffering, which yet by degrees they obtain at last: And this might support the people of God, who in their temptations are ready to think, that though such sins, and such difficulties may be overcome; yet there are others again which they altogether despair of ever conflicting with; They are to know that as the Acorn is the seed of an Oak, and hath virtually in it all the strength & substance an Oak hath, thus the infused principle of grace hath virtually in it all the excellent expressions of grace, which are so apparently abovethem: and this also may comfort the people of God, who sometimes though perswaded such and such graces are in them, yet they are extreamly afraid there are other graces

again that they never had. For as a naturall man, though he abound in Cove∣tousnesse, yet hath the root of Prodigality in him; so a godly man abounding chief∣ly in such and such graces, yet hath those other also in his heart, though not visibly.

Again, this may also support the Godly heart, that laboureth and trembleth un∣der the weaknesse of his graces, a weak faith, weak patience, for he hath the root of all grace, he hath the Mine and the Treasury, though there be not that graduall expression of it.

Fourthly, Because Originall sin is the root of all sin, hence it is, that the strength of sin lyeth there; And the greatest part of our wickednesse is in those sinfull in∣clinations. * 1.516 The noysomness of a Toadlyeth not in the venting of poison at this or that time, but that it hath a nature to doe thus alwayes; and this if duly consi∣dered, would deeply wound the heart of all Hypocrites, Moralists, and Forma∣lists: The greatest part of their vilenesse and loathsomnesse lyeth within doors, is hid as it were under ground: Thy ungodly actions are nothing to thy ungodly nature. Thus also in grace regenerating; the strength of godlinesse lyeth in the inward work of it, grace is more excellently grace, and strongly grace, as it is in the heart, then as it is in actions: God is a Father of the spirits, and doth delight most in spirit-holinesse, and the graces of the spirit; My sonne give me thy heart, and above all things keep thy heart, for out of it are the issues of life and death: As * 1.517 any wicked man is far worse inwardly than outwardly, so any godly man is farre better inwardly than outwardly, so far as grace worketh at any time in him. The Waters are purer in the Fountain than in the Stream: Now how necessary is it for the people of God to think of this? they many times are carefull about duties see they omit none of them (and that is very necessary; for as Cloaths keep the body warm, and help the inward heat, so the vigorous exercise of holy du∣ties redouble the strength of grace within,) yet the main care of a Christian should be to get grace more and more rooted in his heart; any holy duty done from grace in the heart differs from what is done without this, as the living from the dead: As a man that doth any wicked thing, yet if this have not got into his heart, it is not so dangerous; so any good action done, if the love of this be not in the heart, it is not comfortable nor acceptable.

Fiftly, This Corrnption doth so plunge a man into sinne, that there is a connatu∣rality and agreement between his heart and sin. As the Swine delights in mire and * 1.518 filth, because of its loathsome nature; as the Beetle-flye delights in Horse-dung, and is killed by sweet Herbs, so a man naturally is carried out to act those things which are sutable to his corrupt heart, though never so offensive to God. The con∣trary is in Regeneration, for grace infused makes us to delight in the Law of God, to love holinesse for holinesse sake. Thus Paul, Rom. 7. speaks of his de∣light in the Law of God in the inner man; and David preferreth it before all desirable things, gold and honey, and his necessary food. A naturall man is said to swallow down iniquity like water, Job. 15. 16. The Fevourish man findes a great deal of sweetnesse, and desire after water, and thinketh he never hath enough. Thus David, he swalloweth down Gods Word like honey, he thirsteth, he never hath enough of God, or godlinesse; when a man is Regenerated, he hath a Foun∣tain within him, not a Cistern that must be filled with earthly motives to do what is godly.

Sixthly, This Corruption is universall in the extention of it. This leprosie is of the whole man; this sore is over all the soul, the mind darkned, the will rebelli∣ous, * 1.519 the affections unmortified, and the whole heart in great confusion and dis∣order; so that the Conscience of a man, which we would think might be best, like Jobs Messenger, at least to bring the sad newes of all that hath befaln us, that al∣so is unpure and unclean. Answerable to this generall infection, the Apostle pray∣eth for the Thessalonians, That they may be renewed thorowout, in soul, spirit and body. There is a body-filthinesse, and a soul-filthinesse; and there must be a body∣cleansing, and a soul-cleansing, and in this men wofully mistake: They take some

illumination in the mind, accompanied with gifts and abilities in holy duties, for the thorow and universall sanctification of the whole man; our present age is a Theatre upon which you may see many such sad spectacles: But this will not serve; as originall corruption is not sin onely in the minde, or sinne onely in the will, but sinne all over; so the grace of Regeneration is not onely faith, or love, or patience, but all graces.

Seventhly, The Apostle Rom. 8. doth describe this fleshly being in two things; con∣trary * 1.520 to which is our spirituall being; First, that the fleshly mind of a man is not subject to God, nor indeed can be: Herein this Originall corruption doth mani∣festly discover it self, that it makes a man full of enmity, and hostility against God and his Image wheresoever it shineth; there is no agreement between this dark∣nesse and that light. This wretched frame is therefore called a stone, because of its contumacy, no impression is easily received, but it continueth obstinate against all remedies whatsoever: on the other side, this work of grace is cal'd an heart of flesh, Ezek. 36. in a far different sense then the word flesh is used in the Text; for there it signifieth plyablenesse, flexiblenesse, and a tender impression made upon the soul, whereby he doth willingly subject his minde to Scripture-Truths, and his will to Scripture-Commands. Hence those that are Regenerated are said to be taught of God, and the people of God in the day of his power are said to be willingnesses; * 1.521 and herein the work of Regeneration is admirable, that it turneth the heart of a man to the love and practice of those duties which are against his pleasure, profit, and all outward advantages whatsoever; grace toucheth these mountains, and it makes them like wax to receive any form or fashion: Now the heart renewed would be subject to none but God, and his will; no longer subject to the lusts and desires of the flesh, to the temptations of the world, to disdain obedience to any thing but God, or for God. For the soul now to prefer the Creature before God in the love of it, is as grosse as for the body to be prostitute before an Image, and to worship that. The second thing which the Apostle makes the fruit of being in the flesh, is, that it cannot please God. To be carnally minded is death, so that whatsoever the unregenerate man doth is bitter fruit and sour grapes. It is an a∣bomination to the Lord, he is all the day long damning himself, and doing abomi∣nable things in the eyes of the Lord; If he eats, if he drinks, if he buyeth or sel∣leth, all these are cursed to him. Whithersoever he goeth, the mark of Gods displea∣sure is upon him. Now where the person is regenerated, there the curse and loath∣somnesse of a mans person is removed by the grace of justification, and his duties are well pleasing to God by sanctification: for although in the court of justificati∣on, it is no blasphemy to Gods spirit to say, that the gracious works done by us are a menstruous cloth, dung and drosse, yet if we look upon them in the sphere of sanctification, so they are graces and holy actions, and well pleasing to God, their imperfection being done away through Christ; and thus as God smelt a sweet savour in Noah's Sacrifice, so he doth also in all the gracious duties the people of God perform, though the Incense that sweetens all be the bloud of Christ. Therefore the Church of God is compared to a Garden, and every godly soul to a Lilly and Flower, and their graces to sweet Spices; yet, she is made altogether lovely; which although it hath its ground from justification, yet if the Church of God had had no inherent grace in her, we cannot say God would use such expressions to her; whereas therefore before thou didst pray, hear, God could not abide the, thou wast a beast that made every thing unclean thou didst touch; now God accepts of thy holy duties, thy prayer, fasting, almes-deeds; as he said to the Centurion. Thus you see how that in every particular, wherein Corruption hath made any de∣filement or breach, there grace doth make some glorious reparations; and as sinne hath abounded in the filth of it, so grace abounds in the purity and glory of it.

In the next place let us consider, why regeneration is thus necessary to salvation, because of this corruption in us. And first:

The happinesse of heaven is chiefly in enjoying of God; and having communion * 1.522 with him: now how can man that is thus corrupt and wretched by nature, such an irreconcileable enemy to him, be brought to this fellowship with God, as the grea∣test blessednesse? If so be to Duties and Ordinances God requireth such sanctity and sanctification in those that draw near, how much rather to the enjoyment of him∣self? If the pure eye that seeth the Sun, the Bat and Owl is offended at the glori∣ous beams thereof; God therefore and his glorious presence would be a burden and a torment to a wicked man: They that bid God depart from them, because of his holy Lawes, and his holy Ordinances, how much rather would they bid God depart from them because of his holy presence.

Secondly, The imployment and work that God calls for in heaven is altogether in∣consistent * 1.523 with a wicked and ungodly heart. To praise God, and rejoyce in him for ever; to love him, and to delight in him, forgetting all Creatures, and be swallowed up in him as the Ocean of all happinesse, how can the heart of a naturall man be thus affected? We see in this life how odious and troublesome holy duties are to the godly heart; and therefore much more would heaven be an hell to an ungodly man. It is true, wicked men as Balaam may desire happinesse, but then they look to it onely as it is a preservation from evill, and a preventing of torment; they doe not consider the positive part in happinesse, which is to glorifie God, and to delight in him. It was much that the blinde Philosophers could stumble on this, to conclude that blessednesse consisted in vertuous actions, that the grea∣test delight and happinesse that could be was to doe justly; so that an ungodly man could not have Aristotles happinesse, and doe we think he can have Pauls?

Thirdly, There is a necessity of the souls regeneration, ere it can be glorified, be∣cause it would not be for the honour and glory of God to bestow happinesse upon sinfull * 1.524 men. As it's Gods glory to be holy, holy; so it's his Childrens glory to be like him in holinesse: It is true, God needeth not our holinesse, neither doth he want our righteousnesse, neither doth our goodnesse extend to him; yet the outward ma∣nifestation of his glory is seen in those that are holy: The place in the Temple that did represent Heaven was called the Holy of Holies; and if no prophane or unclean thing might enter the Temple, much lesse into that more sacred place. The Papists calumniate us, as if we were enemies to holinesse, because we make it not meritorious of heaven; but we plead the necessity of it, and God hath made an inseparable connexion between holinesse and happinesse. As therefore this bo∣dy of ours cannot be glorified in heaven as long as it is thus vile and corruptible, it must be raised out of the dust, and all the imperfections of it must be done away; so the soul must also have a resurrection from, its spirituall death and loathsom∣nesse, ere it can be made happy.

These things haply may be acknowledged as true by all, but who takes the right way to be happy? Regeneration is the writing of Gods Law; now is Drunkennesse, Prophanenesse, Pride, Worldlinesse, Gods Law? Men might quickly see they are out of the right way to glory, if they would meditate on these things.

Use. 1. How vain and empty a thing it is, to glory in our naturall birth! Are we born great, noble, rich in inheritances? yet remember, we are also born chil∣dren * 1.525 of wrath; we are flesh of flesh, what debasement should here be for us! Look upon any Toad or Serpent, their naturall propagation, is more happy than thine; Oh we never lay our selves low in the sense of our poverty and shame, till we come to be affected with this naturall depravation. The Scripture ma∣ny times would humble us, because we are Dust and Ashes, but this is onely a naturall basenesse; we ought much rather to ly down in confusion, because we are born so full of sinne; how little doe we believe these things? Why art thou puf∣fed up in thy self, and boastest of externall riches or honours: To be a sinfull man is shame and terror enough. The Heathen would have a Boy to speak in

his eare, in the midst of all his pomp and glory, Memento te hominem esse, Re∣member thou art a man. But doe thou in the midst of all thy outward comforts say to thy soul, Memento te peccatorem esse; Yea, not so much a sinner as sinne it self.

Vse 2. Of Instruction. What is the reason, men that are of ingenuous, fair, * 1.526 and just conversation, have so much quietnesse, peace and confidence, as if all were well? The first rise of their mistake, is their insensiblenesse and ignorance about originall defilement, did they know how all that they account good and excellent, is indeed abominable and filthy; how would they stand aloof off, crying out, they are unclean, unclean; and certainly if men regenerated speak of their good acti∣ons, which have indeed some true good, that they are menstruous cloaths, dung, and drosse; what ought not you to think of an externall righteousnesse? O consider, that Regeneration is not onely necessary, because a man liveth in such and such grosse impieties, but because he hath a defiled nature; and therefore un∣lesse you civill men, good natur'd men, be born again as well as Publicans and Har∣lots, ye cannot enter into the Kingdome of heaven. Do not then look upon some prophane and horrid wretches, saying, I wonder this Sermon doth not work upon them, I wonder they doe not become new men, it is strange how they can hear these things and be as they are; but rather wonder at thy own self, and smit•• on thy own thigh, and be amazed to consider, why thou dost not think of becom∣ing new.

Use 3. Of Exhortation. Is Corruption the ground of the necessity of Rege∣neration, * 1.527 then see this latter extend as far as the former; corruption is in thy mind, thy judgement, thy intentions, as well as in bodily actions, therefore let Regene∣ration be also extended thither; we must not onely have a new life, and a new con∣versation, but also a new heart and spirit. The very spirit must be sanctified as well as the soul; the choisest intellectuall part of a man, as well as his sensitive part. The Scripture calls flesh not onely the bodily sinnes of a man, but the actions of his soul, puffed up in his fleshly minde, speaking of false worship: so Idolatry, and Heresies are made the fruit of the flesh as well as externall impiety. This is to be considered by those who judge grosse and abominable opinions no great crime or fault; No, the Apostlé saith of all those enumerated vices, Gal. 5. 19. where in∣tellectuall sinnes are among others, They that doe such things shall not inherit the Kingdome of Heaven. Therefore we may say an Heretick needs conversion as well as a prophane person: And a man may discover he is a fleshly unregenerate man as well by some Opinions and Doctrines, as by some corrupt conversations.

SERMON XXXVII.

Of the unexpressibleness of this new life.

JOHN 3. 8.

The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth, &c.

OUr Saviour in these words doth further clear the Mystery of Regeneration unto Nicodemus, that so at last the scales may fall from his eyes; because this spiritual nativity was not visible, as that of the body is, Nicodemus would not believe any such thing. Now our Saviour instanceth in a very fit similitude. The wind bloweth where it listeth, thou hearest the sound of it, but thou seest it not with thy eyes, neither art thou able to tell from whence it cometh: So that this speech of our Saviour doth denote the difficulty of understanding this spiritual birth, not onely to the corrupt understanding, but also to the renewed: for this in the Text ari∣seth not from the imbecillity of the power or faculty to perceive, but the subtile and pure nature of the object to be understood: It is therefore the intent of our Savi∣our to expresse this spiritual birth, by a plain similitude. Some there are that take the greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the spirit of God: upon this rule, wheresoever it is with the greek article, there the spirit of God is understood; but that is not uni∣versal, & then it would be most improper: for it could be no illustration to manifest a thing by it self, which our Saviour should do if we take it so. Maldonate takes spi∣rit, or breath, for the soul of a man, and makes the sense thus; As we do not know the nature of the soul, how it is infused, whence it cometh, or, whither it goeth, only we perceive the strong operations of it; so it is in the work of Grace. But there is no just reason to recede from our Translation in making it to signifie the wind, and so every thing will excellently agree.

First, The Air is necessary, so that there is no living, or breathing without it: This work of Gods Spirit, is wholly necessary for this new birth.

Secondly, Thou hearest the voice of this onely, but thou seest not the winde it self: so the godly hear the voice of Gods spirit speaking to them to live, and as to Lazarus, to come forth out of the grave; so do the Children of God.

Thirdly, As we cannot tell the begining of the winds, for although the Philo∣sophers dispute much, some making it the flux of the Air, others exhalations from the earth, yet there is no certainty; so it is in this work of grace. The world seeth men by the word of God new changed, new enlivened; they wonder and admire to see this alteration: men are divided in their thoughts about it: some say, they are of God, others of the divel, even as they differed in their thoughts about Christ.

And then here is the liberty of Gods Spirit in Regenerating, He bloweth where

he list: To whom he will he manifests himself, so that all is to be ascribed to the power of Gods spirit, not to mans ability.

Obs. The work and Grace of Regeneration, is rather felt and perceived by him that * 1.528 hath it, then that which can be expressed, or made known to a mans self or others, it being a wonderful hidden, and secret life.

The wind we feel and perceive in the motions of it; but the Originals of it, we are not able exactly to describe: so it is in this great work: What the wiseman speaks about the framing of the child, We are not able to describe how the bones, and all other parts of the infant are composed, Eccles. 11. 5. which made David say, He was fearfully, and wonderfully made. The like doth God do about our new birth, We are fearfully and wonderfully made again; so that the difficulty to perceive aright of this work, may arise partly from that corruption which is inbred in every one, and partly the unsearchablenesse of the thing it self; and to this latter Christ relateth: so that he onely who hath the inward power of it upon his own soul, can best discern of it: and we may say of this grace, as well as that of the Gospel, Eye hath not seen, or ear heard, neither hath it entered into the heart of man, to conceive what the work of God is herein.

For the better discovery of this, consider these things. * 1.529

First, That the understanding of a man is not onely corrupted with sin, but natu∣rally weakned, so that it is not able to finde out natural truths, much less supernatural. The forms of things are hidden to us: Vitrum lambimus, pultem non attingimus; the fire, the water, a stone, none can have essential definitions of them: we cannot tell wherein the form or essence almost of any thing consists, onely we describe things by their effects, properties, and common accidents, and we have but the shell, not the kernel. If then the work of God in nature be so abstruse to us, and we know not what to say of it, How much rather the work of God in Grace? Basil saith, Divers questions may be made about a very fly, which no Philosopher is ever able to answer, How much rather then in the hidden operations of Gods spirit? So that although it was Nicodemus his sin, that he did not know, or believe the necessity of this new birth, yet it was a natural impotency, rather then a moral, that he could not tell how this wind did blow upon him.

Secondly, Men who have not the inward sense of this work upon their hearts, may yet be able to give the description of it. This they have either by learning, or read∣ing of books, or hear-say; so that if you ask many, What regeneration is? They can tell you it is a change of the whole man from that state of corruption we are born in, to the state of holiness: or it is the renewing of the image of God in us by degrees, which we have lost: This account they are able to give; yea, a man may be able by way of dispute and scholership to say more, and dispute more about it, then that man who is regenerated; so that many an Orthodox man is able to prove the necessity of regeneration, and to clear it in its nature, better then one not so perfect: but there is a Theological knowledge, and a practical experimen∣tal knowledge; no question but an unregenerate man, may in a Theological way maintain Divine truths better then a regenerate man, that hath not such abilities: a Godly man doth believe, when he is not able to answer all those doubts and obje∣ctions that are made about any definition of faith, that is usually given: and it is observed that many times those that have the greatest learning and parts, do most disdain the practical plain things of regeneration: Surgunt indocti, & rapiunt cae∣lum, It was the old speech of Austins, Ideots and unlearned men take the kingdom of heaven by violence, when learned men are shut out. Bradwardin, a great scholer called Doctor Profundus, the profound Doctor, speaks of himself how offended he was at the reading of Pauls Epistles, because he had not Metaphysicum ingenium, a Metaphysical head: and we see by miserable experience, what affectations men have to speak, and hear sublime Ministers, and aerial notions, accounting those things that make for our spiritual edification, and inward renovation, to be but plain sim∣plicities;

but this will prove to be gold and silver, when the other will be only hay and stubble.

Thirdly, Although this life be a secret hidden life, yet many things about it are to * 1.530 be demonstrated. Even as about the windes, although there be several opinions a∣bout the Original of them, and we may in the general say, they arise out of the East, or West, &c. But the punctual particular Original of them we cannot: so it is in the work of regeneration; The cause from whence it is, is God, Unless a man be born of the spirit, &c. So the Orthodox declare the manner in the general, that its irresistably wrought in us by an insuperable efficacy of Gods spirit, and although it be hard to shew the particular manner how the grace of God determineth the wil, and changeth the heart, yet that this is done is very apparent, and the Scripture makes it very clear; and the consideration of this may bridle our understandings, and make us sober, that we do not curiously pry into things; for if upon the utmost enquiry we cannot tell our natural conception and making, much less may we ap∣prehend this spiritual making. We come therefore in the next place to shew where∣in * 1.531 this life is so unexpressible; for we conceive this assertion of our Saviours, like that, Our life is hid with Christ in God, Col. 3. 3. The work of grace though it be admirable and wonderful, yet it doth not incur into the senses: and this is that which makes many so Atheistical, and scornful about the work of Gods spirit in us. They either deny there is such a thing, or they judge these things delusions and fan∣cies, or the complexion of mens bodies: but as we do believe we have a soul, though we cannot see it; that there is a wind, though our eyes perceive it not; that there is a God, though no man hath seen him at any time: so it may certainly be demon∣strated that there is such a work of regeneration, though we perceive it not with our bodily eyes: and this is necessarily to be pressed; for the more we are assured that there is such a thing, and that every one who would be saved, must have it, then we shall make the greater enquiry into this, whether we have it or no. The secretness therefore of this new life is seen,

First, In those travels, and agonies of soul which commonly it goeth through with * 1.532 er'e grace be formed. The spirit of God doth convince of sin, and causeth bondage in the heart: we hear some crying out, What shall we do to be saved? For although a man be in this work of regeneration altogether passive, yea obstinate and rebelli∣ous, therefore compared unto a stone, and a dead man; yet in other respects God works in us sutably to reasonable men, by enlightning our understanding, by open∣ing our eyes to see our misery that we are under; as Dives when his eyes was open∣ed, saw he was in hell, which made him cry out for ease: so these perceive them∣selves even dropping irrecoverably therein, and thereupon they cry out, What shall we do to be saved? When there is this discovery in the heart, then there are commo∣tions, and Earth-quakes in the soul.

Now come to any natural man, speak of these pangs and troubles of the soul, he knoweth not what they mean, he understands not the meaning of them: as Job said to his miserable comforters, Would your souls were in my souls stead, then you would feel what that wormwood and bitterness is, which I do undergo: so had thy soul been ever in those depths of God, then thou wouldst have known what it is to be in a spiritual travel. The Apostle speaking of the groans which Gods spirit worketh in his children, he calls them groans unutterable, Rom. 8. so are these sighs unuttera∣ble, bitterness, and pangs unutterable. It is true, these commotions of the soul are not so remarkable in some, as in others, neither are these things felt alike in all. But there is in every one a sense and feeling of his undone estate, and hunger and thirst after righteousness: now in all these things he is a man in a mystery to the natural man: these things are transacted secretly in a mans heart: examine therefore thy self: Hast thou ever been a man thus affected, thus exercised? hath the spirit of God convinced thee of sin? hath thy heart been loaded with sin? hath the Law discovered sin? hath every thing been as if turned into blood? As Stephen saw hea∣ven opening to receive him, so hast thou as it were hell opened to devour thee, here

are the beginings of a new birth; not as if regeneration lay in these, no, How ma∣ny have felt sorrow, terror, yet have proved abortives? but in many of Gods chil∣dren, this is introductory, and when happily compleated, these fears and troubles are mingled with much faith and confidence: God hath said to thy soul, as well as of the womans travel, In sorrow shalt thou conceive and bring forth.

Secondly, As these groans after God and his favours are hidden, so the principles from whence they are enabled, are wholly invisible, and that not onely to the bodily eye, but to the mental eye of a natural man. A carnal man cannot think that any man doth any thing in reference to God, but upon carnal and worldly self-principles: Thus the Pharisees, they charged Christ with vain glory, and his own kindred would have him do his miracles more publickly, that he might be externally advanced: they judged of Christ like themselves: John 7. 3. 4. They did all things from world∣ly principles, and so they conceived Christ. The Apostle calls this work of Grace, The inner man. The glory of a Christian is within; he prayeth outwardly, but his glory is within; he heareth with the outward ear, but his glory is within: It is the inner man, which is the root and the fountain of all his external actions: now as the root of the tree is hidden, and the spring-head hard to be found out; so it is here, from what inward principle it is that thou art carried out to do the things God commandeth is wholly to be sought into. The Pharisees did against their own con∣sciences blasphemously make it a doubt, by what power he did those wonderful things: but we may upon good ground ask, By whom dost thou pray? dost thou hear? Is it from Gods holy spirit, acting and enabling of thee? Or is it from thy own corrupt principles and suggestions; and this is that which comforts a godly man against all those accusations of Hypocrisie, which the world casteth upon them.

Thirdly, As their principles, so the scope and intention of the whole man in their con∣versation, is very hidden and secret, they being carried out towards God, because of his excellency, and glorious fulness. David, how often doth he profess his joy in, and love of God? How doth Paul profess his delight in the Law of God in the inward man, and that because it is spiritual? The Pharisees lose the acceptance of all their performances, because what they did, they did to be seen of men. It is true, Hypocri∣sie is hidden also, and the corrupt intentions of wicked men are also secret: There is the hidden darkness of wickedness in a mans heart; but these sincere inten∣tions are secret and admirable in a further sense, because the heart of a natural man, cannot do any thing upon such pure grounds: his eye is dark, and therefore his whole body is dark also. As the earth cannot ascend upwards, because of its dense and heavy nature; so neither can the heart of a man ascend so high, as to do things for God, unless regenerated. Now until a man do things upon these pure motives, he can have no true demonstration of grace in his soul.

Fourthly, The joyes and consolations which aregenerated man obtaineth in his course of a spiritual life, are such as a natural man also understandeth not. Thou hast put more gladness into my heart, saith David, then they have had when their wine and oylencreaseth, Psalm. 4. It is called therefore unspeakable joy. Thus groans are unutterable, and joy is unspeakable; a stranger intermedleth not with their joy: What an hidden and secret thing is this, That they should take the spoyling of their goods joyfully, That they should in the midst of the most furious and violent deaths, tryumph with joy. How unconceiveable are these things to flesh and blood? As therefore Christ said, I have other meat to eat of, then ye know; so they have other comfort and delight to take, then a natural man perceiveth of: were it not thus, How could it venture through all those discouragements that are in the way to hea∣ven? How could it endure in the wilderness, if this Manna were not provided for him? As poor, yet making many rich; as having nothing, yet possessing all things. The supply and provision which God treasureth up in his soul, is that which makes him wonderful: Oh therefore what enemies are all natural men unto their own peace and happiness? It is not a life of Grace to have riches, honours, or great suc∣cess in this world, but to have the favour of God, and his love shed abroad in

their hearts: See what a glorious triumph Paul is lifted up into, challenging all opposition in the world or hell against him. And thus Austin did much bewail, Se∣rò te a••••avi Domine, O Lord, it was very late e're I began to love thee. How long doth a man feed upon husks, and is miserable in the Creatures, till he come to eat of the fatted calfe in Gods house? Say unto thy self, This is not all the sweetness, joy, and comfort, that I might be made partaker of.

Fifthly, Their course and constant way of their life, is also hidden. The life that * 1.533 I now live, is by faith in the Son of God, saith Paul, Gal. 2. 20. What is the matter, cryeth Chrysostom? Doth not Paul live as other men? Doth he not live on food? Doth he not breath in the Air, as others do? It is true, but this is not Pauls life pro∣perly; but as the child in the womb lives an hidden life by sucking nourishment from its mother, so doth Paul live an hidden life by deriving efficacy from Christ: we walk by faith, and not by sense. Thus Habakkuk lived a Mysterious life; though the Figg treé did not blossom, though the Olive tree failed, yet he rejoyced in the salvation of the Lord, Hab. 3. 17. To live by faith is not a visible known life to the world: The world hath no other oyl to supply their lamps with, but from the creatures, and when these decay, their hopes are at an end: but it is not thus with the Godly, Their life is hid in Christ, and therefore not to be taken away by any outward power: As the Parents lay up the treasures of their children, that they may not lose them; so that faith liveth, while all other things dye.

Sixthly, Their temptations and exercises are also secret. Look upon David in his * 1.534 Temptations, How spiritual and hidden are they about the losse of Gods favour, and the light of his countenance? Why art thou cast down, O my soul? still trust in God: There are Temptations which wicked men are obnoxious unto; and there are again spiritual exercises, which the Godly are onely acquainted with; so that the nature of our Temptations will as much discover our supernatural life, as any thing else. Every state and condition hath its excercises sutable thereunto: The worldly man, worldly; the heavenly man, heavenly: and therefore it is necessary in a Master of Israel to know experimentally this kinde of life, otherwise as Eli charged mournful Hanna with drunkenness, when it was a spirituall distress upon her; so will they charge poor tempted Christians with madness and folly, if they know not the nature of these exercises: They will quickly break the bruised reed, and quench the smoaking flax, being no wayes able to pour oyl into the wounded soul, till they have been thus wounded themselves.

Seventhly, Their priviledges are admirable, but unknown. It doth not yet appear * 1.535 what we are: as Christ in respect of his outward humiliation did not appear the Son of God. The priviledges of Gods Children are justification, adoption, free accesse unto the Throne of Grace, and fellowship with the Father; now all these things are hidden. Who would judge, looking upon the afflictions, troubles, and miseries of Gods Church, that they had such priviledges? Should we not say of them, as was of Christ? They are forsaken and hated of God. But though others do not know what they are heirs unto, yet they themselves do. This justification is cal∣led a white stone, which none knoweth but he that hath it, Rev. 2. 17. so that as the Tabernacle had a rough hairy covering without, but there was the pot of Manna within; Thus, though Gods people lie in an outward, rough, persecuted, or affli∣cted estate, yet they have Manna within: and in the sense and full perswsiion of this, they encounter with all difficulties, they triumph in streights; so that if a na∣tural mans eye were open, they would see how much is for them, though much a∣gainst them.

Eighthly, Their encrease and growth is also hidden, and that by wonderful means. * 1.536 Our Saviour instanceth in the seed sown, that it groweth up, but the husband∣man knoweth not how, onely he knoweth and seeth it grown: Thus the Godly man cannot perceive the growth of his faith, and other graces, onely he seeth that whereas he was a babe once, now he is a man: His light is clearer, his faith firm, his zeal hotter; so that as in natural growth of the body, a man doth not per∣ceive

he is growing, onely he findes a difference in his stature at last. Thus it is here, onely here is this difference, that the spiritual motions and encrease of grace are more imperceptible then those of the body. Therefore a Christian should not be in∣ordinately dejected under Temptations about its proficiency: Oh he is affraid he never groweth, he still moveth on the same hinge: for if the rational workings of the heart be so hardly discernable, to feel that a man understands, and wills such an object, much more the motions of the spirit: and as the growth it self is hidden, so the manner of it; it encreaseth by opposition, it gaineth by losses, it lives by death, it riseth by falls, by sins, by stumblings it gets ground.

Use 1. Of instruction, Why wicked men are carried out to censure, and condemn Godliness. It is because they know not what it is: Hence also they think it strange, * 1.537 that they run not into the same excess of riot with them. The wicked are ama∣zed to see why they are not as voluptuous, as excessive in all carnal delights, as well as they: and all is because they know not this spiritual life. All life hath its proper motions and actions, as also delights which keep it up. Therefore this supernatu∣ral life hath its proper motions and joy: Therefore we may say as the Psalmist, Come and tast how good it is: Come and tast what this regeneration is: feel the powerful life of it in your own souls, and then you will be otherwise affected then you are. The Pharisees spake evil of Christ, because they did not believe God was in him, and with him: Thus thou harshly judgest that for Melancholy, and hypo∣crisie, which is the work of God, because thou believest no such thing as a new birth. As it is a great sin to attribute that which cometh from the Divel, to the work of God, so it is a great sin to make that which is of God, to come from the flesh or Divel.

Use 2. How thankful they ought to be unto God, who have had this winde blow up∣on them. How many have lived and dyed in their natural condition? But God hath * 1.538 redeemed thee out of this state of darkness. The Psalmist makes it a great mercy concerning the plague to a Godly man, That many thousands should fall on the right hand and on the left, yet it shall not touch him: but here is greater, many thou∣sands shall fall into hell on the right hand, and on the left, yet thou art preserved. Our Saviour speaks of two in a bed, one taken, and another left: Oh how great is Gods goodness? Two in a family, the one regenerated, the other not: two in a seat, the one born anew, the other not. How mercifull is the Lord to thee? How was Christ affected in this dispensation? Even so Father, for so it pleaseth thee, and the Son revealeth the Father to whom he will, Mat. 11. There are many great men, many rich men, many wise men, and it may be God passeth over them, and makes known this grace to thee. What? shall we so bless God for preservation from na∣tural death, that he recovereth from the grave, and not much rather from eternall death?

SERMON XXXVIII.

Laying open the Counterfeits of a new Birth.

JOHN 3. 3.

Unless a man be born again, he cannot see the Kingdom of Heaven.

HAving in way of digression observed some remarkable particulars in this excellent Dialogue between Christ and Nicodemus: I do now re-assume this Text, wherein a new Birth is so vehemently and indispensably assert∣ed: And because we have already demonstrated the nature of it; the next thing to be insisted upon is the Counterfeit of it, that so no more any may deceive themselves, as if they had it, when they had it not. For who is there who hath heard the nature of it laid open, and the necessity of it pressed, doth not be∣lieve he hath it, although the work be so rare and supernatural? for a man would wonder, when Christ who is truth it self, presseth this upon every man, let him be never so self-righteous and self-holy, what men think of themselves; for cer∣tainly either they do not attend to, or believe these things, or else they make no reflexion upon themselves, saying, Am I such a man; or else they vainly delude themselves with hopes, concluding that to be the work of regeneration in them, which indeed is not.

Therefore to undeceive your souls herein, consider this great work may be * 1.539 counterfeited in several respects. There may be much glistering, which yet is not this true gold; and because our Saviour expresseth this work metaphori∣cally, as a new Birth, we shall in allusion to that, discover the false wayes thereof.

And first, As in the new Birth the soul, as you heard, brings forth in sorrow, there are pangs and groans unutterable; so many men may be in great pain, fear and trouble about sinne, As if some excellent and beautiful childe of grace were to be born, and yet at last after all those pangs, there come forth some ugly Toad. Men after those troubles and torments about sinne, proving as loathsome, and as abominable as before; for men may be greatly afflicted in heart for sinne, and the Ministers of God may as Paul in another case, Rejoyce that they have made them sorrowfull; They cry out in the agonies of their soul, We have sinned grie∣vously, * 1.540 what shall we do that we may be saved? And yet for all this travail the soul brings forth nothing but winde and emptiness.

For, 1. Men may be in great troubles of soul about sinne, while the apprehensions of danger and Gods judgements are upon them, but when these are removed, they pre∣sently settle on their lees again. The Israelites are a pregnant instance for this, while Gods hand was heavy on them, their sins also were an heavy burden, Is their affliction they sought God early, they humbled and mourned before him, Hose. 7. 14. but their hearts were not stedfast; when they had ease, and were delivered,

they soon forgat God, who helped them. Oh (Beloved) we have too many examples of such troubles for sinne in our dayes! Take some men in desperate sicknesses, when death the King of terrors is ready to seize on them, or while they are under some publick miseries which do so immediately burden them they know not what to do. In these extremities, what confessions, what resolutions have you? Do they not seem to be new creatures? You never heard them speak, purpose, pray to God so before; you never saw them so affected and wrought upon as they are for a season; but upon recovery and ease they presently forget all, and were they prophane, worldly, negligent, yea opposite to God and his way? the same they prove again? Do not thou therefore deceive thy own soul, saying, I remember the time since my sins have pained me at the very heart, since I roared on my bed because of mine iniquities, I had no comfort in my life, sinne made every thing so bitter: grant all this, but ask the Question, How comest thou to be quiet again? How are those windes and waves come to be appeased? Did Christ rebuke them and bid them be still, or hath time wore them out? or hath the removal of the judgement removed also thy trouble? Oh if this had been the true spiritual travail of thy soul, no outward comfort could have appeased thee! No freedom from external calamity could have pacified thee, till thou hadst in a godly manner obtained the light of Gods countenance, and be recon∣ciled with him. It was thus in David when wounded in heart for sinne, though Gods outward judgements were over, yea though Nathan told him, His sinne was forgiven, yet for all that his heart runs out like a fountain of water before God, Psalm. 51. And this, if rightly considered, doth break the pillar of many mens hopes.

2. Men may be in great trouble of heart, and so seem to others and to themselves, as * 1.541 if they were in this new Birth, but all provefalse, because they labour to quiet and con∣tent themselves with earthly advantages, and in a carnal manner labour to extinguish and to put out the sorrow they feel. These differ from the former, because they are like the Hart wounded, that labours to eat out the arrow; so these being trou∣bled for their sinne are fretted and discontented at it, and so use all the wayes they can to stupifie their conscience, and they labour that their sinne may not alwayes be before them. How great and terrible soever these mens estates may be, yet it will vanish like smoke. For where God doth graciously soften the heart, there is a tender melting, and a willing mourning for sinne, as Zech. 12. like a mother for her only childe; but in these men their hearts rage, and fret at the wounds, which God makes upon them, and so they are like the devils and damned in hell, who are full of horrour and gnawings of heart for their sin, but yet blaspheme God, because of their hatred against him; Such an one was Cain, who cried stubbornly, My sins are greater then I can bear; and therefore to ease himself, buildeth Cities and useth all means to divert his fears. Consider there∣fore, How hast thou been under terrible apprehensions of Gods wrath for sin? Hast thou desired the sanctification of them, that God would make a thorow and perfect change in thee? Or else hast thou desired to put out this fire, to bolt out this light? Hast thou judged those happy that live jollily in their sins, and finde no pangs upon them? All such tears are but like the waters of standing pools that breed Toads and other Vermine. Take heed therefore that thy sorrow be not a Cains sorrow.

3. Men may be in travel and bring forth nothing but winde, because in these trou∣bles * 1.542 they apply themselves to false Prophets and false Teachers, who apply peace when there is no peace. As it was with the Israelites outward condition. The false Pro∣phets sleightly cured her wound, and cried Peace, sowing pillows under their elbows, Ezek. 13. 18. Thus it is also with false teachers about the inward estate of their people, they sooth up men in their evil waies; They bid them die comfortably, believe strongly, they bid them, Go and prosper, as he did to Ahab. This is dau∣bing

with untempered morter, which when a frost comes fals all to the ground again, and so when Gods terrible anger shall arise, all that false peace will tum∣ble to the ground; both the false teacher, and he that receives the false peace and comfort will fall into the pit together. And hence it is an heavy judgement to live under ungodly and prophane Ministers, who usually pour oil into all wounds, tell every man that is sick or dying, his condition is good; but what saith Paul, If I should please men, I were not the servant of Christ, Gal. 1. 10. that is, please men in a sinful way, give content to them in their sins; so that as in any outward sicknesse or losse it is a grievous sin to go to the Devil and to Wise men, as ye call them; The Prophet severely rebuked the King of Israel, and told him, his childe should die, and said, Is it not because there is no God in Israel? Its to deny the true God, and to make the Devil your God; so in soul-troubles to go to those loose teachers, who will proclaim peace to you, is to make all your sorrow, and all your travail for sinne in vain. Choose therefore a godly and wise Physician for thy soul in such case, and say, Give me one, not that will flatter me, but inform me impartially about my sins.

4. Men may be in trouble for sinne, yet miscarry, Because of inordinate dejection * 1.543 and black despair. This is not so ordinary, men being for the most part presum∣ptuous, and there are few such sinners as the incestuous person, whom the Mini∣sters and people of God must comfort, lest they be overwhelmed with despair; yet Judas was thus undone. As Rachel died in bringing forth of children; so these are damned in those very sorrows and fears they have about sinne. God therefore who commands a soul to grieve for sinne, and to come out of the pit of iniquity, doth also command the same soul to believe and seek for ease in Christ. We must indeed despair utterly in our selves, but not of Christ, and the ignorance of the acceptablenesse of faith unto God, and how wel-pleasing it is for the humbled soul to rely on Christ, keeps many of Gods children longer in the dark womb then they would. Insomuch that it is a mercy of mercies in those spiritual a∣gonies, to be directed into the way of believing. Thus you see that all pain and trouble wrought in the womb of the soul, doth not necessarily in∣ferre, that there ought to be joy, because a man-childe of Grace is born in the heart.

A second sort, which miscarry in this new Birth, may be stiled Embryoes, * 1.544 Such who have some initial and preparative workings upon their heart, but they die in the wildernesse ere they come to Canaan. And they may be reduced to these heads.

First, Those who by fear are kept in their duty, and because they are afraid of Gods judgement, therefore they forbear sinne, and perform the duties required of them. This Rom. 8. is called, The spirit of bondage. The Spirit of God worketh such a disposition in them, though not the sinfulnesse of it, that they are kept from sin, as the Wolf or Lion are kept from their prey, who otherwise would greedily de∣vour it. This is called by Divines servile fear, and although a man while he go∣eth no further is but an hypocrite, yet Augustine compareth this fear to the Needle that draweth in the threed, it is introductory sometimes by the blessing of God, of a more excellent way; and in this respect there is a necessity of the Ma∣gistrate and the sword to represse evil men, If thou dost ill, be afraid, for he bear∣eth not the sword in vain, Rom. 13. for howsoever this external force doth not sweeten and alter the nature, yet by outward restraining of them, they may at last become sensible of sinne, and in stead of leaving it for fear, afterwards for∣sake it for love; As Paul rejoyced the Gospel was preached, whether for love or out of envy; So the Ministers of God are to blesse God, men are restrained from out∣ward wickednesse, whether it be from fear or love, although it will not be com∣fortable or soul-saving to those, who do it only from servile and slavish fear. Let not men therefore think they have a sure sign of this new Birth within them, if

they finde this external change wrought in them; they dare not runne in the same excesse of riot, as they have done; they will set a watch before their mouths, that they curse and swear no more; for if all this come not from a principle of love and delight within, in that which is good, here is no new Birth.

Secondly, Those may be said to have some preparatory work, who have some resoluti∣ons * 1.545 and purposes to take up Christs yoke, who are not in flat opposition and contradiction to his wayes, but shew much general willingnesse to imbrace his way. Of this sort was that young man, whom Christ is said to love, because he was not farre from the Kingdom of Heaven. And there are many who declare good affections, shew a willing compliance with those things that are good, but they move alwaies up∣on this hinge. They never obtain any further degree in the waies of God; Oh what pity is it, that such persons, who come so near the haven should yet suffer shipwrack, that they should with Moses as it were see the Land of Promise, and yet not enter into it! We tell such they are not farre from true Repentance, they are not farre from this new Birth. Thy good affections and compliances with good men and good things, but going no further, make the Minister of God hope well of thee, and yet to be afraid of thee also. They hope well, trusting God will give thee more knowledge, work more inward power in thy heart, to break thorow all temptations, and to set upon the waies of godlinesse, whatsoe∣ver it cost thee, and yet they are afraid also, because where the fire of grace is, there it will burn sometimes or other; where this life of grace is, there it will be growing sometime or other. Thy good affections are more then leaves upon the tree, they are buds, only they continue buds, they never blossome; we cannot say thou art dead, and yet we cannot say, thou art alive, we do not perceive the breath of the life of grace breathing from thee. Oh therefore that this Sermon might be like a fiery nail (as Ecclesiastes speaks) fastned by Christ in the heart of such! If thy affections and dispositions be real for God, it's not enough to stay there, Come out of Aegypt, do not be as Ephraim is called A cake half baked, the upper part towards heaven all dough, but the lower part baked. If God and Heaven be to be sought for in the first place, if the Kingdom of Heaven must be got by violence, know thy good inclinations and sweet affections will not be enough.

Thirdly, They are Embryoes, who by instruction and good education of others, are trained in a way of godlinesse, and in the constant practice of duties, but in time dis∣cover * 1.546 they never had the power of these things. Thus we read of King Joah, all the while Jehoiada the Priest was alive, 2 King. 12. 2. who had the tuition and educa∣tion of him, He walked in the wayes of God, but when he died, then he turned aside to do wickedly; and many such there are also now adaies, who having godly pa∣rents are so accustomed unto the wayes of Religion, that they can pronounce Shibboleth, I mean, speak and exercise the whole form of piety; but this is not a new nature wrought in them by God; it is their old nature painted and varnish∣ed over with good education. It is true such instructions are a mercy; and the Wiseman saith, The way a childe is trained up in, he will not leave. As on the con∣trary it is a woful curse to be born of wicked parents from whom the children learn only to curse, swear, lie, and to be prophane opposers of God and godli∣nesse; but yet this excellent education is but the external moulding of a man, not the internal renovation of his heart. It's like the midwifes bowing or ordering the limbs, it's not giving the limbs themselves. Be not therefore deceived in this great work, Hath God moulded thy heart as well as parents thy life? Thy Father and Mother they have taught thus, and thou sawest them live thus, but hath God also taught thee the power of these things in thy own soul.

Lastly, Those may be called Embryoes, who have many desires and wishes that they * 1.547 might be in this happy state of life, but then they have so many temptations, so many

obstructions and pull-backs in the way, that they presently give over. Balaam (though we do not conceive of him, as in a preparatory way to grace, yet) he wisheth he might die the death of the righteous; and thus some cried to Christ, Lord evermore give us of this bread out of a confused appetite; these are like the slug∣gard that desireth, but yet pulleth not his hand out of his bosom, therefore his desire is said to kill him. In this rank also you may have many who have inward wishes and desires, Oh that they were such in whom God delighteth! Oh that they might not only die the death, but live the life of a righteous man. Thus they desire, but sometimes carnal friends, husbands, neighbours, they throw water on these little sparks, and presently put out all, or else their worldly imploi∣ments, and earthly businesses they freeze the heart, and make it senslesse, or else their own sluggishnesse and dulnesse choaketh that good seed in them. Therefore do not think all is sure, because thou sayest, though I be thus and thus, yet I desire to do otherwise. Oh here may be a dangerous delusion! Thy desires may be thy ruine; for if thou only desirest, and there is no further pro∣gresse, thou restest in thy desires, and these produce no reall operations, they will prove but cobwebs to thee in time of danger. There is indeed a position of Divines, That the desire of Grace is Grace; as hunger and thirst argue a man is alive, and the promise of being satisfied is made to the hungry and thirsty, but those desires are spiritual, strong, constant, efficacious, and produce migh∣ty operations; compared therefore to hunger, which will break stone wals to get some food. Do not therefore tumble in this pit of destruction, many have suffered shipwrack at this Rock, saying, They desire to goe to Heaven, They desire to please God; but if thy desire were earnest and powerfull, it would put thee upon the use of all the means, that lead thee to such a bles∣sed end. Notwithstanding the sluggards desire to eat, yet his field was growne over with thorns and thistles, and so though thou desirest Heaven, yet thy life is the broad way to Hell.

A third sort of those who miscarry in this new Birth, are Abortives, such * 1.548 who come not to their maturity. Now although it be true, That in the true life of Grace there cannot be properly any Abortive, and where the life of Grace hath once been, though in the least degree, that is an immortal and incorru∣ptible life, yet we may call them Abortives, because seemingly in their own judgement, and to all others they had the life of Grace, but yet it comes to no true ripenesse in them; Their Profession, their Duties; are wilde Grapes. These are denoted in the third kinde of hearers, in whom the seed came up, and there was Fruit, but saith the Text they did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They did not bring that fruit to perfection, to ripenesse. Thus Christ tels the Church, He did not finde her works perfect, Revel. 2. There was much outward appear∣ing goodnesse, but they were not solid, perfect works. Thy Duties are ripe, when all that sour juyce and bitternesse is excocted, when they are not done out of Formality, Customarinesse, Hypocrisie, when they are done from right Principles, in an holy manner, and to holy ends. So that thy Profession, thy Family Duties, and all thy externall Demonstrations of Grace, do not prove any thing, unlesse they be ripe, and unlesse Grace be predominant in them, though they cannot be done without all drosse. But hath not God in his Providence shewed 〈◊〉〈◊〉 our Humiliations and Professions have been to him, in the very fruit of the Trees, and the Corne of the Ground, nothing kindely ripes, but waterish, and so not ma∣king wholesome or pleasant food for the sustenance of man. Truely even such hath our Righteousnesse, our Reformation been, and that under his Judge∣ments. Our Prayers, our Family Duties, our solemne Assemblies have been full of corrupt bitternesse within. As that Body cannot be sound, though it may appear never so well that hath inward vitall Diseases; so let thy outward

Conversation be never so unblameable and pious, yet if there be not a sound constitution within, it will not endure; Know then this consideration goeth deep∣er then the former, this happily may shake the foundation of all thy Hopes and Comforts thou hast had a long while.

The last way of Miscarriage in this new Birth, is, When it proves a Mon∣ster; * 1.549 For so the Soul that sometimes hath been in great travail and trou∣ble, at last brings out a Monster in stead of a lovely Childe; and as S••ptalius the Physician on Aristotle observeth, That of all Creatures, Monsters in man-kinde are the most terrible and deformed, which he attributeth partly to Gods wrath and revenge upon men for their sinnes, or to presage some terrible Events in the world; so Monsters in Grace in this new Birth are the most terri∣ble of all.

Now as in Nature, so here in Grace, they come two wayes: * 1.550

First, Through Defect, when there is want of due matter; and thus in Grace men grow monstrous through defect,

First, When there is onely the outward Lineaments and Shape of Christiani∣ty, * 1.551 but no inward supernatural life at all. When men have the outward Ex∣pression and Profession of Religion, but in their lives there is nothing but un∣godlinesse. Thus a man that prayeth, cometh to Church, takes upon him Christianity, and yet lives in prophane courses, this man is a spirituall Monster, and ought to breed horrour and terrour in all those that behold his wayes Or suppose his life be outwardly clean, and there be no inward change; this is a monster through defect, Thou hast a name that thou livest, but thou art dead, saith Christ to the Church, Revel. 3. 1. He is a Jew that is one inwardly, and circumcisi∣on is that of the Spirit.

Secondly, A Miscarriage through defect is, When there are some inward * 1.552 Affections and Workings of God upon the heart, but they come to no Perfe∣ction. Such a monster was Agrippa, Thou hast almost perswaded me to be a Christian, Acts 26. 28. If therefore the Lord at any time cause trouble and fear to rise in thy soul about sinne, pray that thou maiest not miscarry: Oh Lord, say, I fear all this pain may give over again; we see nothing more ordinary then such miscarriages; What is become of those Troubles, Resolutions and strong Purposes that were once in thy heart? Are they not all vanished? But this was touched upon before.

Thirdly, A third Miscarriage is, Want of Perseverance, when men for a great while have gone on with much Fervency and Delight in Gods wayes; Who seemed more Zealous then they, more Religious then they? but afterwards prove wretched Apostates, and return to their old vomit again: Oh these are terrible and dreadfull monsters! The Apostle chargeth some, That began in the Spirit, but ended in the flesh. Is not this to make the Poets monster, Hu∣mano capiti, &c. To adde a Serpents body to a mans head, &c? A godly man ••e groweth up further and further into a full stature. Paul thought himself not to have apprehended yet. As a man on the bottome of an high hill, thinks if he were on the top, he were then able to touch the Heavens, but when he comes up he seeth himself infinite short still. Thus it is in the way of Grace. A natural man thinketh, if he could doe thus and thus, he then should be compleat, but if once God change his heart, and he come to such a stature, he seeth so farre into the way of Grace, and so much more is still to be done, that he judgeth himself even at the highest, but to beginne to be a Chri∣stian.

Or secondly, A Monster may be by Excesse. Now although it be true, That a man cannot exceed in Godlinesse, and that of the Father be true, Mo∣dus diligendi Deum est sine modo, The measure of loving God is without mea∣sure; yet as we say, Superstition is an Excesse in Worship, because it run∣neth

out in the practice of many Externall things God never commanded. So it is here. Thus many have been troubled for sinne, found great burdens up∣on them, and what have they done? Betook themselves to some Monastery, afflicted themselves with many penitentiall Chastisements, lying on the Ground, feeding on Herbes, &c. This was to miscarry in the Excesse; God hath not required such things, and we are to manifest our Humiliation, our Re∣pentance only in such wayes, and after such a manner as God himself hath com∣manded.

Use. Of Exhortation unto all those who make any pretence to Religion, that * 1.553 they would take heed of such Soul-Miscarriages. As they say of bodily Mis∣carriages, They may endanger ever having a perfect Childe afterwards: So the Soul that hath been often in pangs and trouble for sinne, yet hath come out again, without any Reformation, and this done severall times, it falleth out very rarely that ever such come to any maturity in Godlinesse; Consider whether thy Miscarriages are not in the Defect, for so the most are. Doth the Word, though it convince thy judgement, yet make thy Conversation holy? Thou hast the Name of a Christian, but the life of an Heathen, or a Pagan; What a monstrous Composition is this? If there should be a soul of a beast in the body of a man, to informe it, the outward linea∣ments of the body would not make him a man; for it's the soul that giveth the Specification, and Denomination. Thus it is here, Thou hast the body of a Christian, when thy outward life is conformable to his Law, but the soul as it were of a Beast, when thy heart is fastened to any sinne, and thy Affe∣ctions glewed to pleasures. Especially look to this, you who have at any time found great pangs and troubles of Conscience for sinne. Oh thy heart hath been in such fears, terrours, that thou needest Minister after Minister to pour Oyl in thy wounds! Oh where are all these? What is become of them? Why hast thou begunne in the Spirit, and ended in the flesh? As thou art a Monster indeed, so thou shouldst be in thy own apprehension, and to thy own self. O Lord, I am ashamed to look on my self, to think on my self, I am so mis-shapen, I am so foul a Beast!

SERMON XXXIX.

Declaring what both by Duty and Priviledge a Son of God is, which he becometh by the New Birth.

JOHN 3. 3.

Verily, Verily, unless a man be born again, he cannot see the Kingdome of Heaven.

THe true nature of regeneration and the counterfeit thereof being already discovered, I shall onely insist upon one corollary, which may be deduced from this Doctrinal point, and so dismiss it. From what therefore hath been delivered, we may by use of Instruction gather, That such who are regenerated, * 1.554 or new born, are thereby become the sons of God. Those who by natural propagation were children of wrath, by this regeneration are children of Grace. This there∣fore shall be the conclusion I shall insist upon by way of inference, viz. That those who are new born, are thereby made the Sons of God. They have God for their Fa∣ther, and are thereby put into a condition full of Priviledges, as well as of Duties. So that in the handling of this new state of Sonship the regenerated persons are put into, we shall speak first of the qualification of their Duties, and then of their Priviledges: But before we do so, some few particulars are to be premised. As

First, In being sons to God there are two things considerable. * 1.555

• 1. Their right to the glorious inheritance of heaven.
• 2. Their sanctified nature whereby they become like God, and imitate him in his holiness.

For as children of men do partake of their nature, and commonly imitate and represent their Fathers in their manners and conversation; So those that are born of God, are said to be Partakers of the Divine nature, and thereby resemble God, (according to our capacity) being holy, as he is holy. Now in the Sons of God we are to make a great difference between their right to heaven, and their holy nature and conversation.

1. For the former is not grounded upon their regeneration, for that is imper∣fect, * 1.556 and their holiness being imperfect, doth Recipere magis and minus, doth re∣ceive more or lesse; but this is founded upon their justification, and is commonly called, Their adoption. Orthodox and learned Divines differ about the Order of Adoption; some make it a grace next to Predestination, and so before Justi∣fication; others make it not indeed the same with justification, but immediately de∣pendent on it, and grounded thereupon: and none but Papists make this Adop∣tion, as it doth invest us with a Title to eternal Glory, to be built on our regene∣ration.

2. But then the other considerable property in our Sonship is, whereby we are * 1.557 made inwardly holy, and upon these principles act holily: this floweth from our Regeneration; and so because of our new birth we are made sons of God, and are begotten anew by his word, because hereby we resemble God our Father: For as on the contrary, wicked men are said to be of their Father the Divel, because they do his works; So the Godly are of God their Father, because they resemble him: He purifieth himself, even as God is pure, 1 John 3. 3. So that these two carefully distinguished, will keep us from proud presumption on the one hand, and yet be a great incentive to Godlinesse on the other hand.

Secondly, Consider that Christ is the only and true begotten of God by an eternall * 1.558 and naturall generation; we are the Sons of God by a temporall, and free gracious ge∣neration: So that it is a rule of Divines, Quod Christus naturâ, nos gratiâ, That which Christ hath by Nature, we have by Grace. Christ is the Son of God, not in that sense as the Socinians, and such blasphemous Hereticks say, Non factus filius Dei, but Natus, Not the made Son of God, but the born son of God, and there∣fore homo••usial of the same nature with God; and in this sense the Pharisees and Jews understood him when they charged him with blasphemy, Making himself, as they said, equall with God. It is true that place of the Psalmist, Thou art my son, this day I have begotten th••e, Acts. 13. 33. is applyed to his resurrecti∣on, and the manifestation, or declaration of his Sonship; but those places which speak of Christs subsistency, before he was incarnated, doe evidently argue him so to be God, as that he was the same with God from all eternity: and the first Chap. of Johns Gospel makes it irrefragably true, notwithstanding all the Hereticks endeavour to elude it. Well, as Christ is thus naturally, so those that are regene∣rated are thus graciously, and so are said to be co-heirs with Christ: though there∣fore we are begotten of God, yet Christ is the first-born, and hath the preheminen∣cy in all things.

Thirdly, Consider that we may be said to be the Sons of God in three re∣spects. * 1.559

1. As we are creatures, having our being from him: In which sense Paul san∣ctifieth that verse of the Poet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We are his off-spring, Act•• 17. 28. What the Poet said of Jupiter, Paul applyeth to the true God. Thus God is a Father by Creation; and all men, even wicked men are his children in this sense; but this is no advantage, for though a man be born of God in this respect, yet if he be no more, he shall never see the Kingdom of heaven. He that made them, will not save them, saith the Prophet, Esai 27. 11. Though ye are his creatures, yet having fallen from him to take the Divels character, he will deal no more with you as with his own.

2, There are Sons to God by an externall Covenant, or administration of Grace. * 1.560 Thus men receiving the outward seal of the Covenant of Grace, and submitting externally to those Laws God prescribes, are called Sons. Thus the people of Isra∣el are often called the sons of God, because of that external adoption, (Of whom is the Adoption, saith Paul:) Even as in the new Testament believers are called Saints, because of their external profession, though they were not inwardly holy: Out of Egypt have I called my Son, which though principally applyed to Christ, yet Typi∣cally, as learned men think, it was true of the Israelites called by God out of E∣gypt. Now this Sonship is also but Nominal and Titular: To have no more of sons then these outward badges, is but an aggravation of hell, and eternal torments, Thus Christ saith, The children of the Kingdom shall be cast forth, Mat. 8. 12. Oh the terror of this: Many that are now called, and reputed so, the sons of God, and the children of the Kingdom of grace, shall be thrown out from all those hopes and expectations they had. Even as among the Israelites, though there came so many thousand of them out of Egypt, and you would have thought that all those who enjoyed such miraculous mercies from heaven, should have been made happy: yet two onely of all that number entred into Canaan: So of those many that are

called, which have the name and external priviledges of the sons of God, even few of them will be saved,

3. Therefore there are sons by real Sanctification, as well as federal velation; and * 1.561 these are those whom our Saviour meaneth in the Text, and to whom the inhe∣ritance of the Kingdom of Heaven is promised. Baptism therefore, and the Sa∣craments do not make you sons of God, it is this inward work of a new Na∣ture.

These things presupposed, let us consider as I promised, How the sons of God are qualified?

• 1. By Duty. And then
• 2. By priviledge.

By Duty: First, They have the Affections of a son in holy fear and reverence: If * 1.562 I be a Father, where is my honour, saith God, Mal. 1. 6. If we are to honour our earthly Parents, who give us onely (and that but instrumentally neither) a bo∣dily being, how much rather ought we with an holy fear to deport our selves before him, who is such an Omnipotent Father, and hath other chastisements even upon the soul and heart, which earthly Fathers have not. Now this filial fear is an excel∣lent bridle & check to all that wantonness and insolency we many times run into, through our Fathers goodnesse and kindnesse to us: There is a servile mercinary fear, and there is a Filial ingenuous fear: the first is unworthy and unbeseeming the son of God, but the second is a requisite condition. Observe theu thy self: If thou art a Son of God, What holy trembling and fear will be upon thee in all thy approaches to him? His Word, his Ordinances will cause much inward reve∣rence and lowlinesse of heart in thee: Earthly parents are not Omnipresent, and so cannot be every where with their sons, which imboldens them to do many things which they would never do, if their parents did behold them, nay they would not for a world their father ever should come to know them. Jacobs children when they had committed that horrible act on their brother Joseph, all their care was to hide it from their Father: but now God is a Father every where present; he is all Eye, There is nothing done in seceret, but thy Father seeth it. There is no heart-pride, no heart∣earthlynesse, but thy Father seeth it. There is never a time thou prayest, hearest the word, but thy Father seeth with what frame of Spirit it is. Oh therefore if thou art a Son of God, thou wilt discover it in thy whole carriage: a Son feareth the frowns of his Father; I dare not do this; my father will be offended; and I, Whi∣ther shall I go? Thus the Apostle Peter, If ye call him Father, passe your sojourning here with fear, 1 Pet. 1. 17.

Secondly, The Affections of Sons are seen in a patient submission to all his cha∣stistisements, * 1.563 for who may better afflict thee, then a Father? Whom I love, I chasten, saith God: And the Apostle argueth strongly from the lesse to the greater, If we suffer our earthly Parents after the flesh to chastise, how much rather the Father of spi∣rits, Heb. 12. 9. He is a Father of our spirits, and so he may chastise us in them: fill us with darknesse, sadnesse, trouble, and grief of soul. Now this consideration would greatly quiet the waves and winds which are ready to rise up in us. What is the ground of all our impatience, discontent, and trouble against Gods dispensa∣tions? Is it not because we look not upon him as so wise, and so potent a Father? Who can do it better? Can the Artificer know when his gold hath been enough in the furnace, and he will not let it stay a moment longer: and shall not God know when he hath chastised thee enough: If thou hadst a Child-like disposition, thou wouldst say, although all I feel be bitter, yet he is a Father still. I have been an ill Child, and this makes him a Good Father in chastising.

Thirdly, The affections of a Son are seen in being carried out in all our obedi∣ence to him from an inward sweet principle of love. In this sense they are said, Because * 1.564 they are the sons of God, they are not under the Law. Not as if the Law were not a rule to them, but onely they are carryed out to obey it from a fountain of love: even as a dutiful child will obey his Fathers commands, although he had no estate,

or great inheritance to give him. And thus it is here, Though there were no Hea∣ven or glory to bestow upon a regenerated person, yet he hath that principle of love which would perswade him to obey God. Thus the Apostle, As many as are led by the spirit, are the sons of God, Rom. 8. 14. Such who have the spirit of God renewing their natures, and so guiding them by the word to their duties, these are the sons of God: Not that it is unlawful for a child of God to have an eye to the reward: for it is said of Moses, He had an eye to the recompence of reward, Heb. 11. 26. The greek word signifieth a fixed intent eye: and every amor mercedis, is not mer∣cenarius, every love of a reward is not mercenary, unlesse it be wholly and totally for this, being joyned with no love to God at the same present.

Fourthly, His affections are seen in his joy and delight in all those duties whereby * 1.565 he may have communion with him. John 8. He that is of God, heareth his word. A Son delights to have letters from his Father, to have discourse about him, especially to enjoy his presence. Truely we have communion with the Father, saith the Apo∣stle John: O•• then, What a discovery is this of thy sonship? How art thou affect∣ed in praying, in hearing, in all religious duties? They are a constant burthen and trouble to thee; this argueth thee to be no son of God. Let not therefore vain de∣lusions carry thee aside: It is not thy coming to Church, thy standing within Gods Courts, that demonstrates thee to be of God; but it is an heavenly and spiritual joy in these approaches. Doth faith work strongly in God as a Father? Doth that improove with much sweetness this relation, and hereupon thy soul be enlarged in much fervency of this spirit? This is to be the Son of God. Even as the Angels which in Job are called, The Sons of God, with much alacrity and joy delight in Gods presence.

Fifthly, The Son of God manifests himself in his hatred and opposition unto all sin; For * 1.566 every creature acteth according to its kinde; the Lamb according to the nature of a Lamb: and thus because he is born of God, he acteth according to a Divine princi∣ple, That as God is a God of purer eyes then to behold iniquity, Hab. 1. so he is of a purer heart then to love and delight in sin. He that is born of God sineth not, neither indeed can he, because the seed abideth in him, 1 John 5. 18. All men are divided into these two rancks (saith Austin) they are either Filii Dei, or Filii Diaboli, The Sons of God, or the Sons of the Divel: Now their works will manifest them. Art thou a man afraid of sin, carefully studying to avoid it in thy whole life? Hast thou no more accord with it, then light hath with darknesse? And so for wicked men; Thou hast no love to their company or councel; thou hatest them with a perfect hatred; thou canst with no more love and delight be with them, then the Dove a∣mong Jays, or the Lamb among the Wolves, then thou hast a sure sign of a Son of God: But if on the contrary, thou art prophane in thy life; thou lovest those that live dissolutely; men that damn, swear, and prophane the Sabbath; thou art so fat from having thy righteous soul tormented with hearing and seeing such things, as Lots was, as that rather thou rejoycest in them, and makest much of such: What can be a greater demonstration that thou art of the Divel then this? If the Divel were to act visibly in the world, would he not live such a life as this is? Men therefore need not think it such an hard matter to know what they are: They need not say, Who will ascend into heaven to let us know how it is with us? For thy out ward life and way doth proclaim to all the world that thou art of the Divel: And although it would make thy heart swell with rage to be called a childe of the Divel, yet know assuredly by the Scripture rules, we can give thee no other name. Oh that a multi∣tude of those who call themselves Christians, should not be astonished at these things: What to be children of the Divel, to be limbs of Satan? Yet by their works they demonstrate themselves to be so.

Sixthly, The Sons of God they imitate God their Father in his love and goodness * 1.567 to all. Our Saviour amplifieth this excellent property of God, That he causeth the Sun to shine upon the good and bad, and hence concludeth, Be ye perfect as your hea∣venly Father is perfect, Mat. 5. 48. If we consider the matter precedent, we should

have judged the natural consequence to be, Be ye patient as your heavenly Father is patient; but because goodness even to bad men, to enemies, is the highest degree of graces, and as it were the perfection of all, and without which, let a man speak with the tongue of Angels, and work all kind of Miracles, yea be eminent in all matter of Godliness, yet be without this, he is not a perfect Christian. Therefore under all the injuries, oppressions, and desperate persecutions, although revenge, as the heathen said, be sweeter thou hony it self: yet consider what God thy Father doth: How do wicked men provoke him every day, yet for all that he doth not make the earth presently gape to devour them! He hath not put out the glorious light of the Sun: He doth not dissolve the work of the creation, and blast every thing into dust. What an excellent pattern is this for thee to write after? Espe∣cially considering vengeance is Gods, and doth properly belong to him: and as you have God, so Christ also for an admirable pattern. Father forgive them, they know not what they do: Though he could have prayed for legions of Angels to deli∣ver him, and destroy his adversaries, yet he submitteth to Gods will. The Scripture giveth many signs of Grace, yet none is so remarkable and commended as this, Mat. 5. And howsoever some Papists think, to love our enemies is a meer coun∣sell for perfect men, not a duty to all Christians, yet it is plain our Saviour pres∣seth it upon all who would be the children of God: and howsoever this be not so much pressed and preached, we Christians do not among other symptomes of Grace look after this, yet it is plain the Scripture makes this one of the chief∣est, and is a sign Grace hath great dominion over thee when thou art enabled to do this. Some malicious heathens once met with a Christian, and beat him even unto death almost, asking him, What great matter ever Christ did? Even this great thing, replieth the Christian, That I can for give you, though you use me thus cruel∣ly. I confesse many who yet live in their sins, and discover no power of Grace, will yet proclaim their love to their enemies, and that they forgive them with all their hearts: but this is easilier said then done; and although we read of heathens who have been admirable in this way, yet they not doing of it by the spirit of Christ, but from an humane generosity, obtained thus much onely, That they shall he less punished then malicious revengefull persons.

Seventhly, The Sons of God, being born of him, have a more noble and heavenly * 1.568 spirit then men of the world. There are men so plunged into earthly affairs; that you would think that were true of their souls, which the Scriptures saith of their bodies, Dust thou art, and to dust thou shalt return. These are worms (I do not say and no men) but no sons of God. Thou who art born of God, shouldst do things like God. Fortes creantur fortibus, and thus that new birth of thine will not onely lift thee up above sin, and all such base defilements, but even above all earthly temptations. And thy body is not made more upright towards heaven, then thy soul is made that way by grace. Hence we are said, To sit with Christ in heavenly places: and as pearls and precious stones, though for the matter of them they be of inferiour substance, yet in their colour, lustre, and glory, they resemble the heavens, from whom comes the greatest influence to make them: Or as the Clouds, though generated from Vapours and exhalations arising from the earth, yet in their motions are wholly carried up and down according to the heavens; so these men though they have earthly bodies, live on the same food, breath in the same air as others do, yet are formed into the glorious likenesse of God; and be∣ing sons of God, disdain to ignoble and debase themselves by any filthy lusts: As Ja∣cobs son, because he was loved had a coat of divers colours bestowed on him, so God bestoweth several graces upon his people. The Queens daughter is in curious needle-work, and for her to go and tumble in the mire, is more beseeming a swine then a Queens daughter. Oh then that men who by birth or education being a∣bove others, judge it baseness to do servile work, would much more abhor sin as the greatest vileness of all. It is sin onely makes a man like a beast, or a Divel: when therefore thou art sollicited, or tempted to any sin, say, Remember this is not

becoming the son of God: though wicked men, and ungodly ones will do thus and thus, yet the children of God are better bred.

In the next place let us consider their qualification by way of Priviledges, and * 1.569 they are wonderful, in so much that John by way of admiration, calls upon all to be astonished at it, Behold what manner of love he hath shewn, that we should be cal∣led the sons of God, 1 John 3. 1. Let his condition be never ••o poor and miserable in the world, yet if a Son of God, we may say, Behold Gods love to such an one! Now their priviledges, Are

First, To be made conformable unto Christ in his sufferings. This is a strange pri∣viledge, * 1.570 yet the Scripture commends it as one, viz. when for his sake we are op∣posed and troubled. To you it is given to suffer for his name, Phil 1. ••9. And blessed are ye when all men speak all manner of evil against you for my names sake. And so, He hath predestinated us to be conformable unto the image of his son, Rom. 8. which as the context sheweth, is sufferings and tribulations, and we shall reign with him, if so be we suffer with him. Thus they thought it a priviledge, when they glorified God, that they were accounted worthy to suffer for his names sake.

A second priviledge is, The spirit of Adoption, whereby we are enabled to call * 1.571 God Father, Rom 8. Gal. 4. Servants might not call their Mal••e••s Father; but these children may appropriate God unto themselves, saying, Our father: Oh what a comfortable condition is this, especially in sad times, when we cannot say any thing is ••u••s, yet upon just grounds to say, God is ours. And having this spirit of Aco∣pion, we are thereby enabled to go with boldness into the presence of God. 〈◊〉〈◊〉 and slavishness, which is like a torment in the soul, is for a great degree quite cast out. Thou therefore mayst go with an holy and humble confidence unto God, 〈◊〉〈◊〉 say, O Lord, to call thee Father, to be assured of thy love in particular, this is chil∣drens bread, children are to feed on it: And what Father when his son asketh for bread, will give him a Scorpion? O, my Father, Why is it that I have asked for bread so long, and yet have a Scorpion? Do not thou then who expressisn the duties of: Son, question the priviledges of a Son: If thou livest like a child of God, believe al∣so, be ••old also like a son of God.

A third priviledge is, The working of all things together for their good, Rom. 8. * 1.572 Being the sons of God, they are made co-heirs with Christ, and by him have every good thing promised them, Whether things past, or things present, life or death, all is yours, 1 Cor. 3. Though men may admire outward honour and dignity in the world, yet certainly this is the state of glory to be sought for. When men are put into such a relation to God, that now what ever doth befall them shall turn to their advantage. They have the promise of God, which is better then the Philoso∣phers stone; for this turneth every thing not into gold but into grace and glory. No marvel though Moses adopted to be a son to Pharaohs Daughter, yet refuseth the plea∣sures of Egypt, and accepteth the reproaches of Christ before them; for to Phara••h all good things turned to his evil: his greatness, his power, his pomp, and all the miracles God did to him, but to Moses all his evil things proved for his great ad∣vantage. Oh then, with what spiritual content, and holy security of soul may the sons of God live in the most dangerous times.

The last priviledge is, Gods care and protection over them. Fathers treasure up for their children; and thus they being the sons of God. God layeth up for them: Our Saviour bringeth this argument to confirm his Disciples, and in them all belie∣vers, against sinful cares, and worldly thoughts, what to do. Your heavenly Father knoweth what you have need of. Oh then in any exigence, in any great strait, say, O my Father, though I know not what to do, yet thou dost: Though I am unwor∣thy to be a son, yet thou art gracious and good to be a Father. What encouraged the Prodigal but this, He would go to his Father: that was a sweet name, and would work sweet things: If ye who are evil know how to give good things to your children, how much rather shall your Father which is in heaven? Oh beloved, wee need no other fountain to draw out water of salvation from: we need no other

hony comb to suck the sweetnesse out then this, God is a Father to his Chil∣dren.

Use, Are we by regeneration the sons of God, and do the sons of God imitate and resemble God, holy as he is, pure as he is? Then Who can bewail enough the * 1.573 cursed and hopeless estate of most men who live under the Gospell? How are they af∣fected with this glorious estate of sonship? How careful are men to get their Lea∣ses, their Evidences made sure about earthly advantages, and not in the least man∣ner carefull to make sure this heavenly inheritance? And as for their lives, their fruits may make you know what they are. Is it for the sons of God to wallow in their swinish lusts? is it for the sons of God to curse, swear, and blaspheme the name of their Father? Oh let the heavens be ashamed, and the sun blush to see the wickedness committed amongst us, who yet would be all thought the Children of God. Thou callest God Father in thy prayer; Oh blasphemy! Is God the Fa∣ther of prophane wicked men?

SECT. V. Treating of the Nature of Grace under the name New Creature, with the Counterfeit of it.

SERMON XL.

Shewing the Necessity of the New Creature.

GAL. 6. 15.

For in Christ Jesus, neither Circumcision, or Uncircumcision availeth any thing, but a New Creature.

THe Apostle at the 11^th Verse concludeth this Epistle with a testification of his love and kindnesse to them: For his re∣proofs had bin sharp, yet love caused them, and that is good of Austins, Dilige, & loquere quod vis, Love, and then speak what thou wilt. The Argument of his love is seen in the length of his Letter; a large Letter argued large affections, and that with his own hand; whereas many of his other Epi∣stles were written by others. The second demonstration of his love is in warning them against false Apostles, whom he describes by their ambi∣tion and hypocrisie: Their hypocrisie, they desired 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an excellent word, To make a fair shew. As strumpets commonly more trim up themselves than grave Matrons, so falshood is more varnished and painted than truth. Then their am∣bition is described in affecting Disciples, Ambitio scenam desiderat, Ambition loves to have some look on and applaud. Lastly, there is the carnall advantage they look at, it is to avoyd persecution: For the Jewes being zealous of the Law, and per∣secuting to the death those that seemed to take it away; these false Apostles to avoid danger would retain the Doctrine of Christ, and the Ceremoniall Law also: Thus they were as Reeds shaken with every wind. Now the Apostle to oppose them, instanceth in the contrary grace in himself, God forbid that I should glory, save in the Crosse of Christ, &c. Persecutions for the Gospel I fear not, but glory in them; and hereupon layeth down a generall sentence, an excellent practicall Aphorism, In Christ Jesus neither Circumcision, or uncircumcision availeth any thing, but a new Creature. As if he should have said, you are wholly taken up in disputations a∣bout

Circumcision and uncircumcision, all your conference, all your studies run out about this; but the truth of grace lyeth not in these things. It is not any Privilege, any Sacrament, any external duty makes us acceptable to God if we are not new Creatures. The Apostle hath a parallel expression in the Chapter before, Chap 5, 6. 1 Cor. 7. 19.

Before I come to handle the nature of this new Creature, I cannot passe the pre∣heminence and superiority the Apostle giveth it to all other privileges and duties though never so glorious. From whence observe,

That no privilage, or duty in Religion, is acceptable to God, unlesse a man be a new * 1.574 Creature.

Dost thou pray? unlesse a new Creature God owneth it not. Dost thou hear? unlesse a new Creature God regardeth thee not: As Joseph said to his Brethren, Unlesse bring Benjamin come not in my presence; Unlesse you come to holy duties as new Creatures, God loveth not to see you. This Doctrine is so necessary, and so worthy of all acceptation, that the Apostle addeth, Whosoever walketh after this rule (that is) as some expound, according to this position, that no externall duties are accepted without a new Creature) peace be on him and mercy. The receiving of this truth, is opening of the door for the peace of God to rest on you.

To understand this better, know, That the Apostle doth not speak this, as if ex∣ternal duties were to be omitted or neglected; for he that saith here, Circumcision a∣vaileth * 1.575 nothing, doth in another place say, It profits much every way, Rom. 3. 2. and he calls it, The seal of the righteousnesse of faith, Rom. 4. 11. Thus the Or∣dinances of the New Testament, prayer, hearing, receiving of Sacraments, though they are nothing without Regeneration, yet they are duties commanded in their time and order. If a man should say, eyes, and eares, and a head are nothing without a soul; it doth not therefore follow, that they are not to be prized as mercies, when God gives us to enjoy both soul and body. Though the Chaff be worth nothing when the Wheat is not, yet it was a great defence and shelter to the Wheat when it covered it growing in the field. Outward duties are not to be opposed to the work of grace, but composed; you must not argue from one, to the destruction, but to the position of the other.

If a man should say, There are so many forms of Church-Government, and if a man be for this form, or the other, it is nothing unlesse a man be a new Creature; he saith truely: but to infer from thence, that Therefore it's no matter for that form which hath clearest testimony from Scripture, it is a great inconsequence; and the ground of all this is, Although outward duties, and the Religious forms God hath appointed, be not the essence of grace; yet being commanded by God, we are to use them, and thereby testifie our worship of him; and withall where true grace is, they doe increase grace, and by dayly frequent exercise therein, we come to an higher degree in holinesse; for they are the Pool, in which not an Angel, but God comes in with healing; they are the Garden, wherein Christ walks; they are the Feast, at which God himself is present; and for these spirituall effects, the Saints of God have such admirable ravishing expressions about them. Take heed therfore of that dangerous Rock on one hand, to neglect the ordinances, expecting immediate Revelations, and Enthusiasms; or on the other hand, a propliane con∣tempt of them, even as the Swine doth a Pearl.

Now let us consider, Why God careth not for those externall duties, without the work of Regeneration. If thou prayest and hearest in that old state thou wert born in, and not renewed, these duties are like wild Grapes. And,

First, Because God doth not graciously accept any man, but where he seeth his own likeness, his own similitude. Thus God made man at first after his own Image, that so * 1.576 he might delight in him, and communicate happinesse to him, which Beasts were not capable of. Now this Regeneration is called, Ephes. 4. A renewing after the Image of God. It is a known Rule, That likenesse is a cause of love. And this

holdeth in some proportion between us and God: For although this new Creature of grace hath many imperfections and deformities in it; yet for the substance and main it's the likenesse and Image of God, and so for Christs sake he accepts of it.

Is it any wonder then, if the prayer, the hearing of a wicked man be an abho∣mination? for God seeth there the Devils likenesse, the resemblance of Satan, and how can he entertain such? Say then to thy self. I goe to pray, I goe to hear to day, but is there any thing of God in me, am I holy, as he is holy in some degree? If not, God seeth nothing but what he hates and abhorreth in me. Those outward duties they put not a divine stamp upon us, but this inward change wrought by God. How then is it, that you are no more sollicitous in this great matter? why should you not be as much afraid of praying without a new heart, as not praying at all; of hea∣ring without a new heart, as not hearing at all?

Secondly, God doth not regard outward duties unlesse we be new Creatures be∣cause * 1.577 we are not able without this to perform them upon spirituall and supernaturall grounds: And unlesse all our duties be grafted upon this stock, they are no more than Brambles and Thorns fit for burning: now the supernaturall ground in pray∣ing and hearing is because of God, and in reference to him: Israel was an empty Vine, in all her duties, because she brought forth fruit for her self, Hos. 10. 1. she did not turn to God, even unto him. The Motive or Loadstone to draw our affe∣ctions in any spirituall exercise, must be Gods goodnesse, holinesse, and spirituall excellency: The Virgins love thee, because of thy oyntment powred forth, Cant. 1. 2. Christ raxeth his followers because of his loaves; and the Apostle reckoneth it as an Argument, That all old things are passed away, and all things are become new, be∣cause, they know no man, no nor Christ himself after the Flesh, 2 Cor. 5. They do not look for carnall advantages by Christ, but love him and obey him because of spiri∣tuall grounds; now a stone may as well flye up into the aire, as a man without this new Creature be carryed out in Religious duties upon spirituall grounds. A Beast may as well speak and understand reason as a naturall man discern and be affected with spirituall Motives; and yet if this be not, a man in all religious duties is like David in Sauls Armour, they are too big and great for him, he knoweth not how to manage them: Consider then, How can I pray, or hear upon those supernaturall Motives which God requires, if this new nature be wanting? How can Im prayer rejoyce in the promises of God, mourn because of the foul and loathsome nature of sinne, if there be not this good foundation laid? This then is all in all, and yet we doe not above all attend to this: Therefore as Paul said, commending the gifts of the Holy Ghost, speaking with tongues, working of Miracles, &c. Yet I shew y••u a more excellent way. So, though ye doe well in praying, in hearing, yet there is a more excellent and more necessary way, and that is to perform all these by a sancti∣fied, renewed principle within.

Thirdly, as Religious duties cannot be performed graciously without this, so, Neither is a man a fit subject to receive those spirituall benefits communicated by God * 1.578 in them, without this. Unlesse a man be a new Creature he knoweth not what it is to have Communion and Fellowship with God in Prayer and Sacraments; He cannot taste of the comforts and joyes in the Holy Ghost; such expressions as those, I will come and sup with him, and he with me; and my soul panteth after the living God, when shall I come and enjoy him? he is not able to understand: There is in the spirituall discharge of holy duties, a very heaven, a comfortable enjoying of Gods presence; I will dwell with them, saith God, 2 Cor. 6. and yee are the Temple of the Holy Ghost, 1 Cor. 3. But (alas) these are unspeakable miseries to an un∣regenerate man. In all duties they have but the bone as it were, not the marrow; they stand in the Porch of the Temple, they doe not enter into the Holy of Holies; They doe not feel what David and Paul, and all those holy Servants of God have felt in Gods Word; what should move you more to seek after this new Creature than this? To think these Ordinances are but husks to me, and Manna to others; they are but a Wildernesse to me, when a Garden to others; others goe home bles∣sing

and praising God, as if they had been in a glorious transfiguration, but I re∣turn earthly and stupid. Oh why is all this, but because I want this new Creature; then it wouldbe new praying, and new hearing.

Fourthly, therefore no outward Duty or Privilege is accepted without a new * 1.579 Creation, Because justification and this new Creature are inseparably united toge∣ther, and cannot be one moment divided from each other, Rom. 8. There is no con∣demnation to those who are in Jesus Christ, (there is Justification:) Who walk not after the Flesh, but after the Spirit, (there is Sanctification:) Now seeing that justification is the ground of all acceptance both of our persons and duties, and this is alwayes concomitant with a new Creature; therefore without this, that hath necessarily adjoyned to it a ground of all acceptance, we can never be regarded by God. Oh therefore think with thy self, The prayer of a justified person is onely approved of, God hath first respect to Abel, and then to his Offe∣ring: You must not think by praying and hearing to get your persons accepted, but they must be first accepted, that your duties may; now this justification is of none but this regenerated person: Why should ye not hearken diligently to these things, for if all thy duties hitherto have not been accepted, thou art to begin a∣new, to lay a new foundation; and certainly it is the necessary duty that lyeth up∣on many persons, though Christians, to raze the very foundation they have built all their hopes upon; they have trodden in a road, judge of acceptance with God according to the principles of Reason, and the light of Nature, but have not infor∣med themselves out of Gods Word, for by that we must attain to those two great works of God, Justification and Sanctification; Justification to reconcile our Persons; Sanctification to make holy our Natures and spiritualize all our Duties; and if these two be not in us, God rejecteth all our Duties, as the Artificer in, his building doth some crooked stone that he cannot make straight.

Fifthly, God doth not accept our religious services without this new Creature, * 1.580 because they cannot be so much as called good, and holy in a Scripture-sense without this. God saith not unto thee as unto the Centurion, Thy Prayers are heard; Neither doth God, as it's said of Noah's Sacrifice, smell a sweet savour, till thou art made new, and changed from thy Originall estate. For they are not good or well done, because to have a good action there is required all the conditions, Bonum est ex integris causis, malum e quolibet defectu, one defect is enough to make an action evil, but it cannot be good unlesse all circumstances are concurrent; now the Scripture, to have it good praying, good hearing, requireth; First, That the man himself be made good: Make the Tree good, and then the Fruit will be good; Cleanse the inside first: The heart is the good Treasure; so that a man cannot do any thing after a godly manner but by a renewed nature, he may doe it after a custo∣mary and seeming religious manner, so that men may admire it, but he cannot do it with a gracious foundation, till his nature be healed: Then as the principle must be good, so the manner also, that is, after a fervent, zealous and heavenly man∣ner, not with a meer lip-labour, or bodily presence; there must be motions and ear∣nest stirrings of heart: Take heed how you hear, and pray with groans unutterable: and lastly, as you heard all this must be to God, pleasing God, aiming at God, loo∣king at God, and not at man; so that all our spirituall duties are to be of him, and by him, and to him; and no wonder if so much be required to the right dis∣charge of any holy duty, for Aristotle requires as much to any virtuous action; He saith, That onely can be called a righteous action which is, justa, à justo, justa, from a just man, in a just manner; and so that is onely a godly duty, which is done by a godly man, in a godly manner, to a godly end.

Sixtly, This new Creature is looked after, rather than any outward duty, Be∣cause * 1.581 in this true Christianism doth consist. A man is not really and properly a Chri∣stian, because Baptixed, because he professeth Christ, and worshippeth him, but because he hath this new Creature in him, and this is the scope of Paul in the Text: So that as in the time of the Old Testament, true Judaism, or the true be∣ing

of a Jew did not consist in being outwardly Circumcised, but it was in that of the heart, and he was a Jew which was so inwardly, Romans 2. Thus he is a Christian, not who is outwardly baptized, but who is inwardly anoin∣ted with the graces of Christ; for to be a Christian is to be an anointed one; and then of this inward Jew see what the Apostle saith, Whose praise is of God, not of men. It's God that is a Father of spirits, that looks to the hearts of men, that praiseth this Jew, this Christian. The denomination of every thing is from its chief and better part. We call a man reasonable, because of his soul the chief part of him; so a man is called a Christian, not so much because he prayeth, hea∣reth, cometh to Church, which is but like the body; but because these are done by a renewed nature within, which is like the soul. O then know, as every Profession hath its Art, its Skill, its Mystery, which a stranger hath not; so hath Christianity; there is a Mystery of praying, a Mystery of hearing, which the naturall man under∣standeth not.

Seventhly, If external duties were enough without this new Creature, then the way to heaven would be a broad easie way. Whereas the Scripture sets down a peremp∣tory * 1.582 position clean contrary; Streight is the way, and strive to enter into it, and Few enter in it. But if no more were required to pray and hear then most men doe, it would be a broad way, every man would enter into it. There needs no striving, no agonies to such duties: A man in prayer must have a broken contrite heart; it is a Metaphor from a broken bone, which cannot be without much pain and torment; so a broken heart in a duty cannot be without much sense of grief, shame and spirituall confusion; and as when any thing is broken, we see what is in the midst of it, which did not appear before; so in a broken heart we discover all that foulnesse, all those loathsome Monsters, all that horrid impiety, which we had no acquaintance with before. And oh that this truth had got full possession in your hearts! Every religious duty, if rightly performed, puts the heart into a great agony: They are but few that can enter into this streight way: Therefore say, I fear my praying, my hearing, my walking is too broad a way, too large a way, it doth not wound deep enough, or affect throughly.

8. These externall duties are nothing without a new Creature, Because while * 1.583 this is absent there cannot be faith to apply Christ, and bring him to dwell in the soul who onely is the meritorious cause of all acceptance with God. Without faith its im∣possible to please God. By faith we are justified, we have boldnesse: Now this faith cannot be but in a new nature; yea its made equivalent to this new Creature; for that which the Apostle calls here a new Creature, in the Chapter mentioned before he expresseth it, By faith working with love. As in the Holy of Holies every thing was Gold, or covered with Gold; so all that is accepted with God, is either Christ, or Duties covered with Christ. Til therefore thou art a new Creature, thou canst not put forth an act of faith, there wants that Hyssop which should sprinkle Christs bloud upon thee; and howsoever people may think and say they believe in Christ, yet its impos∣sible for them to doe it, till they be born again; for to believe in Christ is the great∣est grace, and so needeth the greater power of God.

Ninthly, thereupon it is, that we must be new Creatures in all our duties, because Gods Promise is onely to such duties that flow from such a Fountain. There is no * 1.584 promise made singly to bare hearing, and bare praying, but to those that are done with a godly heart, with the whole heart: To those that are poor in spirit; to those that turn from their evil wayes, and all these properties are the fruit of the new Creature. If therefore there can be no promise, then there can be no ac∣ceptance: Now what a terrible consideration is this! Thou that livest in thy sins, thou that refusest to be reformed, yet thou prayest, thou hearest, think with thy self what promise is there in all Gods Word, that I may challenge. What Word of God is there to encourage me to pray in hope, to hear in hope; so that by this you see the absolute necessity of this point: Well might the Apostle say, Pace be on

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all those who walk after this principle, for to other there can be no just peace in all their prayers, and religious duties.

To conclude all; a new Creature must needs be more then all duties, Because * 1.585 this onely gives life, vigour, and power to them: they are but dead works; as a dead eye, or a dead hand without this supernaturall life. This new Creature is the root that communicates all juice, and sap to these branches; This is the kernell, the other is but the shell: out of this renewed heart come renewed duties; so that as long as you are defective in this, whatsoever parts, abilities, inlargements you have in any duty, you are still defective in the main. All knowledge, all understanding, though it were equall to Angels cannot make a good prayer without a renewed heart. Bernard said well of Lucifer, the chief Angell that fell, Bonum erat si fu∣isset ignitus magis quum Lucifer; He had better have had the fire of love to God, than the light of knowledge; so it is here, it's better having a renewed heart, which is full of faith and love of God, than the greatest parts and assistance that can be.

Use 1. Of Instruction, That there is a just and great reason why men should at * 1.586 well be troubled for not doing of duties with a renewed and regenerated heart, as for not doing them at all. Thou thinkest, Oh if I should never hear, never pray, I may justly be accounted an Atheist, one that hath no fear of God in my heart; this is a good thought; but think further, If I doe not pray and hear with a sanctified na∣ture, God casteth all my duties away, as so much dung. Consider, doth not the same God that commands thee to pray, to be baptized, to professe his Name, command thee also to have a new heart and a new spirit. Oh then sit down and bewail thy self, Lord how have I lived! What shall I do! whither shall I goe that have been carefull in the outward work of Religion, but not in the inward. God forbid that any should think this is to discourage you in your outward duties, to abate your willingnesse and diligence. No, these must also be done; but these are not all that are to be done; remember, God is a Spirit, and so must be served in Spirit.

Use 2. Of Exhortation, Be at last provoked to pray to God for this new Crea∣ture; * 1.587 Think all thy Religion is like an house without a foundation, till this be ac∣complished in thee: Oh think God saith to thee every Sabbath day after every du∣ty private or publick, What is all this, If I have not your heart? say, I want the main, the soul, the life of all, while I want this: To pray, to hear, are duties too high for me to do in a right manner, till God cloath me with spirituall power from above; Think upon this very ground, so many shall pretend to heaven, and glory, yet by God will be rejected; for imagine there come men with parts and abilites, and they say, Lord we have done thus in thy name; but depart (saith God) ye were not new Creatures. The third and fourth kinde of hearers, they knock to have heaven opened to them, but depart, ye were not new Creatures. The foolish virgin•• came with more hope to speed than any; but depart ye were not new Creatures. Oh it is this makes a Christian; This makes us have praise of God.

SERMON XLI.

Shewing that the Production of the New-Creature is from God alone; and what Attributes are con∣spicuous in the Work.

GAL. 6. 15.

For in Christ Jesus neither Circumcision nor uncircumcision availeth any thing, but a New-Creature.

THis Text hath informed us of that Superiority and Preheminency which the Apostle giveth to the New Creature above all external Priviledges or Duties in Christianity. We therefore come to search out the Nature of this New Creature, and by the name we shall come to know the nature of the thing. In the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Creation or Creature; for the word is used both for the action it self, and the effect produced by it: Now this phrase to create a thing, is used of some strange and unwonted work of God. Thus Numb. 16. when God is about to make the earth swallow up Dathan and Abiram, he is said according to the Hebrew, to create a Creation. As Gods wonderful judgements are called a Creation, so his mercies, as in that of Jeremiah, Jer. 31. 22. Behold I create a new thing, a woman shall compasse a man, that is, Israel, weak as a woman, shall compasse about in an hostile manner, and so overcome her most potent ad∣versaries; and thus here, because God doth work upon some men a wonderful and great alteration by the Word preached, such as cannot be performed by any moral education; therefore this is called a New Creature, and the expression is allusive to many passages in the Prophets, where when God intends to make a glorious Reformation in his Church, by abolishing their former wayes of wic∣kednesse, and guiding them into paths of Righteousnesse; he is said To create new Heavens, and a new Earth, Isa. 65. 17. and that Old things are passed away: So that this phrase a New Creature, implieth that the work of Grace, is wrought by the sole power of God only, it cometh only from him, and also, that this being thus wrought in us, it is of a most excellent and glorious nature: And first I shall speak to the nature of it, it is a creature; then the qualifying adjunct, it is a new Creature.

That the work of grace in mans heart, whereby he is born again, is a creature wrought * 1.588 meerly by Gods glorious power.

No Angels, no men are able to work this in a mans heart, but as a man though he beget the body of his sonne, yet not the soul, for that is infused by the Fa∣ther of spirits. So though men come to Church, and-outwardly hear, and though the Ministers of God they labour faithfully in preaching, yet it is God only that makes this light shine in the heart. Paul plants and Apollo watereth, but God giveth the increase, 1 Cor. 3. The Gardener doth only use his outward means,

he doth not make the tree, nor can he make any one apple that groweth upon it. I shall not at this time insist upon the nature and operations of this new creature, that will be proper when we speak of the Adjunct; but of the efficient cause of this, that so we may know where to have it. As God onely created the world, and all the things therein, so he onely doth this new world of grace. Thus Austin defined grace, Bona qualitas facta in nobis, sine nobis, Wrought in us without our help and power: Now that this work of grace is wrought in us by God meerly, ap∣peareth:

First, In that it's called a Creation. and God onely can create. For to create there * 1.589 are required these particulars:

1. An infinite vertue and power; in so much that the most solid Divines do hold, That no Creature can be used as an instrument in Creation, much lesse be a principall: For seeing it is the giving of a Being to something out of nothing, no Creature can work but upon some materialls provided; But God when he Created the world, when he made that Chaos, there was nothing pre-existent: Hence that power of God which turneth our hearts unto him, is said to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 1. 19. an exceeding great strength with it; compared to that power of raising Christ from the grave. Hence Christ in converting the hearts of men towards him, making them at his command to follow him, demonstrated his Divine Power more than in all externall miracles. Oh then we need not won∣der to see men love their sins and delight in them, notwithstanding they hear and know to the contrary. Alas the Ministers are not able, no more than the women at Christs Sepulchre were, to remove the stone upon mens hearts, yea this is hea∣vier than that, for there came an Angel and rolled it away; but here God onely can speak to this Mountain to be removed into the Sea; see we then a man by na∣ture dead in sinne, and by voluntary practice buried in it; if ever this man came to be holy, and to live in holinesse, wonder at it, as if a new world were made; for onely an infinite power could make this alteration, As Divines to prove that God made the world, it could not be made of it self, give many fit examples to convince thereof: If a man see a glorious house built up in a curious and most exact manner, he concludeth, That house did not make it self; or if one have an instru∣ment of musick curiously tuned, and excellent Musick played upon it, he conclu∣deth, This doth not make it self, or its Musick; so the world being so curiously and harmoniously composed, called therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, did not of a suddain put it self into this excellent glory: As they argue thus from the world, we may much more argue from the godly life of a Regenerated man, see such a man leaving off with de∣testation all his former wickednesse, and that because he loveth God, and deligh∣teth in holinesse, see you him acting above the praises of men from God, and to God; this man could not do this of himself, but God hath changed him. Seeing therefore an infinite power is put forth by God to make us thus new Creatures, well may we exclude man from being partner in this work; so that as Austin ob∣serveth well, We are the Creatures of God, both quâ homines, and quâ justi; As a man thou art Gods Creature, as a renewed man much more Gods Creature.

2. In Creation the Creature is made of nothing; and thus Creation differs from the works of men, which alway suppose matter aforehand to work upon. Thus in * 1.590 this sense, the Chaos, or confused heap, that was properly created, because made of nothing, yet the works on the other dayes are said to be created; because, though they were not made of nothing, as the Sun and Mans Body, yet of matters alto∣gether indisposed, and unfit; and this some Divines call Creation mediate, as the former Creation immediate. Now in this sense the work of Grace is truely called a Creation; for there is nothing in us that did cooperate, or consent to it; our hearts are dead wombes, till God cause us to live, and in this respect the Scripture doth represent us so full of sinne, and all over corrupted, that thereby the work of grace may be acknowledged onely of the Lord; Those are derogatory Doctrines to the grace of God, that say grace doth onely stirre up and excite the naturall

3. Creation is in an instant, on a suddain; and that is the reason why the Scrip∣ture * 1.591 expressing Gods work in bringing about any suddain mercy, or suddain judge∣ment, calls it creation, I create light, and I create darknesse, Isaiah 47. 7. What a glorious world did God make in six dayes? Here was a mighty alteration in a short space of time; and if as some of the Ancients speak, whom Cajetan pertina∣ciously argueth for, and followeth, that God made all in one day, and that the di∣stinction of six dayes is but for our capacity; if this opinion should be true (as I think it far from truth, because so expressely contradictory to the very letter of the Scripture,) it would much more demonstate the instantaneous nature of Crea∣tion. As Creation is thus suddenly, so this work of a new Creature is wrought very quickly in the hearts of those, whom he effectually toucheth. Thus Paul of a Persecutor, how quickly made a Prosecutor of the truth and Gospel? Thus Zachaeus the Publican, how immediately doth he leave all and follow Christ? and in all instances of Conversion, we may wonder to see the strange and admirable al∣teration on a suddain: that as the Psalmist cryed out, What ailest thou, O Jordan, that thou turnest back? Thus may we admire, What aile these men that formetly li∣ved in such grosse and prophane courses, that now they should love and delight in the contrary? Only you must know that although it be wrought thus suddenly and from nothing in us, yet God hath ordered that he will dispense this grace no other way ordinarily than in the preaching of the Word, and the constant waiting there∣on. Doe not thou therefore expect this Manna will fall from heaven in what place soever thou art in; and although thou neglect the publique Ordinances, and the means of grace. No, for although God hath not tyed himself to means, yet he hath tyed us to them; and therefore every time thou doest wilfully neglect any one Ser∣mon, thou knowest not how much thou hast provoked God, what effectuall and * 1.592 gracious operations thou hast lost by not being present.

4. This new Creature must needs be wholly of God, Because it's of a superna∣turall being, and so the operations of it doe exceed the sphere of naturall power; As when the Apostles were inabled to work miracles, it was plainly a demonstation of Gods power with them, because they did those things which did wholly tran∣scend

any natural power; so when men love God, when they obey his commands out of upright and sincere motives, they are inabled to doe that which wholly transcends the most refined natural abilities; It is therefore called, A participation of the divine Nature, 2 Pet. 1. 4. whereby our actions have a divine stamp upon them; and as Sampson when he put forth those wonderful acts of strength, he did it not by his naturall power, but an extraordinary assistance from God; so in those actions of a new Creature, whereby we mourn for sin, or delight in God, we have then more then as a man; for we pray not as a man, we hear not as a man; but God is in us, and with us.

5. This new Creature must needs be of God, if ye do consider, What we are till * 1.593 made so, even the old Creatures of the Devill; therefore the old man is said to be in us; and the Devill, that old Serpent, he reigneth and ruleth in our hearts: This old house must be pulled down, ere a new one can be built. The making us new Creatures is sometimes called a Resurrection; now as our bodies cannot be made glorious and happy, till a great and wonderfull alteration hath been made in them, so neither can our souls be made those new Creatures, till God hath wholly new moulded us, put another stamp upon us, and another life in us: There cannot any thing be a greater object of horror and terror to us, than the beholding our selves in the pure glasse of Gods Word; for that represents us so full of loathsomnesse and enmity unto God; that we have cause to cry out, That God would wash us, and make us whiter than snow: Never think with that naturall condition thou art born in, to enter into the Kingdome of heaven.

6. This Creature must rather be made of God solely, than the heavens and earth; * 1.594 for although the Scripture doth often celebrate the power and wisedome of God, in founding the earth upon nothing, and stretching out the heavens; yet this Creati∣on upon a mans heart, and his life, is far more wonderfull: Hence it's ordinarily said, That it's a greater wonder to make a man holy and godly, then it is to create a world.

For first, it cost God onely a word when he made that; Let there be light, and there was light; but ere this mercy could be purchased for any, Christ was to be∣come man and dye for us; so that God doth not onely speak, but in his man-hood suffer; for you must know, as justification and pardon of sinne is a fruit of Christs bloud, so is also this new Creation, and new making of us.

Again the excellency and glory of the heaven and earth is only in a naturall way, this in a morall way, They declare the glory of God, as passive objects, These as active agents, and understanding instruments. If therefore the Ancient looking upon the heavens, said, If these be thus beautifull, how beautifull is God the Maker of them? so may we much rather, beholding the grace and holinesse of this new Creature, cry out and say, He that makes man thus holy, how holy is he? If this new Crea∣ture be so admirable, how wonderfull is the Creator of it? Hence also it is, that the godly are said, to shine as lights, Philip. 2. 15 in dark places, that so others beholding them, may glorifie God in the day of their visitation. If the world be thought a Book sufficient to convince men of God, and that they shall be inexcu∣sable, because they did not glorifie God as according to this knowledge; how much rather, that so many godly men as have lived with you, wil be a condemnati∣on to you, if ye have not followed their examples? you shal not only give an account of that good gotten by the Sermons we preach; but of the godly life of those new Creatures who have dwelt amongst you; not onely our Sermons, but their conversations should have turned you unto God.

7. This work of grace must be wholly of God, Because even in Christs humane * 1.595 nature, where there was a fulnesse of it, yet it was the gift of God. The humane Nature of Christ, though infinitely advanced by reason of the hypostaticall union, yet be∣ing not God, but a Creature, could not furnish or anoint it self with those rich graces he was adorned with; Therefore the Scripture saith, God giveth not the Spirit in measure to him, John 3. 34. It was given him, though it was not in measure;

now then if this new Creature of grace was wrought by God in Christs humane nature, how much rather must it be wrought in us, who are altogether polluted, when his humane nature was like the sunne, wholly spotlesse? This is a clear and an undenyable demonstration, that God is sole Author of this grace; That as the Sun is like an universall principle in regard of light, and every thing is enlightned by that, so is God the universal Fountain of all that holinesse which is communica∣ted unto the godly.

8. This must needs be Gods Creation onely, Because he hath so absolutely pro∣mised * 1.596 to accomplish it for us. All those expressions, I will give a new heart, and write my law within thee, Jer. 31. 33. And I will take away the heart of stone, Ezek. 36. necessarily inferre that it is Gods peculiar prerogative; for if this could not be till man had consented, and there could not be any application of grace till we had given way; Then all those promises of God must be onely conditionall, expecting till man will yield also; and thus it would not be Predestination but Postdestinati∣on; and mans will should not follow Gods, but Gods will lackey it after mans. But this cannot be thought, that God is not sui juris in his promise, and that he is not able to make good by his hand, whatsoever is gone out of his mouth. Oh therefore, when thou findest thy heart so greatly assaulted by sinne, and thou com∣plainest thy lusts and corruptions are too strong for thee, remember they are not too strong for God.

9. If this were not Gods Creature meerly, Then the greatest glory in a mans con∣version * 1.597 and salvation would belong to himself. Certainly, if a man cannot arrogate this to himself, that he made himself a Man rather than a Toad, much lesse can he glory in any such strength, whereby he should difference himself from other men wallowing in sinne. This differencing work of God, Christ himself resolveth into his Fathers will; Even so Father, for so it pleaseth thee, Matth. 11. And Paul also into the like cause, What hast thou that thou hast not received? and Who makes thee to differ from another? 1 Cor. 4. 7. Certainly, it's the greatest Idolatry which God can be jealous of, to give the glory of thy new nature unto any other but himself; Thou dost not indeed fall down to a stock and a stone to worship that, but thou dost in∣wardly put confidence, and rely upon thy own power and abilities, to procure thy own salvation, and inward peace.

By these Arguments it may appear, that whensoever you see a man, of an old ser∣vant to sin and Satan, made the Son of God and a new Creature; you may say, Ve∣rily God was there, these devils and lusts have been cast out onely by the finger of God.

Now in making his Children new Creatures, he demonstrates severall properties * 1.598 of his in their great lustre and glory: As

First, His great goodnesse and pitty to us: How often is this called his grace, and the riches of his grace. It was Gods goodnesse to make a world, but this is the riches of his goodnesse not to throw us away, as refuse, fit fuell onely of everlasting flames; It might have been with all man-kind as it was with the Devills; in their Deluge God did not provide an Ark to save so much as eight persons, not one An∣gel had he compassion on. This grace of God is so deeply apprehended by the partakers thereof, that they rejoyce in it, speak of it all the day long, plead for it, and that they live, or have any outward comforts is nothing to this wonderful mer∣cy of God to them.

Secondly, He declares his Power; That you have heard sufficiently of, it being a * 1.599 Creation, it being the same power that made the World, that raiseth the dead out of the grave; and although we do not use to call it a Miracle, yet it is Mirandum, a wonderfull thing; and indeed it being to the hearts of men, changing them, and new framing them, it must argue an omnipotent power; how often do we speak to the ear, intreat and invite, but it is God onely that can turn the heart; yea, how many resolutions and desires are sometimes excited in many men, but they vanish away like a land-floud? How often have they purposed to leave their sins,

to set upon other duties, but sinne is too strong for them. Oh that power of God, which keeps the Sea from over-whelming the banks, that power of God, which hangs the earth upon nothing: This must be seen to turn the streams of our cor∣ruption backward. Draw me, cryeth the Church, and I will run after thee, Cant. 1. 4. No man comes unto me, unlesse my Father draw him, John 6. 44.

Thirdly, His Wisedome, That is admirable from many considerations; for if you * 1.600 do respect the persons whom he doth commonly make these new Creatures, they are for their outward condition, mean and contemptible in the world, Not manywise, not many noble, &c. 1 Cor. 1. 27. though some of these he chuseth, nor doth he approve according to outward appearance: As his wisedome is remarkable herein, so for their quality; He takes the worst weeds, and makes them the sweetest flowers, the most crooked pieces in the timber and makes them a glorious building; thus Paul, Zacheus Publicans and Harlots; his wisdome is wonderfull herein, that so all may be of his grace. Then these are but few in comparison of those rejected; Ma••y are called, but few are chosen. Hereby his love to those who partake of it is made more glorious: And lastly, Gods wisedome is seen in the time of making them new Crea∣tures, wherein so many concurrences of strange love meet together, that it ravish∣eth, and over-whelms them for ever.

Fourthly, His holinesse is admirable herein. If a clod of earth, or piece of muck, * 1.601 should be made a glorious Star in the heavens, it is not more wonderfull then for a man become like a beast in his affections and actions to be made like an Angel, do∣ing the will of God. We see when God made man with other Creatures at first, what a signall difference there was in his processe about the making of one above the other: Let us make man after our own Image, Gen. 1. 26. And here again God doth renew, and remake us after his Image: Once God said by way of scorn, Man is become like one of us; but now in grace and holiness, he saith, Man is become like God. If we admire the skill of Artificers, who of rags and other base materials can blow up such a curious piece of clear and splendent glasse; how glorious is God, who makes thy earthy and sordid heart, heavenly, and pure, who makes thy swi••sh desires, Angelical. The Philosophers called the matter of the heavens Quintesten∣tiall, and this soul is above a sinfull constitution.

Use Of Exhortation: If thou hast found any good grounds, that God hath made * 1.602 thee such a glorious new Creature, let thy heart and mouth be filled with praises. All the power in heaven and earth, but Gods onely, could not make them such. Oh but this new Creature is a rare Creature; like new and strange sights brought from remote parts of the world: For if we be new Creatures, how is it that the old man is so prevalent in thee? how is it that thy old lusts, thy old conversation is not quite abandoned? Thou wouldst easily call it blasphemy to say, God makes thee lye, makes thee swear, are such sins of his Creation? O then wallow in the dust for shame and sorrow, as thou hast heretofore wallowed in lusts and pleasures; let the glory, beauty and lovelinesse of this new estate much move thee: This is a commend∣able new fashion, when thy principles are new, thy aimes and ends are new, thy life and manners are new; How can men with-hold from panting and longing af∣ter it!

SERMON XLII.

Shewing what the New Creature doth not imply, and to what it is opposed.

GAL. 6. 15.

For in Christ Jesus neither circumcision nor uncircumcision availeth any thing, but a new creature.

THe work of grace regenerating and renewing us, is here called A new Creature, or Creation (as you have heard:) And this phrase signifieth two things.

1. That it is the work solely and wholly of God, for he can onely create. If God should onely make thee a man, and thou make thy self righteous, or a new Creature, thou shouldst do something better then God: For Melius est te esse ju∣slum, quam te hominem esse, It is better for thee to be a righteous man, then to be a man, said Austin. Now though this point of Gods sole and irresistable efficiency in point of grace, be of large and noble concernment both Doctrinally and Practi∣cally, yet I shall say no more of it then what hath been delivered, reser∣ving the residue of that position, to some other opportunity, and seasonable Text.

I come therefore in the next place to the second thing implyed in the adjunct that qualifieth this Creature, It is a new creature, which denoteth the great ex∣cellency, and noble nature of it: for so the word New is used frequently in Scri∣pture, for that which is excellent and admirable; though here in the Text it doth especially relate to an opposition between the Old things that formerly were done by this Regenerate person, and the New things he now exerciseth him∣self in.

The Observation from the Text is obvious. The work of grace regenerating ma∣eth * 1.603 us altogether new.

That new and glorious Body which the people of God shall have by their resur∣rection, doth not more exceed this vile, mortal, and infirm body that we now bear about with us; then the alteration and change God makes in the soul when he re∣neweth it, causeth it for the future to differ from what it was formerly; then proud, now humble; then earthly, now heavenly. Then it was like Naaman be∣fore his washing, full of a loathsom leprosie; but now like his skin after his wash∣ing, fresh and beautiful. Before it was like a Lazarus, full of noysom Ulcers and sores; but since it is like Absolom, that was comely from the head to the foot. This

point deserveth diligent explication, because it will be a mirror or glasse to see your selves in, as also to know whether you may go on comfortably in the way you are in, or else wholly begin a new course: for the Apostle by this supposeth, That a man may live many years in the outward priviledges of the Church, and in the dis∣charge of the publick duties which relate to Gods worship, and yet be an old crea∣ture, he must begin all anew again: Do not therefore think it strange, thou who hast served God, as thou thinkest, this fifty or threescore years, if it be told thee that thou art yet to begin to be a Disciple of Christ. The Apostle in this Text tels us what is true Christianity, wherein the marrow of Christian Religion consists, viz. Not in external duties, but in a new sanctification of the whole man: This is the Holy of Holies, whereas duties are like the outward porch of the Temple: I shall proceed in this method.

• 1. I shall inform you what the phrase doth not imply. * 1.604
• 2. What it doth oppose.

This expression, A new creature, doth not imply

First, As if there never were such a work of God in the world, before the times of the gospel For although this phrase be used in the new Testament, yet Shem, Enoch, Adam, after repentance, all these were new creatures. So that this new creation was as soon as ever there was any godly man in the world: It is true, the Gospel-admi∣nistrations have many prerogatives above that of the Law: hence it is called in a peculiar manner, The Kingdome of Heaven, but yet this work of God in regene∣rating and renewing, was in that former dispensation as well as now, though it may be not so many in number were begotten unto God. Here Rachel is more fruit∣full then Leah, as I may so allude. Though God ceased from this work of Creation on the seventh day in respect of temporal objects, yet not of spiri∣tual. Nor

Secondly, Is this new creature so to be understood, as if it should alwaies be suk∣ing * 1.605 after new religion, a new faith, new worship, and so should every day have some new thing. No, but the Doctrine, the pure worship of Christ, the holy life com∣manded in the word, this new creature applyeth it self to, receiveth it without any further change or alteration, though the use and custom of it be never so old. Indeed when a Church is become like the Chaos at first, darkness of ignorance and prophaneness, spreading it self all over; then as the Apostle presseth, 1 Cor. 3. They are to become a new lump: but when the pure Doctrine and way of God is re∣ceived and imbraced, there still to affect new things, is as if a man should not be content with the Sun or Earth, but to desire a new Sun and a new Earth. Though this new creature is to grow in knowledge, faith, and other graces, yet they are not to look for new things above what is written. The Scripture is like the body of the Sun, into which God hath put all light: And saith Turtullian well, Hoc primu•• credimus cum credimus, quod nihil ultra credere debemus, This we first believe, as soon as ever we beleeve, That the Scriptures are like Hercules his pillars with this Motto, Ne plus ultra.

Thirdly, This new creature is not so to be understood, as if it did make a man substan∣tially * 1.606 and essentially new. For a man might ask, Where is this new creature? Doth it give a new soul? A new body? Another kind of natural life then other men have? No, this new creation is not in respect of substantials, though the scripture calls it the New man, but onely because of Accidentals. A man by this hath a new faith, new repentance, new affections, new desires, and a new conversation; and certainly this moral change is of as great efficacy and wonder, as a naturall change. It is not therefore to be expected as if this grace of God should work bodily changes, though it makes a change of the body. Thy eye is changed, thy Tongue is changed, for these were instruments of evil, but now of good.

Fourthly, This new change or creature is not so to be explained, as if it were on∣ly * 1.607

in the outward lives of men. For though it demonstrate it self there in part, yet the Choycest, and most Noble operation, is within upon the understanding heart, and will of a man. This new creation is most potent there, where it is invisible to the bodily eye. For if this new creature were no more then an outward change in our lives, then we might finde such in Plato's or Socrates, and Aristotles School. To define a man to be a godly man by outward duties onely, is to define a man by his body, and not by his soul, which is the main part: though therefore thou hast given over thy former lend and ungodly practices, yet we cannot presently say, Behold, a new creature; for though all old outward things are passed away, yet not all old inward. Therefore the promise of this great work of God is primari∣ly upon the heart, and inward parts of a man: and David, though totally ab∣dicating his former wickedness, yet cryeth out, Create in me a clean heart, Jer. 31. Psal. 51.

Neither in the Fifth place is this new creature to be understood, as if there were no reliques of the old corruption in such a man. As if in the description of this work, * 1.608 you must all expect to finde nothing but what is the meer work of God in you, not any thing of your old selves, or the old Serpent. No, although Christ when he cu∣red any man of his bodily disease, did it perfectly and presently, yet the cure of our souls is by degrees, and hath much imperfection cleaving to it. There are some old dregs in this new wine: yea there is not any one duty, or act of Grace can be done by this new creature so perfectly and purely, but that some dross may be found in it. Paul was a new creature, like the sun among the stars, yet he found Evil present with him when he would do good: And this God in great wisedome is pleased to do to keep us humble, and low in our selves; to be alwaies thirsting and panting after Christs grace: That as long as this flux of blood runneth, thou shouldest alwaies be desirous to touch at least the hem of his garment. This is neces∣sary to the godly, who many times think this mountain of grace is so high, that they shall never climb to the top of it.

In the second place, Let us consider the nature of this new creature by what it op∣poseth: * 1.609 For when the Apostle saith, a new creature, he supposeth there are some old things to which this stands diametrically opposite. Therefore the Apostle, 2 Cor. 5. 17. expresly mentioneth the generall of them, when he saith, Old things are passed away, and all things are become New. Let us therefore examine what those Old things are, in whose room this New Crea∣ture comes.

First, There are the old things of sin and ungodliness. The glorious sun and a * 1.610 dark night can as well stand together, as this new Creature; and thy old swearing, lying, thy old lusts and prophaneness: As soon as ever God works this new work upon thee, presently those old things do not onely pass away, but are thrown a∣way with great detestation: As it is said of Naaman, 2 King. 5. 1. That he was a great man, a man of much eminency, but he was a leper, and till he was washed, he was loathsom and unclean. So may we say of many a great man, a rich man, a learn∣ed, but if an ungodly man, He is altogether unclean. The Apostle speaking of the Corinthians what they were formerly, Riotous, Thieves, Unclean, Effeminate, but ye are washed, but ye are justified, but ye are sanctified, 1 Cor. 6. 11. Such black∣mores must have their skins made white: Oh then, Why is it that so many who bear the glorious profession of a Christian, should yet wallow in such mire, and vomit? The Apostle reckons up many gross sins, and tels them, They should not be so much as named amongst them, much less then, practised, and lived in. Oh, what Mi∣nister can lift up his voice loud enough, like a trumpet, to declare unto people their transgressions. Thou art to be a new creature, a new building, Why then is there that old rubbish in thy life? Why is not that old house pulled down? Why is it that custom, and the Divel, and thy wicked heart is stronger to keep thee in these bonds, then Gods word, and his Ministry are able to unlose thee out of them. In

other things, use and custom bringeth contempt and weariness, Why should not then dayly sinning make thee weary? Those old lusts, that afford no new comfort, Why dost thou not loath it at last? If the Israelites were weary of Manna, though so sweet and excellent, Why shouldst not thou say of these husks of sins and swines draff, thou hast enough? It were impossible if this new creation were in thee, thou couldst live in, and love those unlawfull pleasures thou hast been used to. Cal∣vin well presseth that forementioned Text: Old things are passed away, all things are become new, as (saith he) Old leaves in Autumn through driness they wither, and fall off from the tree, there is no more sap or juyce to maintain them. Thus when a man is regenerated, those former lusts lose their vigour and life, they have no more nourishment to support them. Be therefore no more blind at noon day: those continual and dayly lusts which thou frequently practisest, demonstrate to all the world thou art in thy old state of Gall and Bitterness: If the fountain were sweet, it could not send forth such bitter streams.

Secondly, That old darkness and blindeness which was upon his minde, is passed a∣way, * 1.611 & new lights in the room thereof. I might instance in every particular of old cor∣ruption in a man, and shew you what a new creation there is instead thereof; but that would be infinite: I shall therefore instance in some remarkable particulars: And what is more notable then that Chaos, which is on every mans heart before conversion, Darkness covering the face of his soul, not able to discern any spiri∣tual thing, yea to judge them folly and madness? What doth a man naturally more scorn and contemn then the practical power, and precise strictness of Godliness? He seeth no loveliness, no Majesty, no beauty in supernatural things: Aristotle saith, That if an old man had the eyes of a young man, he would see as well as a young man, because the soul in its own operations doth not grow old or weary, but the organ of see∣ing in an old man is more indisposed and unfit: And we may say, if a natural man had the eye of a new creature, he would then see, judge, and discern as a new creature. The Apostle mentioneth this great alteration in men converted, Ephes. 4. Ye were darkness, in the abstract, but now ye are light in the Lord, yea its called Marvel∣lous light by Peter, 1 Pet. 2. 9. For certainly that light of knowledge, faith, and spiritual discerning in a Godly man, is wonderful and admirable. So then where this new creation is, that old stupiditie, dulness, blindeness, knowing nothing, and regarding nothing of God, doth pals away; and now they know God, believe his word, and are filled with much delight and comfort there∣by. Therefore how canst thou judge thy self to be a new creature, whose right eye is put out, whose understanding is wholly darkned? Every sermon is a riddle and parable to thee. The Bible is a book sealed up to thee: Why is it that thou art no more carefull to get light in thy heart? How hath nature defended the eye, by pla∣cing it in an hollow place of the head, fortifying it with skins and an eyelid, and brows, as a three-fold wall to keep off any thing that may hurt it? And wilt not thou be much more desirous to preserve spiritual sight?

Thirdly, His old confidence and bold presumption concerning his good estate, and Gods love towards them, that also passeth away: And instead thereof trembling en∣tereth * 1.612 into his bowels, rottenness gets into his very marrow, because he hath felt the terror of the Lord. There is no greater destructive principle of that old man in us, then that it bewitcheth a man with a self-flattery, self-fulnesse, and self-righte∣ousness, that God loves him, that he hath a good heart, and a good God: Thus the divel keeps all things in quiet and peace, till Christ a stronger comes; but when Mary Magdalen feels the burthen of her sins, she needs Christs comfortable speech to her, That her sins are forgiven. Davids heart roareth like the sea, and the windes and tempests blowing on it, are not still till God quiet them, She that thought her self full, wanting nothing, now she knoweth she is poor, misera∣ble, and naked. What a vast difference between Paul a Pharisee, and Paul re∣generated? Then he was alive, all was well, now he is dead, and sin kils him. If

thou art a New Creature, thou art loathsom, defiled in thy own eyes. Thou stand∣est like a Leper aloof off from all the mercies and promises of God. Thus God hath ordained, That none should finde rest to their souls, but such who are loaded and burthened, Mat. 11. 22. Now thou hast a rest without any burthen, thou hast an ease and never didst feel a load: This is much to be suspe∣cted.

Fourthly, That old end, aim, and scope, to which he formerly referred all things, is now changed, and a new white is now set up. Every man hath some ultimate end * 1.613 to which he doth refer all his actions, that is, the center to which he falls. Now while a man is this old Creature, he looks no further then at earthly comforts, pleasures, and advantages in this world: Thus they are like bruit beasts, measur∣ing their happinesse by those objects that do please the sense: and as Eve desired to tast the fruit, Because it was lovely to the eye; so do they long to tast of that fruit which is pleasing to their corrupt appetites: But saith the Apostle, Whether we live, we live to the Lord, and whether we dye, we dye to the Lord, Rom. 14. 8. Whom have I in heaven but thee, saith David? whereas the property of every na∣tural man is described, Psal. 4. Many say, Who will shew us any good? and the contrary disposition of the regenerate sheweth it self, But Lord, lift thou up the light of thy countenance upon us: So that if thou art a new creature, thy end is no longer to grow great in the world, no longer to fulfil thy brutish lusts, but to glorifie God, and save thy soul: And this end being earnestly and affectionately desired by thee, thou dost diligently practice all those means that obtain this end in praying often, in examining thy self often, in humiliation, and reformation often. As the supreme Orb carrieth all the inferiour Orbs about with its own motion, so this great and noble end wheels about all thy actions; every thing is subservient thereunto. Now if we would ask men, What is the great aim and end you propound to your selves in this world? Though with their tongue they would hapily say, the salvation of their souls; yet with their lives they would deny this: For if thy end be changed, the means would be changed, the way would be chan∣ged thou dist use to live in.

Fifthly, All his former false waies of worship and service of God, they are re∣nounced, and now he serveth God after a new manner. Thus all the heathens when * 1.614 they came under this New Creation, they threw away their Idols, they forsook their false gods; and if they were not Idolaters, but trained up in superstitious waies, and a Traditional worship invented by their Fore-fathers, as the Jews were, they forsook this also. The Kings daughter is to forget & forsake her Fathers house. We see Paul spends much in his Epistles to take off the Godly from those very Or∣dinances God himself had commanded, when the time of their abrogation was come. Not but that even this New Creature, may for want of good light and instruction be far plunged into superstitious and unlawful worships: But as the Day-star shall arise in their hearts, so by degrees the night will wear away. What agreement hath Christ with Belial? saith the Apostle, handling the case of commu∣nicating with Idolaters in their Worship, 1 Cor. 6. Seeing they are the Temple of the Lord. It is worth the observation, Isa 2. when the people of God by his heavy judge∣ments upon them for their Idolatry, shall be weary of it, it is said, They shall throw their Idols to the Bats and Owls, that is into dark corners and holes: A fit expressi∣on; for as their Idols were blinde, Eyes they had, but did not see; so they shall cast them away unto blinde creatures. This should make people take heed how they plead for any old thing in religion, meerly because it is old; for then thou shouldest have continued in thy old popery, in thy old superstition, which many years ago thou didst live in. Remember we are to be new Creatures in the Lord, and so must leave all old false wayes; though there may be the good old paths also that we must enquire after, Jer. 6. 16. when new errors have overwhelm∣ed us.

Sixthly, His old animall and natural actions, they passe away, and he is a new crea∣ture * 1.615 in them. Not that he doth not eat and drink still, as if he did not live after the natural way of other men: but onely a new creature over-rules all those acti∣ons after a Godly manner, insomuch that we may say, it is new eating, and new drinking when this creation taketh hold of us. For in that former con∣dition,

1. We did onely eat and drink to comfort our selves, to satisfie nature, or to please our appetite: But when regenerated, we eat and drink thereby to be enabled in our places to serve him, fulfilling that of the Apostle, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. Oh the exactnesse and excellency of this new creature; it makes new eating, new drinking: now when thou drinkest thy selfe drunk, Art thou drunk to the glory of God? If grace were in thee, What an alteration would it make?

2. Natural men, they eat without fear, Jude 12. They do not remember their Mortality, How quickly Gods judgements may come upon them: Those who were drowned in the deluge, the old world lived in this old corruption; they did eat and drink, and gave in marriage: That is, spent their time in the use of the creatures with much carnal jollity and mirth, and then the flood over-whelmed them on a sudden. Oh there is a great deal of carnal eating and feasting, a great deal of carnal mirth in the Creatures. But when a man is made this new Crea∣ture, he useth all these comforts with temperance and an holy fear. I beat down my body, saith Paul: That is, he kept himself in an holy strict way in the use of all lawful comforts, that no spark of fire might suddenly break out and set him on fire. Thus Job, He sacrificed unto God, and was afraid, least while his sons were feast∣ing, they should sin against him. David prayeth about some, That their table might become a snare unto them. And certainly this is the portion of wicked men, their eating, their drinking is a snare to them; their mirth and jollity is a snare unto them: They marry, they buy houses, oxen, and these things hinder them from coming to the feast when invited. But this new Creature is taught otherwise, He marrieth as if he married not, he buyeth as if he bought not, he useth the world as not overusing it. And truly this work of grace is not only seen in casting away the works of darknesse, unquestionable sins; but in a gracious moderating and ordering all law∣ful comforts.

Seventhly, That old way they were accustomed unto in their civil actions and * 1.616 relations, this new creature changeth: And indeed this work of grace where it lea∣veneth a man, makes an alteration in a man, not onely in the general, as a Christi∣an, but as a Magistrate, a Minister, an Husband, or a servant in any particular rela∣tion. If the Heathen said, He could not be Bonus vir, which was not bonus civis, not a good man in the general, who is not a good Citizen in his particular rela∣tion; How much more doth the Scripture verifie this, which doth not onely in∣struct us about our duties, as Christians in the general, but layeth down the several Graces of Husbands, Masters, and Servants? So that as by it the Minister is Prepared for every good work, 1 Tim. 6. so every relation also is. If therefore thou art a new Creature, this will make thee a new Magistrate, a new Minister, a new Husband, a new Wife. A Magistrate who before looked onely to his own great∣nesse and power, Ut praesit, non ut profit: Now he remembers he is the Minister of God for good to those that do well, and for terrour to those that do ill. He considers that as the sun hath its light not for it self, but the world; so he hath not his place and authority for himself, but for others: He remembers that it is Res pub∣lica, not Res propria. Thus also, if a Husband, if a Master, he observeth all those Relation-Duties and Qualifications commanded by the word, and looks at God in all those things, which makes them called spirituall men; because their principles, aims, and whole guidance of their souls in these things is upon higher grounds then morality can attain unto.

Eightly, This New Creation opposeth also those old religious approaches * 1.617 unto God: They doe not pray, hear, as they were wont: Not that they change these instituted Ordinances of God as they doe when they come out of Idolatry and Superstition: But in these respects there is a great alteration made.

1. Whereas they thought the very externall Duties were enough to commend them to God, and upon this ground they prayed, came to Church, received Sacra∣ments: Now they see they were deceived, and judge all nothing without an in∣ward change of the heart, and an outward reformation in the life. Observe the Apostle Galatians the 5. Where having said the same thing in the Text, That Circumcision and uncircumcision availeth nothing, but Faith working by love, He presently addeth, This perswasion cometh not of him that calleth you: That is, this perswasion that external Duties are all the service God requi∣reth, that he looketh after no more, this doth not come from God who hath called us, for he enlightens our minds, and spiritualizeth our hearts to worship him in spi∣rit and truth.

2. There is a glorious change also made in manner of these duties: Before he prayed and heard perfunctorily, he came after a customary manner, doing these duties without the sense of sin, a broken heart, and groans unutterable: but now he is fervent in spirit, serving the Lord: so that a new creature leaveth not onely his former old Lusts and sins, but his former way of performing all religious duties.

Use of Instruction, How few are new Creatures? For in how many mens lives doe you see their old sins, their old lusts? Their Duties, and solemn Worship of God is done with no more fear, inward and spirituall deport∣ment of soul. That which thou gloriest in, That thou art no changeling, it is thy shame. As this body must be changed er'e it can inherit immortality, and glory, so thy soul must be changed er'e it can come to everlasting happi∣ness. What is more miserable then to see an old man with his old sins upon him, as ignorant as he was threescore years ago? The same Oaths, the same Curses as he had used fifty years ago: Oh thou great God of heaven, make this Truth fall like The Coal from the Altar, to touch Not their Tougnes onely, but hearts.

SERMON XLIII.

Concerning the Supernaturality and Excellent Qua∣lities of the New Creature.

GAL. 6. 15.

For in Christ Jesus, neither Circumcision, or Uncircumcision availeth any thing, but a New Creature.

THis new Creature hath been discovered as it stands oppositely to those old things, which the Apostle saith, are passed away. We come in the next place to handle it positively, as it is in sense absolutely considered; and in the ge∣nerall, when the Apostle calls it a new Creature; the essence or being thereof is thereby declared to consist in a supernaturality, or way of life, above that which the power of a meer man can reach unto; so that it is no more than a supernatu∣rall Creature, one, who is acted above the principles and motives of nature in all the duties he doth, so that the best way to discover this new Creature is, to shew wherein it is above the ordinary course of Nature: And although the School-men dispute, wherein lyeth the true and proper notion of supernaturality, or what is that which makes a thing supernaturall, yet I shall not enter into that La∣byrinth.

First therefore, this work of grace is a new Creature or supernaturall, in regard of its original and beginning. It doth not flow from the principles of nature: it's * 1.618 from the power of nature that a man eateth, drinketh, laugheth or discourseth; but let a man doe any thing holily, believe, or repent, to this a speciall power from hea∣ven is necessary. Indeed we need the aid and assistance of God, even to all ordi∣nary actions; Therefore the Scripture saith, In him we live, and move, and have our being; and God is the Author and Actuator of nature, as well as of grace; but that is a common help, this a speciall help. God doth more for thee when he gives thee an heart to breath after Christ, then when he inableth thee to breath the breath of a naturall life; and if God be the Fountain of our naturall life, much more of our spirituall life. It is not enough to call a thing supernatural, in that it's solely of God, for so the world was created onely by him at first; but it must come from him in a peculiar and speciall manner, as the author of all grace; thus every where in the Scripture, faith, repentance, love, joy, and all other graces are made a fruit of the Spirit, or the gift of God, they are not by humane power; and this should make us sensible of our own poverty and nothingnesse; for as often as thou hearest the Word calling thee to believe, to repent, it doth but put thee in minde of thy utter impotency. By the Precepts a man may see what he should doe, by the reproofs what he doth not, and by the promises what the grace of God doth; from this stock and foundation that Thou art nothing, and Grace is all, must the new Creature proceed. The beginnings of this is with a deep poverty of spirit, and apprehension of our inabilities. The great obstruction in the way why thou dost

not aspire after this glorious estate, is because thou findest not the need of a power from heaven to lift thee up thither: As those that were blinde and lame; they de∣sired Christ, knowing, he onely could give them their eyes and their limbs again; so doe thou; O Lord, I must mourn for, and turn from my sins upon holy grounds. Oh that I could doe it, how often, Lord, doe I resolve to climb up this hill to∣ward heaven, but I presently fall back again; to thy power therefore, and to thy grace I flye.

2. The supernaturality of this Creature is seen in the Motives, why it sets upon * 1.619 any duties, and that is, because of God. Thus faith, part of the new Creature in a man, believeth Gods Word, not from custome and education, or the authority of the Church, but because of that divine Authority and Revelation which appeareth therein: As a man seeth the Sun by the light of the Sun shining from it. Thus the Thessalmians received the Word of God, not as the word of man, but as of God, 1 Thes. 2 14. This new Creature believeth the principles of Religion, Quia ipse dixit, because God hath said it, not because men say so: when a man assents unto matters of Religion no further than humane grounds lead him, it is but an humane faith, and we need not a speciall gift of God to believe thus: After the same man∣ner also it is, when a man bewaileth his sins, and condemneth himself for them, meerly because of the naturall light of conscience, not from the Word, and be∣cause God is offended, but because of externall judgements, this is but to move as a man, to repent as a man; whereas the Apostle telleth us of sorrow after a godly manner, 2 Cor. 7 9. which is, when a spirit of prayer and supplication, and mourn∣ing is upon our souls, because God is displeased with what we have done; and in∣deed the greatest, and the most noble part of the supernaturality of this new Crea∣ture lyeth in this, That we goe to all divine objects upon a divine ground, upon a di∣vine motive; so that it's acknowledged by all, both Papists and Protestants, that nothing can be said to be graciously and after a godly manner done, unlesse it as∣cend as high as God, and be terminated on him, as the object: we are not to stay on Jacobs Ladder, but to goe up to him, who sits at the top of it in heaven. Oh con∣sider, we may believe as men, repent as men, pray as men, hear as men, but all this while not new Creatures; because these things are not done with a reference to God, and a complacency in him: and by this we may easily judge, why it's so pos∣sible for a man to be taken from the wedding Feast, and bound hand and foot, and thrown into utter darknesse, I mean to be taken from religious duties, and damned, because these were not the acts of a new Creature, but the humane devotions of a morall man. Let not therefore thy heart be quieted in any holy duties, till it be immediately applyed to God himself. The women that sought for Christs body were not contented to see the Linnen in which it was wrapped, but they looked still after the body; so neither may we rest in the expressions of duties, but to go further, even to the Lord himself; this very point is the hinge of Christianity, get this and you get all: Believe because of God, mourn because of God, and then you are at the highest of essentiall perfection, though not graduall. This is the onely, or at least main specifying difference between Judas his tears and Peters; this makes Manasses his humiliation good, and the want of it makes Ahabs bitter. Do not then any longer like worms crawl on the ground, but like Angels sour up into heaven: This would make you like the Silk-worm, sending forth that which is precious alwayes from you.

Two wayes a man may apply himself to God: either, First, As he may be known * 1.620 by the creatures. Of this the Apostle discourseth much Rom. 1. for in them he revea∣leth his wisdome, power and goodness, and so the Gentiles are condemned, because they did not glorifie him as God; they did not goe as far as by the Moon-light of Nature they were guided: But suppose they had glorified God according to the knowledge they had of him, and did not detain the truth in unrighteousnesse; yet in those acts they were not new Creatures, because there wanted faith in God re∣vealed in his Word, which is the soul to every action, and the Salt that seasons it.

Therefore there is a second way of the souls tendency to God, and that is, As he is revealed in his Word, and made known in Christ, being drawn unto him by his * 1.621 Spirit, and so lifted up above all his naturall abilities, and this is the expression of of a new Creature; So that what Luther prayed for Melancthon, Rapiat te De∣us, ex humanis in divina, è tuis in sua, is to be powred out in the behalf of every na∣turall man. If you see a Paul crucified to the world, having his Conversation in heaven, knowing how to abound, and how to want, inabled to doe all things, through Christ that strengthens him; that his former sinnes he once lived in, doe not still stick close to him, and damn him; you may as much wonder as they did, when they saw the Viper upon his hand did not kill him; and when they said, The gods are come down tous in the likenesse of men; and Paul would return the same answer as then was, Why doe you look upon us, as if we had done these things by our own power? but in the name of Christ are they wrought. If you see a man walking holily, humbly, reformed from sinne, say, This is the great pow∣er of God to salvation.

Thirdly, this supernaturality is seen, In that it is a way of such perfection and ex∣actnesse, * 1.622 that it is no wayes agreeable to our nature; we have nor so much as an in∣clination to it; and so supernaturall is as much as connaturall; for thus holinesse was not supernaturall to Adam, but it was a fit and suitable qualification, even as rationality and risibility was connaturall to his soul: so God creating Adam for such a glorious end as to enjoy him, holinesse was a connaturall perfection due to him; but now since our lapsed-and polluted condition, all holinesse is so far super∣naturall, that it is against our natures, we have no inclination to that which is ho∣ly; yea, the Apostle saith, We have enmity against the way of God, and we neither are, or can be subject to it, Rom. 8. Godlinesse is a kind of violence to our corrupt natures; and therefore we are said to crucifie, and mortifie sin, yea to deny our selves; all which argueth the repugnancy that is in us to that which is holy; won∣der not then, if men be so unwilling, so untoward to be brought to this work of grace: There is a secret enmity, and antipathy in us to it; we love it no more than the thief doth the light; and upon this is grounded all that rage, hatred and oppo∣sition they have against godly wayes: They cannot give you a good reason why? onely their hearts are full of venome against it.

Lastly, this supernaturality may be seen, in that proportion and analogie it hath * 1.623 with God, though with a vast difference. We call Gods Wisdome, power, ho∣linesse supernaturall, because it transcends the sphere of the Creature, though to God it be natural; so Christs power to work miracles was natural to him, though supernaturall to us: Now in this new Creature there is a rude draught, and some imperfect lineaments of this; Be yee holy as I am holy; and he purifieth himself, even as God is pure. As God loveth all things, and doth all things to the glory of God, so doth this Creature refer all to him, it liveth wholly to him; and as all the streams empty themselves into the sea, so doe they all their glory, welfare and ad∣vantage into the honour of God. As all comes from him, so they return all to him: Thus they also learn of Christ, who is the treasure of all supernatural perfe∣ctions, not onely his miracles, but his graces were above our humane strength; His Patience, his meeknesse, his humility, his zeal, his obedience to the death: all these demonstrated him to be the Son of God; and therefore in this we are to shew his image and likenesse.

In the next place let us consider the qualities and properties of this new Creature; * 1.624 and first the excellency and perfection of it is very observable, it being a participation of the divine Nature, as Peter stiles it, 2 Pet. 1. 4. and hereby we are like not Angels but God himself. The Schoolmen do ordinarily determine, that grace is more noble and perfect than any Creature: neither the Sun, or the Heavens, or any Crea∣ture in the World is comparable to it; for they have onely a naturall perfection, this a morall: Yea grace in the soul, they say, is more excellent and noble than the soul it self; and if the soul of a man be more worth than a thousand worlds, what

is grace in that soul worth; and the reason why grace is a more noble thing than any other Creature, is, as Austin saith well: In illis tantum sunt opera a Des, in hâc est imago dei; look upon the glorious Sunne, in it is onely the work of God; but look upon grace, and in it is the Image of God; so that as we say, Non-potest a∣liquid esse melius Deo, Nothing can be better than God, so neither can any thing be better than grace the image of God. If therefore this be true, that this now crea∣ture is more perfect than any other Creature, no marvail if the wise man say, Riches and Pearls are not to be compared to it; And although this new Creature be an accident, and the soul a substance, and so in modo essendi, in the manner of being, it is more imperfect than the soul; yet because it's an accident that floweth not from the soul, as an effect from the cause, but is caused by an efficient of a more eminent nature, therefore it is more noble than the soul it self. As you see the light, though it be an accident, yet is more glorious than the aire in which it is, because it cometh from the Sun a more glorious body than the aire: so that the measure of every things perfection, is the near or remoter participation of God, and this new Creature bringeth a man to the nearest participation of God of any Creature. We are not like God in being Rich, Great, Noble, Honoured, but in being holy; and the perfection and nobleness of this Creature is herein unquestion ably seen; because the promise of salvation and eternall life is made onely to this. An Angel hath not eternall glory because he is an Angel made of such a glorious nature, but because he is holy. And the soul of a man, though it be immateriall, im∣mortall, and hath many perfections, yet salvation and happinesse shall not be given to it because it is a soul: though it be worth more than a world, yet it is not worth an heaven, but because it is found in the life of this new Creature, though even it then be also of grace; because this new Creature is not made perfect in this life.

Again, this new Creature must be more noble than any other Creature, because it prepareth and fitteth us for a more noble end and being (I speak not of merit, but of the order God hath appointed) so that it doth not qualifie a man as a man; in which sense Learning, Prudence, and other politicall abilities doe, but as one who by it may enjoy and have Communion with God himself; but though it be thus excellent, we must not lift it so high, as if thereby we were justified and accep∣ted of God through any inherent worth thereof.

Secondly, from this excellency cometh another quality, which is Beauty and lovelinesse, to be desired by all. Oh if thy eyes were not blinded, thou wouldst see * 1.625 every thing in the world to be contemned, that this may be obtained. No wonder if the man in the Parable, sold all he had to get this Pearl: no wonder if Solomon doth so commend this new Creature under the name of Wisdome, and exhorteth to take pains for this rather than for other things. Oh that the preaching about it might beget love in you to it, desires after it, saying, I take pains for wealth, to live in this world, but there is a more noble good than all these things below: Let me not be satisfied till I be made a new Creature. If duties doe not avail without this, can wealth or greatnesse profit without it? Shall the devill think, that the shewing of the glory of the world may tempt men to worship him; and shall not the open∣ing of this glory make thee willing to worship God?

Thirdly, The necessity of this: If thou art not a new Creature, thou art miserable in all fulnesse. Thou art not a wise man indeed till thou art a new Creature. Hence * 1.626 the Scripture commends this under the Title of Wisdome, and calls every wicked man a fool. Whatsoever parts and abilities thou maist have, yet thou art not wise til thou art thus made new: for a wise man, sapiens sapit res prout sunt, judgeth of things as they are. The child thinketh Copper is Gold, and thus while thou art not this new Creature, thou judgest earthly temporary comforts, which are but for a season, which will dye with thee, to be the only good to be laboured for. He is a wise man that judgeth earthly things as earthly, but esteemeth heavenly things as heavenly. Again, he is a wise man that prevents after-wishes. Non putabam, I did not think it, is the portion of a fool; therefore God cannot repent, because he fore-seeth

alwayes what is to be done. When Tully saw Pompey was overcome, whose side he favoured, and Caesar prevailing, he cryeth out, O miseram senectutem, O me nun∣quam sapientem; He is now full of miserable wishes, because he did not fore-see e∣vents. Now this new Creature, if we alwayes follow the direction and inclination thereof, we should never cry out, Oh that I had done otherwise, Oh that I had lived nother life: Then shal I not be confounded, when I have respect to all thy Comman∣dements, Psal. 1 19. The sweetnesse of this new Creature will be seen when you come to dye. Oh how happy will it then be to think, I doe not repent of my pray∣ing, of my strict serving of God; though I denyed my self much unlawfull plea∣sure, yet now I am full of lawful and good joy. Again, Wisdome is to lay up to e∣ternity, when resolutions to alter will be too late. Now onely this new Creature layeth up treasure for eternity. Oh if men would look upon sin now, as the damned in hell look on it; if it were as terrible to you now, as it is to those that are roaring in Hell, how quickly would men say to their sins, Be gone?

As the new Creature is thus onely wise, so this only is true riches, true wealth; rich in faith, saith the Apostle. And Laodicea was poor, though abounding in out∣ward fulnesse, Rev. 2. It was the Stoicks Position, That the wise man is only a rich man. To be sure, it is the Scriptures truth, That this new Creature is only a rich Creature, for he only hath God the Fountain, he only hath the promise: all things are his, as the Apostle saith, 1 Cor. 3. This is better than the Philosophers stone, which is said to turn all into Gold.

Again, This onely is true peace, happinesse and comfort: Thus the Apostle, As many as walk after the rule, peace on them. Where this new Creature is not, there is no true peace, no true joy▪ they may in the midst ••f all their jollity, read many Texts of Scripture, which will be like the hand-writing in the wall, filling them with terror and horror. If then onely wisdome, onely riches, onely joy be in this new Creature, how is it, that men seek not after it in the first place? why is it not the first thing that all people begin with?

Fourthly, As the necessity of it is considerable, so another quality observable, is, * 1.627 the exactnesse and strictnesse of it: For you heard that this new Creature doth not onely make a man forsake his old sins, and so he is a new man then, but it new mol∣deth and stampeth all his lawfull actions and comforts; it keeps a man exactly to his bounds, so that the water doth not over-flow the banks lest it get soil; he loveth, but not over-loveth; It sets the heart of a man like a Watch, to strike when, and no more than, it should. Hence the Apostle calls it, Walking exactly and circum∣spectly, Ephes. 5. 14. so that from this exactnesse, necessarily floweth a singularity, as to the common customes and ways of the world: you despise men for their strict∣nesse, for singularity; this argueth your ignorance of grace, for this new Creature necessarily makes a man singular; as to wicked and worldly men, Matth. 5. What singular thing do ye? Doe not even the Heathens and Publicans the same? so that although a vain proud singularity be a part of the old Creature, and a plain demon∣stration of pride and folly, yet a godly singularity is a fruit of this new Creature; he doth not such things, as wicked men do, as naturall men doe, as he himself once did; so that every man is bound to be singular in this sense, else he cannot be a new Creature.

Fifthly, This new Creature is endowed with a fittednesse and preparednesse for every * 1.628 good work; so that thereby there is an universall inclination to every good way: Thus the Apostle, Eph. 2. 20. We are his workmanship, created to every good work. As e∣very creature is by Gods providence furnished with powers and faculties sutable to those actions and operations which belong to them; so is this new Creature accom∣modated with all those principles that may induce him to such a life as is answerable thereunto, so that what is said of Christ, A body thou hast prepared for me, is true, both of soul, and body in this new creature. Now this preparednesse of heart for every duty and grace, is of infinite concernment; for without this the duty miscarri∣eth, and the heart is not easily put into an instrumentall fitnesse for Gods glory;

there must be much cutting, and sawing, and hammering, ere the heart be a polish∣ed stone in Gods building.

Sixthly, This new Creature being wholly of God, both in the nature and operations * 1.629 of it, doth elevate and lift up a man to it, so that a man is not to bring that down to him; The love of Christ constraineth us, saith the Apostle; and, He that is born of God, cannot sin; and hence it is, that Paul, with all new Creatures doth not consult with flesh and bloud in their duties, but with Gods Word, the Law and Rule of this new Creature; so that it is a thing which the new Creature abhorreth, to make use either of grace it self, or the opinion of it, to bring about any wicked thing; for as the Load-stone draweth the Iron, not the Iron the Load-stone, so grace doth draw and move the heart of a man after it, and man is not to make that follow him, grace being a new Creature; and so of God, it lyeth not in mans power to make what he will grace. The Magistrate is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 2. 13. an humane Ordinance, or mans Creature, because he is of man, and to man; but this a divine Creature, and therefore godlinesse is the same in all ages; As a man may not make a new rule of life in stead of the Scripture, so neither a new manner or way of god∣liness. Do not thou therefore bring down this new Creature to thy way, and to thy capacity, which a man is very prone unto, tantum quisque laud••t, quantum se posse imitari put it, but bring thy self to it; otherwise this is to make the Sun go by the Clock.

Sevently, Another excellent property, is the immutability and perpetuity of it; wher∣in * 1.630 it far exceeds humane greatnesse and power; All flesh is grasse, and the flower thereof fadeth, but this is incorruptible seed; Therefore this new Creature here is the same in kind with that glorious Creature in heaven; when a man shall be glorified in heaven, there will come no new thing to him for the main; God is not a new God to him, he hath been acquainted with him, and enjoyed him in this world; peace and joy will not be new to him, for the main; I say for the main, otherwise in the manner and degree every thing will be new.

Lastly, This new Creature is wondred at, and despised in the world, As the shadow alwayes followeth the Sun, so do reproaches slander this new Creature: it is like the speckled bird among the Creatures, as the Scripture describeth the Church; They think it strange, saith the Apostle, that they run not into the same excesse of riot with you, for it's a life that is contrary to theirs, and so cannot stand together any more than the Ark and Dagon; But how despicable and miserable soever in the eyes of the world, yet of glorious account with God. It is with this Creature, as with all strangers, hated and despised; and like Christ himself, not having where to lay his head: but if thou art a new Creature, though in an old prison, in old rags, and no∣thing but outward ruines, thou art indeared to God.

Use. Is this new Creature of so excellent and necessary Use, Then be moved to * 1.631 desire after it; Think not it is already well with you; doe not say, My old life shall serve, I will doe as I have done: Alas, though thou art confident and satisfied in thy self and wayes, yet remember there is no true wisedome, riches, or peace with∣out this: Thou art ashamed of old garments, to wear old rags; why art thou not ashamed to continue in thy old lusts? What can work upon thee if these things do not? But this new Creature is wholly of spiritual discerning; and so no wonder, if there be no closing with it: Many times new things affect us that should not, new fashions, new opinions; but here is a new way that every one ought to desire, a〈…〉〈…〉 yet it is not regarded: Nay, do not your consciences sometimes see the necessity of being new men? how many resolutions have you taken up to this purpose, and broken them again?

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SERMON XLIV.

Answering those Carnall Objections men are apt to make against such a change in themselves.

GAL. 6. 15.

For in Christ Jesus neither circumcision nor uncircumcision availeth any thing, but a new creature.

WE have already declared the nature of this New Creature, Negatively, Positively & Oppositely to those old things which are passed away: is also the excellency of this New creature above all other Creatures. I shall now examine the weaknesse and insufficiency of those grounds and obstructions which mens corruptions are prone to make against such a change in themselves; for the wicked heart of man makes many objections against this new creature; and that it may not seem to do so unjustly, and unreasonably, it maketh many plausible excuses and fair pretences: The Apostle James speaking of a man pretending to the title and name of religion, yet opposite to the reality and power of it. James 1. 26. saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He deceiveth, he makes a false Syllogism, and so cousens his own soul. The heart of a man is a cunning Sophister; think not to say within your selves (saith John to the Jews) There are no Auditors; but when a pricking powerful truth is pressed upon them, they have many things to say within them∣selves for their justification.

Let us therefore see those strong reasons they can produce for themselves in this matter.

And First, It is plausibly Objected if we should become thus new in all things, in a∣nimal, * 1.632 civil, religious, and moral actions, as is urged, this would bring a necessity of condemnation upon all our former waies. We shall in effect proclaim to all the world that we were naught and rotten before; and then we must pull down all our former building, acknowledge we have prayed in vain, came to the assemblies in vain, and lastly, it is enough to drive us into despair; for if once we be perswaded that the condition we are in is damnable, and that the life we live is abominable and contrary to God, What shall we do? Must we not cry out with Cain? Our sins are greater then we can bear.

Answ. Thus here is a three-fold cord of absurdity which bindes them hand and foot, although if they did judge of things after a spiritual, and a Scripture man∣ner, * 1.633 they would break these bonds asunder as easily as Sampson did his green cords.

For let us consider them in order.

The First grand absurdity is a self-condemnation, and a publick manifestation to all the world that thou wast not in a good way before. Now it is unreasonable to pretend this.

For 1. This is the very necessary ingredient in our conversion and turning to * 1.634 God: For in that thou art not admitted to pardon and consolation, either God must be blamed, or thou must be blamed: seeing God was an adversary to thee, and thou an enemy to him, the fault is somewhere, and either God must acknow∣ledge (I speak with reverence) that he hath done ill to threaten thee, to afflict thee, to break thee, or thou must confesse the blame lyeth upon thee. Now it would be blasphemy to charge God so foolishly; but it is piety to charge thy self heavily; and what do the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Repent, or be wise after the fact? but imply that thou hast been foolish, and out of thy wits all the while thou livedst in such ungodly courses; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, admonition, which the ungodly man is with all readi∣nesse to receive, is as much as putting a mind, an understanding in a man, as if a man were a beast before, and when he is converted, God breaths a rational soul into him again, at least gives a sanctified, and right use of reason. Again the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Conversion, doth it not suppose an aversion, or a turning away from God? So that the reason thou bringest against this change, is most for it. Goliah is cut off with his own sword: Thou pleadest if thou art a new Creature, thou must condemn all thy former life, all thy by-past conversation: very good reason; For how is it repentance else? How is it conversion else? Neither is this such dishonour, for God onely cannot repent because of his infinite perfection, ha∣ving no ignorance in his understanding, or mutability in his will, which are the grounds of repentance: But as for man naturally corrupted and defiled, he is Ad ni∣hil aliud, quam paenitentiam natus, Born, at least new regenerated to do nothing but repent of his former conversation. Do not then think with thy self, If I leave my old life, my former courses, I shall confess a blame upon my self. Alas, in this ve∣ry thing lieth the great work of a new creature; in this particular thou art often to excercise thy self.

2. Stick not at this to shame and condemn thy former life: For this is the on∣ly * 1.635 necessary qualification for thy admssion into grace. Thou must come with a sacrifice of atonement if thou wilt be accepted: That is, Christs blood which is on∣ly shed for those that feel themselves lost. If we confesse our sins, is often the con∣dition expressed, for the Scepter of Grace to be held out to us, Levit. 5. 5. 1 John 1. 9. And the Apostle Paul, If we would judge our selves, we should not be judged of the Lord, 1 Cor. 11. And David, He confesseth and bewaileth his folly, that God may be justified and cleared when he is judged, Psalm 51. God will receive a Publi∣can, not a Pharisee. If thou givest glory to God, by judging thy own ways, clearing him, though he should damn thee, this is the most compendious way to obtain grace. Plutarch saith, Some heathens in their supplications to their gods, would not carry either Gold, or Iron, or a staff into the Temple with them, but lay all aside when they went to pray, to signifie they did not trust in earthly wealth or greatness, but Gods goodness and power only. And thus it ought to be in our spiritual suppli∣cations to the true God, we must lay aside our own righteousness, and go to Christ, as the menstruous woman who had spent all she had upon Phisitians, yet could not be cured: Oh therefore be so far from fearing this duty, that rather thou wilt forwardly offer thy self thereunto: say the way to get honour and praise with God, is to dishonour my self, and magnifie him. His mercy in pardoning, his grace in forgiving, will be so much the more admirable, by how much unworthy and vile I am in my own eyes.

3. If thou art once sensible of the guilt and filth of thy old waies, thou canst not but * 1.636 glory in that thou art changed. Paul said, When he was a child, he spake as a child, but when a man, as a man. Thou wilt say, When I was a beast, I lived as a beast, but since a new creature, as a new Creature. What profit have you of those things whereof yee are now ashamed? Rom. 6. 21. Thus Paul, With what shame and bit∣terness doth he recall his Blasphemies, and persecutions? 1 Tim. 1. 13. If there∣fore God hath once made thee ashamed of thy old waies, thou wilt not fear to ac∣knowledge all thy former life was out of the way: Thou wilt remember the daies

of old and be troubled: See how are Job and David affected with the sins of their youth; yea godly men are so far from fear of condemning themselves from for∣mer sins, that when their sins have been scandalous to the Church of God, they have acknowledged, and bewailed them in the publick assemblies: And this was that publick confession of sin and penance, which afterwards by popish Doctrines was so corrupted. If any of the Church had been overtaken by a foul sin, they had no peace in their hearts till they had thrown themselves down in the publick assemblies, crying out with him, Calcate me insipidum salem, Tread upon me as unsavory salt; No less wouldest thou do, if the glory of God, and the edification of the Church did require it for thy own sinful waies. Know therefore, that this ex∣cusing thy self, is but so much accusing of thee with God. Thou art afraid to be thought a new man, that thou hast done amisse heretofore: Oh if thou wert truly wrought upon, all the world could not make thee keep in those accusations and in∣dictments which thou makest against thy self daily at Gods tribunal.

4. A new creature sticks not at this self-condemnation, because those former wayes * 1.637 repented of, are used as an advantage by him to set up the praise and glory of God in shewing mercy to him. Thus Paul, he is often willing to make mention of all for∣mer impieties, that so the grace of God may be made the more illustrious; and this is one reason why you have the sins of the Godly recorded in the Scripture to all eternity as it were. Noahs drunkennesse, Moses his unbelief, Aarons base com∣pliance in Idolatry, Davids Adultery and Murther, Peters Abjuration of Christ, not to defame them, but to have perpetual monuments of Gods grace & goodness to them. Thus the Apostle when he would stir up the Ephesians and others to thank∣fulnesse, and to admire the riches of Gods grace to them, he puts them in minde of their former conversation what they were once, Ephes. 2. and this they did not take ill, as a matter of upbraiding of them, but as a whetstone to sharpen their thankfulnesse. Why then shouldst thou be afraid to confesse thy self once out of the way? seeing this will make for Gods grace, which left the ninety nine sheep, and fetched thee home upon its shoulders who was gone astray.

A second Scarcrow that men pretend against this new creature is, That hereby they * 1.638 must begin all anew, and pull down that whole building of religion which they thought was good and sure.

To Answer this, consider it is no new thing for many men to be such foolish * 1.639 master builders in matters of religion, as that all must be taken down again; there is nothing more ordinary then to have some crack in the foundations: our Saviour doth fully clear this, when he speaks of one who built upon the sand, the winds blew, and tempests arose, and then the fall of that house was great, Mat. 7. 26. Thus also the Apostle chargeth the Galatians, Have ye suffered so many things in vain, Gal. 2. So that it is very ordinary for a people to go on many years in a rode of religion; and in the practice of holy duties, yet they do all these things in vain: All must be undone and a better foundation laid. If thou hast built hay and stuble, the fire will consume it all at last: Do not therefore do in thy spiritual condition, as bankrupts use to do in their temporal, never care to look to their accounts, afraid to consider of their debts, but still hope to rub it out, till at last all be too late: So many a man hath inwards thoughts and fears that his estate is not right, that this will never hold when he comes to account, but he is unwilling to dwel in his thoughts upon these things.

2. As this is ordinary, so we have plain instances in Scripture of men accustomed * 1.640 a long time in the way of religious duties, yet this hath been earnestly urged to them to become New: Nicodemus a teacher in Israel, and so of long standing, and acquainted with the Scripture, in prayer often, yet unlesse he be born again, he can∣not enter into the Kingdom of heaven, John 3. And thus all those Jews that were converted by John Baptist, by Christ and the Apostles Ministry, they were all di∣ligent in that outward worship of God he had commanded, but by their preaching they saw a necessity of being born again: And this is the most happy, and necessary

lesson thou canst learn, to see thou must pray anew, hear anew, make an universal change in thy life.

3. Thou art the rather to make the more diligent enquiry here, because of all * 1.641 vanities that is the soarest which is in religion. If it be found that thou hast thus many years come to Church in vain, not laid good foundations, and right principles, this is the most dangerous vanity of all: for to take pains in vain about temporall things, is but an outward momentary loss; but to pray in vain, to hear in vain, is a spiritual and eternal loss: Its an happiness for a traveller to know betimes that he is out of the way; but if he should travel the whole day in unseasonable sharp wea∣ther, and dangerous rodes, and then at night be told he is clear out of the way, What sad tydings would it be to him? And thus it is here: if a man should live for∣ty or threescore years in many sad exercises, and outward miseries, and when he comes to dye be truly told, Oh sir, you are quite out of the way to heaven, you have been travelling to hell this many years: How must he cry out, Oh why did not I think of this before? Why did I not know it before?

4. Let not the consideration of losing all that is past so much deject thee, as to * 1.642 quicken thee up to be the more diligent for the future: As the Travaller goeth the faster when he knoweth he hath been out of the way; thus the Apostle, redeem the time, Ephes. 3. Thou must make up all thy former lost duties, by future fervency, diligence, and fruitfulness: say, Oh Lord, it troubles me that I loved thee so late, that it was so late e're I could do any duty after a spiritual godly manner; but now I shall press forward after the mark, I will labour to do much in a little time: Oh then think, If all my former time hath been lost, I have the greater cause to be up and to be doing.

And as for the Third pretended absurdity, That to question our former condition, * 1.643 or to suppose it naught, would plunge us into despair: to that there are several An∣swers.

1. It argueth ignorance of the breadth, and depth of Original corruption to * 1.644 argue so: Thou forgettest in what state thou art born, and how unclean thou art by natural propagation; otherwise if this were acknowledged, thou wouldst easily see that there is a necessity of being born again: What, thou wert not born with the image of God upon thy soul, Thou wert not born a Childe of Grace, but of wrath: As this corruptible body must put on incorruption, e're it can be made glorious, so this defiled soul must put on purity e're it can be made happy in hea∣ven. So that there is a necessity upon thee to conclude, That thou art wholly in sin, and shut up under wrath; thou must see thou art undon: And from hence it is that men desire not more this New Creature: they think their old life will serve. They perceive not the Ruines that are on their souls, and by this means rest contented, though in an undone estate.

2. Thou who art afraid of despairing, if all be found naught in thee, consider that * 1.645 it is necessary thou shouldst despair and have no hope or stay in thy self, or any thing thou dost. For those loaden and burthened ones, who are invited to come to Christ, Mat. 11. can find no rest or ease in themselves till they come to him: Insomuch that none are further off from grace and mercy, then those who justifie themselves, as the Pharisees did. It is true, through the sense of sin to despair of the grace of Christ offered, and to neglect that salvation, is a crimson sin, and immediately oppo∣site to the Gospel; but to despair of our selves, and to have no hope in what we do, is a necessary qualification, and hereby we give glory to God; and therefore if we did despair more in our selves, our condition would be lesse desperate: And this is the condemnation of men, that they presume in the mercy of God, and blesse themselves in their hearts, when yet there is but a step between them and hell.

3. It is better despairing here with hopes, then despairing here after without any the * 1.646 least ground of comfort. We had better know the worst here, while it may be prevented, then hereafter, when it will be in vain, Would not every one damned

in hell be a New Creature upon any terms, whatsoever it cost him, if it were pos∣sible? But we are foolish, like some foolish, infirm, and wounded person, who will not discover his wounds, nor make known his grief till it be too late: Lay it therefore home upon thy heart, and say, If I am afraid of the sight of sin here, What shall I do with it hereafter? If a spark be thus heavy and scorching, What will the whole flames be? Oh, but men are never wise till it be too late. Dives when he is in hell, then his eyes are opened, and he bewaileth his condition. Be assured of this, that God hath unchangeably decreed, thy sins shall be bitter to thee here, or hereafter. The word is gone out of his mouth, and it cannot be recalled: thou shalt either glorifie him by a voluntary confession, or by an extorted and con∣strained one hereafter: Therefore do not feed thy self with vain hopes, as if thou shouldst never find sin with a sting: no, at last it will bite like an Adder, and sting like a Scorpion, if it do not in this life.

And lastly remember, That trouble and pain which may be for a while in the pangs of this New creature, will be abundantly recompensed with the after joy and quietnesse * 1.647 thou wilt have. Rejoyce in the Lord, ye upright in heart, and the Godly rejoyce with joy unspeakable, and full of glory, 1 Pet. 1. 8. Thou canst not imagine what sweet peace, and comfort of heart it will bring to thee, to think that once indeed thou wast captivated to such and such sins, but now thou hast broken those snares. Paul once a bitter adversary to the wayes of God, How much doth he rejoyce in the change made upon him? How often doth this New Creature cry out with gladness and thanks-giving, he would not for a world be as once he was? If he might have all the glory on earth, he would not live as he hath lived: And thus we have dis∣pelled that objection, grounded upon a three-fold absurdity.

A Fourth Objection, or Obstruction against this New Creature, Is the strictness and singular exactness of it. Not onely gross sins to be cast away, but even all lawful affections to be moderated, and dieted: They must not do as the world, not live as the world: this is to put themselves into a misery, as he said, Qui medicè vivit, misere vivit, because he must be so temperate, and abstemious in those things to which his appetite carrieth him. Now this cavill is wholly unreason∣able: for

First, Thy very Christianity, and the profession of it, carrieth thee not to do as men of the world doth. So that thou must either lay aside thy christianity, or else be * 1.648 exact in thy life, and singular to the manners of the world. The Church of God is compared to a woman clothed with the Sun, and the moon under her feet, Revel. 12. 7. Doth not the Apostle exhort us, Not to be fashioned unto the world, Rom. 12. 1. We are not to have their fashion upon us: And why are we called a Church, but because we are called out of the world, and so have not our conversation ac∣cording to the principles thereof? And the Apostle James calls it Pure religion, and undefiled, to keep our selves unspotted from the World, James 1. 17. If therefore drunkennesse, lusts, pride, earthlinesse, immoderate affections to these things below, be things of the world, thou art no more to conform to them, then light to dark∣ness; and howsoever the world accounts those men of the best fashion, who are rich, great, and honoured, yet the Scripture saith, they are of the best fashion, who are not fashioned to the manners of the world: by this argument thou shouldest still lie in thy Paganisme, and Heathenisme; For why shouldst thou come out of the world in respect of thy faith, and not also in respect of thy life? Thou wouldest have a better faith then infidels, Why not also a better life? Answer that, if thou canst, God hath not only called us to imbrace his Doctrine, but unto holiness.

2. Thou complainest this is an exact strict way, full of difficulties: Is it not true this of every good thing? Is there any good thing either natural or moral to be ob∣tained * 1.649 without much labour? so that the difficulty makes for the excellency of it: Strive to enter in at the straight Gate, Luke 13. 14. For the way to destruction is a broadway. You cannot get so much as the bread and food of your bodie with∣out the sweat of your brows: and think you to get the salvation of your souls so ea∣sily:

Learning cannot be obtained without great pains and study: Sudavit & al∣sit, saith he: If therefore this new creature be so difficult and rare, so hardly to be obtained, then thou hast the greater reason to presse the more about it. Thou art to fear the way thou walkest in is too broad a way: Thou must be a Jacob wrest∣ling, before thou canst be an Israel prevailing: You must run in a race, e're you can obtain a Crown: and indeed that Crown of glory is so rich and glorious, that these are but siliquae laboris, as Austin called them, the husks of labour in respect of that Manna hereafter.

3. Thou complainest of labour and paines, if thou dost observe it, every man takes * 1.650 more pains to go to hell. A servant to sin is a far greater slave and drudge, then a servant to righteousness. Take the Adulterer, How doth he watch for the twi∣light? How full of fears and hopes to accomplish his lusts: Take the Ambitious man, How doth he break his sleep, toil his mind, and consumeth himself to accom∣plish his designe? Take the covetous earthly man. How is his soul pierced through with many cares? And how doth he drown himself in thoughts and fears about his estate? So that thy service in the wayes of Godliness would be far more comfor∣table, quiet, and profitable, then those of sin and Satan. It is a known story of Pambo, who seeing a strumpet taking pains about the dressing her self to please her Mate, cryed out and said, He could not take as much pains to please God; and this will appear true; men take more pains, are more turmoiled in going to hell, then they may be in going to heaven.

The last impediment I shall insist upon is, The reproach, contempt, and persecution * 1.651 that doth follow this new creature, even as sharp pricks attend the sweet roses. Now to Answer this.

1. Our Saviour saith, Blessed is he that is not offended at me, Mat. 11. 6. The very * 1.652 Doctrine of Christ, and the Christian faith is subject to all manner of slanders to the enemies thereof: Yet for all that thou art not ashamed of the Gospel, or the Protestant religion: To believe in a crucified God, What matter of reproach was it? What names were given Christians by way of contempt? And if the faith of Christ be subject to persecution, yet thou darest not Apostatize from that, Why then from the power of Godlinesse, though subject to troubles? How often doth the Scripture forwarn us in this respect? That we are not to think the fiery try all strange, 1 Pet. 4. 12. And we are to know that we are appointed to all afflictions and troubles in this world, 1 Thes. 3. 3. This demonstrateth the excellency of a New Creature: For if it were of the world, the world would love it as his own, John 15. 19.

2. These troubles and persecutions are not a misery, if rightly apprehended, but * 1.653 are a blessing. Blessed are ye when men speak all manner of evil against you for my names sake, Mat. 5. 10, 11. And thus the Apostles when they were persecuted, went away rejoycing that they were accounted worthy to suffer any thing for Christs sake: they are several waies a blessing; for first, The more they are affl••cted, the more of Gods Grace and support is vouchsafed unto them. The spirit of Glo∣ry rests on them, 1 Pet. 4 14. If they be upon Mount Calvary, they shall also be upon the Mount of Transfiguration. Nihil crus sentit in ligno quando animus est in Coelo, said Tertullian. Again they are a blessing, for they have a blessed operation. This fire is more precious then that which tryeth Gold: this is the file to get off the rust: the winnowing to blow away their chaff: And lastly, they are a blessing in the event, for they work an everlasting weight of glory, so that these troubles should not be discouragements to thee.

Use of Exhortation, Not to hearken to any of those cavils, or prejudices thy heart * 1.654 may be filled full with, against this New Creature. Say, It is no longer disputing: shall I become a New creature? Is it wisdome to change my former life? But fol∣low the Scripture, and do as that directs thee. Oh if there were nothing but the peace and joy that accompanieth this life, that were enough to set thy heart on edge after it. It will be no grief of heart to thee to think of thy prayers often, thy

frequent exercises of grace. To dye a new Creature, is the putting of thee into a possession of eternall glory: But who hath believed our report? who begins to feel in himself hungrings and thirstings after this estate? who saith, I will return to God from whom by sinne I have wandred, for so it will be better with me than in all my sins? Alas, It's this new creature onely which hath the promise of this life, and of that to come.

SERMON XLV.

Shewing the Counterfeit of the New-Creature.

GAL. 6. 15.

For in Christ Jesus neither Circumcision nor uncircumcision availeth any thing, but a New-Creature.

I Shall now finish this Discourse about a new Creature: we have handled the na∣ture of it, and its properties; I shall in the last place shew you the counterfeits of this new Creature, or what that is which seemeth to be this new Creature, and yet is not. There is nothing wherein a man doth oftner deceive himselfe than in this. If the question should be put to every man, Whether he be a new Creature, or not? He would answer affirmatively, And thank God he is: It is therefore good to demonstrate it ocularly and palpably, that there are many things which have the vizar and form of this new Creature, but they want the power of it; and in∣deed to have the shew, name and title of it, is easie; but to put forth the powerful operations of it, is burdensome and difficult: In the number therefore of these Counterfeits, are,

First, All those who have the outward forme and shape of godlinesse, but are wholly destitute of the inward efficacy and power of it. Thus the Apostle, Having a form of * 1.655 godlinesse, but denying the power of it, 2 Tim 3. 5. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ren∣dred by a Form, Image, or Similitude; As if you should say, the Picture or Statue of a man, it is not a man: Thus it is here, there are many who have the outward fashion and expression of godlinesse, but they have not the reality of it, which is here in the Text called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, virtue or power, because the true nature of eve∣ry thing is discerned by its operations, a picture doth not speak, nor walk, nor grow, because it's onely the form of a man. Now this outward profession might seem to put in fair for this new creature; for look upon him as a Christian, so he is one who hath renounced the Idols of the world; he is one that comes out of the wildernesse he once lived in: If you compare him and an Heathen together, doth not one seem to be a new Creature in respect of the other? But this externall new change is not enough. * 1.656

First, Because as you have heard, The greatest work of this new Creature is in the heart, called therefore the hidden man, and the inward man. It is not so much a new Tongue to professe a new worship of God, as a new Minde, a new Will, new Affections: for look where the old man had his greatest Hold, and his strongest

Fort, there this new man cometh and possesseth it. Now the strength of corrup∣tion lyeth in our mindes and hearts; there is the Treasury and Shop of sin: It's from the heart (saith our Saviour) that evill Thoughts, Adulteries, Murders, and all wickednesse doth flow, Mark 7. 21. Then on the contrary, when a man is made a new Creature, from his heart come good thoughts, holy affections, and a godly conversation. Doe not then judge according to outward appearance, thou must not onely look to what fruit thy life bears, but what root that is from whence it groweth.

2. This outward form cannot be the new Creature, because the Apostle in the Text * 1.657 makes it contradistinct, and an opposite; or at least a diverse member to that of a new Creature. For when he saith, Circumcision availeth nothing, he meaneth the whole external form of the service of God in the old Testament, when he saith un∣circumcision availeth nothing, he meaneth the whole externall form of the worship of God in the new Testament. Now to both these is contradistinguished this new Creature: so that if a man have all the postures and outward forms of the Christian Religion, and godlinesse professed therein, yet he hath not oyl, he hath only lamps, and when the voice of the Bride-grooms coming will be heard, he wil fall into mi∣serable confusion: Why is it then, that men rest in forms and externall shews, as if that were all God required, as if there were no further thing requisite?

3. This outward form will not suffice, is not the new Creature, because men may be * 1.658 rea•••• Heathens, while they are formall and titular Christians. In works they may de∣ny Christ, while in words they do acknowledge him. and reall denying by actions, is worse than verbal by words. Thus Isaiah calls the Rulers among the Jews, Isa. 1. Princes of Sodom and Gomorrah, the worst of Heathens, because their lives were like such: The Apostle instanceth in one sin, and we may say so of any other gross sin; If any man provide not for his own, he hath denyed the faith, and is worse than an Infidel, 1 Tim. 5. 8. As it holds true of that sin, so we may say; If any man be a drunkard, lyar, swearer, Sabbath-breaker, he hath denyed his faith, and is worse than an Infidel. But why worse than an Infidel? Because he sinneth against more light and knowledge, as also against more holy obligations and bonds which are in the Christian Religion. Know therefore that a titular Christian, but a reall pro∣phane man; a nominall believer, but a reall ungodly person, is like old Sepulchers, with new guilding and painting over them; like a Statue of earth and dirt, with some glorious colouring; and as if a man should goe to touch and feel what such a Statue is, it would presently turn to dirt and dust in his hand: so if thou wouldst seriously lay to heart thy condition, that which thou hopest in, and boastest of, thou wouldst finde to be empty and vain: reall ungodlinesse and prophanenesse under the form of Christian profession, is grosse and palpable hypocrisie; and it's a won∣der, how that contradiction between thy faith and thy practice, thy Religion and thy conversation is hid from thy eyes; It's a wonder, that thy sins stare thee not in the face, when thou art in thy Christian duties, like so many devils, asking you what you do there. How doth thy praying and swearing stand together? how doth thy hearing and thy contempt of godlinesse consist together?

4. This new name thou hast got by being a Christian, and a baptized person, cannot * 1.659 be a new Creature, for then every one who is baptized, and of the Orthodox Religion, should be saved; for every new Creature, whether Jew or Gentile, bond, or free, shall be saved; there is none that is a new Creature here, that shall not have new Robes of glory hereafter, but the Scripture doth terribly, yet plainly set down this position, that but few onely of those who enjoy the outward priviledges of the Church shall be saved. Many are called; and few are saved, Mat. 20. 16. it's a sen∣tence, though full of terror, yet worthy to be written on your Pew doors, or your Chamber doors, yea rather upon your hearts with a Pen of Iron, to think that few of those who come in our assemblies and hear, and sit within those walls, shall yet have a Crown of glory upon their heads; who art thou then that boastest of thy Church-priviledges, of thy Protestant Profession? Thou art no Atheist, no Papist,

but if no new Creature neither, heaven is not a place prepared for thee. The paucity and little number of those that shall be saved even of Christians, and baptized per∣sons, should always make us tremble and quake. O Lord are we in the number of those few or not! But eight persons in the whole world were preserved in the Ark; but two persons of those many thousands that came out of Egypt, entred into Ca∣naan. If the Scripture were not plain in this point, you might cry out, It was an hard speech, and not to be born. But heaven and earth shall sooner passe away, than one ••ot or tittle of that sentence: say not then every thing that groweth in Gods garden is a flower, every thing in Christs field is good seed, every called man is an elected man, every baptized man a new Creature, for this is directly re∣pugnant to Gods Word.

A second Counterfeit pretending to this new Creature, may be every one who for∣merly being given to some prophane and wretched wayes is now turned a new man; for * 1.660 what can be thought the new creature, if this be not? But every man changed from his former wicked wayes is not presently a new Creature, though he be a new man. Ahab was a new man in his humiliations; he had new affections, new sorrow, new humiliation, yet not a new Creature; This is diligently to be considered, that so men may see upon what grounds and motives they set upon a new course of life. And first, this new man may not be a new Creature for want of constancy and dura∣tion. This new Creature is incorruptible, being born of the seed of God, and there∣fore liveth and groweth under discouragements as well as incouragements, under temptations and oppositions, as well as fair and pleasant opportunities; like Camo∣mile it groweth the most by treading upon it; The new Creature hath always been in its most spiritual glory when it hath been in greatest outward reproaches. Golden times of peace and plenty made rusty new Creatures, as I may so aliude; but times of persecution took off all their rust, and made a lustre upon them. This new Crea∣ture therefore is unchangable in all changes, at least for the main substance and root of grace; but there is many a man became new and wonderfully changed for a fit, for a pang; It's but a Land-flood not a Fountain, and so is quickly dryed up. The people of Israel in their afflictions were wonderfully changed, but their hearts were not stedfast within them; we have a notable instance in one particular, Jer. 34. 15, 16. where the Prophet Jeremiah warneth the people of Israel to let their ser∣vants go free at the time appointed by God, otherwise they should not go free from judgements: Hereupon they entred into a Covenant, to proclaim liberty to their servants; but they did not hold long in this new change: Therfore mark that expression, Ye were turned to day, and had done right; but ye turned again, and pol∣luted my name: See here how a people may be changed from evill to good, and then not long after change good unto evill again. Thus the Swine new washed is all o∣ver new for a while, but she returneth to her mire again: Thus Johns Hearers did rejoyce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for an hour, for a season; and afterwards they say, John had a Devill. Oh consider then, whether thy becoming a new man, be not upon some fits for a little while, and then thou Apostatizest again: Thy inconstancy is an argument of thy hypocrisie: Thou art but a blazing star that may make a lustre for a while, thou art not fixed in the Orb. Now with what earnestnesse should this be pressed upon you? How many men become new for a day, for a week, but then presently return to their old lusts again? This argueth thy motion is not naturall, but violent, otherwise it would hold out.

2. It may be defective in the motives of it; Thou art become a new Creature upon old grounds, for so it may fall out. Not love to Christ and spirituall considerations may set thee upon this change, but temporall fears, and love to outward mercies: When the Apostle, 2 Cor. 5. 16. would declare, That every man in Christ is a new Creature, and old things are passed away, he declareth this by instancing in particu∣lars; Henceforth know we no man after the flesh,, no not Christ himself: A mighty ex∣pression. The sense is, That whereas once they delighted in, and had much com∣fort by the bodily presence of Christ; he was a great stay and comfort to them, in∣somuch

that they were exceedingly troubled to hear of his departure. Now (saith the Apostle) we look not after those corporeal considerations, but know him after, a spiritual manner, we expect spiritual strength, spiritual priviledges, and spiritual consolations by him; so then if a new Creature, thy humiliations are after the Spirit, not after the Flesh; all thy religious duties, thou knowest them not after the flesh: But there are many men, though changed in their lives, yet it is after the flesh only they are changed, because Gods judgements were upon their estates, their bodies, and the outward man. The Prophet Hos. c. 7. doth excellently compare all the Jewes Prayers and Fastings, because for their wine and oyle onely, to howlings, that as bruit beasts, when they are deprived of their food, and ready to be starved, make an horrid howling, and yelling. No better did God esteem of their humilia∣tions, and dejectons before him. Let not then any corrupt worm breed in thy du∣ties thou dost newly set upon, for that may quickly devour all thy expected fruit.

3. This new man may not be a new Creature, because the change is wrought upon him by confused principles of the minde, and suddain affections and resolutions, not by a distinct, clear, and well advised information of judgement. Those hearers that recei∣ved the Word with joy, found immediately a change upon them; but they held out for a season only, because it was not a deliberate work on them; Therefore our Saviour exhorts every one that would make a change of his life, and become his Disciple, to sit down first and consider, Luk. 14. 28. whether he be able to make such a building as that of grace is, or whether he can set out strength enough against so many thousand enemies that will be in the way. Observe it, he compares this un∣dertaking of Christianity, and his discipleship to two great and chargeable things, which have exhausted men of great Treasures, building, and waging Warre; and therefore our Saviour turned back some that came to be Volunteers in his Service, informing them of the hardship that would accompany his wayes; so that there is no such hopefull way of continuing in a good new change, as when this is wrought by a sound illumination of the mind, and by strong conviction of the judgement, through potent Arguments. And what can be thought the reason of so many Apo∣states from the hopefull beginnings of grace, which seemed in many, but this onely, Their affections were wrought upon, they had great grief, great fear and terror upon their consciences, but little or very weak workings upon their judgements? Therefore we Ministers of God, think not this any such great matter, to stir up in you, new grief, new sorrow, new fears in you. Alas, this water will quickly be dryed up; but this is the great work, to convince your judgement with such new light and reason out of Gods Word, and this will stick like an Arrow in thy heart: Thou wilt roar out and cry, Oh there are such arguments from the Scripture, such strong reasons from Gods Word for me to become a new man, that I am not able to gain-say them. Therefore this new creature is called Light in the Lord: fear all those affections of grief, and sorrow, and terror that are in thee, being but affecti∣ons, and not the fruit of an inlightned judgment, will quickly vanish away: And as rotten fruit falls to the ground before it is ripe, so will all these affections decay be∣fore they come to any maturity, that flow not from a sanctified understanding. Di∣vines say, God beginneth orderly, he first worketh in the understanding, and by that moveth and exciteth the affections; but the divell he first moveth the affections, and by them he perverteth and corrupteth the understanding. Thus he propounded to Eve what was good to the eye, and pleasant to the taste, thereby to ensnare the af∣fections, and by that means blinded her judgement. Therefore the Apostle com∣mands Timothy, to reprove with all Doctrine, 1 Tim. 4. 2. To make men afraid and tremble about sin, when by good and sound Doctrine they are not informed of the foulnesse and guilt of it will never hold.

4. This new man comes short it may be of a new Creature, because the work of grace is not deep enough. He is an outward new creature, but not an inward new creature. That foolish builder our Saviour speaketh of, who lost all his pains and cost, miscar∣ried in this, because he did not dig deep enough: Thy heart is throughly wounded

for sin, and slightly cured again: It hath not been a deep wound, or a sure cure a∣gain: so then as Planters of trees are careful about the root and builders wary about the foundation; so when thou beginnest to set upon a new course of life, remember that thou goe low enough into thy soul, that it may take root downward as well as fruit upward. The heart is full of hardnesse and stoninesse, and so thou canst not get into the bottome of it presently; the love of God, the fear of God rooted in the heart would make thee hold out a new man alwayes.

I might now speak of other Counterfeits of this new Creature, As a man affe∣cting new and strange opinions, he is very prone to judge the better of himself because of * 1.661 this; so a man undertaking some new and strict way different from the Word of God, as the way of Pharisaism: but I have handled these already, when I spake of false Signs. I shall therefore conclude this Text and Subject with the suggestion of some helps and remedies to become new Creatures; for I doubt not but that many of you, at least in some sad thoughts or other, have resolutions to become new crea∣tures. The conscience surely is not so stupified, but it many times tells thee, O this old life thou livest must be altered, it's time to turn over a new leaf, to learn a new lesson; God forbid I should dye with these sins upon me! How many times dost thou resolve and purpose, I will never be prophane more, My life shall be new, I will set upon a new course in my family; but these buds are quickly snipt off by some cold frost or other. What directions then may be given to keep this purpose in our hearts, and to put these resolutions into practice? for we resolve, and resolve to be new, but we live and dye in old wayes. To help us herein, take these directions following.

First, Let thy resolutions come from solid reasons, not suddain affections. This I * 1.662 hinted before; What purpose is taken up by strong demonstrations from Scripture, they will hold alwayes the same, because the Scripture is the same. The Scripture doth represent sinne in a terrible aggravation as well one day as another; that de∣clareth the goodnesse of God in the same attractive manner as well one week as a∣nother: whereas meer suddain affections they ebbe and flow. If therefore thy resolutions doe not hold as firmly against sinne in time of health as well as sickness, if they be not as cordiall in thy life time as at the time of death, quicken thy self up with Scripture-arguments, and say, The Word of God saith the same things still, and why should not my heart be the same still?

Secondly, Let thy resolutions to become a new man, be made not in thy own strength, but in the strength of Christ: Thou dost resolve in thy own power to cast out the de∣vills * 1.663 that possesse thee, thou purposest in thy own strength to destroy these Goliahs. But saith Paul, I can do all things through Christ that strengthens me, Phil. 4. 13. And saith Christ, Without me ye can doe nothing, John 15. He doth not say, No great thing, but nothing; and he doth not say, Ye cannot perfect, or consum∣mate any thing without me, but ye can doe nothing without me, as Austin well considereth the Text; and then it's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without me, or separated from me; As the Branch cut from the Vine cannot bear any fruit: Now the more sensible and apprehensive thou art of thy own infirmities, and impotency, the more ready Christ is to help: say, O Lord, though this be too great a work for me, I cannot throw these mountains into the Sea, yet it is not too great for thee.

Thirdly, Let these resolutions be accompanied with earnest and fervent prayers to God. Thou purposest and resolvest, but where are thy lively and powerfull supplica∣tions * 1.664 unto God? There is no such Engine to batter down all the strong holds of sinne, as prayer; see our Saviours incouragement herein, Ask and ye shall receive, knock and it shall be opened, Mat. 7. 7. Prayer is the key of Heaven, as the Ancients called it; thy resolutions therefore and desires are like those of the sluggard, who desireth, and desireth, but putteth not his hands to work, and so his desires are said to kill him; Thus thou resolvest, and resolvest, but dost not set home, or back these resolutions by earnest and strong prayers; therefore thy resolutions destroy thee: A man strong in resolutions, and weak in supplications will presently be foyled up∣on

every temptation, you must not therefore onely resolve, but you must watch, pray, and even yet thy resolutions take no place, extraordinarily fast, and seek to God; for sinnes that have been long upon thee, are like those divels which possessed a man from his youth, and such could not be cast out, but by prayer and fasting.

Fourthly, If thou wouldst turn these godly resolutions into godly actions, separate * 1.665 thy self immediately from all temptations and occasions to sinne, from all evill compa∣nions, who are apt to hinder thee in such good purposes; for it's vain thing to think thy self strong enough to abstain from a sin, when thou canst not withdraw from the occasion of it. The Jewes that were to abstain from leaven in the dayes of the Passover, that they might be sure not to eate it, would not so much as have it in their houses: yea, so superstitious were they, that they would not so much as mention the word Lechem, Bread, lest leaven should come into a mans minde. The Nazarite that was not to drink wine, would neither eat Grapes. Therefore bid farewell to all thy old companions, all thy old temptations, and say as that new Creature once did, who formerly living in Fornications and the Whore com∣ing to solicite him as she used to doe, he cryed out, Ego non sum ego, I am not I: I am another man than I was.

Lastly, Pursue thy resolutions into actions, because of thy mortality and uncer∣tainty * 1.666 of life. To day if you will hear, harden not your hearts; Now therefore, or it may be never: Do not as some Heathens, which Offer their Bee-wax unto their Gods, and keep the Honey to themselves. Doe not thou reserve thy old decrepit age for this new Creature, and spend the prime and flower of thy time in the ser∣vice of sin: Post Genesin sequitur Exodus, as soon as we have a beginning we are making to an end; Why then art thou still resolving, and resolving, when thou hast no security for thy life? This night, this day, thy soul shall be taken away from thee. Oh thou mortall man, and lump of clay, thou that art but so much dust before the wind, how darest thou put off becoming a new man?

Use Of exhortation, Let not this Subject be preached in vain unto you. The ne∣cessity * 1.667 and excellency of it, might be our constant Theme: we might sit down as soon as ever we have read the Text, and say, This is the summe of all. Doe not de∣ceive your selves; as if thy old wayes thou hast lived in will leade thee to hap∣pinesse. If these were our inventions, if they were our words and perswasions one∣ly, you might easily reject them, but being the assertions and plain commands of the Word, how can you but hear and tremble! and above all motives let this prevail, viz. The wonderfull comfort, joy and peace of conscience you will have in think∣ing, That I am not as I have been; such and such sins have been committed: but oh (blessed be God) I have forsaken them: you would not be what you were once for all Solomons wealth. Alas! What torments and hellish pangs did you, while old servants to sin, feel? What gripes and stings, that thou livedst so, and wast not changed into a new man!

SECT. VI. Handling Grace as Gods workmanship, and Good VVorkes as the end thereof.

SERMON XLVI.

The New Creature is Gods Workmanship, also its necessity and dignity.

EPHES. 2. 10.

For we are his workmanship, created in Christ Jesus unto good works, which God had before ordained, that we should walk in them.

I Have chosen this Text as an additional to the further explication of this New Creature you have heard so much of: That as continu∣all dropping doth at last make an impression into a very stone, so a constant information, and application of this Doctrine, may in the close make a powerful change on you. To understand the Text, we must take notice of the coherence, as the very first word For, dothadvertise us. In the begining of this chapter the Apostle after a most divine and admirable manner, describeth the whole nature of our justification, regeneration, and salvation.

1. From the Efficient cause, God rich in mercy; with the impulsive cause, For his great love wherewith he loved us.

2. From the Meritorious, or as the Logicians call it, the Procatarcticall cause, moving God from without, through Christ Jesus.

3. From the Final cause, To shew forth the exceeding riches of his Glory. From this description so magnificent and full of spiritual glory, ariseth verse 8. a sure and solid proposition, By grace ye are saved: From the first to the last, all is of Grace: And grace that is without us, viz. The good love of God, not any dwelling in us. We are saved: Salvation is here either put for justification, because by that we are intituled to heaven, or else we are said to be already saved, because we have the seal and pledge of it here; and it is begun in us, and also we have a sure right to it:

and qui jus habet ad rem, rem ipsam videtur habere: some understand salvation, as much as a purgation, or deliverance from sin; for as sin is called death, so free∣dome from it, may be called life and salvation: it comes all to one. In the next place we have the instrumental cause of our salvation, and that is Faith: And lest we should be thought to have this faith of our selves, as if God indeed gave his mercy & grace to those that believe, but we did believe by our own power; God giveth the Oyl, and we bring the vessel to receive it, he presently addeth, and that not of your selves, it is the gift of God: And as if the spirit of God would herein expresly provide against all those subtile opinions that craftily undermine Grace, he further addeth by way of opposition, Not of works, giving also a reason of the whole, lest any man should boast: Whereupon my Text is brought in as a reason to prove all is of Grace, For we are his workmanship. The strength of this argu∣ment lyeth upon that rule in Logick, Nothing can be a cause and effect too, in the same consideration. But our works and holiness, they are the effects of his grace: We are his workmanship, therefore they cannot be a cause; and yet lest by magnify∣ing of Grace, and setting up of faith, excluding all that we do, he might seem to justle out good works, and an holy life, he saith, We are created in Christ to doe them, onely they are effects flowing from grace, not causes producing grace. I shall at this time ouely insist upon the Apostles reason set down generally in the Text. We are his workmanship, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his figment, translate some, his Creature, others; our translators well, His workmanship. He doth not speak of our naturall making, the forming of our bodies in the womb, and infusing a soul, but of our spiritual renovation. Neither doth it signifie any kinde of workmanship; but a cu∣rious, and exact one: In which sense, verses are called Poems, as consisting of ex∣act measure, and quantity. It may be an allusion to those expressions the Old Testament useth about the people of Israel, which God formed a people to himselfe, Deut. 32. 6. Isa 43. 21. especially that place, Isa 43. 7. is remarkable, I have created him for my glory, I have formed him, yea I have made him: where Mer∣cer observeth a gradation; God by degrees did make Israel a glorious people, as he made the world by degrees, he created them, he formed them, that was a further work upon them; yea he made them, that was the fulnesse and comple∣ment of all.

Doct. That all those who are renewed in a spiritual manner by God, are his work∣manship. * 1.668

For the opening of this, consider these things as introductory.

First, That we become Gods workmanship, or his people (for it is all one) upon se∣veral grounds and titles: as * 1.669

1. By conquest and victory. Satan is called The prince of the world, John 12. 31. And he rules in the hearts of the disobedient, Ephes. 2. He kept the whole world as his own Castle; but when Christ a stronger then he comes, the prince of this world is judged, and cast out of his possession John 16. 11. And now Christ having thus conquered, we become wholly his: Even as the people of Israel are said to be the people that God had made for himself, because he destroyed all their enemies for them, and delivered them from the hands of Pharaoh: So it is here, The people of God are his workmanship, because delivered by the mighty power of God from all their spiritual adversaries, that we being delivered from our enemies, might serve him without fear all the daies of our life, Luke 1. 74. Therefore never think thou art Gods workmanship, till thou see thy self set at liberty and free∣dome from those snares of Satan thou wert held captive in. If God hath not sub∣dued those lusts that war against thy soul, thou art as yet sins and Satans, not the Lords. Observe that expression of Peter, 1 Pet. 2. 11. Abstain from lusts which war against the soul: Thy ungodlinesse is a war-like adversary against thee: Thou fearest the enemy that may take away thy life, thy goods; but thou fearest not thy sins that are in battel aray to deprive thee of God. Oh therefore say unto thy soul, Oh my soul, Why lovest thou to be in this dark Dungeon? Why are these

cords and chains of sin so pleasing to thee? Oh pray to God that he would save thee and deliver thee from those sins, thy deadly enemies.

2. We are Gods people, and so his workmanship in respect of his gracious Cove∣nant * 1.670 and promise, for that is the tenor of the Covenant of Grace so often mentioned, I will be their God, and they shall be my people Jer. 31. 33. 2 Cor. 6. 16. So that to be Gods workmanship in this sense, is the greatest honour and priviledge we are capable of. Happy is the people whose God is the Lord, Psal. 144. 15. Yea, hap∣py is the people: the Psalmist speaks it comparatively to all those outward blessings, that are there reckoned up: And indeed to have God our God, is the treasure of all happinesse and comfort; For then his omnipotency, his wisedome, his good∣nesse, all his attributes are for thy use and advantage. It is to have the Fountain, the summ, the Treasurie of all good: It is the Divines rule, That we must not go to an absolute God, but relative one, considered in the relation of a gracious Co∣venent: For hereby God hath bound himself; and though we cannot plead our worth, yet we may his fidelity and truth: Though we cannot urge our works, yet we may his words: So that if we look into the Original of this workmanship, we shall finde it to be the onely Grace of God: Gods word is gone out of his mouth; and so being once passed under this rod, as the Scripture expresseth it, Ezek. 20. 37. we may boldly urge at the throne of Grace, Oh Lord, it was once free to thee whether thou wouldst own us or no, do good to us or not, but since thou hast entered into promise with us, thou canst not deny thy self. So that to be Gods work∣manship, Gods people, is to be had as it were into the mount of Transfigurati∣on, and God shews thee all the glory of heaven, and saith, All this will I give thee.

3. We are his workmanship or people by purchase, and that at a dear rate, even by the * 1.671 blood of Christ. Thus Christ is said, To purchase to himself a peculiar people, zea∣lous of good works, Tit. 2. 14. And herein that holds true which was told you not long since, That it costs Christ more to make us his people, then to create the world; for there it was but his word, saying, Let there be light, and there was light: But here it is his death and sufferings, to redeem us from our former evil waies. This should make us even startle, and be astonished at the noisome, and foul guilt of sin, which plungeth us into an irrecoverable losse, unlesse by Christs blood we are set at liberty: Every sin is the price of Christs blood. Now herein people do much deceive themselves; they look for salvation by Christs blood, but not for a free∣dom from the power of sin, whereas the blood of Christ doth not onely cleanse away guilt, but it also makes white and fruitfull to every good word and work.

Lastly, Which is most proper to this Text, we are his people and workmanship by a gracious renovasion, and making all things new in us. God once made us after * 1.672 his image, but we soon defaced that superscription: That therefore we may be his again, he makes us the second time after his image again; and in this sense we are here called his workmanship: God takes away our rubbish, and all our filth, and makes us a fit Temple for the Holy Ghost to dwell in. In this sense the Psalmist speak∣ing of the Church, saith, It is he that hath made us, and not we our selves, Psal. 100 3. A•• the wilderness doth not make it self a Paradise, nor the weed a flower; no more can a people wallowing in their sin, and tumbling in their filth, make themselves an holy Temple unto the Lord. This is the Lords doing, and it must be marvellous in the eyes of all those that behold it: As God is said to create new hea∣vens, and a new earth, so he sometimes makes new inhabitants to dwell therein. * 1.673

Secondly, That it is a wofull thing to be the workmanship of God by Naturall creation, and not his workmanship by gracious Renovation. It had been better for thee never to have been born, never to have been Gods creature in the first ma∣king, if thou art not his creature in the second making. Thus our Saviour said of Ju∣das, It had been better for him he had never been born, Mark 14. 21. Some Scholastical

heads have thought the very natural being of a man, to be so great a good, as that in reason a man would chuse rather to be damned, then not to be at all: And there∣fore they expound that speech of our Saviours concerning Judas, to be true only in regard of the sensitive part of a man, but not his rational. But this cannot hold: for

1. Damnation is the inflicting of an infinite evill upon a man, so far as he is ca∣pable of it, and the depriving him of an infinite good. Now to be, or to have a * 1.674 life, is but finite, limited good: If therefore thou art not Gods gracious work∣manship, it had been better if thou hadst been a Toad, a Serpent, yea, nothing at all, then to be a man: And if men in the extremity of their bodily paio, have curled the day that ever they were born, as we read Job and Jeremiah, though it was their great sinful impatience to do so: How much rather must they cry out so in hell, where there is not one drop of hony in all the gall they have? Not the least drop of water can be had to cool so much as the top of their tongue. Why then do not your ears tingle while they hear this? Art thou not a New Creature? Hath not God made thee all over anew? Oh miserable man! Alas that ever thou wert born! How often wilt thou wish in the horror of thy conscience, thou hadst never been a man? Why dost thou rejoyce in thy wealth, in thy greatness, in thy comforts, and hast no true godliness to rejoyce in? If thou hadst all Solomons wealth, and Me∣thusalems daies to enjoy it, yet if not Gods workmanship, wo be thee that ever thou wert born!

2. Thou hadst better never have been Gods natural creature, if not this gracious creature; because this natural life is fraughted with many miseries and troubles, so * 1.675 that the grief is more then the joy: now to be miserable here, and miserable for e∣ver hereafter, is misery in its height. Man that is born of a woman is of few daies, and full of trouble, Job 14. 1. But man that is born of God, is incorruptible, and everlasting, and full of peace and joy in the holy Ghost. Alas, all thy comforts in this life, which are but few, they hang but upon a thred of thy uncertain life: so that as the heathen said, when one was commending the riches, and wealth of mer∣chants, Non amo faelicitatem è funibus pendentem, I do not love that wealth which hangs upon ropes, if they break the ship miscarrieth. We may say of all comforts: We love not that profit, that pleasure which hangs upon thred: Why then dost thou not betake thy self to some solitary & serious contemplation? saying, What is my life worth? wherein am I more happy then beasts? then that Toad that creeps there, if I be not made a new Creature?

3. Therefore better never be born, then not be this workmanship of God, because hereby a man is frustrated of his end, and that true happiness which ought to be the * 1.676 study and endeavours of all. Man as he was created with more remarkable excel∣lency then other Creatures, therefore you have the Scripture bringing in God, as it were, consulting with others, Let us make man after our own image; so was be ordained to a more sublime and glorious end, which was to enjoy God, and hate eternal communion with him; and the means to partake of this beatitude, was the image of God, a pure and holy nature. Now when we lost, or fell from this means and help, we also Apostatized from that glorious end: And by this means in stead of everlasting happiness, meet with everlasting horror and damnation: So that if the blessedness of every thing lye in its proper and sutable operations after the most perfect manner, to its proper end, then are we become most miserable, who are turned both out of the way to, and end of all happiness. Oh that men should not more consider the end why they are made, the end why God gives them to live and move and have a being, is it to eat and drink and satisfie thy llsts, and at last go down into hell in a moment? Oh be not as bruit beasts, that perish without understanding.

In the third place observe this, That as here in the Text we are called in the * 1.677 general Gods workmanship, so in other places we have the particular kinde of work∣manship expressed; For Gods word doth use several similitudes to expresse our rela∣tion

to God, that so what one is not emphatical to declare, the other may do it. Thus we have handled the relation of Sons, which is more then his workman∣ship; for an house is the Artificers workmanship, but it is not his Childe, and therefore he hath not such endeared affections to it. In other places they are called, The wife of Christ, to shew their intimate conjunction, That they are bone of his bone, and flesh of his flesh; but in other places the Workmanship of God, under the instance of an house. As a man dwels in his house, so God doth not only make us his people, but he dwels in us afterwards: Now how rich and glorious must that soul be, who hath Christ lodging and resting in it? He that sits in his Glory at the right hand of God, doth also abide and dwell in thy heart. In other places, this workmanship is not only called an House, but a Temple, 1 Cor. 3. and that denoteth more then an House, viz. a peculiar destination and consecration of it to God. Thus every godly man converted is made a Temple of the holy Ghost. Its peculiarly dedicated to God; so that lusts and Satan have nothing to do there. Thus you see what kind of Workmanship we are, Gods House, Gods Temple. Oh the marvellous dignity and purity that ought to be in every New Creature! How comes Owls and Satyrs, lusts of darknesse to be in the Temple of the Lord! sometimes we are his Workmanship of a Vine-yard, or a pleasant Garden, as the book of Canticles signifieth, planted as Eden was by God himself? Now how come briars and brambles up in Gods Garden? So that the consideration of our being Gods Workmanship should make us take heed there be nothing of sins, or the Devils workman∣ship in us.

In the fourth place consider, Wherein Gods Workmanship as we are New Crea∣tures, * 1.678 surpasseth that as we are creatures; And herein we must remove one false difference that is assigned in Popery, which is this, God indeed (say they) made us without our selves, there was not our Will or Consent required to it; but he doth not new make us, or cause us to be New Creatures without our Will; and they bring that old saying of Augustines, Qui fecit te sine te, non justificabit te sine te. He that made thee without thy own power, he will not also convert thee without thy own power. But the Scripture makes us wholly passive in that first work of grace. Although it be also true, That in being made New Creatures, we are not without understanding and a will at that time, but there is no natural imbred power in us to turn our selves unto God, as the very phrase Workmanship and Created do import; and truly this is the end of the Apostle in this part of the Chapter, to exclude every work of ours; for if it be never so little, we may boast at least so farre, but there is a vast difference in the original and cause of the one and the other.

First, God made the world, and with other creatures, man as the epitome of all, * 1.679 out of his general love and goodnesse. He did not create from natural necessity, as Bees make their Hives and Honey, or as the Sunne communicateth his light, but voluntarily and out of his meer love, Ex indulgentiâ, not indigentiâ. Bernard. So that it was Gods goodnesse to thee to make thee a man, and not a toad, or a serpent: But the original of making us New Creatures is a special and more peculiar love. As Jacob loved Joseph with a special love, and as a sign thereof, gave him a party-coloured Coat: So God with a special favour is carried out to such whom he converts, and bestoweth on them the choice Ornaments of Grace. Hence it's never called Gods Grace, that he made the world; we doe not attribute it to Gods Grace properly that we live and have a be∣ing, but to his Love and Goodnesse. But the Scripture doth peculiarly ap∣propriate it to the Grace of God, that he elects us, justifieth, sanctifieth and glorifieth us.

A second Difference is, In regard of the acts and works of God in his administra∣tion * 1.680 and dispensation towards them; For God dealeth with man as a Creature

in the way of a general Providence, and so man as a Creature meerly is looked unto, as the Beasts of the field, and the Fowls of the air, only in a more noble Degree, because he is a more noble Creature: but now Gods dealing to his New Creatures, is in a way of Predestination, and a Covenant of Grace; so that even the very outward Mercies that the New Creature hath, come from a sweeter and more comfortable spring, then they doe to a meer man; for thy very Food, Health, Raiment, and all thy daily outward Mercies, they are the fruit of Election, not of general Providence, and so they come from the same Love, which predestinated thee to glory, and doth justifie thy person: Oh what a ravishing consideration is this to every New Creature! How may he triumph with Paul, Who shall lay any thing to the charge of Gods Elect? That which is but Providence to others is Predestination to thee.

A third Difference is, In regard of the Comforts, and supports God gives to * 1.681 the New Creature, above those to the Old Creature. God giveth to man as a man, many outward humane Comforts, otherwise even to live would be an Hell; Insomuch that all life is for some Delight and Comfort. Thus God hath put into all mens hearts some Delight and Comfort, as a Cordiall against those many miseries they are to grapple with in this world. Hence some men take Comfort in one thing, some in another, according to their se∣veral inclinations; and when these humane Comforts are taken away, then their hearts break, and they have no more content in their lives. Thus God hath also provided admirable and wonderful Comforts and Supports for this New Crea∣ture, They rejoyce with joy unspeakable and full of glory, and that in the midst of all outward miseries, when all humane Comforts fail, Rom. 5. 1. This is like some Herb that will be green and fresh in the midst of Winter, when all other are dead or withered: Oh then the folly of those who cannot part with their pleasures of sinne, they think they shall part with all their joy then, and never have a comfortable day more. Alas, thou never hast true solid joy, till thou leave those sinful pleasures, as the Israelites had not Manna, till the Aegyptian Garlick was gone. Other differences might be mentioned, but because this is a fruitful point in the use of it, I come to the practical improvement of it.

And first, Are those who are converted Gods Workmanship, the choice and excellent worke of his hands? then let us Examine our selves, whose * 1.682 workes are those we do? Are thy Lies, thy Oathes, thy Lusts Gods Work∣manship? Are these the good workes God hath ordained thee to walk in? Oh, if thou pretendest to be Gods Workmanship, why are there so many works of Sinne and Satan in thy life? It is strange that men doe not com∣mune with their owne hearts, and consider their lives no more. Where is their Faith? And why is their Conscience so asleep? for doe they not easily see themselves the Devils Workmanship, and are they not of him as their father? Oh do not think that any greatnesse or stoutnesse of stomack will bear thee out against God! When God at the day of Judgment shall summon thee to his Tri∣bunal, and ask, Whose workmanship art thou? Whose works hast thou done? Wilt thou not be presently confounded before God and the whole world, not knowing what to say or do?

Are the people of God his workmanship? then here is ground for many com∣fortable considerations. As * 1.683

First, Thou groanest under the defect of grace, thou mournest for thy imper∣fect Faith, imperfect Love, imperfect heavenly-mindednesse. Oh consider * 1.684 thou art Gods Workmanship, and he will make all perfect at last, never fear that sinne, Satan or the world can destroy the work of God; Christ came to de∣stroy the works of the flesh, and the Devil; The Devil cannot destroy the works of Christ, Christ did cast out Devils from men, but the Devils cannot cast Christ out of the heart. Oh then be not cast down and inordinately dejected

with thy rude, confused and disorderly heart, for God will at last put all into ex∣cellent order. Never think that God is like that foolish Builder, who began to build, and could not make an end; No, God will make every grace in thee per∣fect, ere he hath done with thee.

Secondly, Its ground of great Comfort in all thy sad temptations and miseries, * 1.685 whatsoever thy burden be. Thou art Gods Workmanship, and so he cannot but pity thee. The Psalmist, Psal. 103. speaks of us as Creatures. He knoweth what we are made of, he considers that we are not as brasse or iron, but brittle clay, and he heareth the young Ravens when they cry to him; Now if God shew such pity to all things, because his natural Creatures; what compassion will he shew to his gracious Creatures? Oh therefore pray fervently unto God, Lord, are we not thy Workmanship? Thou that hearest the cry of Ravens, wilt thou not hear the cry and groans made by thy holy Spirit in us? Even the Sea-monsters draw out their brests to their young ones, and Lord, wilt not thou behold us thy chil∣dren, and relieve us in our wants? Many other comfortable Meditations might be sucked out of this Point, sweeter then the honey or the honey-comb.

The last Use of Instruction, to such who are the Workmanship of God, Oh do * 1.686 nothing to blurre and soil this curious work of God in thee. If God hath made thee excellent and holy, wilt thou with these new cloathes upon thee go and roll in the dirt, when sin or the world tempts thee? Remember that thou art Gods Workmanship, Shall the Heavens become like a noisome dunghill? Shall the works of flesh and Satan be found in the Workmanship of God? You that are New Creatures, as you have exceeding great Priviledges, so also great Obli∣gations to holinesse; that wickednesse and ungodlinesse is not to be found in you, which is seen in the world.

SERMON XLVII.

That God gives Graces to the most indisposed.

EPHES. 2. 10.

For we are his workmanship created, &c.

THe first Proposition in this Text, (viz. We are his workmanship) hath been al∣ready handled; I now proceed to the further illustration of it in this present Verse; and there is observable;

• First, the manner of this workmanship; Created.
• Secondly, the meritorious cause; Through Jesus Christ.
• Thirdly, the finall cause; To goodworks.

My businesse at this time will be to describe the manner of this workmanship, Created; And here I shall not touch upon what hath already been observed about this action, but consider it in another distinct notion, which is this;

As God at the Creation made the earth which was without form and void, and so

wholly indisposed, to bring forth fruit, by that word of command and blessing upon it, when he said, Let the earth bring forth grasse and fruit. Even thus of disorderly, wicked and most indisposed men to any godly actions, he doth by his grace make us prepared and fitted to every good work. Now that it might wholly appear to be of Gods blessing and power meerly, that the earth did bring forth fruit and grasse, observe Gods Providence herein; For he gives this command to the earth, before he had made a Sun, and before there was any rain, so that all must acknowledge this fruitfull and germinative power in the earth to be meerly of God. There was no more at first in the earth to bear fruit, than in any stones or dry wood. Even such an admirable work of God is this spirituall change which he makes upon men. For those who formerly were enemies, and adversaries unto all godlinesse, they become lovers and delighters in it. Oh how necessary and comfortable is it to preach of this mighty work of God? for hereby we hope, that God may create some such auditors, and make to himself a holy and godly people out of those who before were prophane and ungodly.

Such is the great and mighty work of God, that he makes those, who where altoge∣ther * 1.687 unfit and averse from what is godly and holy, to imbrace and delight in it. Thus God is said to be able to raise up Children to Abraham out of stones.

Every time thou seest an ignorant prophane man made a believer and holy, then is a very stone made Abrahams childe; every time you behold a wicked and wretched sinner, praying, humbling himselfe, and reforming his life, you may then wonder and say; Behold how God makes Grapes to grow of Thorns, and Figs on Thistles; when God makes Matthew a Publican to leave his gainfull sinnes, and to follow him; when he causeth Mary Magdalen to bewaile and forsake her former lusts, God doth as he did at first Creation, out of a confused and unformed heap, make a glorious world. Therefore the Apostle useth that expression, God who worketh light out of darknesse, 2 Cor. 4. 6. implying that God did not once only at the Creation, work light of darknesse, but still he doth it daily. Even as often as he makes the Word of God to enter into mens hearts. So that we may say even of the worst and prophanest of people, as the Prophet did to God, when God asked him, Can these dry bones live? Ezek. 37. 3. So, Can such a people, so stupid, so carelesse, so rebellious, be prepared to every good work? O Lord thou knowest! that is, O Lord, its in thy power, thou canst do whatsoever thou pleasest! A Camel with his big bunch on his back hath no di∣sposition or fitnesse to enter a needles eye, yet God can make it do so. Though we deny there is any transubstantiation, God cannot (and Potentissimè non potest) or rather one substance cannot be changed into another, and they retain their pro∣per dimensions and qualities; Yet in every conversion of a sinner, there is a soul∣transmutation in respect of the qualities thereof, darknesse is made light, gall is made honey. This glorious conquest over mens hearts is prophesied of as the great glory of Christs Kingdom, Isa. 11. 6. The Wolf and the Lamb shall lie down toge∣ther, &c. That cursed enmity shall be removed, when God shall take away the poisonous nature of evil men. Thus Isai. 29. 18. The deaf shall hear, and the blinds shall see, and vers. 24. They that erred in spirit and murmured shall learn Doctrine, who more unlikely to hear then refractory and rebellious men? yet these shall un∣derstand.

To explain this Doctrine, let us view the truth of it in particulars. As * 1.688

First, God in this spiritual change makes a people unfit, unpolished, and every wayes indisposed, sutable, and enclining to what is holy. Every man naturally lies like a rude stone in the quarry, it must be polished and come under much sawing and cutting ere it can be put into the building. Hence an upright heart sometimes is called by a word that signifieth a polished heart, the roughnesse and ruggednesse of it is taken away. Thus the work of renovation is expressed by taking away an heart of stone, and giving an heart of flesh. Take a stone and you can make no impression upon it, whereas flesh is pliable and tender. Now this ruggednesse

and unpreparednesse of people to become godly, how universal is it? Though many John Baptists, are A voice crying, Prepare a way for the Lord, yet the Mountains are not made low, or the valleys exalted to make an even and plain way, till God prepare all. That Orphaeus so much celebrated by the Heathens for his musical Harp, thereby taming the wilde and savage Creatures, as also making Trees and Bushes to runne after him as ravished with his Musick, is nothing but a wise Magistrate, by wholsome and good Laws making a barbarous people, ci∣vil and righteous. But how much rather may the Word of God be called that Harp which changeth Beasts into Angels, and makes rude and sottish people holy? And certainly all people generally are such a barren wildernesse, that if we do look to mans power meerly, we should despair of ever seeing them made pleasant Gardens. And as all new Plantations finding a people uncivilized, and the ground unhusbanded, need a world of pains and diligence to bring them into good order; so the several Dispensations of Gods Word, in divers places, which are like spiritual Plantations, need much labour, preaching, instruction and exhortations, ere they are fitted for heavenly operations. Let us therefore make you look up unto Heaven, imploring that omnipotent power of God; Oh say, Lord, bid these dry bones live! These crooked Trees to become straight: say, Lord, I have no fitnesse in me to pray, to hear, to do what is godly: O do thou prepare and sit the heart!

Secondly, Of a people wholly impotent and unable, God in this spiritual Renovatior, he makes able and strong in some measure to do things pleasing to him. That womb of * 1.689 the soul which was so barren that no humane power could open it, God makes fruitful. Our impotency is supposed in that we are dead in sinne, and not able of our selves to think one good thought; What can be lesse then this, we are not able of our selves to entertain the least good thought how we may be sa∣ved, how we may leave and forsake our sins. Neither doth this discovery of our impotency excuse us, and make us the lesse sinful, or to be the lesse pitied; for it with us, as with a man, who had a great stock given him, and he hath prodi∣gally spent all. This voluntary inability of his doth not excuse him from paying his debts, but makes him more faulty, who might have done well and would not. Thus God gave us a rich and plentiful portion, and we quickly spent all; and now the Law of God cals upon us for good actions, as so many debts we owe, and we are not able to discharge any. But when this renewing grace of God is vouchsafed to us, then the lame can walk, the blinde can see, the dead Lazarus can come out of the grave, and have the grave cloaths untied, in which he was bound; So that we Ministers in preaching, and you people in hearing are to call upon God fervently and earnestly, that he would take away all our ina∣bility and insufficiency. Oh pray that he would give thee good thoughts, good affections, and so good operations! say, Oh that God who made so many Ro∣mans, Corinthians, Ephesians, of weeds to become flowers, that he would vouchsafe the like gracious power to us! say, Oh Lord, thy arm is not shorten∣ed, our hearts are no more too strong for thee, then theirs were.

Thirdly, In this spiritual change, God of a froward, contrary and irreconcilable * 1.690 people, makes a loving and willing people to what is good. Take all men till fashion∣ed by grace, they are enemies to God and godlinesse. The wisdome of the flesh is not subject to God, neither can it be. As the Wolf cannot love the Lamb, nor the Hawk the Dove; so neither can wicked men love those things that are holy. What a wofull experience have all the wicked men in the world in their several ages, given of their cursed venom, and cankered malice against godlinesse, in all the oppositions they have raised against the faithful Messengers of God, reproving them for sinne, and informing them of duty! Oh but when God makes these waters to go back, when he toucheth these mountains and they melt like wax, then what imbracing and loving is there of that which once

they could not endure. Thus Psal. 110. Thy people shall be willing in the day of thy power; Oh then that we could see God making such a wonderful change up∣on us. The time hath been, thou wast an enemy to all godly waies, a professed opposer and scorner of them. No Toad so odious in thy eyes as one who lived strictly and laboured to fear God in all his waies; but now God hath made such a change that they are only thy delight upon the earth. Thy righteous soul is now like Lots, grieved and tormented to see and hear the evil doings of wicked men: if thus, thou art then one created to good works.

Fourthly, Where this powerfull Renovation is, There God of a people that were * 1.691 weary of his service, and repining at it, as a burden, do now delight and rejoyce in it, as the greatest happinesse they are capable of. Thus Isa. 4. The Nations shall flow to the mountains of the Lord. Though it be against their nature and custome, and former advantages of profit and pleasure, yet they overcome all these tem∣ptations, and account nothing so dear, as the opportunities of enjoying God in his Ordinances. See in what an heavenly manner Davids affections are en∣flamed, who could live alwayes in the Courts of the Lords house, and envied the very Sparrows that came so near the Altar. And certainly if the carnal and worldly heart can rejoice so much in those advantages, where their lusts are satisfied, how much rather must a spiritual heart in the midst of all these spiritual applica∣tions, because spiritual good things are unmixed, and have no gall in them at all, as the good things of the world have?

Fifthly, Of a people inconstant and unsetled in the wayes of God, by this new change * 1.692 he makes fixed and rooted upon a sure Rock. Observe the people of Israel, they often cried unto the Lord in their extremities, but their hearts were not stedfast within them, and so they quickly revolted again, Psal. 18. 31. But the people of God are said to be like Mount Sion, that cannot be removed, Psal. 133. 3. The gates of hell cannot prevail against them. They are an house built upon a Rock, and so when the winds and tempests arise, they stand fast. As God is a God that changeth not, so they are holy, believing, and change not. Israels righteous∣nesse is like a morning Dew, Hos. 13. 2. it quickly drieth up, the Dew fals as Ari∣stotle observeth, when the Mornings are neither too hot or cold; Thus an heart that is lukewarm, and hath no real, inward efficacy of grace, sets upon Duties, but when the Sunne ariseth and scorcheth, presently the grasse withereth. Oh its a great Argument of this New Creation, to be stedfast and immovable in the work of the Lord. Not to change with the times and seasons; To be one while for the truths and waies of God, and another while to be against them. Those things that are from a principle of nature are constant, and alwaies alike, but those things which come about by accident, and as it happens; they are vari∣ous and incertain. See then thou art, as it is said of Christ, The same Yester∣day, and to day, and for ever. As great storms and tempests discover what root∣ing the Tree hath, so variety of conditions doth manifest what mettall we are made of. As therefore David praied, That God would alwaies keep up that willingnesse in the mens hearts, who then offered to God; so doe thou desire that God alwaies would keep thy soul in that tendernesse, love and strong affe∣ctions which sometimes are kindled in thee. Johns hearers did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for an hour, a short season 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rejoyce exceedingly, as in triumph, but when his Ministry began to touch them close for their particular sins, then they said, He had a Devil: Now certainly God is alwaies the same, that which is good is alwaies as lovely, that which is sinne is alwayes as abominable; Therefore thy affections should be alwayes in the same manner carri∣ed out towards them. I might in many other particulars shew you, how God doth create a people unto that which is good? The term from which, and the term to which, Happy are the people who finde such a change. What wondering was there when the Apostles were filled with the holy Ghost; so

that they all spake with strange Tongues; No lesse is it here. Thy tongue prai∣sing of, and praying to God, speaks in a strange tongue to what it did once, when lying and cursing came as so many sparks of hell out of thy mouth. Oh when will God appear thus in his power, when will he bow the Heavens and come down?

Now the grounds why God takes such untoward and indisposed materi∣als * 1.693 to any thing that is good, and makes them complying with, and imbracing of his holinesse, are

First, To shew forth the Glory of his Power and Grace. That which Paul speaks concerning himself, whom he makes a monster of men, and stileth him∣self, The chiefest of all sinners: Now (saith he) God converted him, that the exceeding riches of his grace might be made manifest to the ages to come. Gods Power and Goodnesse is wonderfully revealed in this: His Power that he can subdue the hearts of men so averse, and so oppositely bent: And his goodnesse, that he will do it to such enemies to him. That he should surprize Paul in his journey to persecute the people of God, with so much melting Grace, when he might have struck him into Hell with the Thunder-bolt of his anger, This was unspeakable Goodnesse; so that upon this ground, the Ministers of God may earnestly importune God that he would turn their people from darknesse to light, O Lord, thou dost all things for thy Glory! Now the more unwil∣ling, unable and opposite men are to their own Salvation, the greater will thy glory be in helping of them; As David useth this as an Argument, that God would have mercy on him for his sins are very great. Some indeed translate it (Although) Thus we may urge, O Lord, Pity them and shew compassion to them, for they are a people cruel to their own souls; and therefore God hath many times chosen the worst of men, that so his Goodnesse may be the more remarkable. Thus (some say) the Jewes were the most brutish and blockish people in the world, yet God chose them rather then any other to be his people. So the Corinthians, they were noted to a Proverb for wickednesse and uncleannesse: They had a Temple dedicated to Venus, and many Virgins were dedicated to her yearly to make Whores; And Coty's the Heathen god for uncleannesse, was there worshipped, yet God turneth these Beasts into Saints, and sweet Herbs come up where Brambles and Thorns did grow.

Secondly, God hath this end in this spiritual Creation, to shew his absolute Do∣minion, * 1.694 and free Liberty in exercising his gracious Power upon what Subjects he pleaseth. He doth not many times vouchsafe his Grace to those that are civil and of a lovely conversation, nor to men alwaies of wisdom and parts, as our Saviour acknowledgeth with the admiration of Gods wisdome herein; Thou hast hid those things from the wise, and revealed them to Babes. The Apostle Paul, Rom. 11. doth professedly dispute Gods Dominion herein, Whom he will he chooseth, and whom he will he hardeneth: And who are thou, O man, that disputest with God? Gods Dispensation herein is wholly Arbitrary, and none may say unto God, Why doest thou so? Thus while the Apostles were preaching, it is said, As many as were ordained to eternal life, believed, Act. 1. 48. And the Electi∣on hath obtained, Rom. 11. Hereupon it is that the Apostle doth so often put the godly in minde of their election, that hereby their hearts might be stirred up to all Thankfulnesse; for what an overwhelming consideration would this be to the gracious heart, to consider of those many thousands lying in a lump of sin, God should choose thee among others, and leave the rest in a perishing con∣dition!

A third end, Hereby God will for ever keep his New Creatures in Humility and * 1.695 self-emptinesse. For when we know, that Justification and Regeneration are Priviledges vouchsafed unto us, not for any Works we have done, for we were enemies to God; This keeps us in daily humble and low thoughts about our

selves: God hath ordained that way to Heaven, wherein he shall have all the Glory, and man take only shame and confusion to himself. How can Pride and Vain-glory ever lodge in our hearts, when God onely makes us to differ from others, and we have nothing but what we have received? Hence the Apostle doth so often put the converted Saints in minde, what they were once, how they walked in all their grosse waies of sins and hainous crimes, as others did, till God had mercy on them, and this he doth to return all into grace. The remembrance of what thou wert once, how full of sin, what an enemy to that which is good, may make thee cry out, Not unto us Lord, not unto us, but unto thy Name belongs all glory.

The fourth end, Why God makes such a glorious change upon his people, is to ingage them to more Service and Obedience. That as they have yeelded themselves * 1.696 servants to sinne, now servants to Righteousnesse: Men of great sins, when converted, become men of great services. Thus David, who sinned above others, how active is he for Gods glory above others? Paul who persecuted the Church more then all, when converted labours more then they all. This is a sharp good to be more then an ordinary Saint, when a man hath been more then an ordinary sinner. Peter that three times denied Christ, is three times called upon to feed Christs sheep. The ground that was fruitful of weeds, when well ordered, becomes excellent for corn.

A fifth end is, Hereby God would provoke others to godlinesse; For when we see that by Gods grace men of desperate lives, and hopelesse conversations, are be∣come * 1.697 lovers of God and Godlinesse, then what a shame will this be to others, who did not seem farre from the Kingdome of Heaven! Thus God is said to provoke the people of Israel to jealousie, for when they saw the Gentiles, who knew not God, and lived in all darknesse and wickednesse, to become imbracers of Gods Worship; This was enough to stirre up Jealousie in them. Thus also the Pharisees might have blushed to see the Publicans and Harlots entring the Kingdom of Heaven before them. Oh what a provocation should this be to men, when they see men who were formerly averse and contrary to what is good, now to rejoyce in it! When a Mary Magdalen forsaketh her lusts, and cleaveth to Christ, what Harlots then will any longer stand out? When Paul an enemy makes much of that way he so hated once, How might this turn all the Pharisees? When therefore you see God working such great things upon any man, say, The Lord doth this to provoke me, Shall such repent and not I? Shall such amend their waies, and I stand out still?

Having thus explained the Doctrine, let us consider what use may be made of this,

And first, Is it thus usual with God, To raise stones to be children to Abraham, * 1.698 to make a barren wildernesse a pleasant garden? then what Encouragement may the Ministers of God have, where they see the greatest opposition and averse∣nesse? Alas God doth not finde men with a natural propensity to good things, but he creates them. God doth not find men Lambs, but he makes Wolves Lambs; sometimes where Paul had a minde to goe, hoping to doe good, the Spirit of God did prohibit him to goe, and at other times he is sent to a people, that was not likely. This made the Prophet say, He was found of those that sought him not. We are with Abraham not to look to the dead womb of the Creatures, but to the mighty Power of God, who calleth things that are not, as if they were. It was Moses his sinne of unbelief, and for which only he was hindered from entring in Canaan, that when God bad him strike the Rock, to have wa∣ter gush out, he was unwilling, and doubted whether God could doe it or no. Let not the Ministers of God sinne through unbelief, as if to God, the conver∣sion of men were not possible, because its impossible to men. When the Dis∣ciples had been sishing all night, and catched nothing, Christ afterwards bids

them throw in their nets, and it was so full of fish that the net was in danger of breaking. So then let us be encouraged in our work, for all those who are or∣dained to life in a Parish, they will believe, they will be converted at one time or other. And because the Ministers of God know not the secret counsels of God, therefore are we to preach to all, to wait patiently upon all, as if every one were to be saved. Therefore the Apostle exhorts us to instruct in patience and meekness, even those that gainsay, if peradventure God may give them repentance, 2 Tim. 2. 25. Though they are not sure their instruction will do any good, there be a difficulty in it, yet they must not give over.

Use 2. To humble us under all the works of grace God vouchsafeth to us, * 1.699 for we made not our selves New Creatures: Oh take heed of all those proud Doctrines that debase Grace, and set up mans Will, as also of all inward pride of Heart, glorying in any thing thou hast. Did God revenge himself so up∣on Belshazzar, because in the pride of his heart, he boasted, That that was great Babel which he had built; How much rather, if a man should say, This is the Heaven I have merited, This is the eternal Glory I have purchased: A∣las look into thy by-past life, and what was there to move God to shew mercy unto thee? In stead of having God call thee so graciously to him, he might have pronounced that curse, To depart into everlasting fire. Pauls for∣mer wickednesse made him for ever humble and ashamed in himself. And this is the main reason, why the good Works the godly do cannot justifie them, because though they were for the present perfect, yet they could never absolve from the guilt of our former sinnes, we committed in ignorance of God.

Use 3. What cause a people loaden with grievous sins, and rooted in them, * 1.700 have to cry mightily unto God, for his omnipotent power, for nothing can se∣parate thee and thy lusts, but that strong arm of God which made Heaven and Earth, and raised Christ from the dead. In natural necessities there they apply themselves to God, thinking nothing but his power can give rain, can stay the pestilence, can sheathe the sword; and why then do you not also say, Oh its God only that can soften this heart of mine! that can humble this proud sto∣mack of mine! Oh therefore pray unto God! saying, O Lord, Thy arm is not shortned! Art not thou he, who didst turn Manasses his heart? Art not thou he who didst convert so many thousands at one Sermon? Oh put forth the same power, Draw us and we will run after thee, roll this stone away, and we shall praise thee!

SERMON XLVIII.

Of good works; What to be created unto good works implies, and what works are good.

EPHES. 2. 10.

For we are his workmanship created in Christ Jesus to good works.

THe next thing in Order considerable in this Text, is the meritorious cause of this spiritual workmanship, and that is Christ Jesus. But this particu∣lar I shall pass by, as a subject requiring a more large and distinct discourse of it self. I proceed therefore to the final cause of this spiritual creation, and that is, To good works: In the Greek it is Created in good works. The final cause (saith Erasmus) is not here signified, but the effect of grace creating: so that in his sense the Holy Ghost should not intend the end of creating us anew, but the effect of his grace, as if that did work all the good in us; and which is a wonder, Estius a Papist goeth this way, quoting Isa 26. that place, O God thou hast wrought all our works in us: It is much for him to do so, for this seemeth greatly to exclude the power of free will: But I rather take it for the final cause, and commend our tran∣slators who render it, unto good works; and it is an Hebraism to use the Prepositi∣on in, for unto, although the Grecians also do so, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for gains sake, for a rewards sake. There 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denoteth a final cause, though indeed this is so the final cause, as that it is also the effect.

Obs. That all those who are new creatures, are created unto good works; so that a * 1.701 godly life is a necessary fruit of their renovation. This new creature can be no more without an external godly conversation, then fire without heat, or hony without sweetness. In some sense it is more then the fruit of a tree; for a tree may live and grow, and yet bear no fruit; but this new creature cannot be, unless there be also those good and holy works which God requireth of us. This point is of great con∣cernment when so many satisfie themselves with hopes of this glorious estate, & yet their works are the works of the flesh, and of darkness: As Christ said of the false Prophets, By their fruit you may know them; so it is also true of false Christians, by their fruit you may judge what they are.

For the understanding of this point, let us consider what the phrase implieth, Created to good works; and that comprehends,

First, An inclination and propensity to a godly life. For as God created all crea∣tures with an inclination to their proper operations, thus this spiritual man is en∣dued * 1.702 with a willing tendency unto those actions that are heavenly. Thus as the sparks flie upward, and the stone falls downward from an inward inclination of nature, so they are carried out to faith, repentance, holiness, from a free principle within. Aristotle defineth that to be the nature of every thing, which is the prin∣ciple

of its motion, for its self sake, and not by accident: And thus natural moti∣ons differ from violent, which are from a principle without, and by accident. Oh its a matter worthy of all your consideration, to attend to the principle of your motions in holy things, whether it be natural or violent. You may read of Ahabs good works in some sense, he prayed, and humbled himself, but he was not created to them, because they were from a violent principle without, the judgements of God; not a natural principle within, which is a sanctified and renewed heart: Yea, if you look upon Judas, you may see in some respects also his good works: there was his contrition, his confession, and his satisfaction, but he was not created to these good works, because extracted by slavish horror of conscience, not sweetly enclined thereunto by faith in God, and love of him. There is a great difference be∣tween the nurses care of the child, and the mothers: The former doth it because hired, and betrusted with it, but the latter from an inward storgy, and maternal bowels: So then is it thus with thee? dost thou pray, hear, live in all Godliness, as one that is created thereunto? One who hath a free voluntary inclination? in which respect the law of God is said to be written in their in ward parts.

Secondly, To be created to good works, implyeth not onely an inclination, but a * 1.703 readiness, or preparedness, which is a further qualification. The fire hath an inclination to ascend upwards, but yet something may violently keep it down, that it cannot ascend actually: Inclination to good works implieth the remote power, but rea∣diness supposeth the proxime and immediate power. Gods own people who have the seed of Grace in them, yet how unprepared, and unready many times to that which is good! Therefore to watch and to be ready, is a duty so often pressed; Be ready to every good work, and prepared to every good work: To this is opposite, dulness, sluggishness, listlesnesse, and all kind of wearisomness in the service of God. But this should quicken us up, That we are created to Godliness: There∣fore the heart should alwaies be swept and ready dressed for Christ to lodge in: you must have lamps and oyl; commonly sin surpriseth us, because we are not pre∣pared for Godliness: Thus Christ knocked, desirous to come in, but the Church was unwilling, and so deprived her self of much comfort. Prayer is the Key of heaven, but if rusty it will not open; and thus it is of all duties, if thy heart be not prepa∣red for them.

Thirdly, The phrase, created to good works, doth denote them to be the principal and * 1.704 main end. God hath appointed every thing to an end, which holds not onely in mo∣ral agents, but also natural: Hence is that rule, Opera naturae sunt opera intelligen∣tiae, The works of nature are the works of reason and understanding, because it ordereth, and wisely directeth them to an end. Now as other creatures have their ends, so this new creature hath its, which is to be wholly imployed in those works that are godly. This is his errand, his business and employment. The Apostles ex∣pression is remarkable, Tit. 3. 8, 9. This is a faithful saying, and which thou art to affirm constantly, What is that? That those who believe be careful to maintain good works: Two Greek words are observable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it be their care and study, and all their wisedome, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to maintain, or rather to be an example, and a president. The Apostle his scope is, that all Christians should make their houses and families a school-house, as it were, of a godly life, that there should be no prophaneness, no filthy lusts, no scandals. That which the Apostle speaks to Timothy, belongs to all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to exercise himself unto Godliness; as he that is to run in a race, giveth himselfe wholly to that: so that hell is not more opposite to heaven, then their lives are to this new creature, who live in a constant way of im∣piety and manifest wickedness. The fruits of the flesh are manifest, saith the Apostle, Every man that liveth in obedience thereunto, may presently discern he is not a new creature. Oh then, when thou art overtaken with any evil ungodly way, say, Is this the good work God created me unto? Is this the Godly action he made me for? God did not make thee to eat and drink, much lesse to riot and revel it, but to walk holily, righteously, and soberly; and let the Godly when at any time unwilling,

and indisposed to that which is good, stir up themselves to all chearfulness, saying, For this end God created me anew; for this end I came into the world, How can I neglect the main business I have to do?

Fourthly, It implieth constancie and perpetuity. That which we are created unto, is not once or twice to be thought on, or practised; but it is the constant imploy∣ment of a man. All natural actions are constant; The fire doth alwaies ascend, the stone doth alwaies descend: and thus he that is righteous, doth righteousness, 1 John 2. 29. saith the Apostle: This discovereth the hypocrisie of those who are uncer∣tain, and in some fits onely for good actions. In time of fear and danger, then they will do good, bewail their sins, promise reformation; but this bulrush that hangs down its head for a while, because of some storm falling upon it, after a fair day doth presently perk up again, Gal. 6. 9. Let us not be weary in well doing; let us not faint or swound by any discouragements or oppositions, but remember a good action will alwaies meet with a good reward, which grace will Crown it with. How many are almost perswaded to take up a godly and holy life, but present∣ly return to their vomit again!

Fifthly, Here is universality of good works. The Apostle speaks indefinitely, created to good works, and that is equivalent to an universal where the matter is necessary: He doth not say, created to some good works, or this and that good work, but good works in the general. If a man be studious for all the good works of the second Table that relate to man, as the works of righteousness, liberality, hu∣mility, and love, &c. if negligent in the good works that relate to the first Table, of piety, worship of God in Truth and sincerity, keeping his Sabbath, zealous for his glory, fearing an Oath; this man is but for some good works, and so not created by God, which is universal. Again, if a man be zealous for the works of piety and religion, but carelesse in the duties of justice, equity, truth to men, of brotherly love and liberality to those that are in necessities, as far as it is his duty, he also is to doubt whether he be created to good works; for Gods grace createth to one as well as to another.

Sixthly, It doth not onely suppose us inclining and ready to them, but zealously to pursue them. Thus they are called a peculiar people, zealous of good works; zeal is an hot burning affection, compounded partly of grief, because we are hindered in what we would do; partly of anger against that which opposeth us; and partly of vehement love, which carrieth us out to that we desire. Thus the godly are greatly grieved, because of that relique and remainder of corruption which makes them not to do the good they would, as Paul bitterly complaineth. They are also angry at those lusts which have the greatest power over them: And lastly, hot burning love to the glory of God, whom they do honour, and desire to exalt continually. And as zeal breeds jealousie, so it doth also in the godly breast: Their zeal to that which is holy makes them jealous, lest at any time sin should deceive them, or Sa∣tan seduce them. Thus Job made a covenant with his eyes, and David set a watch before his mouth, and Paul kept down his body, and all out of a godly jealousie, lest though they had gone so far in the way of holiness, their feet at last should be turn∣ed out of the way.

Having thus explained the phrase, Created to good works, let us consider what they are; For there is a wo to him that calls evil good, and good evil. Jonah thought he did well to be angry: it is a great degree to do good works, when we know what they are: And

First, Those onely are good works which are commanded by God, and conformable * 1.705 to the rule laid down in the Scripture. So that as the definition of sin is, That it is the transgression of the law, thus the definition of a good work is, That it is a conformi∣ty to the law of God. The word of God is the Rule, the Canon; and as the Artificer can draw no good line which is not commensurate to the rule, so whatsoever thou dost which is not agreeable to Scripture, which is not answerable to that pattern, it is not good a work how glorious soever it be. This is an excellent truth to be insist∣ed

on: As that onely is true Doctrine which is agreeable to the Scriptures, so that onely is a good work which is answerable to the same rule. The Scriptures are a rule of faith, and of manners also: and as we say in matters of religion, Non credo, quia non lego, I do not believe it, because I do not read it in Gods word, so Non ago, quia non lego praeceptum, I do it not, because not commanded. And this cuts off most of those works from being good works, which are so magnified in popery. what are their good works, for which they call a man a religious man, a spirituall man, a perfect man? Are they not vowed poverty, chastity, and blind obedience, with many other superstitious usages? Now as the Pharisees thought their wash∣ings, and humane commandments in religion good and glorious works, when yet our Saviour disdaineth them upon this reason, Who hath required these things at your hands? Even so all those good works of superstition, will-worship, traditional customes, though dignified with the title of good works, yet are to be rejected, be∣cause not required: So that as counterfeit coyn is so far from being owned as cur∣rant mony, that he who is found guilty of the making of it, is adjudged to death. So all counterfeit worship and service of God which hath not the stamp of the Word upon it, is so far from being acceptable with God, that such without repen∣tance and reformation are condemned to eternal death. Herein certainly people fouly mistake; they judge things to be good by the custome of them, by the plea∣sure and profit of them, and not by the rule of goodness. How could vain, and prophane sports be accounted good works, if men did look into the Scripture for their goodnesse? Thou sayest, It is good for me to do thus, to live thus, to take up such a course of life, but doth the Scripture say, it is also good? Thus as for want of this rule we take up many things for good, which are not good; so again, we reject ma∣ny good works as folly, needlesse, not requisite, because we do not study herein. To live strictly, to be singular to the common waies of the world; to keep up holy family-duties, these things we look not upon as good works, because they are con∣trary to our corrupt affections and lusts: Especially how hardly can we be perswa∣ded that it is a good work to confesse Christ in the midst of a crooked Generation; that it is good for us to love Christ more then Father, or Mother, or life it self, that it is good to take up the Crosse and follow him. How hardly do we perswade our selves these are good works? That may be a good work which is grievous and evil to flesh and blood: In matters to be done, How often do we judge the good∣nesse of them, by the safety and advantage? If Paul had thus consulted with flesh and blood, he would not have thought it a good work to preach up that to his great danger, which once he so vehemently opposed.

Secondly, Good works are such actions as we are enabled to by the grace of God. * 1.706 God is said to be the Author of every good, and perfect gift, James 1. No man unlesse enabled and sanctified by the spirit of God can do the least good work; as a beast is not able to act the things of reason: For the imaginations of a mans heart are onely evil, and that continually, Gen. 6. so that there is not room for the least good therein. How then must man plunged in sinne say, he is not good, nei∣ther can do good? The tree must be good, else the fruit cannot be good; and thus a man must be ingraffed in Christ, and partake of his fatnesse, else all is but a wilde Olive, and wilde Grapes. And upon this ground it is, that the Orthodox maintain that position against Papists, That all the works of unregenerate men are sins, as they come from them. Though Amasiah and Jehu do those things which are right in Gods eyes for the matter of them, yet in respect of circumstances, they exceeding∣ly fail, and so they are made sins to them. Whereupon is that necessary distinction, That an action may be said to be good materially for the matter of it: Thus when a wicked man prayeth, heareth, he doth that which is good for the matter; or for∣mally, that is, when they are done upon such principles, in such a manner, and to such an end as God requireth: So that to do a good work there is requisite the help of Gods spirit to lift us up. As Zacheus was too low of himself to see Jesus, he was fain to go up into a tree; so we are too too short to reach unto any good work; it is

above our reach till the spirit of God lift us up. Oh that unregenerate men did re∣ceive this Truth as ingraffed in their souls; I have lived thus long and have not done one good work, yet I have been without Christ, destitute of his spirit, & so a branch separated from the vine: Oh how little, or no hope at all have I! What shall I do? Have pity upon me all ye that know me, and pray for me: not one good work in all my life time! but a continual sinning hath run through my conversati∣on. And this every unregenerate man must say, though not prophane, but very ci∣vil and ingenuous, yet if not a new creature, he is not created to any good work. We are created to it: our free will or moral education cannot prepare us for them; so that though the name of good works be often in our mouths, yet the a∣ctions themselves are rarely performed, because few are endued with the spirit of God. Hence that is called the holy Spirit, because without it there is no holiness; as there is no light from the heavens but by the sun, the stars shining, as they say, by its light.

Thirdly, Good works are such which have the concurrence of all circumstances: * 1.707 There must be a good cause, a good manner, a good end, and if any one of these be wanting, it is not a good work. Bonum est ex integrâ causâ: Uzzah did not a good work, for God was so displeased, that he struck him dead suddenly for it, though he had a very good intention, and all because the manner was not good. Cains Sacrifice was not doing well, for then he had been accepted, as God told him, because his person was not good: So that it is easie to commit evil, but diffi∣cult to do that which is good, because a man must every time hit the mark; if he fails in one circumstance, if one string be broken, the musical harmony is spoiled. Oh what a rousing Truth is this? How should this chase away all security, all trust∣ing in thy good heart, and good works? For where are they? God indeed looked on all he did, and saw they were exceeding good; but mayst not thou look over all thou didst ever since thou wast born, and see all exceeding evil? You think you do good works, but it is ignorance; you know not how many things are requi∣red to a good action, and one dead fly spoileth the whole box of oyntment. This bitter herb makes death in the duty, which otherwise would bring life. This made the Psalmist pronounce of every man by nature, There is none that doth good, no not one. What an uncharitable censure doth this seem to be in humane reason? * 1.708 None doth good, not one in all mankinde till quickened and enlivened by grace. I beseech you lay this deep in your hearts; I am good for no good work: I am wholly evil, and all that I do is wholly evil. Paul that had some good in him, because of the mixture of evil, cryed out, O miserable man that I am, Who will deliver me? how much rather have I cause to bid all comforts stand aloof off, and to be alone, crying out, Who will deliver me? seeing I am nothing but evil, nothing but ulcers and sores all over me. There is nothing will sooner drive you out of self-love, make you amazed at your selves, and cause you to cry out, Help Lord, else we perish, as to think, not one good work hath ever been done by us yet.

Fourthly, Good works must flow from a good heart within. From a purified Fountain * 1.709 and sweet, do issue sweet streams: When Moses vehemently required of the people of Israel, to obey the commands of God, which was nothing but to do good works; the people presently made a ready promise, that they would do all: But mark what Moses replyeth, Oh that there were such an heart in them; this is all: It is not for thee to say and promise, I will set upon a good life, I will be diligent in good duties: But oh that there were such an heart in you. Hence our Saviour compareth the good heart of a man to a good treasure from whence all things flow. Thus that great promise of regeneration first begins with the heart, I will take away the heart of stone and give an heart of flesh; and I will write my law in the inward parts, Ezek. 36. and what then? Then I will make them to walk in my commandments: Thus also the commandment, Thou shalt love the Lord thy God with all thy heart and soul, &c. As the wickednesse of an evil man lyeth most in his heart, so the goodnesse of a good man is most in the heart. Now this particular also is not attended to; men

never looking any further then the work they do, Is that a Duty? Is that com∣manded? but not attend to, with what inward rectitude and purity of spirit they do these things. The difference of the third and fourth hearers, lay not in externals at first, but that one had a good and honest heart, which the other wanted; & although men look to the outward good works, yet God looketh most to the inward good heart: Therefore the hypocrite doth no good work, though he seemeth to the world full of good works, because his heart is not good. Our Saviour instanced in this, and pressed it much upon the Pharisees, saying, They were wolves within, and noisome sepulchers within, though painted without. Think therefore thou hearest God speaking unto thee that of Solomon, My son, give me thy heart, Prov. 23. 26. thy good heart, else those good works are but a blaze, there is no good foundation.

Fifthly, Good works are those, and those onely which are done for the glory of God. * 1.710 Let any action be in it self never so necessary, so glorious, so profitable to others, yet if it be not for Gods glory, there is a wo to such good works instead of an Euge, or well done. The Pharisees prayers, fastings, and alms, have a wo and threatning an∣nexed to them in stead of a promise. Whatsoever ye do, do all to the glory of God: now vain glory and self-applause, is a worm that quickly breeds in the best fruit, in the choycest actions: The godly at the day of judgement do not know the good works they did; as the silk-worm hideth it self within the curious silk it works, whence was that Motto upon it, Operitur dum operatur, She is all over covered whilst she works: The same ought we to be in all the holy duties, and most heavenly actions we perform; Operimur dum operamur: upon this reason Austin said, All the glori∣ous actions of the heathens were but splendida peccata, glistring sins, because they cor∣rupted their love to their countrey by vain glory, and so they did, as he said, Unam cupiditatem aliâ sanare, Heal one sin by another.

Use of Exhortation, To take up that of the Apostle, Let every man try his own * 1.711 work. The word signifieth such a tryal as the Goldsmith useth about his Gold, whether it be right or no: He hath his Touch-stone to discover it. Let this be your care; thousands and millions of works you have done in your life time, bring them all to the Touch-stone, the Scripture, the rule of goodness. It is not an easie matter to be found doing but one good work: Inform and instruct your self better about the Doctrine of a good work, how much the Scripture requireth; and certainly if there be any sparklings of conscience, it will make thee fear all the works thou hast done. For what? dost thou call thy ungodlinesse, thy prophane courses, good works? Doth Gods word command these? Doth Gods Spirit enable thee to do these? Oh blind man, hood winked by the divel, that dost not see thy self all over plunged into evil! But it may be thou thinkest thy prayers, thy duties, thy civility, thy charity, good works, and indeed these are good for the matter of them, but as thou dost them who art not regenerated, who hast not the spirit of Christ dwelling in thee, who hast corrupt and sinful ends, they all are thy evil works, and come in the catalogue of thy other sins. Thy duties not done by a gracious heart, through gra∣cious power, to a gracious end, in a gracious manner, are sins to thee as well as thy other ungodly waies. I know the proud and self-flattering heart of man loveth not to hear this, cannot endure that all its gold should be discovered to be dross. But it is not what thou thinkst, and what others think about thy good works, but what Gods spirit pronounceth in his word: how great wil thy confusion be, if that which thou callest a good heart, a good life, and good works, all good, God shall discover to be an evil heart, an evil life, all evil! God cannot be deceived, but thou art easily.

SERMON XLIX.

Setting forth divers distinctions, and Axioms to clear the Doctrine of good works.

EPHES. 2. 10.

[For we are his workmanship created to good works.

GOod works (you have heard) are the inseparable and necessary fruit of this * 1.712 New creature. It hath also been informed you, what a good work is. I shall at this time lay down some distinctions, or necessary Axioms to clear this Doctrine about Good works, and so proceed to application.

And first, This is worth your observation, That the Scripture speaketh some∣times in praise and worth of them, sometimes again by way of diminution, and debasing of them. When good works are compared with the righteousnesse of Christ, or have relation to justification, then they are rejected as unable for any such use. Thus the Prophet saith, Our righteousness is like a menstruous cloth, Isa. 30. 22. How loathsom is that? and so are our holy duties if God should enter into judgement with us. Justitia nostra est indulgentia tua Domine, O Lord, our righteousness is thy indul∣gence: Our justification consists in pardon; therefore we have no perfection to ju∣stifie us, but imperfection to be forgiven us. Thus the Apostle also, He doth account (and that is an act of judgement and deliberation) all things but dung and dross in comparison of the righteousness by faith in Christ, Phil. 3. 8. So then when the best works we do are considered in the Court of justification, there they are damnable, and have so much dross in them, that God doth reject them as insufficient. They are not good, but bad works in that sense. Therefore a man in justification is looked upon as a sinner, without a righteousness answering the Law, though at that time also he doth repent and believe. But then at other times the Scripture speaks of good works in respect of sanctification, and as they relate to the glory of God, and are an orna∣ment to our holy profession. And in this sense the word of God doth often commend them, and exhort to them. So that if thou hast got so much skill as to know in what sense the Scripture debaseth them, and in what sense it commends them, bless God for that knowledge, and look upon it as a star to guid thee. The Apostle in this Cha∣pter, attributing our whole salvation to grace, lest he should be thought therefore to exclude good works, and it were all one whether we were prophane or godly, he addeth, That we are created to good works. Take heed of Popery to make thy good works a ground of justification; take heed of Antinomianism, to deny the presence of them.

A second rule is, That good works are not to be limited to one kind, but are to be * 1.713 extended as far as the Law of Gods commands. Thus the Obedience to the first com∣mandment is a good work, to the second, & so to every one; for the Law is a rule of good works, and as the Logicians say, There is no created being, but it is reduced into

one of the ten predicaments: So there is no duty or good work commanded of us, but it is contained in one of those Ten words, as Moses calls them: A word is there used for a Precept, as often in the Hebrew. This is good to be observed, that so we may be conscionable and abounding in every good work. Good works are works of piety, works of righteousness, works of charity: Every work that comes from a good cause, commanded by the rule of goodness, performed in a good manner, to a good end, is a good work, whether the object matter be God or man; and howsoever use hath almost appropriated the phrase Good works, to those of charity, yet the Scripture extendeth it to all the good fruits of a godly life: And in the Scripture sense, no man can do one good work, which hath not a principle to do all. Godly obedience is copulative, and he that doth a good work, because God com∣mands it, will do all because God commands it. This consideration would make us not like Herod, to do many things, but like Zachary and Elizabeth, To walk in all the commandments of God, Luke 1. 6. Thou prayest and hearest, because this good work God commandeth: Oh thou, fool, Doth not God also command thee to be chast, to be sober, to be heavenly minded? The graces of God are chained together; he that hath one, hath all: and therefore it is to be wondered at, to see what hypocrisie may be in a mans heart to be affected with some good works; he could have no peace in his conscience if he should omit them, and yet can totally neglect others without any remorse at all: If thou hadst committed murther, the guilt of blood would torment thy conscience, torture thy soul. Why should not uncleannesse, cursing, do the like? Doth not the same God that saith, Thou shalt not Kill, say also, Thou shalt not commit Adul∣tery?

Thirdly, Another rule about works is that of Austins, founded also upon the * 1.714 Scripture, good works do not go before a justified person, but follow after, Bona ope∣ra non praecedunt justificationem, sed sequuntur. This Text doth clearly assert this Truth, We are saved of Grace, not by works, because we are Created to them, being his Workmanship. It is not in Divinity, as the Philosophers say in Mo∣rality, Bona agendo sumus boni, By doing good works, we are made good; No, we are by grace made good, then we do good: As the Fountain must be before the stream, and the root or tree before the fruit. Thus our Saviour, Make the tree good, and then the fruit will be good. Thus Abels person is first accepted, then his performances: This Truth is of great concernment, it being inbred in men to look more to an outward good work, then the goodnesse of their persons and natures. They do not imitate God, who is good in his nature, and then doth good in his Actions; so ought we to be good, and then to do good. Therefore by this rule thus setled upon Scripture, it is an undoubted Truth, That no man till justified and regenerated, is able to do any good work: He is a leper, all is un∣clean, and every thing he toucheth he maketh unclean to himself. This should make us sit down on the dunghill with Job, abhorring our selves, when there is none of all mankind of himself can do good, no, not one. What Doctrine may make us loath our selves, and seek out for a new creation, and ingraffing into Christ, if this doth not?

Fourthly, The next rule is, That then in Scripture things are said to be, * 1.715 when they are made manifest, and apparent. And this rule will open the sense of all that discourse in the Apostle James, where he disputeth it by several argu∣ments, That we are justified by works. In so much that it hath much exercised the learned, how Paul and James are to be reconciled; For Paul, he expresly proveth that justification is without works; and that Abraham was justified by faith onely: and James he saith, Abraham was not justified by faith onely, but by works: Now two things reconcile these brethren that seem to differ. First Paul, He proveth that faith onely justifieth; and James, That this faith which ju∣stifieth is not alone, separated from Good works. Paul proveth what it is that justifieth, Uiz. Faith; and James, what kinde of Faith, Uiz. a working live∣ly

faith. Paul argueth against a Pharisee that thought his works would justifie him, and James against a Carnall Gospeller that thought faith alone, in the meer pro∣fession of it, was enough to save, without a godly life. And secondly, it may be thus composed; Paul speaks of the nature of justification in it self, and James of the manifestation of it. A thing in Scripture being said to be then done, when it is discovered to be so: And thus when you read in James in severall places, That a man is justified by Good works, that is, he is manifested to be so. As the Apostles similitude evinceth, when he saith, As the body with∣out the soul is dead, so is faith without works. Now as the body doth not give life to the soul, but fetcheth all from it, and doth outwardly declare what the soul doth; so doth a Godly life manifest and declare who are justified, and who not. So that it is in vain to pretend a good heart, where there is not a good life. And this is the reason why God in the Commandements requireth the out∣ward work, because that doth demonstrate to the world the frame of the heart.

Fifthly, We are alwaies to distinguish between good works, in the truth of * 1.716 them, and in the perfection of them. The Godly are created to the Truth of Good works in this life, but to the perfection of them in the life to come. As he said, I believe, Lord help my unbelief: So it is true of every other Grace; Lord, I love thee, help my want of love: Lord, I am humble, help my want of humi∣lity. No man goeth beyond Paul, who when he would do good, found evil present with him. And the Apostle declareth a perpetual opposition and con∣flict between the flesh and the spirit: So that the Godly cannot do the good things they would; so that this Truth will direct two sorts of persons, First those that are ignorant, full of self-flattery, and self-righteousnesse; they are apt to take a shadow for the substance: every thing that glisters for Gold, whatsoever is good for the matter of it, to take it for good in all the circumstances of it. And then secondly, There are the Godly ones who are ready to conclude nothing is good in them, because not perfectly good. They think this action comes short of that perfect rule; and is not answerable to the glorious Majesty of God: and there∣fore they do not own that goodnesse in them which God owneth in them, and hereby walk not in that thankfulnesse, chearfulnesse, and exemplary joy as they ought to do.

Lastly, This is the true character of a new creature, That he is as zealous and di∣ligent * 1.717 of good works, as if they were to save him, as if there were no Christ, no grace to rely upon: and yet on the other side he doth as fully and really rely upon Christ, and his grace, as if there were not the least spark of any goodnesse in him. This is a Scripture and admirable temperament, To joyn those places of Scripture together, Work out your salvation with fear and trembling; and yet when you have done all, say, Ye are unprofitable servants. When ye have done all, if that were possible, how much rather must we say so, when we come far short of all! That which doth so puzzle corrupt and erronious heads, he can practically recon∣cile, viz. Gods promise to give, and mans duty to do. He so believeth in Christ, that yet he is not barren of Godly and holy works; and he so practiseth these, that his faith is not taken off from making Christ all in all. To some men we may say that of Luther, Take heed not onely of thy evil works, but of thy good also, Uiz. do not trust in them, be not proud of them; To others, that of John Husse, Ubi opera non apparent ad extra, ibi non est fides ad intra, Where Godliness is not in the fruit, there faith is not in the root; where the body doth not move or stir, there is no soul within.

Now because I did not intend to dwell long on this part of the Text, and be∣cause the comfort and profit of a good work, lyeth not in the Doctrine and know∣ledge of it, but in the practice and exercise, I shall therefore be large in the Use, and so conclude this point.

Use. First, Is it a necessary fruit of a new creature to walk in good works? then

the evil and ungodly deeds of most in the Christian world, sheweth that they are in that old damnable condition they were born in. If we consider the general conversa∣tion of most men, What deeds of darknesse, and of sin and Satan may be found in them? That which Salvian complained of the lives of Christians in his daies, may not we also take up? Praeter paucissimos quosdam, quid est aliud omnis catus Christianorum, quam sentina vitiorum? Besides a very few that fly sins, and endeavour to keep themselves unspotted from the world, What is the whole company of Christians, but a sink of all vices? You may sooner finde men reos malorum omnium, quam non omnium, You may sooner finde men guilty of all sins, then of some onely, And Facilius majorum criminum, quam minorum, And sooner men guilty of the greater crimes, then of the lesse; yea, he addeth, almost all the whole Church is brought to such a reproach and scandal of manners, ut incuncto populo Chrrstiano genus quoddam sanctitatis sit, minus esse vitiosum, That in all the Christian world it is a kinde of holiness to be lesse vitious. Doth he not speak as if he lived in our times? For except some few in every Congregation, which are like the Glean∣ings to the harvest; are not people generally ignorant, prophane, ungodly, so that it is a kind of great holinesse to be lesse wicked then others? His Oaths not so dreadful, his malice not so rancorous, his drunkennesse not so beastly: If men be lesse wicked, we are apt to judge them virtuous men, such a deluge of sin doth o∣verflow: But oh the patience of God who beholds and seeth all this ingratitude, rebellion, and hostility against his Majesty, yet forbeareth to take present ven∣geance.

Now there are many arguments why you should take heed of these evill works.

First, Thy evil deeds of sin, brings Gods evil work of punishment. Is there evil * 1.718 in the City, or in the Land, saith the godly Prophet, and I have not done it? Amos 3. 6. viz. an evil of punishment: But why? Because men have first done their evil works. Thou that thinkest Gods judgements of Plague, Famine, and the devouring sword to be very grievous and evil; Why dost thou not consider thy evil waies, which have procured these things? Your iniquities with-hold good things from you. And the Prophets are alwaies diligent in the middest of Gods judgements brought upon a people, still to remember them of those iniquities, which have been like the vapours mounted up to the heavens, and afterwards congealed, fall down in terrible Thunder and lightening: Oh therefore if thou findest not God so good to thee or the publick, as thou desirest, consider it is the evil of thy waies that brings all calamities.

Secondly, Therefore let thy life be free from all evil works, because thy profession of Christianity obligeth thee to it. How can an holy profession, and an unholy life * 1.719 accord together? How can darkness and light be reconciled? When God whom thou servest is holy, Christ by whose name thou art called is holy, the Or∣dinances whereby thou drawest high him are holy; when all this is holy, How is thy conversation so wicked and unholy? For a prophane man full of evil deeds, to pray, and hear, is as loathsom as for the sow wallowing in its mire, to come and rowl it self in a pleasant garden. That place is observable, 2 Tim. 2. 19. where the Apostle having spoken of some wretched Apostates from the Truth of Christ, he ad∣deth, Nevertheless the foundation of God standeth sure. As men who build glori∣ous palaces lay a sure foundation, so God being to build an eternal City, he layeth a deep and firm foundation. Now as their custom was to write some short and se∣lect sentences upon their foundation stones, as appeareth out of Zachary; so saith he, God hath set two Sentences upon his foundation: The one is, The Lord know∣eth those that are his, i. e. he will effectually preserve them from falling away. And the other is, Let every one that nameth the name of Christ, depart from iniquity. Ob∣serve this, This sentence is one of the choice ones that God will have inscribed: Let every one that names Christ, takes his profession on him, depart from iniquity. Take heed then of being Thistles in Christs garden: of being Tares in his wheat: This

is to mingle heaven and earth, yea heaven and hell together: either therefore lay aside the name of a Christian, or the works of an Heathen, and one who knoweth not God. Quid in meo estis, non mei? What do you who are not Gods, in Gods vine-yard? Why are you that are Goats, among Christs sheep? Oh consider what re∣proach ye are to the holy name of Christ.

Thirdly, Consider the Titles which the Scripture giveth evil works, and those titles * 1.720 wil demonstrate the nature of them. They are called The works of the Divel, What can be a more horrid aggravation then to say, Thy lusts, thy ungodlinesse, they are of thy self, and they are of the Divel too? It is the Divel in thee, and by thee, who provokes thee to such waies. Thus our Saviour bid Peter, Get thee behinde me Sa∣tan, get thee behinde me Divel, Mat. 16. 23. Why? was Peter a Divel? No, but because what he did came by the Divels instigation and temptation; therefore he useth that phrase. Thus Peter saith to Ananias and Saphira, Why hath Satan filled thy heart, to lye against the holy Ghost? Act. 5. 3. and the Jewes or Pharisees are said to be of their Father the Divel, for his works they do: and Christ is said to come into the world to destroy the works of the Divel. Oh then remember thy self, by whom, and from whom is it that thou art so prophane and ungodly? Is it not from the Divel? Doth not that unclean spirit ruling in thee, provoke thee to all uncleannesse? Thou wouldst judge it an uncharitable censure to be called as Simon Magus was, Thou child of the Divel; but yet every man living in that ungodly and unholy way, is so. Neither doth this excuse them, as if they were justified, and all the blame to be laid on the Divel, no, for he works upon thy corrupt disposition within. If thou wert not first tempted by thy own lust, the divel could not be a tempter to thee: If thou wert not stubble, his fiery darts would not enflame thee. Consider then all this, you who wallow in all mire and filth of sin. If the Divels were to act visibly up∣on the earth, and had bodily members to work withall, they would do as thou dost: And further also remember that he who thus enticeth thee to all sin, will be a tormenter afterwards unto thee, and will be an accuser unto God against thee, for that which he hath excused unto thee; throw them then away, they are the Di∣vels works.

Fourthly, Again they are the works of darkness, as good works are the works of the light. A wicked man is in darknesse, and knoweth not whither he goeth. They are * 1.721 works of Darkness, Ephes. 5. 11. partly because it is for want of light and know∣ledge that they are committed. If thou didst know what the Scripture commands, if thou didst know the will of God, and the happinesse promised to the contrary thou dost, thou wouldst never live as thou livest. Again they are works of darkness, because committed without fear and shame, men do not think God seeth them, that the revengeful eye of God is upon them. Oh the horror and confusion that would be on their souls if this were attended to. And lastly they are works of darknesse, because they will be rewarded with utter darknesse. Thy sin and thy pu∣nishment will be proportionable. Thou lovedst darkenesse, and therefore thou shalt be thrown into utter darknesse. Oh that wicked and ungodly men should be no more amazed at their dreadfull estate. In the next place, they are called the works of the flesh, as good works the works of the spirit, Gal. 5. Of the flesh, because they come wholly from us corrupt and carnal; there is nothing of the Spirit of God in them: they are sparks from that fire and brimstone in thy bowels: they are so many drops of poyson vented from thy venemous nature: and as they are thus works of the flesh, so they work corruption as the flesh it self is corrupti∣ble. They that sow to the flesh, shall of the flesh reap corruption, Gal. 6. 8. Again they are vain works, as the scripture calls them, 1 Pet. 1. 18. They are empty of that they promise: thou lookest for pleasure, profit, advantage by them, but they bring the clean contrary: they have a glistering skin, but a sting in the tail of them. With what curses & indignation wilt thou bid them be gone, which now thou dost so embrace? All that momentany pleasure, What is become of it? What is that drop of hony to that Ocean of Gall thou must for ever drink in hell?

Use 2. Are new Creatures created thus unto good works? then exercise thy self to them, be frequent in them. Is it good that I do? Is it according to Scripture that I live? Is my life good, according to the rule of goodnesse? and when you would make inquisition into your selves, and pronounce a sentence accordingly, take heed of self flattery, security and ease; but arraign thy self at Gods Tribunal; compare thy life and the word together: That sayeth, such a life is good, such actions are good: Is it thus with thee, or the clean contrary? Oh consider, That God judgeth not as man judgeth. He judgeth according to the inwards; he tryeth the heart and reins, and accordingly judgeth thy actions which come thence. All the Titles you have, Christians, Believers, Saints, Do not these engage to a godly life? These shew what you should be, else you are trees without fruit, and so to be cut down for the fire. Now be moved hereunto, First, because good works have a great deal of present comfort and ease with them. If thou dost well, there is joy and sweet∣ness in the conscience: But to evil deeds there is joyned a sting of the Conscience, horror of soul, fear of damnation; and though that may please for a while, yet all thy sins lie at the door like a band dog, ready to rise up and tear in pieces; whereas there is much joy and peace to him, that liveth a godly life.

2. Godly and holy works are a necessary effect of inward grace and a testimony of thy Predestination. In whose life you see nothing but wickednesse, there for the pre∣sent, till a change be, appeareth nothing but tokens of damnation: It is not being an Orthodox man, it is not being a sound Protestant, without a ••ure and heavenly life, that doth avail to happinesse. Aristotle made happinesse to consist in action, and so doth the excellency and perfection of Christianity. Oh then see what evi∣dences, what marks there are in thy life for thy eternal blessedneste. This subject may be concluded with those two verses, Rom 2. 9, 10 that are like so much thunder and lightning from Paul tribulation and anguish (such as a man knoweth not what to do in) upon the soul (not body only) and upon every soul, no man by his greatnesse may look to escape that doth evil, of the Jew first, and also of the Gentile. We may say, of the Christian first, and then the Heathen, because the Christian sinneth against clearer knowledge and revelation of a command, and so doth not onely that which is malum, but also what is vetitum: but how precious is the 10. verse, to him that doth well.

SECT. VII. Of the sanctifying VVork of the Spirit un∣der the Notion of Grace.

SERMON L.

Of the Hearts being established with Grace, and in what sense it is so.

HEB. 13. 9.

For it is a good thing that the heart be established with Grace, not with meats, that have not profited them that have been occupied therein.

IN the former part of this Epistle, Paul (for we take him to be the Author of it) doth like a kinde father crack the shell of those Jewish Ceremonies, and give the ker∣nell to believers; he opens the spiritual sense and mean∣ing of all those typical prefigurations, making them sha∣dowes onely of Christ to come; so that as the blos∣some fals when the fruit cometh, thus they vani∣shed, when Christ arose: and because they were one∣ly shadows, he thereupon argueth their insufficiency for any spiritual effect, making Moses in all his administrations, no more then the Prophets servant with his Masters staff, that could not raise the dead man. But in the later part of the Epistle, he enjoyneth many practical and plain Du∣ties; as in this Chapter vers. 7. he exhorteth them to follow the faith of their spiritual Governours and Teachers, which is to be supposed, as Paul in the like case, while they follow Christ. This duty he enforceth from a two-fold Argu∣ment.

1. The joyful and profitable end of their Pastors conversation.

2. That Jesus Christ is the same yesterday, and to day, and for ever. Christ that helped his servants in former times, will still help them. Christ is still the same,

though we be not those worthies that went before us: an excellent point of com∣fort.

In the next place he dehorts from the contrary sinne. Be not carried about with divers and strange Doctrines; carried about, as light, empty chaff is with every winde; divers, that is, different Doctrines one with another, for all errours disagree among themselves, as well as with the truth; strange Do∣ctrines, because brought in against the sense and meaning of the Scripture: now to make this Dehortation prevalent, he declareth that grace in the heart is farre better then any learning in the head, by the Proposition in the Text, it is good, the positive is for the comparative, it is better to establish, or have the heart established (the word is in the middle voice) by grace, that is, the inward works and gifts of Gods sanctifying Spirit, then with meats, that is, dispute and controversies about the difference of meats: you know how that Question troubled the Church of God in her infancy. Some indeed expound meats of the Legal Sacrifices, for the Jews thought themselves made more holy by eat∣ing thereof. Insomuch that some are brought in pleading this at the day of Judgement, Have we not eat in thy presence? Others relate it to those banquets, and dainty feastings, the Nicolaitans entertained their Disciples with: but the first exposition is to be preferred. By grace also some understand the Do∣ctrine of faith; others the grace of the Gospel, and the sense of it in our hearts. But the phrase, Establish the heart with grace, doth carry it for some gift of God wrought in the soul, confirming and setling it in the truths and commandments of God, by saith and obedience, which we call sanctifying grace; so that as I have handled the work of godlinesse, under the notions of regeneration and a New Creature; so I shall out of this Text speak of it, under that usual and fre∣quent name of grace, the work of grace in a mans heart; but there is one pro∣fitable and necessary Doctrine lieth in the way, before we enter into the bowels of that Point. That whereas the Apostle dehorting from following strange and divers Doctrines, doth urge as a special help and remedy hereunto, to get grace in our hearts, whereas in probability we should have thought, he would have prescribed, to study controversies, to spend our time in Disputes, that so we may finde out the truth, he adviseth not to such a course, but to study the ex∣ercise of grace, and to have our hearts established with practical godlinesse, as if an heart bu••••ed and diligent in the practical power of grace, were the best bul∣wark in the world against all false Doctrines. Observe then,

That its far better to have the heart filled with the power of grace, then the head with disputes and controversies in Religion.

Its better to have faith setling thy heart upon Christ, then to dispute whether faith justifie. Its more comfortable to be a Saint, then to argue, Whether Saints only are members of a visible Church.

For opening this, I shal first shew, What it is to have grace establish the heart, and then give the grounds of the Point. Only you must know, that as grace is here said to establish the heart; so in other places this effect is attributed to God, 1 Pet. 5. 10. The Apostle there prayeth that God would stablish, strengthen, settle them: there God doth it, and here Grace; for its usual in Scripture to attribute the same effect to the instrumental and principal cause; Grace doth only establish the 〈◊〉〈◊〉 of a man formally, as the instrument of Gods Spirit; and indeed grace in the heart being also a creature, though of a supernatural excellency, needeth it self a daily strengthning and preservation from God. Hence the Apostle when he exhorteth us to put on the whole armour of Christ; when all this is done, he concludeth, Praying alwayes, Ephes. 6. 18. A Christian in all his spiritual strength must pray as earnestly, and depend as solely upon the power and might of God, as if he had no grace at all. * 1.722

This premised, let us consider in what sense inherent grace may be said to sta∣blish and settle the heart: And this it doth several waies:

1. By rooting us upon Christ, and building us upon him; by which means the * 1.723 gates of hell cannot prevail against such an one: Where grace is in the heart, there also Christ dwells, and grace is but the fruit, Christ is the root, Col. 2. 7. Grace is like the navel string, especially faith, whereby the soul is united to Christ, and fetcheth nourishment from him. Our Saviour maketh a difference of two builders in Christianity, both raise up and edifie, have a profession, an outward from of Religion, but one buildeth upon sands, and another upon the rock. Now he buildeth on sands, whosoever taketh up the way of Religion upon any worldly, carnal or corrupt principle: If it be built upon education, custom, formality, this is like a stone not fastned to the corner stone, and so a sudden tempest will hurl it down; therefore Ephes. 3. when the Apostle had prayed, that they might be strengthened in the inward man (the words spoken of in my Text) he addeth, Rooted and grounded in love, in the love of Christ; till therefore thou art homogeneous with Christ, as it were, and dost love him because of holiness and godliness sake, thy heart is loose and uncertain: If the tree had no rooting in the earth, it would be as subject to fall as any leaf it bear∣eth: If the ship be not anchored, its carried with every wind; so unless grace settle thee upon Christ, and thou cleave to him, there is no temptation but will hurry thee this way and that way: Even a reed that is apt to be shaken with every wind, if tyed to a rock, stands unmoveable; so thy heart natural∣ly false, deceitful, inconstant, and full of treachery to God, if fastned to Christ, then as Christ is the same yesterday, and to day, so art thou; As the times did not, nor have not changed Christ, so neither will they thee, when grounded on him; if therefore you see men leaner in the ways of godliness then before, not so much in the practical exercise of Grace, it's because they run as sheep among the brambles and bryers of disputes, and lose their wool, they do not keep close by faith to the live Tree, which would convey sweet fulness: Happy therefore is that Christian, who daily goeth out like that woman to touch Christ, that so he may finde vertue come from him to heal him: If thou hast bottomed thy self upon any thing but Christ, thou art not a pillar in the temple of the Lord, which cannot be removed, as is promised to the godly Revel. 3. 12.

2. Grace establisheth the heart, by fixing it to one object, so that the main stream * 1.724 and current of his heart runneth that way: Its the great corruption in our na∣tures, that we would serve two Masters, God and the Creature: we are divided between these two, and sometimes God and Religion hath our heart, and some∣times the world and earthly comforts have our hearts: Now grace comes and fixeth the heart upon God; whereas before the scales were even, or rather that to∣wards the world did weigh down, now grace weigheth heaviest: This the Scripture calls halting between two, and the Apostle James 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a double minded man, Jam. 1. or a man with two souls, he is even sorry he hath not a soul for God, and a soul for the world also: But this is a notable effect of grace, to make the heart cleave to the Lord; as the Scripture often calls it, even as glew makes things to adhere to one another, so that they become one. A man of Disputes and Notions meerly in Religion, is like a ship tossed in the sea, with∣out Pilot or Anchor; whereas a man ballassed with Grace, and anchored on Christ, is not in danger of shipwrack: Oh then let not thy soul be like a Meteor, tossed up and down, but like a fixed Star in its Orb; chuse Christ for thy por∣tion so as to leave the world, take up Davids disposition, My heart is fixed, my heart is fixed: Hence the godly soul is said to be married unto Christ, because it leaveth all other objects, and chuseth him onely.

3. Grace doth establish the heart, because it removeth inconstancy, and enableth the soul to persevere: Its not so much grace, as perseverance in grace that crown∣eth * 1.725 a man. Adam, though he had all good things bestowed on him, yet because he did not persevere, he lost all his happiness: Now this is a distinct work of

grace, establishing the soul, from the former, because here the soul doth for a while cleave to God, but then loseth its hold again: The Israelites are a per∣tual instance herein, who humbled themselves, and turned unto the Lord, but their hearts were not stedfast within them, and their righteousness was like a morning dew, which made Moses say, upon their good promises they made, O that there were such an heart within them; thus also the temporary Believer in the parable, who received with joy the word of God, and believed for a while, Matth. 13. presently revolted: The reason why men have a flux and a reflux of their faith and repentance, is because (as they say of the motions of the sea) they follow the moon that is subject to change; they are carried out to good things, not from an induring principle, nor hath grace taken deep root in their souls; Therefore Modo aiunt, modo negant; sometimes they affirm, and some∣times they deny. This inconstancy, is a fruit of the former uncertainty, and want of fixation upon God; as the Apostle Jame's sheweth, A double minded man is inconstant in all his ways; therefore compared to the waves of the sea, that sometimes are mounted up to heaven, and then presently vanish down again towards the earth. Stedfastness and constant evenness in the ways of God, breeds much joy, and is many times accompanied with comfortable as∣surance; whereas an heart sometimes up, and then down, in the ways of grace and duty, is also inconstant in his comforts, so that hereby he doubts of him∣self, and knoweth not what will become of him. If thy righteousness be but a morning dew, so is also thy consolation, it will quickly vanish: Oh then how comfortable is it for grace so to settle thy heart, that thou art not subject to such changes and variations as others are!

4. Grace doth in this respect establish the heart, because it makes the heart sincere * 1.726 and upright, in all its endeavors and addresses to God. The hypocrite who is moved to duties from false and carnal grounds, he is up and down, and turneth as the wind of his own interest driveth him. Those that make gain godliness, they must winde and turn as gain moveth them. Judas not having a sincere heart, betrayeth Christ and his soul, for worldly advantages: Oh then how much better were it, while thou art thinking of this, and disputing of that, to labor for integrity, uprightness, to see thy soul be carried out to godliness for godli∣ness sake. Hypocrisie will make thee a Camelion, turn into the likeness of eve∣ry object thou comest nigh: And as Aristotle saith, It is fear that makes it sub∣ject to such changes; so in an hypocrite fear of the loss of some worldly com∣forts and contents, makes him become any thing to every body; so that this is the best study and conference, this is the best question, how I may get an unfain∣ed heart, an heart without guil or false and self-seeking ends. If thou hadst the tongue and parts of men and Angels, it would not afford thee so much comfort as a plain, simple and single heart towards God; to be able when thou dyest to say with Hezekiah, Remember how I have walked before thee in a true and faithful heart, 2 King. 20. 3. is of more consequence then those who said, Remember we have prophesied in thy name, and wrought miracles in thy name: It is good then, when the Professors of the Gospel meet together, and consider, How may we be true Israelites in whom there is no guil? we have much a do with our hearts, they are so apt to deceive, to supplant, to make false Syllogisms, as the Apostle saith, that we can never be wary enough: A clear conscience full of sincerity, is dulcis nutricula senectutis; a sweet nurse in old age, like yong Abishag put into old David to keep health and life in him.

5. Grace doth establish the heart, in that it uniteth all the powers and faculties toge∣ther * 1.727 in the service of God: That as it makes the heart chuse one object onely, so it conjoyneth all the strength of the soul one way, to cleave to it: Thus love is with all the heart, all the soul, all the minde, and all the strength, and David prayeth earnestly for this, Unite my heart to fear thy name, Psal. 86. 11. All distractions and divisions, weaken not onely in a Kingdom, and in the Church,

but in a mans duties and approaches to God; therefore saith the Apostle, I would have you serve the Lord without distruction; see how divinely the Apostle presseth that point, 1 Cor. 7. 〈◊〉〈◊〉. I would have you 〈…〉〈…〉 be without dividing cares: The heart must not be like the Levites wise, cut in many pieces; and vers. 35. That you may attend upon the Lord without distruction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an ex∣cellent word, it signifieth leaving all things, and seeting our selves onely to this business, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to be distracted and violently taken off from it. The Heathens custom was to say, Hoc age, in their sacrifices; and it is a proverbial speech, Liberet me deus ab homine 〈◊〉〈◊〉 tantum negotii, deliver me 〈◊◊◊〉〈◊◊◊〉 that hath but one business in hand, for he is likely to be a desperate enemy: Here∣in then is the admirable power of grace seen, that the heart is 〈◊〉〈◊〉 and united, all his Love, all his Faith, all his joy runs the 〈…〉〈…〉 he followeth his worldly imployments, but with 〈…〉〈…〉 them comparatively, as if he did them not. This is the Work 〈…〉〈…〉 this God hath called them to.

6. Grace doth therefore establish and 〈◊〉〈◊〉 the heart, 〈…〉〈…〉 * 1.728 forward on〈…〉〈…〉, and to get up into an higher pitch of 〈…〉〈…〉 ••uch remedy against unstedfastness, as to 〈…〉〈…〉 in grave. 〈…〉〈…〉 when he bids believers take ••eed of falling from their 〈…〉〈…〉 them to this as a special Antidote, But grow in grace, and 〈…〉〈…〉 Christ, 2 Pet. 3. 18. Its a necessary thing in Christianity, 〈…〉〈…〉 with low principles, but to 〈…〉〈…〉 our selves the 〈…〉〈…〉 degrees of grace: Thus Paul 〈…〉〈…〉 all behinde, and did 〈…〉〈…〉 stretch out himself to reach and lay hold upon 〈…〉〈…〉 * 1.729 Grace is so exact, hath so great a latitude, that there 〈…〉〈…〉 thyself therein all thy life time, and yet at 〈◊〉〈◊〉 paratively, to the Giant thou shouldst be; why then art art thou 〈…〉〈…〉 and negligens? Hast thou all the faith thou canst have? All the heavenly minedness thou mayest have? Canst thou go no further in godliness? look up∣on David and Paul in their course of godliness, and thou wilt cry out, Oh draw me, I am but the shadow of a godly man: There is so much perfection in the way of holiness, that I tremble at my imperfections.

7. Grace doth establish and settle the heart, by the joy and heavenly 〈◊〉〈◊〉 which many times flow from it: That as bread is called the staff of a man, it nourish∣eth * 1.730 and maintaineth him in strength, and wine makes glad the heart of men, all which produce much natural strength; so grace accompanied with the sence of Gods love in the Gospel, and joy therein, doth very much confirm a man. Hence the joy of the Lord is said to be the godlies strength, 〈◊〉〈◊〉 8 10 and where grief and a wounded spirit is, there are weak hands and 〈…〉〈…〉's a piece of timber while moist and full of sap, is not able to bear up 〈…〉〈…〉; thus a godly man devoid of comfort and spiritual joy, is like fru••t 〈…〉〈…〉 many worms, every blow will make it fall to the ground; but 〈…〉〈…〉 with the comforts attending it, do revive and keep up the spirits of men, 〈…〉〈…〉 that grace put strength into the Martyrs, and inabled them to conflict with all miseries; and it may justly be thought, that the want of the experience of this solid and unspeakable joy in the Holy Ghost, makes men seek out for comfort in other things, for all life is for some pleasure and joy, and if it hath it not one way, it will try another way: Now thou taketh so much delight in Disputing, in Questions, in Controversies, because, it may be, thou hast not the solid experi∣ence of the best joy, which is, in the spiritual exercise of godliness: So also an∣other he takes no delight but in the encrease of wealth and temporal greatness, because he cannot say with David, Lord, thou hast put more comfort in my heart, then they had when their wine and oyl encreaseth, Psal. 4. Oh then when a Christi∣an can say to every temptation, that would draw him off from minding the sa∣voury things of godliness, Why do ye tempt me to my loss? I cannot be better.

No exercise can equalize this, then is he excellently settled in Godli∣ness.

8. Grace doth establish and confirm the heart, by preparing and fitting it for eve∣ry * 1.731 good work: For the same Hebrew word signifieth both to prepare and establish or fasten. Hence the Characteristical difference between the good Kings indeed, and those that appeared so, and were hopeful onely, lay in this, that the one prepared or setled his heart to seek the Lord, and not the other. The Apostle Heb. 13. 21. prayeth, That God would make them perfect to every good work; the Greek word signifieth, to set their joynts together, as it were. That as in a man whose arms or legs have their bones displaced or broken, there is no strength for their proper office, till healed and joynted again: Thus a man destitute of the help of grace, is wholly luxated, all his bones are disjoynted, and grace that repaireth him and confirmeth him, by fitting every part and faculty of the soul, for its proper operation. How much better then were it, in stead of whetting thy wits, and preparing thy self to argue and dispute, thou wer•• furbishing thy heart, and making it ready to every gracious performance.

9. Grace doth confirm and settle the soul, in that it is both defensive and offensive. * 1.732 Defensive, against all that outward strength which combineth against grace in the heart: The Apostle saith, We wrestle not with flesh and blood, but with prin∣cipalities and powers in high places, Ephes. 6. 12. implying, that the greatest strength in hell and earth is imployed against the godly; now grace onely conquers this. Resist, stedsast in the faith, saith the Apostle; and Ephes. 6. you may see how par∣ticular graces, are compared to particular defensive weapons, some to an Helmet, some to a Breast-plate: That as sin is said to make a man naked in the Scripture, Exod. 32. 15, it exposeth him to all judgements, and he hath not so much as one goard to keep him from the scorching heat of the Sun. So there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an universal Armour to cover all the parts of a man by grace; therefore our graces are called The weapons of Light, Rom. 13. 12. and take we head, lest as Saul in his sleep had his weapons of war taken from him, so thou by careless∣ness and negligence doest not dull and blunt the edge of thy graces. As they are defensive, so they are Offensive also: Hence the Scripture commands us to kill, to mortifie and crucifie sin, which is done by grace within us. The people of God are in a continual combate and conflict, an humble heart with a proud, and a dull heart with a willing quickned heart: Here is fire and water together, Twins strugling in his womb, 1 John 1. 4. Whatsoever is born of God, overcometh the world; Grace therefore being the seed of God in the heart, doth at last conquer all adverse power of sin and Satan; so that Sampsons strength in sub∣duing enemies is not so wonderful, as the gracious strength of a godly man, in conflicting with lusts. Hebr. 11. The people of God are said of weak to become strong; and indeed if you consider the inward temptations from Satan, and the outward persecutions in the world, you would think that they were made of brass and iron, that they can endure so much: O the spiritual fortitude and courage of the Martyrs, transceuding all the humane valour and gallantry of the Romans, that it should not be any longer said, Agere & pati fortia Romanum est, but Christianum.

Lastly, As all grace doth strengthen and confirm the soul, so especially faith, that * 1.733 is most admirable to this purpose; therefore faith is called the substance or sub∣sistence of things, Heb. 11. and its called resting and rolling thy self upon some prop and stay, when otherwise we would fall to the ground: Thus of Abraham it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he waxed strong and mighty in faith, and this made him not to consider difficulties, but Gods promise; he considered not his dead body, and Sarahs dead womb, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he did not dwell in his considera∣tions upon it, otherwise he thought of it in his minde, as appeareth Gen. 17. 17. see the word, Heb. 3. 1. Take it in those two acts of assenting to the truth, and applying Christ, or relying on him, how doth it stay and support the soul!

Thou wilt keep him in perfect peace, whose minde is stayed on thee, Isa. 26. 3. therefore the Apostle saith, Above all take the shield of faith; above all graces, nourish and quicken faith. The Scripture saith, unbelief, diffidence and distrust, doth make a man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be carried up and down like a Meteor, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be like a man, where two ways are and knoweth not what to do, Math. 14. 31. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 4. 20. Now to both these, faith is prescribed as the onely remedy that strengthens the soul; give me a man with sound faith in the Do∣ctrine of Christ, and a strong faith in the promises, and this man will stand like a rock in the sea, when all errors and sins will be dashed in pieces.

Use 1. Is grace the onely setler of the heart? then marvel not if men with∣out grace, be carried up and down as so much thistle-down and chaff when the wind bloweth, that they change according to all occasions, self-interest, par∣ticular profits, that they have as many colours as the Peacocks tails. Alas, here is no foundation laid, he is a man without a bottom, he is a cloud without wa∣ter, he is a Land-flood without a fountain; he is a Cistern, onely having what is outwardly put into him, there do not rivers of living water flow from his belly; onely rooted grace, onely establishing grace will avail a man: This is the oyl: profession, parts and outward duties are but the Lamps. Take the sweetest flowers from the root, it dyeth presently; pull off the fruitfullest branch from the stock, it withers presently; and all thy glorious parts and abilities with∣out this foundation of Grace will quickly dye.

Use 2. To humble the best of Gods children, for how much weakness, dif∣fidence, inconstancy, hypocrisie and pusillanimity is in them? Oh if thy heart were always established and confirmed by grace, then what were able to hurt thee; to discourage a Christian in the power of his grace, is like Noah in his A••k, a Beast in his Den, a Dove in the Rock, sure and safe enough: Oh thou therefore who art so subject to convulsion fits in Christianity, subject to swoons and qualms; think not that riches, honors, greatness, can be a staff sure enough to lie on, it must be onely Christ received and dwelling in our hearts by grace; all sin in thee is thy weakness, thy imbecillity; thou shouldst be ashamed thou hast shewed thy self no more like one that is born of God. The Romans had a Temple dedicated to Fortitude, they made that a Goddess, so that the Hea∣then Historian observed, that was destroyed before Rome was taken (that is his superstitious Idolatry) but we Christians have strength in God; Be strong in the power of his might, which is stronger then all.

SERMON LI.

Shewing why Grace in the heart, is better then unne∣cessary Disputes in the head; together with Rules how to manage Disputes and Controversies, without prejudice to Grace.

HEBREVVS 13. 9.

For it is good to have the heart established with grace, and not with meats, &c.

THis Text hath already informed us of this necessary truth, in these times especially, wherein men desire to dispute subtilly, more then to live ex∣actly; viz. That it is better to have the heart established with Grace, then the head with unnecessary Disputes in Religion: Having therefore mani∣fested what it is for Grace to establish the heart, let us proceed to give the rea∣sons of this Doctrine. The Corinthians were very zealous of those gifts and abilities, which brought them applause and esteem among others, but negligent about love to God and mens souls, which is an effect of sanctifying Grace; therefore saith the Apostle, I will shew you a more excellent way, 1 Cor. 12. 5. And certainly, though it be laudable to inquire and try all things in the matter of Religion, yet there is a more excellent way, which is to hold fast that which is good, 1 Thess. 5. 21. These and the like insuing particulars, are the grounds and reasons of the Doctrine.

First, Because the proper end and use of all Doctrinal Principles, is to lead and * 1.734 guide the heart into a practical exercise of Grace: Therefore all the while a man doth imploy his head, and his heart not sanctified, he falls short of the end of all Religious principles; If ye know these things, saith our Savior, happy are ye if ye do them, John 13. 17. Happiness lieth not in the knowing of them, but do∣ing of them. Divinity is practical, even as the art of Medicine; for a man doth not attain health by reading Galen, or knowing Hippocrates his Aphorisms, but by the practical application of them to remove his diseases: Hence you have that notable expression, The acknowledgement of the truth, which is after godliness, Tit. 1. 1, If thou doest not acknowledge God, Christ, and all other matters of Religion after godliness, thou missest the mark: But yet we see this vanity upon men, that they know onely to know, as it is said of one people, that they had money onely to tell it, they made no other use of it. To eat meat, and not to digest it, is like getting knowledge, and not follow it into practice. Know∣ledge is so ordained for, and relating to practice, that all wicked men are said not to know God, because though they have a general knowledge, yet they improve

it not in a particular application. If then Solomon observed it as a great vanity in the world, that God gave some men riches, and yet they had no power to use them, Eccles. 5. 19. how much more is it to have great intellectual abilities, and continual exercises of the understanding, and in the mean while to have no power to make use of them for the good of their souls: To be often eating of the tree of knowledge, but never to taste of the tree of life. The very Hea∣thens, though they had but some few sparks of a true knowledge about God, having no other Book but that of nature to learn by, yet in how grievous a measure are they punished by God, because they did not live according to their knowledge, neither did they glorifie God as they knew him, Rom. 1. So then, though thou shewest thy self a rational man, and not a beast, in that thou searchest into the grounds and reasons of thy Divine hope, yet it is but labor in vain. if these eyes to see, be not also accompanied with feet to walk in the Commandments of God.

Secondly, It is far better to establish the heart with Grace, then reason with Di∣sputes, because the more quick and apprehensive a mans understanding is, if his heart * 1.735 be not ballasted with godliness, its the greater enemy and froward adversary unto God. The Apostle calls the wisdom of the flesh, enmity to God, Rom. 8. 7. such as is not or cannot be subject to the will or truths of God: Thus the wise of this world, have the mysteries of Religion hid from them, and they are revealed to babes: A working head, without a working heart and hand in the ways of God, is like a sword in a mad mans hand. The greatest opposition to Christianity, was from Philosophers, which made Tertullian call Philosophers the Patriarchs of Heretiques: Therefore the first thing the Gospel doth, is to captivate the un∣derstanding, and to bring down every high thing that exalts it self against God, 2 Cor. 10. 5. Oh then, thou doest not choose the better part in Religion, when thy intellectuals are continually exercised and whetted, but thy heart and life is barren of all goodness: Its true, nothing revealed in Scripture is contrary to right reason, though it be much above it; but corrupt and carnal reason can no more receive the things of God, then a Dwarf can measure the Pyramides: So all the while thou art increasing knowledge, if Grace be not accompanying, thou art but nourishing an enemy against God; corrupt understandings have prejudiced mens Salvations, as much as loose and dissolute lives; therefore saith John Baptist to the Pharisees, Think not to say in your hearts, &c. Their reason∣ings and disputes within, kept off the power of Gods word upon them; What brought in all that Angel Worship, and desertion of Christ as the head, but that men were puffed up in their filthy mindes? Col. 2. 18.

Thirdly, Therefore its better to get Grace in the heart, then Notions in the head, * 1.736 because all brain-Knowledge and Disputes may be perverted to an ill and ungodly end; onely Grace in the heart cannot be abused: Its true, the profession of Grace, and the outward appearance of it may be abused to ungodly designs: The name and reputation of piety, may be a colour for iniquity; but real piety it self can never be overruled for any sinful end, because its the nature of Grace to make a man refer all things to God. Jehu had but the outward body of Religion, not the soul, therefore his intentions were carnal and earthly, while his pretenti∣ons were spiritual and heavenly: But where true Grace is, there is not divers seeds sowen together, but his inward and outward man are both alike; but it is not thus with Knowledge, Opinions and Disputes in Religion. This light may be like that of a blazing Star, which is nourished onely by slimy and loath∣some exhalations. Several ways, and to several corrupt ends may all this Disputing be abused; As

First, To gain applause and esteem, to be admired by some followers: Thus the * 1.737 Pharisees, they did all to be seen of men; this the Apostle calls Puffing up in their filthy mindes: This the Apostle expresseth, when he saith, Knowledge puff∣eth up, but charity edifieth, 1 Cor. 8. 7. Its a very hard thing if God hath given a

man golden Talents, not to fall down and worship them: If therefore these Opinions and Disputes are fit fewel, to beget pride and vain glory, and to make men look after victory over others, more then the truth; how much better had it been for thee to be exercising thy self in godliness, and to walk humbly with God! The pride of parts and Opinions, is far greater then that of Cloathes or Beauty, or any other earthly thing, because we judge those excellencies of the minde, above any temporal excellency; therefore consider with thy self, what is the issue of all thy inquisitions and debates into Religious truths, is it to make thee more self-conceited, more boasting, and confident in thy self? The igno∣rance of a simple man, will not be so great a damnation, as the pride of a know∣ing man. Labor then for that which will keep thee low, humble and self-de∣based, and this Grace onely in the heart will accomplish: Worms do not sooner breed in ripe and sweet fruit, then Pride and Self-confidence doth in knowledge and intellectual abilities.

Secondly, Another corrupt end of Parts and Disputes in Religion, is to be self-willed, * 1.738 and stiff-necked, not willing to yield to any; like the Motto upon the Ro∣man god Terminus, Cedo nulli; and this is that which makes a man an Heretique, when a man after several admonitions, doth obstinately and willfully adhere to that opinion which he hath chosen, and will not, as Religion which is from above, would incline, Be pure, peaceable, and easily to be entreated, James 3. 17. The Pharisees they were frequent in Disputes with Christ, and despised the peo∣ple, as those that knew not the Law, when they had nothing to say, and their mouthes were stopped, yet they would adhere to their former way. Its true indeed, constancy and stedfastness in the truths of God is necessary: Herein (saith Luther) we ought to be more Pertinacious then Stoicks; and it was a Proverbial speech in Galen, when men would express a difficulty, You may sooner change a Christian from Christ, they were such holdfast men: But this doth no ways excuse erronious pertinacy, or self-willed obstinacy in false ways, or in doubtful disputations: Its like removing a mountain out of his place, when we would perswade a man against that Tenet or Opinion he is ingaged in.

Thirdly. Those Disputations and Opinions may be carried on, for carnal and temporal advantages, for covetousness and filthy lucre; as we may see it was in the Pharisees: * 1.739 And the Apostle discovers the ends of the false Apostles, that they thought gain was godliness, 1 Tim. 5. 6. and the love of money made many suffer shipwrack in their faith: How then can that be best, which may be prostituted to the worst and most ignoble respects? It was Pauls comfortable Protestation, That he had not used a cloak of Covetousness, 1 Thess. 2. 5. The reason why the false Apostles vented their vain Opinions was, that they might not suffer persecution for the Gospel of Christ. And thus Austin defined an Heretique, one that took up any false way, Alicujus temporalis commodi gratiâ, for any temporal advantage and profit. How then can the quintessence and safety of Religion be laid in that, which may be subservient to such sinful lusts of the soul.

Fourthly, Its better to get Grace, then to be exercised in these Disputes, because many times head-Disputations are used for to make Parties and Schisms in the Church; * 1.740 To draw many Disciples after them, and so to stand a divided body from others. The Apostle, how careful was he to prevent schisms and divisions? therefore he daily pressed love, and to think the same thing, and to speak the same thing, com∣manding all things to be done in charity, and nothing through contention and vain glory. It would be a sad story, to tell you what rents the Leaders of any false Opinions have made, which could not be cured in some hundreds of years afterwards; and which is the greater wonder, while the Apostles were alive, who were infallible Judges, and could have determined any doubt of Religion, yet in their days weeds did come up in Christs Garden, and the envious one did sow tares amongst the good wheat.

Fifthly, Therefore it is better to exercise our selves in Grace then in Parts, because * 1.741

a man may take a great deal of delight in his Opinions and Notions, and be as in∣ordinately in love with them, as the Adulterer is with his unlawful object. The Scripture many times useth this expression, To go a whoring after the imaginati∣ons of their own hearts: When the false Phophets and seduced people committed any Idolatry, they took a great deal of pleasure and content in their imagina∣tions and carnal reasonings, so that there may be contemplative fornication, as well as real. Men may fall into inordinate love with the conceits of their own brain, as unclean men with a beautiful face; or as Pigmalion, grow inamoured with his own face; so that a man may think he preacheth for God, liveth and dyeth for God, when all the while, its but for the apprehension of his own minde, which is like a Dalilah to him: A fearful thing its thus to be deluded, but its a judgement foretold that shall befall those, who receive not the truth in the love of it, That they shall be delivered up to believe a lye, 2 Thess. 2. 11. * 1.742

Fourthly, A fourth general ground, Why its better to minde Godliness then Disputes, is because at the day of Judgement, God will proceed according to our works we have done; not so much the knowledge and parts we have had: It will not be, what hast thou known? chiefly, but how hast thou lived? Thus the Scripture saith, We must be all manifested at the tribunal, to give an account for what hath been done in the flesh, 2 Cor. 5. 11. Oh then, how shouldest thou spend thy time most about that, where in the great question wil be at the day of Judgement: God will then make inquiry how fruitful thy life hath been, of Love, Humili∣ty, Temperance, Sobriety, and other good fruits of the Spirit. Would it not be a vain thing in a servant, who expects his Masters coming daily, that will call him to give an account of his Stewardship, and he should all the while imploy himself in bables, and unnecessary imployments, not at all tending to that work which his Master doth most expect, what stripes may he justly look for? Seeing then the end of thy calling is holiness, and thou art created to a godly life: Oh look to have this Oyl, besides the Lamp of knowledge, lest thou art surprized by horrible confusion, when the Bridegroom comes.

Fifthly, In Knowledge and Parts there is not a true satisfying, and filling of the * 1.743 heart with spiritual content; but Grace onely brings Christ into the heart, and makes God our portion and inheritance, in having of whom there is onely hap∣piness. He that drinks of me, saith Christ, shall never thirst more. John 4. 14. Eat∣ing and drinking of Christ, is more then to dispute about him, to make controver∣sies in Religion about him: Its by saving Grace to be incorporated into him, and to receive Vivifical influence from him. Solomon doth not onely discover vanity in riches, and temporal advantages, that they give no true content to the soul, but also in knowledge and learning, that hath a greater vexation with it; there∣fore he concludes, Of making Books there is no end: The sum or perfection of all is, Fear God, and keep his Commandments, Eccles. 12. 13. Of Controversies and Disputes there is no end, there comes jars and contentions endless about them, but the sum of all is, to get the fear of God in our hearts, and to keep our selves unspotted from the sins of the world: This hath made even some Papists who have imployed their whole time in Controversal Divinity, to cry out of it as an heavy burthen, thinking they have lost the sweetness of Religion thereby: As Suarez, who wrote so many Tomes of Disputes; yet said, He prized that time which was set apart for the searching and examination of his Conscience, in re∣lation towards God, above all the other time he spent. It was a witty allusion, of Isidorus Pelusiota, As the Israelites, who did gather Manna, were to go out of the Camp where war was, for the Manna did not fall within the Camp; so those that would gather the Manna and Sweetness of Religion, must go out of the Camp, where spiritual war is, by Religious Disputes. As in eating of the Pas∣chal Lambs, they took the flesh, and feasted on that, but threw away the bones; so thou art to take that in Religion, which will feed and nourish thy soul, but cast away hard, unprofitable Controversies.

But you will say, Is it unlawful to inquire and Dispute in matters of Religi∣on? Is not this to plead with the Papists for ignorance, and to make that the * 1.744 Mother of Devotion? Doth not the Apostle bid us Try all things? Are we not to search the Scriptures? Are we not forbid to believe every spirit, but to try it? 1 John 4. 1. Must we not grow in Knowledge as well as Grate? If the Hea∣then make no search, how can he turn Christian? If the Papist do not enquire, how can he become Protestant? Why are Reformations so much magnified, if so be we must lie down in an old ignorance, or take all things upon trust? Is not this to make blinde men lead blinde, and so both to fall into the ditch?

I shall therefore handle this case onely, and so make application: And first, It * 1.745 cannot be denied, but that its a duty not onely upon Ministers and learned men, but all Christians, men and women, to read and search the Scriptures, and not to take any Doctrine upon the Authority of men, & because the State is of that Re∣ligion, or because our Ancestors & Forefathers did so, and believed so, Qui descrit 〈…〉〈…〉mpropter authoritatum humanum, inciditin insipientiam bestialem. said Durand: this must be acknowledged, & the ignorance, lesiness and sottishness of most people is to be sharply reproved, who see with other mens eyes, believe with mens faith, and do not rest assured in matters of Religion, because God saith so, the word delivers so, but because men say so. Are not those Bereans said to be more no∣table then others, Acts 17. 11. because they examined the Apostles Doctrine, and looked whether it was consonant to the Scripture or not, and yet this is the ge∣neral ignorance and stupidity of the whole body of Christianity; If they should be required to give an account of their faith, or their Worship of God, they could give no better answer, then that ignorant woman did to Christ, Our fathers worshipped here, and art thou better then they 〈◊〉〈◊〉 John 4. Our fathers believed thus, and are we wiser and holier then they: This is not faith, for-faith is a gift of God, wrought by his spirit in our bearts, whereby we believe matters of Religion, for a Divine Motive and Authority, even because God hath revealed it in his word; But wo be to us, because of that supine and damnable ignorance which is in most men: This therefore must be granted, that its our duty to grow more in knowledge, and not to rest as babes in the principles of Religion, as the Apostle presseth, but to grow and be strong men, and to have our sences exercised to discern between good and evil, Heb. 6. but here is the difficulty, and the great wisdom required, how to use our parts in sinding out truth, so as not to prejudice Grace in our hearts; for the Apostle, when he saith in the Text, Its good or better to have the heart establised with Grace, then with Doctrines about meats; he doth not absolutely forbid the Disputes about them, for we know this contro∣versie was much disputed about, and even in the Councel at Jerusalem, after there was much dispute, there was a determination of it for all Churches: There∣fore take these Rules:

First, Labor to know and improve thy parts, but still in reference to Grace; Let all knowledge tend to practice; count all that knowledge and Dispute barren and * 1.746 unprofitable, which doth not leave thee in a better frame of heart, more godly, more humble, more zealous: When we know truths, as they are in Jesus Christ, then they make us to put off the old man, and so be renewed more and more in our spirits, Ephes. 41. Do not then start questions, as children many times strick 〈◊〉〈◊〉, to see how the sparks fly out, but they make no fire to warm them with: Thou startest questions, but they do not kindle a fire in thy bosome.

2. Begin in a right maner: First possess thy self well, and be rightly instructed in the first principles and fundamental points of Religion. The Apostle to the * 1.747 Hebrens, though he would not have them stay in the first principles, yet he sup∣poseth they had not fully learned them: This hath made many miscarry in their disputes about truth, they took upon them to teach others, before they were well taught themselves: They never were well catechised and instructed in the fun∣damental points of Religion, and so they build an honfe without a foundation.

And therefore instruction in the rudiments and first principles of Religion, is ve∣ry necessary for all; do not then affect high and sublime things, before thou hast attained to the main and necessary ones; and its Gods goodness that those points which are absolutely necessary to salvation, be plainly and clearly revealed in the word of God.

3. When thou art gone beyond principles, and endeavorest to improve thy talents, * 1.748 then study not curious, sublime and impertinent questions, but such as tend to edifi∣cation, of thy self and others. There came a man and propounded this question to Christ, Whether many should be saved; This was a curious question, for what was * 1.749 that to him? let him look to his own salvation; therefore our Saviour did not directly answer him, nor directly repel him, but said, Strive to enter in at the straight gate, for many shall seek, and not be able to enter. The Souldiers shewed their goodness, when they came to John Baptist, and instead of impeitment questions, asked this, What they should do in their particular calling to be saved; so that instead of many general or sublime questions, be thou inquiring, what thou art to do as a husband, or a wife, or a servant in thy relation to glorifie God.

4. While thou tryest all things, labor to be humble, and meek, and practise so far as * 1.750 thou hast attained unto. The humble and meek he will teach his way: And he that doth my fathers will, shall know whether the doctrine be of God or not, John. 7. 17. If therefore thou dost not love that truth, which already thou art convinced of, but keepest it as a prisoner, within thy breast, fear least God give thee up to blindeness of minde, and hardness of heart.

5. Do not lean to thy own understanding, but honor and esteem those helps and * 1.751 guides God hath appointed in his Church: It was Hieroms speech, Nunquam me ipsum habui magistrum, I never taught my own self: And the Rabbins say, He that is a scholar to himself, hath a fool for his master. The Apostle giveth many ex∣hortations to this purpose; and therefore bids them obey those Guides and Pastors God hath appointed in his Church, which he therefore dignifieth with the title of Lights; Although they are not infallible, yet God hath appointed this method for our teaching and instruction, and therefore at the very same time, when he giveth a command To try all things, he saith, Despise not prophesying.

Lastly, Consider thy own strength, If thou art weak in faith, and subject to * 1.752 mistakes, then do thou of all men take heed of Disputes: Its the Apostles advice, Rom. 14. 1. Him that is weak in faith, do not receive to doubtful disputations. These things deserve a larger handling, but I press to the Use; And

First, Its of caution and admiration; do not thou from hence, because Grace is better then parts, sit down in thy ignorance, and never make inquiry and search into matters of Religion: This is an universal disease; How few are asking about the principles of Religion? seeking for more knowledge, but as bi••de men, swallow flies; so they believe any Doctrine propounded to them: This argues, many Christians have nothing but an Humane faith, for a Divine faith hath knowledge for one main act of it. Oh the ignorance that covers the face of the Christian world, as the waters do the sea! whereas the promise is, that in times of the Gospel knowledge should abound.

Use. 2. If Grace be better then Knowledge, then let this exhort you, not for to rest in your parts, in being a Protestant, and you are able in some measure to de∣fend the truth of it against the Papists, but see above all things, how grace and godliness is in thy life: What if thou canst tell what Sanctification and Regene∣ration is, if thou thy self art not Regenerated? What if thou canst read many Chapters in the Bible, but thou dost not live according to the Commands there∣in? and certainly, if godliness be thus better then knowledge, how much rather is it better then wealth, or outward honor and greatness? O then, seeing Grace is the onely necessary thing, why is it looked upon as the onely superfluous thing? Its according to thy godliness that thou wilt finde death and the day of judgement comfortable to thee. Now thou hast thy hearts desire, takest

content in worldly comforts, but this will not be always; thou wilt have other thoughts when arraigned at Gods Tribunal.

SERMON LII.

That there is a Work of God upon a mans heart which is called Grace, and why inward holiness is called Grace.

HEB. 13. 9.

For it is good to have the heart established with Grace, and not with meats, &c.

THe former Doctrine being dispatched, we now come to treat upon that which I chiefly intended this Text for: viz. That subject matter which doth establish and confirm the heart: For Grace here is made the ballast, the pondus, the weight that doth establish and settle the soul. Now howsoever the word grace be of divers significations in the Scripture, and it is very necessary to un∣derstand it aright, because mistakes in this, have caused all those dangerous errors in Popery: For wheresoever we read that justification and salvation is by grace, they understand it presently of some good thing in us, and so take us off from looking on Christ, to rest in our selves; but we are justified as some Philosophers say we see, intus recipiendo, non extra mittendo, By receiving from God, not giving any thing to God.

Briefly therefore to inform you, take notice that Grace hath its less principal, and more principal or noble significations; lesse principal, as when it is used for the external glory, comliness, or loveliness of a thing. In which sense it is said, The grace * 1.753 of the flower perisheth, or for thankfulness and gratitude, 1 Cor. 14. as the Latinists say, Habere gratias, the Alms and Charity also of Believers, is stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Grace. But the more noble significations are for Active Grace, or Passive Grace: active Grace, I call that love, and free mercy of God without us, whereby we are justi∣fied and accepted to salvation: In this sense Grace is said to justifie, and we have remission of sins by grace, i. e. by the favour and love of God onely, not any thing that we have done. This true explication overthroweth the main pillars of Pope∣ry: and in this sense where you read of grace in the New Testament it is most fre∣quently used.

2. There is Passive Grace, and that two fold, either for to be accepted of God, to be in Grace and favour with him, as the phrase is often, to finde grace in a mans eyes. And thus the Virgin Mary is saluted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greatly favoured and beloved, not full of inherent Grace, as the popish writers grosly pervert this place. Or secondly and lastly, Grace is used for those holy qualities infused into the soul, and that heavenly help God vouchsafeth to us in our way to heaven. Thus faith is a Grace, repentance is a Grace, zeal is a Grace, &c. The Papist takes the word Grace in this sense altogether; but we say, this is not the most noble use of

the word; and the Grace of the Gospel so often magnified, is not any thing within us, but Gods favour and love without us: Yet we deny not, but those holy quali∣ties within us are called grace sometimes in the Scripture. Indeed there are Divers too rigid, who contend that the word Grace, when it relates towards a hea∣venly sense, is alwaies taken for the favour of God, and that it never signifieth godlinesse which is in us, or done by us. But there are some places, though not ma∣ny, wherein is clearly demonstrated this use of the word as it beto kens somthing inhering, and abiding in us, as 2 Pet. 2. ult. Grow in grace, and the knowledge of Je∣sus Christ. To grow in grace musts needs be understood of those holy gifts of Gods Spirit in us, which are daily to be improved: so Sing with grace in your hearts, Col. 3. 16. And again, Let your speech administer grace to the hearers, Col. 4. 6. And if it be acknowledged by all, that the common gifts of Gods Spirit, such as pro∣phesying, working of miracles, yea, and offices in the Church, are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, why should it be thought hard those sanctifying gifts may be also named Graces? And in this sense Grace is taken in this Text: for that holy work of God upon the heart, whereby he doth establish and confirm it in godly wayes. From this sense we observe,

That there is a work of God upon a mans heart, which is called Grace. * 1.754

This point is of admirable use; For without grace here, there can be no glory hereafter. And this grace of God is rarely to be found: there go many counter∣feits for this precious jewel: we are apt to call any moral virtue, any ingenuous and civil conversation, with the excellent Title of Grace. It is therefore a subject worth the treating on, to shew what are the effects and symptomes of this Grace upon a man; for nothing in the whole world is so desirable as Grace: no created excellency comes near to grace. A rich man without grace, is like a dead carkasse with glorious garments upon it. A learned man without grace, is also like a dead corps with sweet flowers strewed over it. It is the absence, or presence of Grace that makes a man happy or miserable: Oh therefore that before this subject be en∣ded, it might turn you all into the likenesse thereof; That as fire turneth every ob∣ject it worketh upon into its own nature, so grace might make every hearer graci∣ous. That the word might be the seal, and your hearts the wax to receive that Divine impression: That so ye may be as Paul saith, An Epistle to be seen and read of all men; that all men may behold and admire the grace of your lives, which is wrought by the word of Grace. To imprint this upon you. I shall discover first the proper Grounds and Reasons why it is called Grace, with the noble effects thereof.

Onely in the first place I must necessarily remove a false ground, or effect attri∣buted to it, and that by all Papist Writers, who say, Therefore this inward holinesse in us is called Grace, because it makes us perfectly accepted, and gracious with God. so that thereby we have a right to eternal happinesse. Hereupon they speak most of Grace as that which doth Gratum facere, Make a man accepted unto God from the inward condignity and worth of it. This is to take away the true child, and to put a dead one in the room: to take away Gospel grace, evangelical grace, and to put something done by us in the room of it. For although it be true, that the god∣ly actions we do are above humane strength, and we are enabled thereunto by the power of God onely; and are therefore called Grace; Yet they are not done so perfectly and purely, as thereby to make us accepted with God. This is good to know, that so we might give all glory to Christ, and be debased in our selves. It is a great piece of wisdome in Christianity not to confound grace justifying, and grace sanctifying: Grace justifying is an action of God, grace sanctifying is a quality wrought in us: Grace justifying is perfect, grace sanctifying hath much imperfection cleaving to it. Now that no grace in any godly man doth make accep∣ted to eternal life, appeareth

First, From the reliques of corruption in every man, though regenerated, as we see * 1.755 in Paul, whereby he dare not trust in himself, but in Christ onely. He findes evil when

he would do good; for which reason the best Saints have begged earnestly for pardon, and have been afraid with David, lest God should enter into judge∣ment with them, and so they not be justified, Psal, 143. 2. Nehemiah when he mentioned those high acts of grace which he did, yet prayeth often, Remember me O Lord, and spare me, Neh. 13.

Secondly, Grace within us cannot justifie us, because the Scripture layeth that * 1.756 wholly on God and Christ. God the Fathers grace, as the efficient cause of it; and God the Sons merits, as the ground of it; and by faith we are to put it on as a gar∣ment: so that we are still in a passive sense said to be justifyed, and not in an active to justifie our selves, unlesse in that ill sense as the Pharisee is said to justifie him∣self. None doth so Divinely, and admirably prove this point by several arguments, as Paul in his Epistles doth, insomuch that one would wonder how any Popish writer can make Commentaries upon his Epistles, and not be convinced of their errour. So that our happinesse, and the ground of all our peace, lyeth not in what we have done, but what we have received, and in what Christ hath done for us. This doctrine is like the hony Sampson found in the dead Lyon, in Christ crucified, which we are to instruct all burthened sinners in. Bellarmine comes off at last with his Tutissimum est, It is most safe to rest wholly upon Christ, not our righteousnesse. I know it is hard to call godlynesse grace, and not to think that it must be all in all; and how prone we are to leave the fountain, Christ, and to run to the Cisterns, our own graces, every mans heart can easily suggest. This stumbling-stone being re∣moved out of the way.

Let us in the next place take a view of the true reasons why it is called Grace, as also the properties of it.

And first, It is called grace, because it comes freely from the grace of God. The * 1.757 effect is dignified with the Title of the cause; it is called grace, because it comes of grace. It is true, all good things come from God: Every good and perfect gift is from him, the Father of lights; as all light is from the sun mediately, or immedi∣ately: yet we do not call the good things of nature, Grace, as Pelagius did, because they come from God in a general way, as the Author of nature, this in a more spe∣cial and appropriated way, as the Author of Grace: So that if thou hast grace in thy heart and life, the very name of grace should make thee humble, thankful, lowly in thy own eyes. If it be grace, then it is not by thy natural strength and power: If it be Gods gift, it is not thy ability. Oh then admire the goodnesse of God: If thou hast an heart to love God, to believe in a promise, to minde hea∣venly things, say, This is grace. It is not nature, nature hath no power to do thus, nor no will to do thus: No power, for godly actions are wholly a∣bove the sphere of humane power; humane power and humane actions are com∣mensurate, but a humane strength, and Divine actions have no congruity. And as nature hath no power, so also no will, or inclination to it, but rather delights in the clean contrary.

Secondly, Godliness in the heart and life is called grace, not onely because it is be∣stowed freely by God upon us, but because we were unworthy, and deserved the clean * 1.758 contrary. It is the judgement of Pareus a learned Divine, that the image of God stampt on Adam, though it was the systeme of all Godlinesse, yet it could not be called grace; and therefore reproveth Bellarmine for stiling his book, De gratiâ primi hominis, Of the grace of the first man. It was indeed godlinesse, and holinesse (saith he) but it was not grace; because though it was freely bestowed on Adam, yet he being not in a sinful condition, but that original righteousnesse was a perfe∣ction due to him (as the Orthodox in a sound sense maintain against the Papists,) therefore it could not be called grace. I will not determine this; but to be sure, now since man hath fallen, that work of God sanctifying our natures, healing our corruptions, is grace, because it is vouchsafed unto us, lying in a clean contrary, and opposite condition. Thus not onely grace justifying and evangelical was ad∣mirable to Paul, when he had been the chiefest of many sinners, but grace sancti∣fying

also. That God should make such a blackmore white, such a noysome weed a pleasant flower, How great was that regenerating grace which made such a change? Lye down then in spiritual shame and confusion, Oh thou godly soul, and say, Not unto us, O Lord, not unto us, but unto thy grace let all glory be given: For what was there in thy former life time, that should merit at Gods hand to make such a change? Wast thou not ignorant as others, it may be, prophane as others, seeking for happinesse in the bowels of the Creatures as others? How often doth Paul minde converted persons, with their former vain conversations, that so the remarkable change made by grace upon their souls might be the more wel∣come?

Thirdly, This work of godlinesse is called grace, because it is arbitrarily bestowed by God upon whom he pleaseth, and when he pleaseth: Whom he will he calleth. Paul * 1.759 is ravished with the unsearchable depths of Gods wisedom in dispensing his grace, especially God useth not to give his grace, where there might any outward excel∣lency seem to deserve it, for that grace might appear out of measure gracious: He selects those objects, that have the least shew, and that are most contemptible in the eyes of men. Therefore saith the Apostle, He hath not called many noble, many wise, many learned; For if he had taken that method, men would have thought God had been affected with such humane excellencies, and therefore received the rich rather then poor, the learned rather then ignorant; this also is an overwhelming consideration of Gods love. Who art thou that God hath given grace to thee, and not to many thousand others? It may be God hath chosen thee, one out of all the family, all thy kindred, yea all the town where thou livest. Did God lay An∣gels aside, one whereof was able to do more service to God, then millions of men, and take thee? Oh grace! Again, hath God laid many noble men, many great men aside, and given grace to thee a poor mean man? Oh unsearchable riches of grace! Further, hath God laid many men aside, who by their Sexe could have been more active and vigorous for God, and bestowed grace on thee a poor weak wo∣man? Oh admirable grace! The Pharisee thanked God that he was not like o∣ther men; but he did it from a principle of presumption and arrogance: But thou mayest with humble thankfulnesse, and great fear and trembling, acknowledge the mercy of God, that he hath not left thee in thy filthy lusts, as he hath done other men. Christ aggravated Gods providence and care to the widow of Sarepta, that there were many widows in that place besides her, yet the Prophet was sent to her only. But here is a greater aggravation, how many men and widows are there in the place where thou livest, yet grace is vouchsafed to thee rather then others? This should put fire in thy bones and bowels, it should make thee active for God; for thou should est think if God had called others, given grace to others, they would have been busie and fervent men; they would have been zealous for his glory. Oh let me not requite the goodnesse of God after so ill a manner: by giving grace to me, and denying it to another of more learning, parts, boldnesse, and courage, he seemeth to lose by it; others would have improved his Talents better then I have done: Certainly this consideration should be a goad in thy side, thou shouldst say, Lord, it is fit that I should do thee all that service which others would have done, if converted, in my room. It is not fit thou shouldst be a loser by me.

Fourthly, It is called Grace, because it enableth a man to do those things which ex∣ceed * 1.760 all humane power. In this sense grace and nature are alwaies immediately oppo∣site; for as those common gifts of Gods spirit, working of miracles, speaking with tongues, and prophesying, are called grace, because not procured by humane indu∣stry, but vouchsafed by Gods benevolence; so much more the enabling of us weak and impotent sinners, to do that which is holy and heavenly, may much rather be called grace. This point, if rightly considered, would make men look upon grace as a more rare and admirable thing then men generally account it to be. Alas, thou livest as thou hast been trained up; thou walkest according to thy education, thou comest to holy Duties as the custome and manner is, but never thinkest until a

man be prepared by grace from above, he can no more do any thing holily then a poysonous serpent can vent hony. Grace therefore is that, which if once infused in∣to a man, so far as that is operative, makes him live not as a man, much lesse as a beast, but upon Divine and heavenly principles; hence it is that the godly are said to be partakers of the divine nature, and Christ is said to live in them, Ephes. 3. Oh the heavenly Metamorphosis and change which is wrought on a man by grace: For how is it possible that a man should love the glory of God, more then his own comforts, wealth, or life it selfe, if a Divine power did not enable him? How could it be that a man should finde more joy in God, then they have had when their wine and oyle encreaseth, did not grace work thus mightily? All civility, morali∣ty, ingenuity, and humane piety, or devotion, is but a ridiculous Ape to true grace.

Fifthly, It is called grace, because it is the most choice and excellent perfection of a man in relation to his ultimate end, which is the enjoyment of God. The glory, beau∣ty, * 1.761 and excellency of any thing, is called the grace of it: and we in English say, such a thing is the grace of a man: Now nothing may be so well said the grace of a man, as grace or godlinesse. It is not wealth, honour, greatnesse sets out a man, so much as grace: there is scarce any perfection of sense, but the bruit beasts do in some sense or other exceed a man; and as for intellectual abilities, the Divels do far transcend man; onely grace puts a man in an higher degree then these can attain unto: onely there is required a spiritual eye and judgement, to judge grace the most excellent thing. Certainly if solid reason might take place, thou wouldst quickly be convinced that grace is the choycest perfection by this Argument; That is the choysest qualification which disposeth a man to his choyeest end: now wealth, health, and such sensible mercies, they onely prepare for a sensible, and animal good: Parts, learning, and political wisedom, they onely fit for a civil good; but grace and godlynesse, they dispose for a spiritual good, though not perfectly, much lesse meritoriously. If therefore every thing be prized for its instrumental use and service, Why are not all things neglected to obtain grace? And howsoever with Heathens and Pagans this Doctrine may not be acknowledged, yet with you Chri∣stians who receive the word of God, and professe a subjection to it, How can it be denied? Oh then think not thy self better for any outward temporal mercy, but by his grace. Let that be thy first question, Am I godly? You do not judge of an horse by his outward trappings, and goodly ornaments said the Heathen: so nei∣ther may we esteem of a man by the many outward mercies he enjoyeth, but the work of God upon his soul.

Sixthly, Grace in the heart, is nothing but glory begun. Grace is glory begun * 1.762 here, as glory is grace perfected hereafter, and this doth wonderfully extol the work of grace. Indeed here it is imperfect, and accompanied with many defects; there are worms in the best fruit, and so an unlovelinesse in us, as well as a comeli∣nesse; and therefore though it be present in the hearts of Gods people, yet they dare not appeal unto Gods justice, nor can they endure his tribunal. Now we be∣lieve in part, love in part, and we may say of all our graces, as the Heathen of his knowledge, His knowledge was not so much knowledge, as ignorance; so neither are our graces so much graces as infirmities: but yet in time this imperfection will be abolished, God will make thy love a glorious love, thy godlinesse glorious, when he shall add his ultimate perfection to it. Grace here is like a childe in its infan∣cy, and we speak and know as children, but in Heaven we become like men.

Lastly, The nature of grace inherent in us, lyeth in an irreconcileable opposition with sin; they are contrary one to another, as light and darkness, bitter and * 1.763 sweet.

A three-fold contrariety we may acknowledge in them.

1. An effective opposition, as between fire and water. Thus the spirit lusteth a∣gainst the flesh; as the spirit of wine and poyson conflict together. Therefore * 1.764

when sin is at quiet in a mans life, and thou art ungodly, prophane, and there is no reluctancy, no opposition; this is an argument of little or no grace in thee. Oh con∣sider this all ye who lye down in sin with security; there is no complaining in thy heart, no trouble in thy conscience, no struglings in thy breast, no stirrings in fer∣vent prayer, Lord help me else I am overcom. Truely as the psalmist saith of some wicked mens death, They have no bonds, they are not in pain as other men, so al∣so in their life time they are not in that shame, grief, and trouble about sin, as the godly sometimes are.

2. There is a formal opposition. They are two immediate forms, (as it were) in * 1.765 the soul as health and sicknesse, white and black: and howsoever it is a rule, that two contraries cannot be in the same subject, yet that is to be understood in the intense degree, otherwise as there is a crepusculum, when its partly night, and part∣ly day, so there is such a temperament in every godly man, a twilight; some sin and some godlinesse.

Lastly, There is a moral opposition. Where sin doth abound, there it procureth * 1.766 at Gods hand either the denial, or withdrawing of some measure of grace already bestowed; and thus where grace is improved, there God hath made a promise to subdue sin, to overcome those rebellious Jebusites that yet lurk in our land: so that if grace be in a man, it lieth not idle: This will quickly be discovering it self, by crucifying and mortifying of sin. Therefore the next thing to be done, is to shew the characters of a gracious man: in the mean while make this use: If grace be of this nature, then it plainly discovers those to be gracelesse men that live in the wilfull committing of grosse sins, without repentance or reformation. Oh thou of no grace, How is it that thou art not affraid, and ashamed of thy self? If grace were in thy heart, would it not be in thy tongue, in thy life, in thy conversation? If grace be the chiefest excellency of a man, sets a man above all other creatures; then sin which is the immediate contrary, must needs be the greatest debasement of a man: all wickednesse is a shame, a reproach; it makes a man like a beast, like a divel. Oh then let all sinners tremble, and be confounded at their woful estate; when God comes in glory to judge thee for thy life, What grace shall he finde in thee? Thou hast desired wealth, but not grace; thou hast desired to be great, but not gracious.

Use 2. How vain a thing it is to hope for the grace of God, and his favour without us, if we have not grace within us. You heard godlinesse is called grace, because it comes from Gods grace; it comes from his love: so that when he loveth graciously, he maketh gracious: sin shall not have dominion over you, because you are under grace. In vain therefore do men hope for grace justifying, where they do not finde it sanctifying: In vain do they presume that Gods grace will pardon their sinnes, when it doth not deliver them from the power and dominion of it. Oh then, that men would not wilfully destroy their own souls by damnable presumption. Thou hopest in Gods grace who art an inordinate liver, a prophane swearer, and riotous person: No, shew me the grace that sanctifyeth thee, and then I dare promise thee (the grace that will justifie thee.

SERMON LIII.

Characters and Properties of a Gracious Man.

HEB. 13. 9.

For it is a good thing that the heart be established with Grace, not with meats, that have not profited them that have been occupied therein.

THere is a choice and noble work of God called Grace, as you have heard: The next thing to be insisted upon, is, What are the Characters and Properties of a man who hath grace. For as all causes doe manifest themselves by some effects, so grace in the hearts and lives of men will discover it self quickly by its o∣perations. Think it not therefore too much, if we come twice or thrice in words of instruction, and exhortation, about this subject of grace: for as its not one showr of Rain that is enough to satisfie the parched earth after a great drought, but there must be continuall droppings; so neither is one Sermon sufficient to in∣form and reform you in this matter, but there must be a frequent and vigorous ap∣plication of this truth to your hearts.

The first Character of grace in a man, is, To elevate and lift up his heart, so that * 1.767 in all his Actions, Religious, Civill or Naturall, he relates to God as his chief and ulti∣mate end. For grace being of a superior, and more exalted nature than humane strength and abilities, it doth thereby lift up a man to an higher end than otherwise he would aime at. Whatsoever ye doe, whether eat or drink saith the Apostle, doe all to the glory of God, 1 Cor. 10. 31. As the superior Orb carryeth all the inferior Orbs away in its own motion, contrary to their particular inclinations; so grace in∣fused into the heart overcometh all those sinful and selfish inclinations which are in us, and makes us more through God, to God. Grace in a man is like fire, which being of an active nature, doth change and assimilate every thing, turning it into fire, or very like it: Therefore even hard and cold Iron put into the fire looks like fire, and seemeth to be made fire: Thus godlinesse in the heart of a man, tor∣neth every thing towards God; Whereas before his Conversion God was not in his thoughts, his intentions, his desires and affections, but he lived wholly of him∣self, and to himself: Now his eyes, his aimes, his resolutions are fixed principally upon God and his glory. Thus Paul testifieth about the work of his Ministery, the discharge whereof might be subject to many corrupt and carnall intentions, that he performed it in godly simplicity, as of God, and to God, 2 Cor. 2. 17. Hence are those expressions, to acquaint our selves with God, in all our ways to aknowledge him: and a godly life is described to be a walking with God; so that as the herb Heliotropium doth turn about and open it self according to the motion of the Sun; thus where Gods commands are, Gods will is manifested, or his glory interested, there a godly man doth apply himself. Oh what a precious temper is this in all re∣ligious actions, not to be carryed by vain-glory, and applause of men, but to eye God solely! Well did the Father call vain-glory, The sweet spoiler of spiritual ex∣cellencies,

and a pleasant thief, for so indeed it is. The Pharisees were not godly, though in prayers and almes often, because these things were not done to God, but for humane applause: This is the Pirate, that many times robbeth us of our rich Merchandise, our spirituall traffique with God: Insomuch that a man may be serving himself and his corrupt ends, when to the world he seemeth to be serving of God. As in religious actions, so even in humane and civill actions, the glory of God is the aime propounded; what the Apostle would have servants doe, not to eye their Master, but to doe it as unto Christ; the same is required of us in all our civill imployments: Art thou a Magistrate? Are thy imployments in civill consi∣derations? consider not men, regard not merit; but as he which shoots that he may hit the mark, takes a little time to unite his force, and fix his aime; so doe thou gather thy affections together, and set thy self on purpose to remember, that this is for God, and to God. Thou desirest to look further than humane Ar∣guments would suggest; this one Scripture discovers few men have grace: for take them in religious Duties, there Custome, Education, or Pride, are the principles that set them on work, or in their civill imployments, and then self-advantage, earthly greatnesse, temporall preferments are the Fountain to these streams; But a gracious man is filled with a divine Spirit, over-looking those inferiour respects, his end being spirituall, and so raised above all earthly temptations; this being the proper work of grace, to put a man into such a disposition, as that he may have communion with, and enjoyment of God; for as a Beast is no wayes fit for any commerce with a man, till he be made a man; so a man while without grace, hath no disposition, or qualification in him whereby he may draw nigh to God.

Secondly, A gracious man hath an high esteem and prize of the things of * 1.768 grace. The Gospel is the Gospel of grace, Acts 20. 24. The Word is the Word of grace, Acts 14. 3. God is the God of grace, 1 Pet. 1. 11. The Ordinances are means of Grace, Rom. 3. 24. Justification and Salvation are the effects of Grace, Ephes. 2. 5. Now a man of grace doth mightily desire these things of grace; and it is an evident argument of one without grace, when he hath no dear esteem, no precious delight in these spiritual things. When David makes so many sweet ra∣vishing expressions about God being his Portion, his inheritance, all in heaven and earth to him; when he doth so admire the Ordinances, and the worship of God. What are these but the honey of a sweet Bee, the manifestations of a gracious spirit? So those divine strains of Paul, Ephes. 1. & alibi, admiring the grace of God in spirituall mercies, do tell all, what a gracious heart Paul hath within, that can adore such priviledges. Whereas now come to an unregenerate man, he can no more esteem these things than the Swine doth Pearl, or sweet Flowers. The man in the Parable when he had found this Pearl, he sold all he had to be owner of it: And thus it is with a godly man, when once he hath tasted of the power of grace, he loves his lusts no more, his sins no more: As when a man hath tasted Ho∣ney, all other things seem unsavoury; thus after he is godly, all his former wick∣ed and worldly wayes seem like Garlick and Onions to this heavenly Manna; how devoid then of all grace doe men generally demonstrate themselves? where is their high esteem of God and Ordinances, of all spirituall priviledges? Alas, Preach of these things, and they say, Who will shew us some other good thing? Thus to the distemperate palate of a sinfull man, the sweetest objects give no relish at all.

Thirdly, Its a sure Character of grace to make a man hunger and thirst still af∣ter more degrees of grace. Therefore the godly man is described by seeking, Rom. * 1.769 2. 3. by desiring, Neh. 1. 11. by hungring and thirsting, Matth. 5. 6. because his soul is never satisfied in the way of grace, but he hath an holy dropsie on him, the more he drinks of this water the more he thirsteth after it: Objects that are plea∣sing to sense, they glut the Faculty at last; so that an honey-comb is sometimes loa∣thed; but spiritual objects are so farre from burthening the heart, and causing a dis∣dain,

that the more they are enjoyed, the more they are desired, and longed after. Every Christian is compared to a Merchant, whose scope is to increase and advance his estate; to a Travailer, who considers not so much how many miles he hath gone, as how much of his journey is still behind. Thus Paul he forgets that which is be∣hinde, Phil. 3. and presseth forward to the mark before him; so that it is an evi∣dent sign of a man in grace, when he goeth on to perfection, and thinketh not, I will live as the most doe, I will not be singular, or goe further than the multitude doth: Its a sign thou hast not tasted how good grace and holinesse is, and therefore thou desirest not more of it; and certainly, if grace to such a degree be so good and comfortable, how much more is it to an higher degree! As the dog is slug∣gish until he hath got the sent of his game, and then he pursueth it violently; so it is here: A man that hath not apprehended the powerfull excellency, and sweet∣nesse of grace, he is very remisse and negligent in all endeavours after it; but he that hath once felt this fire in his bosome, desireth to make it seven times hotter. Oh then, if a drop of this grace bee so precious, what is an Ocean of it?

Fourthly, Grace doth especially, and in the first place cleanse away the filthiness of the Spirit, and Heart pollution. Thus the Apostle putteth these two together, * 1.770 Perfecting holinesse, and cleansing our selves from all filthinesse of the spirit, 2 Cor. 7. 1. For grace (you heard) was the immediate contrary and opposite to sinne, seeing therefore the main strength of sinne lyeth in the heart, and a man is not ac∣cording to his actions, but his heart; so the chief power of grace is in the heart; So that as the Apostle saith, Sing with grace in your heart: Thus pray and hear with grace in your hearts. The Pharisees that were so admirable for externall Re∣ligion, or Superstition, rather wholly neglected the work of grace in their hearts; and therefore contrary to nature, when their Streams seemed clear, the Fountain was all muddy. When the fruit looked like sweet fruit, the root was altogether bitter. The heart of a man is the Fountain, from whence issueth either ••••e, or death; Its the souls Privy-Chamber, and the proper Throne for Christ to sit upon. How uncomely were it in an house, to have all the out-rooms and entrance ly•• gar∣nished, and ready swept, but the inmost places altogether foul and ruinous: no lesse folly is it, to look to thy externall conversation, that it be clean and unblameable before men, but the inward frame of thy heart to be like a noisome Sepulcher. He therefore that is gracious is afraid of sinne in his heart; If I regard iniquity in my heart, the Lord will not hear me, Psal. 66. 18. Though all the world cannot judge him for outward impieties, yet because God seeth the unbelief, pride and un∣save urinesse of his heart, this doth exceedingly afflict him. But oh what strangers are men to their own hearts! who take the Psalmists Counsell, to commune with their hearts, and be still? who embraceth that duty so often commanded, To search and try the heart? Never call that grace in thy life, which is not first rooted in thy heart. Oh say then, O Lord, all the work lyeth within, help against inward lusts, against inward distempers.

Fifthly, Grace doth there especially inable a man to doe those duties, where flesh and bloud would soonest contradict. When we are commanded to deny our selves, and * 1.771 take up the Crosse to follow him, when commanded to cut off our right hand, and to pull out our right eye; these things are paradoxall to flesh and bloud; they cry out, These are hard speeches, who can bear them? But grace, that is seen especially in curing and healing such weaknesses; for where Nature is stopt, and can go no further, there grace doth properly discover it self; Where nature suggests this to be done as safe and good: Grace adviseth, But this is a sinne, this is against Gods glory. When Joseph was in that inticing temptation, had he attended to the allure∣ments of the flesh, he had been over-whelmed: but grace suggesting the fear of God, and his presence, and how great a sinne it would be against him, that preserved him as admirably as the three Worthies in the fiery Furnace, who were not so much as scorched. We may see an excellent instance of nature and grace in Abra∣hams obedience, and his faith; his obedience, when God commanded him to take

his onely Son Isaac, and offer him a Sacrifice: Every word was enough to make Nature resist and gain-say; His Son, onely Son, Isaac, whom thou lovest, to offer a Sacrifice. Oh what violence is here to nature! but see how potent grace is, which no doubt checked all the reasonings of nature, as Job did his wife for speaking foo∣lishly. Again, in matter of faith in the promise of God, there its said, He conside∣red not the deadwomb of Sarah, Rom. 4. nor his own body, as good as dead, but rested on the Promise, and therefore had hope against hope, hope in the Promise, against hope in Nature. Thus when as nature hath its fear, grace hath its fear above that; where nature hath its hope, grace hath hope above it: and how prevalent grace is above nature, is apparent in that necessary qualification in every Disciple; He that loveth not Father or Mother more than me, cannot be my Disciple; and there∣upon when one desired to bury his Father, before he followed Christ; which seem∣ed to be a request of Civility, and naturall affection; should he suffer his Father to stink, and rot above ground? is it not against nature to leave him unburied? yet our Saviour rejecteth him with this, Let the dead bury the dead, Matth. 8. 22. So then where grace is in a man, there it conquers naturall inclinations, affections and desires; insomuch that he puts off a man, when he puts on a Christian. Oh then doe not think, that when once made gracious, such humane naturall Obligations will be such snares to thee, as they have been: It will not be graces excuse to say, I have bought a Farm, or married a wife, and so cannot come; but therefore the rather come.

Sixtly, Where grace is, there it doth not despise little sinnes, but is afraid to com∣mit them. * 1.772 Its farre from saying, as he of Zoar, Is it not a little one? He dares not swear petty Oathes, nor use idle words; for to grace no sinne is little, because its against that great God of heaven, who hath severely punished even little sinnes. Adams first sinne, which hath involved all the world in so much misery, and made the first spark to kindle hell, was but little for the matter of it. Moses his sinne, for which God kept him out of Canaan, seemed very little comparatively: and Elies sinne, was onely in the defect of grace, he did his duty, but not with such Zeal as he should have done; yet for this Gods judgements were so great upon him, and his Family, that it made the eares of those tingle who heard it. And as for Saul, he committed many grievous sinnes, but that for which God took oc∣casion to deprive him of his Kingdome, and to cast him off, was but the not stay∣ing long enough till Samuel came; and therefore setting upon the Sacrifice to sa∣tisfie the people who were impatient. Therefore where grace is, there cannot but be precisenesse, exactnesse, they cannot swallow a Gnat, much lesse a Camell: It makes the heart tender, ••like the eye, which the least crum of dust doth greatly of∣fend: As for that Pharisaical hypocrisie, to make conscience about lesse things, and to neglect great, grace doth also abhor; for if a little sinne not regarded, or sligh∣ted by worldly men, be so grievous to it, how much rather that which is of a more bloudy nature? and if sinne cannot compell him to goe on a mile, how shall it doe two or three? Therefore both sinne and nature are rectified by grace.

Seventhly, A gracious man is full of humility, lowlinesse of minde, and thankful∣nesse. Where there is gratia, there is gratitudo; hence you heard the same word sig∣nifieth * 1.773 both, God resisteth the proud, but he giveth grace to the humble, James 4. 6. so that lowlinesse of spirit is both an evidence of grace, and a means to preserve and encrease grace. The very name grace puts them in mind of their unworthiness, that they did nothing to cause God to doe it for them rather than others; inso∣much as no Doctrines are more contrary to the work of grace in a mans heart, than those of Pelagians and Arminians, who make the efficacy of grace suspended up∣on the co-operation of our will. Oh! how can they dispute against, or write a∣gainst that grace of God which they have sound so omnipotent upon themselves, making them of unwilling willing, and of enemies friends to him? If therefore thou art a man of pride, scorn and vain-glory, know these are surer demonstrati∣ons

of the Devill reigning in thee, than Christ by grace. Observe Paul, a man in∣duced with much grace, and who so magnifying grace as he? All the streams of his sanctifying grace run back again, and empty themselves into justifying grace, the O∣cean and Fountain whence they flow.

Eightly, Grace, where it is, makes a man diligent, fervent and conscientious in all the * 1.774 means of grace. God knoweth that grace in our hearts is like smoaking flax quick∣ly put out; he therefore hath appointed severall Ordinances to quicken and in∣flame us thereunto, such as prayer, hearing of the Word, and Sabbaths: now a gra∣cious heart makes much of these, they are food and nourishment of the soul; how doth David long for them? Therefore men that live without the publick Ordinan∣ces, or private and family duties, what argument can they have to conclude for grace in their hearts? for if that were in them and abounded, oh the zeal in all ho∣ly duties that would discover it self, knowing that the heart would grow cold, if these coales of 〈◊〉〈◊〉 were not powred on it. Those Plants would not grow, if there were not continuall watering.

In the next place, consider the excellent, and precious advantages or properties of grace. As, * 1.775

First, It is the onely true nobility and perfection of the soul. If the Poet said of Morall virtue, that it was sola & unica nobilitas animi, the sole nobility of the mind: how much more must grace be? for this is indoles divina non humana. We are by it born of God, and so resemble not man but God. The Bereans for searching in∣to matters of Religion are said to be more noble than others: for as sinne makes a man base, unworthy, and therefore like unto the bruit beasts, so grace innobles a man, exalteth him, and makes him like an Angel, yea like God. The righteous is more excellent than his neighbour, saith Solomon, Pro. 12. 26. wherfore the godly are compared to vessels of honor in the house, & the wicked to vessels of dishonor, 2 Tim. 2. 20. Oh then why do men esteem themselves according to their birth, greatnesse, worldly advantages: Alas, its grace that is the glory of a man: wick∣ednesse in great men, honoured men, rich men, is but a noisome dunghill covered with Scarlet.

Secondly, Grace onely hath the promises of this life, and the life to come made to it. So saith the the Apostle, 1 Tim. 4. 8. Heaven and Salvation is promised not to * 1.776 men of parts, morality; but to men of grace. Look over any promise in the Scrip∣ture for pardon of sinne, for joy and happinesse, this is given onely to those that have grace in them. Now to be a man without a promise, is to be like one in the old world, without an Ark, when the Deluge did over-flow: Let thy sinnes lye like so many mountains upon thee, thou hast no incouragement to call God Father, till this grace hath made thee a child to him. Why is it, that men doe not consider this now? Who can tell thee all the woe and misery that belongs to thee, while God sets a fiery sword to keep thee from every promise, as once he did Adam from the Tree of life? and for the things of this life, they are promised onely to grace by way of mercy. Wicked men they have temporall, worldly mercies, but it is by Gods Providence, not by his promise; and therefore they are not mercies to them, but instruments to draw out and exercise their impieties the more: wicked men, if they have health and strength, they are more imboldened in their wicked∣nesse; if they have riches and large revenues, their lusts are thereby more active; so that to the gracious man onely they become a mercy; so what can more induce thee to get grace than this, To consider that hereby every thing will be a mercy to thee, all comforts, all afflictions, all relations; this grace turneth all waters into wine, this is the true Philosophers stone, that makes every thing gold; so that we are to call things good or bad according to their operations in a way of grace, or sinne. If the great things of this world make thee more vain, sinfull, dissolute, then they are bad things; if the sad and miserable things of this world make thee full of faith, heavenly-mindednesse and zeal, then they are good things; if thou art gracious, God will with-hold no good thing from thee; All things

are thine, whether life, or death, things present, or things to come.

Thirdly, Grace will inable a man to all conditions, to goe through variety and chan∣ges * 1.777 of all temptations; for they being gold can indure the sire, when the drosse melteth, they being corn bear the winnowing, when the chaff bloweth away. Thus Paul knoweth how to abound, and how to want, Phil. 4. 12. Grace makes a man of that strong constitution, that he can endure extream colds, and extream heats, as you see in David and others.

Lastly, Grace is the great comfort to a man in time of distresse, dangers, and feare * 1.778 of death. Not that a man may put trust in it, so he is to worship God onely, but as a testimony of his interest in Gods grace and favour: Thus Paul at his death is comforted from his grace, That he had fought a good fight: So Hezekiah when in those publick straits, and private sentence of death upon him, what bea∣reth him up, but that he had lived a gracious life? and thus did Nehemiah also. Oh beloved, think not to be always merry, jocund; know, one time or other distresses will seize you, howsoever you cannot escape the pangs of death: what then will wealth, friends, carnall pomp and greatnesse avail thee? Oh the testimony of thy heart upon good ground, that thou hast lived graciously, been afraid of sinne, walked according to the Rule, will be more joy to thee then all the world; where∣as on the other side, at the time of death, to have thy heart tell thee, Thou hast lived a Swearer, Drunkard, prophane Person, negligent of all good things, and now art falling into hell, and the hands of the Devill whom thou hast served, and whose work thou hast done all thy life time: What horror and terror must this fill thee with?

Use. Is grace thus excellent? Then oh, that you might be transformed into the likenesse of it! What will other things availe thee without this, if God hath given thee health, but no grace, riches, but no grace? Be no longer like Swine, to refuse the Pearl for mire and filth: Have such thoughts and esteem of Grace, as if thou wert a dying, and presently to give up the ghost. If it be worth the having then, its worth the enjoying now. And woe, again woe to thee, who hast mocked at grace as the greatest folly, and counted the gracious man a mad man, because he would not run into the like excesse as thou dost: Thou wilt at last see him the happy man. These things in generall you will acknowledge; but why do ye not apply them in particular?

SERMON LIV.

Of the counterfeit of inherent Grace, viz. Natu∣ral honesty; and why God hath continued in wick∣ed men the use of Conscience.

ROM. 2. 15.

Which shew the work of the Law written in their hearts, their conscience al∣so bearing witness, &c.

HAving dispatched the nature, properties, and effects of inherent grace, I come (according to my Method) to detect two counterfeits of this, and they are Natural Honesty, and Moral virtue; for these two make a glo∣rious shew, and seem to be like the two great lights in the world, if humane reason may be judge, and I begin with natural honesty out of this Text.

The Apostle in this Chapter brings in an heavy indictment and charge, both a∣gainst Jew and Gentile, wrapping up all mankind in their winding sheet, as being dead in sin and iniquity; and whereas it might be objected verse 14. That the Gen∣tiles cannot be found sinners, because where no law is, there is no transgression: He answereth this objection, informing us, That though the Gentiles were without a Law in some sense, yet not without it in another: They were without a Law writ∣ten and promulged, as the Jews had, but not without a Law ingraffed in their con∣science, whereby they had common dictates about good and evil: Which Natural honesty was a Law to them in many things; And therefore they not having a Law, are a Law to themselves. This being the summ of the Answer, he illustrates this work of God in mens hearts naturally,

1. By the Title, The work of the Law, i. e. The substance of the ten Command∣ments, which do summarily comprehend all duties to be done, and all sins to be a∣voided.

2. By the manner, It is written in their hearts. Though it be implanted, and in∣graffed, yet the Apostle useth this expression of Writing, because the Moral Law was written on Two Tables; onely you must not take this expression like that of Jeremy, Jer. 31. as Pelagius, and others have done, where God makes a Covenant, To write his Law in their hearts; for that is a gracious writing de novo, whereby God insuseth grace into his Children, enabling them to walk in his Commande∣ments with all propensity and delight, from sanctified principles within. But here he speaks of that natural ingraffing which God hath made upon the consciences of men, whereby they judge good to be imbraced, and evil to be abhorred. It is true, there are learned men, and most of the Ancients go that ways also, who expound this of Gentiles, but believers and converted; for it may seem to attribute too

much to Nature, to say, That Heathens do by nature the things of the Law: but when you hear in what sense they are said to do it, you will quickly perceive that to be no such great matter, as may put them in a capacity of salvation. I shall not trouble you with the interpretation of Flaccius Illyricus, much toyling about the sense of this place, which makes so directly against his opinion about Originall sinne.

Lastly, This Natural honesty imprinted in mens consciences, is described by an external effect, They shew it, viz. in the actions of their lives, abstaining from whore∣dome, injustice, and murther. 2. By Internal effects, The witness and workings of Conscience, sometimes by accusation upon things ill done, sometimes by excuse and approbation, when well done. Interpreters finde some difficulty about the sense of the greek words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the mean while accusing, or excusing one another. That is, as some expound it, They condemn one and another, by reason of the natural light of conscience left in them about ill doing, or well doing. But others, as it is in the Margent, render it between themselves, in this sense, Every man hath a court within in his own heart, where there are accusations or defences according to the nature of the works we do, Every one hath a judge in his breast, and a Tribunal or terrible Bar in his Conscience within, by which he is condemned or acquicted. This exposition I like best; onely I would render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not be∣tween, or the mean while, but Alternatim, By change and vicissitude, as the Greek word is sometimes used: So that the Apostles meaning is, That there is such a Law about good and evil in mens hearts, appeareth, in that all Heathens have had their Consciences one while accusing them, and at another time excusing them; one while they have been terrified, and another time comforted and quieted in their Consciences, according as they have deported themselves. Now to the whole exposition of this Text in the sense declared, may be objected all those places of Scripture which say, We are dead in sin: And Chap. 3. 10, 11, 12. &c. that long description of mans Natural filthiness, where none, no not one is said to understand, or to be righteous; especially that famous place seems directly to thwart this, where it is said, That the imaginations of the thoughts of a mans heart are onely evil, and that continually. But here may be easily an happy ac∣cord found out; for those natural impressions and inclinations, which are a∣bout good and evil, are imperfect and insufficient to enable us to do that which is every way good in every circumstance; and it is onely of some particular no∣torious things, and it is onely for the matter done, not the manner of it. There∣fore though Heathens have done good things, yet they never did them well; and though they have abstained from sins, yet they never did it from pure and right grounds. Thus while they did the works of the Law, and their Con∣sciencies were thus busie and active within them, yet they were corrupted and defiled; And therefore as the Apostle argueth, Their very mindes and Consci∣ences were defiled also, Tit. 1. 15.

This may suffice for explication at this time; more may be added hereafter: for this Text doth contain admirable practical matter, being fruitful, and bearing twins as it were.

1. That there is naturally implanted in mens consciences, such common notions * 1.779 and apprehensions about God, and that which is good and evil; that thereby their consciences are very active within them; and they forbear some sins, and do some good things in their outward conversation.

2. Though these principles and dictates of conscience within, carry men out to never * 1.780 so much natural honesty, yet it is not Grace.

I shall begin with the first: And for the understanding of it consider, That we may speak of the work of the Law in a mans conscience, according to a mans three-fold estate.

First, That of Perfection and innocency, wherein God made Adam before his Apo∣stacy:

And thus the work of the Law was perfectly engraven in Adams heart, both for knowledge to discern, and power to perform. This was a Star sure e∣nough to guide Adam to eternal happinesse: Adams soul was not made like a blank paper, for Virtue or Vice to be written on it, in a meer indifferency; but he was made after the image of God, which was righteousnesse, and true holi∣nesse. It was an Image, the whole and universall resemblance of God, and every Lineament was curiously, and accurately drawn. By reason of this, there was no duty to be done, but Adam knew it, there being no ignorance, imprudence, blindeness, or folly in his minde; and hereby he had a propension, in∣clination, facility, and delight in what God commanded, no commandment being an heavy yoke to him.

But Secondly, If we speak of man turned an Apostate, and become a wretched pro∣digall, losing that stock God set him up with; Then though nothing of that holy image be left in him, yet his understanding and conscience being faculties of his reasonable soul, they abide still, else he could not be a man. And although these are wholly corrupted, as to do any thing that is truely good, yet there re∣mains in man fallen, common notions and principles about religion and honestly, which serve for many special uses hereafter to be mentioned: And although in some these have been defaced, and they have grown past feeling, and their sense of God almost extinct, yet for the general these principles have been active in all men.

And Lastly, We may speak of these Divine reliques in man, as reformed and enlight∣ned by Gods word, and furbished by supernatural directions: And herein they are wonderfully furthering godlinesse; for grace doth not put out those little sparks, but enkindleth them to a flame: So that natural principles elevated and perfected by supernatural, carry a man forward to all real godlinesse. Now my discourse shall be limited to natural light and power, while we are corrupted in our sinfull estate; and in the examination of this, we may see discovered, that though nature hath many things laudable and commendable, yet she is not to sit in the Throne of Grace; but * 1.781 rather nature is graces foot-stool.

In the next place let us consider why God hath left these notions (as so many sparks of fire raked up in ashes) in our hearts.

And first, That hereby God might be known and acknowledged in all the world: That though men by nature did but grope in the dark, when they enquired what God was, yet it was clear to them there was a God, whom they conceived su∣preme, and then whom nothing could be better. This the Apostle calls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That which may be known of God, Rom. 1. 19. Indeed this naturall knowledge of God is so confuse, uncertain, and corrupted through carnall imagi∣nations, that in the Scripture phrase they are said to be ignorant of God, and to be without God, and that God is onely known in his Church: But yet that they at∣tain to some kinde of apprehension of him, is plain by Rom. 1. where they are condemned because they did not glorifie God, as they knew God. This is a sure Axi∣ome. That there is no meer natural Atheist in judgement; there may be an Atheist in affection and desire, wishing there were no God to govern and order all things, punishing men for their wickednesse; in which sense the Psalmist saith, The fool hath said in his heart, there is no God, Psal. 14. 1. But to be perswaded in judge∣ment, there are none so by nature, or very rare: God hath set this Candle in the dark places of the belly, to keep men in aw, and to acknowledge a power above them. Men that have not had the glorious Sunne of the word to walk by, yet they have had this Torch to go by in the night. And truly the improvement of this natu∣ral principle, that there is a God, might make every wicked mans joynts to tremble; for if thou canst not rase it out of thy heart, Why dost thou not glorifie him as God? Why art thou not afraid of him as a God? * 1.782

Secondly, Therefore these practicall principles of good and evill abide in us, that

so we might be the more inexcusable: For when men have not lived according to that which the light of nature would have directed them to, their condemnation will be very just, themselves being Judges, and their own consciences bearing witnesse to it. When therefore men live in such sinnes as Nature condemneth, such are uncleannesse, unjust dealings, lying and forswearing; they do not need Moses his Law, nor Pauls Gospel to condemn them; they have that in their own hearts which will accuse and overthrow them. The Apostle many times provoketh to Duty by this, 1. Cor. 11. 14. Doth not even nature teach thee? Oh how often may even Christians be severely rebuked? Doth not even Nature teach thee, that to Lye, Steal, commit Adultery, are horrid sins? How then canst thou break this strong bond in which Natural light hath tyed thee? To be condemned, because we do not believe in Christ, would not be unlesse Christ had been propounded to us: we need supernaturall revelation to some duties; but the Duties enjoyned by Nature, they oblige us, though no Scripture had been written, no Ministers did inform us; though none should bid us fulfill them. Thou hast a Doctor or Teacher in thy own breast, which condemneth thee for what thou doest, therefore art thou greatly inex∣cusable.

Thirdly, God leaveth these practical impressions upon us, that so what is good * 1.783 may be honoured and praised, what is evill may be matter of shame and reproach. It is an excellent thing to consider, That the things of piety, and justice, and all goodnesse, have a remarkable reverence in the hearts of all men. Who would not be thought to be pious, to be just, to be righteous? Now how could these come to have such Authority amongst men, if there were not something in Na∣ture to approve it? So wickednesse, that is condemned and censured by all mankinde: Now no man is willing to be thought an ungodly man, an unjust man; and whence is all this, but still from this work of the Law written in mens hearts? Hence are those rules, Omnis peccans est ignorans, and Nemo potest velle malum, quâ malum, Evill is forward to come in Goodnesses clothes, else it could not be embraced by any man. This makes much to justifie the nature of what is good and right; for all men, though never so savage or barbarous, they do adore it in the generall, though in the particular they have greatly mi∣staken.

Fourthly, This Law is written in mens hearts, that so kingdomes and common-wealths, * 1.784 and all humane societies may be preserved: For if there were not Dictates about God and righteousnesse, Kingdomes would presently be turned into rob∣beries, and horrid confusions. We admire, and that justly, the providence of God in bounding the waters, that they do not overwhelm the earth: but much more admirable is Gods power in preserving humane societies, that men are not Wolves and Tygers, committing all bloody outrages. What is the cause of this? No outward power or strength so much, as an inbred apprehension about a God, and a strong conviction of the conscience, what is righteous and just to be done; And therefore whensoever this hedge is broken down, the very flood∣gates of all wickednesse is presently set open; and blessed be God, that hath put such a bridle in the mouth of Man, who by sinne hath made himself so bruitish.

Fifthly, God hath left these sacred remnants in us, that there might be a ground * 1.785 of conversion and regeneration: For howsoever we are said to be dead in sinne, and our hearts are compared to stones, and we resembled to bruit beasts; yet that is in respect of any active capacity or ability to do what is good, other∣wise God dealeth with us in a way of reason and argument, answerable to those Natural Dictates within. Thus when Paul preached of Temperance, righteous∣nesse, and the world to come, Felix trembled, because there were some princi∣ples of reason within him assenting to those Truths which Paul preached. Indeed

the Papists fouly mistake, who make regeneration to be nothing but the actua∣ting and exciting of those inward principles by grace: As if a man should blow up and inflame some little sparks of fire covered under ashes: and by this means they make Nature co-operate with Grace; this contradicts those expressions where God is said to make an heart of flesh, and write his Law in us; for by these Texts it is apparent, That God infuseth the first power into us, and puts in a Di∣vine strength, and doth not excite, or stir up our Natural strength: So that be∣sides this Natural writing, there must be a Gracious writing, else we certainly perish. But yet these natural principles of religion and honesty, are good foun∣dations to work upon; to preach to men and not to beasts. I speak (saith Paul) to wise men, 1 Cor 10. 15. judge what I say. We preach to men that should have Reason, and Natural Conscience working in them: Now if so, How is it that thou art not converted? That thou hast not left thy sins? Set upon a way of strict Godlinesse? for let thy Naturall conscience work; give it leave to argue; hear it say what it can; Doth not that close with the holy Truths we preach to you? Your affections (happily) do not your love and desire do not, but your Natural conscience, that is terrified; that saith, this is religion, this is just; therefore it must be done: That saith, thy ungodlinesse, thy lusts are sins, and therefore to be avoided. Oh hear what that preacher in thy breast preacheth to thee some∣times: And (beloved) this is the great advantage that the Ministers of the Word have while they rebuke sin, exhort to Duties: Though we make men our enemies, yet their consciences are our friends: While your corrupt affections make you rage and sret at what is good, yet your consciences they speak for it, and approve it. That therefore the word of God might have a subject to work upon, something to close with, there are these fiery sparks of light and Truth burning in mens breasts: So that there is no man we preach unto, but if he would let his Natural Conscience be judge, and determine about his leaving sin, and doing good, the Verdict would be on the Ministers side. Here is the controversie, the word of God commands thee to cast away those sins thou livest in, it threatens thee with all the Curses in the Law. Well, thy corrupt heart pleads to the contrary, these lusts are sweet, are profitable, thou art accusto∣med to them; and then thou hast many carnal prejudices; To do so, would be to live strictly, precisely, singularly; and what repute that hath with the multi∣tude, all know: So that it is against their good name and their credit, they con∣ceive, to be so wary about sin; thus thy corrupt affections plead. Well then, put the issue of this debate to the Naturall light of Conscience, hear what that will say, and presently that will conclude, That which is good and righteous, is to be pre∣ferred before what is pleasant and profitable: That will say, God is to be obey∣ed before man: if you will go on, and live thus, and do thus, I must do my du∣ty; I cannot but accuse you, terrifie you, arraign you: I cannot but give you ma∣ny sharp wounds: And howsoever you may for a while through pleasure, and pride, and earthly affections stop my cry, and stifle my voice, yet one day I shall roar so in thy ears, that for horrour thou wilt not be able to endure it. This is the very 〈◊〉〈◊〉 about every wicked man; and therefore think not to bear it out a∣gainst the word; do not go about to stop the mouth of Natural conscience. Thou mayest for a while ••rown the noise of it, and study diversions; but Oh wo, and thousand tin; a wo when it shall tear and devour, and none be able to de∣liver.

Sixthly, God hath imprinted these principles in us, That so Men might abound in civil honesty, and Moral virtues; which although they are not true grace, they * 1.786 are but copper, and not gold, yet hereby men are lesse wicked, and so God is not so much dishonoured, Camillus is better then Verres: Fabricius then Cata∣line: Mens lives are not so much to the reproach of Gods name, and his exceed∣ing great dishonour; for howsoever it be true, That these principles of Nature

doe not encline us to good truely, and upon a right ground, yet by them we are curbed from acting all the wickednesse our hearts would accomplish; and so are thereby as Wolves and Tygars tyed up in chains. The Apostle supposeth this, when he saith of the Heathens, Rom. 1. That they detain the truth in unrighteous∣nesse; That is, the natural knowledge which they had of God and righteousnesse, would have provoked them to what is holy and good; but they violently de∣tained this Truth; they kept it from being active, and bursting out like fire in their lives. Is not Medeas case, the case of many men, They see better things, and approve them, but they follow the worst. Oh consider thy self, Doest not thou inwardly think there is a better life to be lived then I live; a better course to be taken for Heaven then I take: But still thy sins and corruptions turn thee out of the way. Oh it is to be feared that this is a reigning universal sin; for Men having lived so long under the Gospel, cannot become so bruitish and stupid in their imaginations, but that they know when they sinne, and when they doe well, How then can they endure to live against Con∣science.

The causes of the Senselesnesse, Silence, and Stupidity of the Consciences of most Men.

BUt you will say, If God hath left these principles in us, How comes it a∣bout that in many men they are asleep? Do not all Men almost runne into those sins which the Law of Nature forbids? How is it that Men swear; lye, commit whoredomes, and do injustice, if they have such a School-master within to teach them? Who would not say by the lives of most men, That these are overwhelmed and quite buried? and if it were among Heathens, it were no great wonder; but that it should be amongst Christians, is the great amazement: For they have not onely this Natural light inbred in them, but supernatural light also revealed unto them. So that for men under the Gospell, to become so sottish and senselesse about what is good, and what is sin, is beyond all expression intollerable.

The grounds of this senselesnesse and stupifaction of Conscience may be these.

First, Ill education, and long continued custome in evill, for these things be∣come * 1.787 a second nature quickly; and the first Nature is obliterated as it were. Men that live constantly by great Noyses, they regard them not; but strangers are much disquieted with them: So what men have been brought up in; they saw nothing but wickednesse and prophannesse in their parents lives, and in the families where they were taught; this takes away the horror of sinne: They see their Ancestours, and learned men, and great men, they have made no matter of Godlinesse, but sinned as they pleased; this roots out all aw of sinne in the Conscience: Some Heathens banished out all Poets, and Comedies, and Tragoedies upon this ground, because their Gods were brought in, doing some wickednesse or other: Now they well argu∣ed, That men would be much more hardened in their impieties, when they had their Gods for a pattern.

And thus it is here, Children, for the most part, and servants, they have no other God then their Parents or Masters; and if they observe them to drink, and swear, and be naught, they immediately conclude, they may do it also: so that if you ask, How is it that so many men live without any sense of a God, or Conscience about sinne, enquire into their Education; ask how they

have been brought up: Did not their Parents, their Ancestors, did not their Fa∣milies they lived in abound in sin; and then without Gods miraculous grace upon them, they cannot come to be of another judgement: and this is the reason, Why the Scripture doth so often call upon Parents to teach their Children the fear of God, and to bring them up in his knowledge; for if that be neglected, those na∣turall sparks of honesty will quickly be put out. And much like to Education is Cu∣stome, men habituated in evill wayes are past all feeling presently. Those who at first had some checks of Conscience, and akings of heart, when once plunged into sinne, they fear nothing, they feel nothing, they apprehend neither heaven or hell; but as the Salt water of the Sea when it hath over-flowed the Banks, and covered some grounds, leaveth such a saltish, brackish disposition in the ground, that it can never be got out again, or return to its former nature. Thus Custome in any pro∣phane way takes away all sense and feeling, so far, that they never come to that ingenuity and tendernesse of conscience which once they had. How is it that once thou daredst not omit prayer, private, or in family? That once thou couldest not give way to unchast company? Thou couldest not endure the company of ungodly men: But now these things are never any trouble to thee; they are no torment to thee. This is a custome, this is a prophane use upon thy spirit: Oh then put out the sparks of fire before it be kind∣led; stop the leak at first, before the ship be filled with water; resist the principles of sinne: Of all sorts of people we have least hope of doing good unto them, who are setled in a sinfull way; that can sinne without fear, or any regret of Conscience: For these men have not that foundation in them, which we should work upon: For our preaching doth good to those who set Conscience a work, that let Natural light close with what is delivered.

SERMON LV.

Shewing more Causes of the Senselesness, Silence and Stupidity of the Consciences of most Men.

ROM. 2. 15.

Which declare the work of the Law written in their hearrs, their Consciences also accusing, or excusing one another.

THe last day we delivered one main cause of the silencing, or stupifying those Dictates and Principles of naturall light, which provoke to that which is good, though very imperfectly and detectively. We now proceed to a second ground; and that may be an imprudent and sinfull consideration of the government and administration of things below. That it hath fared ill with those that have done * 1.788 well; and on the contrary, that those who have been very hainous in wickedness, have yet prospered, and had great abundance; hath been a great tempest to put out that little spark in mens hearts: which consideration made the Poet say, Sol∣licitor nullos, saepe putare Deos, He was tempted to think there was no God, when he looked upon the administration of things below. This sate heavy on the heathens spirits, whereupon they have made Tractates upon this question, Why it sometimes fals ill to a good man, and well to a wicked, as Seneca and Plutarch, wherein they have behaved themselves in some measure well, gravely acquitting Gods providence; and had they enjoyed Scripture-light, they had easily waded through that deep: And it is no wonder that these blasts have made Heathens stagger and reele too and fio, for we have the eminent Cedars in Gods Church almost overturned by it. David, a godly man, greatly exercised in severall condi∣tions, though alwaies finding God turning stone into bread for him, when he was in any wildernesse, yet how pitifully doth he toil and labour under this temptati∣on? Psal. 73. that those who were wicked, they prospered, they had their hearts desire; they had no pangs, nor troubles; and this did so far prevail, that in a sudden passion, he speaks like an Atheist, Verily, I have washed my hands in innocency and have cleansed my heart in vain. On monstrous speech, and dreadfull to come out of a godly mans mouth: to say, it was a vain thing to fear God, a vain thing to walk justly and innocently, if he had done wickedly, he should have pro∣spered better. But this was onely a suddain motion, an imperfect suggestion of the flesh, not a setled deliberate principle; therefore he quickly recovers, calls himself a foolish and ignorant beast, goeth into the Sanctuary of God, and there under∣stands aright; yea, and as a man in a great inward heat and agony, but getting some ease and respite, saith, Truely God is good to israel, even to the clean in heart; so that this generous wine doth at ••ast expell that noxious venome in it. In like manner we see Jeremiah, chap. 12 1. staggering under this divine dispensation, though ac∣quitting God: So that we see its a great part of wisedome to behold the marvel∣lous doings of God on the earth, with a wi••e and pure eye; not to turn Atneistical, carelesse, and prophane, concluding it is all one, whether a man be godly, or un∣godly,

just, or unjust. The Psalmist saith, The fool hath said in his heart, there is no God, Psalme 14. 1. It's not Jehovah, in the originall, but Elohim, none that judg∣eth, or governeth the world, taking notice of things done here below; and how great an incouragement this is to goe on in wickednesse, appeareth by that of Solo∣mon, Because judgement is not speedily executed upon the wicked, therefore is the heart of a man within him set upon folly, Eccles. 7. 8, 11. Oh then if thou wouldest have these principles of conscience quick and active within thee, then doe thou by Scrip∣ture information, consider of all Gods administrations here below, knowing that even what is most crooked to thy apprehension is yet streight: as the stick in the water, though streight, yet seemeth crooked, because the water is not a fit medi∣um to see by: So thou art astonished at many Providences of God in this world, and thou askest, Where is the Justice, the Wisdome, the Equality of these things? but thou lookest through an unfit medium, and so they seem crooked to thee. Alas, the Scripture doth evidently informe us of just, and wise ends, why God some∣times suffered his enemies to prosper, and godlinesse to be persecuted, and his Saints made Martyrs for his Name sake; so that the Word of God is the truest Glasse to represent the face of all things here below, especially that is satisfactory, that God hath appointed a day of judgement for the whole world, when all shall ap∣pear, and be judged for what is done in the earth; and as here below they do not complain that Malefactors are not executed before the Assizes, but patiently ex∣pect that time: So are we quietly to wait that great day, wherein God will settle all things according to their nature and deserts. Let no man therefore harden him∣self in impiety, thinking I have been thus long a prophane, unjust, ungodly man, and I am well and lusty, nothing aileth, or troubleth me: Let not this caute∣rize thy Conscience, for thou art but as the beast fatted for the Shambles.

A third way to ch••ak this work of nature, is plunging and drowning our selves into earthly things, or voluptuous courses. * 1.789

First, Earthly things: There are none scarce have lesse conscience about good and evill, lesse apprehension about God, than those that like Moles are alwayes digging in the earth. Judas from a covetous principle within, betrayeth and selleth innocent bloud. How could he commit such an unnaturall sin, do that which the natural light of Conscience would so condemn? It was Covetousness. Which made the Apostle call the love of mony, the root of all evil, 1 Tim. 6. 10. as that which would put out all divine & humane light in a man. The Pharisees who were covetous derided and scorned Christ; these Terrae filii are never Caeli fil••i, These Children or Sons of the earth, are never capacious of heavenly light. Its the punishment upon many a man which twas on the Serpent, to lick the dust of the earth, and to live upon that; so many men goe to bed, rise and walk wholly with earthly and worldly affections, into these they are even transformed, and made like clods of earth. Now such men have very little apprehension upon sinne, or godlinesse; were it not for the shape of their bodies, you might judge them beasts, for they re∣gard onely the things of sense. Thus as the glorious Sunne is eclipsed by the inter∣position of the Moon; so doe arthy thoughts, and earthy affections obscure that petry light, which shineth in a mans breast; and certainly, if love of the world hath put out the Gospel, and Scripture light that shined in some mens breasts, as the Scripture gives pregnant proofs of it; no wonder if it do wholly extinguish the light of nature. Take heed then of Corah's judgement or a worse, he was bodily swallowed up in the earth, but thou in thy soul and spirit. Is it not with thee as the barren heath, that brings forth nothing but Briars and Thorns fit for burn∣ing; so thy life produceth nothing but damnable matter, and what makes for eter∣nall destruction. Be not therefore in this sense, a worm and no man, one that is wholly bred of the earth, and liveth in it: Though nature and grace preach to such; though the Word of God cry aloud to such, yet they have no eares to hear.

Secondly, men plunged in voluptuous riotous courses, living in beastly lusts, * 1.790

either of uncleannesse, drunkennesse, or such deceitfull pleasures: Th••se muddy streams doe quickly put out that candle in the inward parts: Those that are drunk, are drunk in the night, saith the Apostle; sins of pleasures and inte〈…〉〈…〉ance they are committed when men have put out all knowledge, that so they may neither be ashamed or afraid of what they have done. As muddy Bogs breed Toads and Frogs; so loose and dissolute lives breed all poysonous and loathsome imaginati∣ons in a man: Therefore saith the Prophet, Wine, and strong drink, and Whore∣dome take away the heart, Hos. 4. 11. How many men by debauched and luxurious courses have made themselves at the same time sots in their bodily parts, and in their naturall conscience; and by their loosnesse have spent their consciences, as well as their estates; and as they have scarce one peny left to maintain themselves or children; so not one good thought left in their consciences, to accuse and con∣demn them for what they have done! Oh therefore who can complain bitterly e∣nough of that bruitishnesse and beastlinesse, many men are plunged in by their loose and intemperate lives, and even under judgements, and not so much awakened as Balaams Asse was, under her Masters blowes. Oh that this sottishnesse were one∣ly in Sodome, not in Jerusalem, in Gomorrah, not in Sion. If then you see many men living without any dictatings of Conscience about God, if you see them commit∣ting all manner of evill, so that they plainly declare they have no love of God writ∣ten in their hearts, but of sinne and the Devill: Marvail not at this, but consider, Are they not men wholly plunged in worldly things? or are they not confirmed in lusts and Pleasures of the flesh; if so; you may as soon expect a Star in a loath∣some dunghill, as any right principles in such corrupt conversations; so that these are scarce to be reckoned in the number of men.

The fourth cause which over-whelmeth these Dictates of nature, is frequent and habituated living against them. Constant Rebellion against the light, at last puts it * 1.791 out: Men by use are not afraid of it, Econsuetis non fit passio, saith the Philoso∣pher; ordinary things we are accustomed unto, breed no extraordinary passion, or affection in us. As it is with supernaturall light revealed unto us by the Word and the Prophets, a daily living under it made the Jewes despise it; and they did the more vehemently resist it, by how much the more common it was; insomuch that both the Prophet Ezekiel, and our Saviour Christ tells them, that if strangers had enjoyed such means of grace, they would have been wrought upon. As (I say) it is in supernaturall light, thus it fareth with naturall, the continual accusations, and smitings of Conscience, through custome men harden themselves against, and at last contemn them. Take heed therefore how thou dost those things that thy heart condemneth thee for: for after thou art used to such obstinacy, though God should raise Thunder and Lightning in thy breast, it would not at all amaze thee: As those that are Witches and W••zzards, at the first apparition of the Devill to them, may have some trembling and fear; but after they have given up themselves fami∣liarly to him, there is no amazement or horror at all. At first to doe and live a∣gainst the convictions of Conscience, is a dolefull and dreadful thing, but after they have once used to kick against this prick, they come to such a dedolency, that they feel nothing at all. If the Apostle Rom. 14. makes it such a grievous and hai∣nous sinne to eat any meat doubting, or to doe any thing doubting, whether it be a sinne or not; then how grievous a thing is it to doe those things, about which thou hast no doubts, but clear convictions that they are sins: As for example, take the unjust, deceitfull man in his trade, Dost thou doubt whether thou sinnest in lying, cozening, and over-reaching? Dost thou scruple whether it be a sinne? No, but thy Conscience plainly telleth thee, This was not lawfull, this was not just. So in∣stance in any grosse prophanenesse, Do you commit these things, doubting whe∣ther they be sinnes? or dost thou not plainly accuse thy self in what thou dost? Oh then think with your selves, if I did but doubt whether these things were sins, I ought not to doe them; but when I know they are sinnes, when I see as clear as the Sun, that they are iniquities forbidden by the Law of Nature, then how pre∣sumptuously

wicked must I needs be? Thou therefore who dost constantly walk in ungodly, prophane courses, thou art a shame and reproach to heaven and earth; God from heaven, and God by all the Creatures doth condemn thee here∣in. This stupidity of Conscience the Scriptures calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, when men through much labour and manuall exercise have brought such a callousnesse and senselesnesse upon the palmes of their hands, that they feel no pain at all. Thus men by frequent repressions of the beams of this light, doe at last become altoge∣ther stupid; as the Dogs that lie by the Smiths Forge, through custome, fear not those sparks of fire that flye about them.

We may conclude, A fifth cause of the suffocating of these naturall Dictates tobe * 1.792 a just judgement of God upon men, because of the abuse of Natural light: when men have not lived as they have known, nor walked as they have known, God as a just judge hath delivered them up to their own unnaturall lusts, which hath been more grievous than to be delivered up to Lions and Bears, and to be torn in pieces by them. This is evidently set down, Rom. 1. at large; where the Hea∣thens, not walking according to those implanted principles within them, but breaking the bounds that nature had set them, God gave them up to all manner of ••usts, whereby they committed most unnaturall crimes, which the Apostle there reckons up. Marvail not then to see men become like bruit beasts; say not, How can men be thus unnatural? How can they choak that light in their hearts? Think not much at these things, for many men live under Gods spirituall curse upon them; he hath delivered them up to their lusts and sinnes, to doe all manner of wicked∣nesse without fear and trembling: a judgement of all judgements most terrible, yet it is often seen in the world: for were they not given up to such a spirit of slumber and security, they would be like so many Cains and Judas's after their abo∣minable iniquities, so many Magor-missabibs, whom fear would incompas••e round about.

Sixtly, Another cause that will dull, if not extinguish those principles of conscience, is a wilfull turning away our thoughts and considerations from what they speak within * 1.793 us. Men study diversions, and for fear of such sad melancholy thoughts as they term them, they will goe into merry company, take great imployments upon them, that will busie their heads so much, that they never hear what Conscience speaks within, because of the crowd of imployments without. Thus Cain full of trembling, to shake this off, he travaileth, and buildeth Cities, and all to have a quiet mind. Thus as when the Prophets of God called to mourning and sackcloth, there was gladnesse, and making of all melody: so when Conscience accuseth, condem∣neth, calls for repentance and reformation, they labour to make a greater noise that may drown this. It's true the acts and dictates of Conscience are not sub∣ject to our wills, Quoad specificationem, as they say. A man cannot think that to be good which he desireth, nor that to be evill which he would not; but against and contrary to mens wills and affections they say, This is good, and this evil: but quoad exercitium, in respect of the exercise of it; So they may wilfully turn away their thoughts from considering what is said to them. Thus as the thief hareth the light, because his deeds are discovered thereby; so a wicked man dares not give heed to what conscience saith, he runneth from it as much as he can, because it is wholly against the course of his life; so that if you never minde or consider, what that law of God in thy heart speaks to thee: it's no wonder if thou art never re∣formed: But if thou wouldst commune with thy own heart, and search it, bid all other things stand aloof off, thou and conscience will consider together, thou and conscience will examine together; if this were done, thy sins should not lodge a night longer with thee.

Seventhly, A prephane jollity, and a carnall merriment, this also weakens the voice of naturall Conscience; some men are as afraid of any serious sober thoughts * 1.794 about God, and the day of judgement, as children are of the dark. This was their disposition, who said, Let us eate and drink, for to morrow we shall dye. Oh pro∣phaness,

rather let us repent and mourn, and forsake our sins, for to morrow we shall dye; but these swinish Epicures, they made the clean contrary use, We have but a short time to live, we may not hold out till to morrow, there∣fore let us be merry while we may, when we are gone, all is gone; we will take our pleasures while we may have them. This jolly prophaneness, puts out all the eyes of Conscience; now all his care and thought is, but how he may be mer∣ry, how he may be glutting and satisfying his lusts; as for the day of judgement, or those sad Sermons which his conscience may preach to him, he desireth to hear no more of them, he wil make much of one while he may. But Oh! what is this making much? Its making up much wrath, much misery, and much horror for thy self: That which thou saidst is making mirth, is indeed making nothing for thee, its the eternal perdition of thy soul and body.

Eighthly, Neglect to stir up and quicken these natural Dictates, by all those special and supernatural helps which God hath appointed; not that these can ever * 1.795 be polished or made grace, for that is a new creation, as you heard, and comes into the soul wholly from above; but diligence and attendance upon the means, would make these more tender and vigorous within us: This may be amplified by the parallel of supernatural light; for if when God hath graciously ingraven this heart in his people, so that the Law of God becometh a delight unto them; yet even this work of grace may seem to be quite overwhelmed, so that there do not for the present appear any motions or breathings of Gods spirit in them, no wonder if in natural men, all things lie so hushed and quiet, that nothing of this natural Law is declared. For an instance of the former defection, take David and others; Who could think that ever they should commit such bloody and hideous sins as they did? Where was their grace? Where were the fiery darts of Gods spirit in their hearts inflaming them? Nothing but sin and the flesh appeareth in them, they are like a tree in winter, that discovers no sap or life; like a man in a dead Lethargy, that manifests no breath: Now then, if the supernatural work of grace in a godly man, may be so stupified and over-whelmed, is it any wonder if these dictates of nature be silent? But as in the godly, these things are overtopt by their sluggishness, and careless walking; so in natural men, whatsoever dictate may be to good, it wholly dyeth, as sparks of fire dye, because there is nothing to blow on them, and inkindle them.

Lastly, Therefore may there be no declaring of this Law in mens hearts, because * 1.796 they do inordinately desire to live without any controll or check: Now these natural principles, they are a School-master to keep men in awe; they are a judge to terrifie and keep men in fear. And as the Malefactor would willingly kill the Judge, if it were in his power, that so the Judge may not condemn him; thus the corrupt lusts and affections of men, make them desirous to stifle conscience, that so conscience may not condemn or accuse them. There is nothing that a wicked man is so afraid of, as to be disquieted in his sins: Our tongues are ours (say those prophane men) who shall control us? Therefore that they may not stand in awe, and so be kept from sin, as the Psalmist speaks, Psal. 4. 4. they labor to muzzle the mouth of conscience, that it bite not: A vain and foolish attempt indeed, for when God makes this roar and rage in a man, all the plea∣sures, sports and pastimes in the world, cannot allay the noise of it; but yet men will attempt these vain things: Fear of natural light, makes men hate it, and the hatred of it, makes men put it out if they can.

Use of Instruction, How inexcusable all men are, who live in the committing of gross sins, such as natural light forbids: Who can plead for thee? What canst * 1.797 thou say for thy self? Its no excuse to say, I am no scholar, I am not Book-learned: Alas! thou art new born with these principles, that To do unjustly, to live intemperately, are not lawful to be done: Think not to say, I cannot read, I am not able to peruse the Bible, for if there were no Bible, no Ministery, these sins are condemned by a Judge in thy own breast. You would think it

impossible that even among Heathens any such impiety should be found, but a∣mong Christians to have it, who would not cry out, Be astonished O Heavens, and blush O Sun, that in the Church of God men should lie, forswear, be un∣clean, and walk in the bidden ways of dishonesty. These go against natural and supernatural light, against the Bible the Book of God, and against their con∣science that Vice-Roy God hath placed in their hearts: Think then how speechless thou wilt presently be stricken, when God shall inquire about these things.

SERMON. LVI.

Shewing how prevalent Natural Conscience hath been in Heathens, in reference to good Laws, Books, Affections, Lives; And how it should stir up Christians to jealousie.

ROM. 2. 15.

Which declare the Law written in their hearts, their consciences also excu∣sing or accusing one another.

VVE have instanced in many grounds, which may justly be thought to blu••, if not quite race out, that Law of Nature in us. The next thing to be undertaken is, to shew wherein men do demonstrate these * 1.798 dictates of Conscience, and how far they have been prevalent upon them to that which is good: And the discovery of these things, is an excellent way to raise blushing in the faces of many Christians, and to provoke them to jea∣lousie, when they see that done in Athens or Ethnical Rome, which is scarce done in Jerusalem; especially those who are the people of God, and pretend to an higher and supernatural light, must diligently beware, lest they be outstript in those moral honest things, which the very light of nature teacheth some men. To the work therefore in hand; And

First, This Law of God in mens hearts, is demonstrated by these excellent Tractates and discourses, which many by the help of natural light onely have written; where∣in * 1.799 although they are as blinde as Bats and Owls, in the Sun-shine of the Gospel, in respect of any true gracious thing, yet they do wonderfully approve that which is good and righteous in the general, condemning and disswading from that which is evil. Thus the Moral discourses of Seneca, Plutarch, Plato, and some of the Stoicks, speak very high things about that which is vertuous, and that which is vicious; insomuch that many mens Divinity in their Sermons, or Contemplations and Devotions, have been nothing but the choice flowers pul∣led out of their garden. This (I confess) is justly to be blamed, and severely re∣proved:

for Scripture matter, either in things of faith, or things to be done, doth as much excell all those Notions, either in majesty or purity, as the Sun doth an Ignis Fatuus, or any Ignited Meteore: But I know not how it falls out, whether of the witty invention in them, or eloquent expressions, those Hea∣then Authors have delighted some, more then Davids Psalms, or Pauls Epistles; especially many of the Jesuits in their Religious Tractates, stuff their discourses with Seneca's Contemplations, or Moral Inventions. Now although it be true, that it were a great error to take John Baptist, though a great Prophet, for Christ, much more a Seneca or a Plato (though stiled Divine) for a Christ; yet if we speak of the sphaere of nature, how far she hath been able to accuse vice, and plead for vertue, herein they have been wonderful; take Tullies Book De Ossiciis: If men and their publique conversation, did keep to that fidelity in words, righ∣teousness in deeds, and love to the publique against all particular profit, it would make the lives of men very admirable, though not godly: And it is a great honor to those Books of the Heathens, that the Apostle himself doth some∣times alledge verses out of such Authors, and that for morality also; witness that sentence, Evil words corrupt good maners; which is sanctified (saith Ter∣tullian) or made Ecclesiastical, as Hierom, by Paul, it being a verse of the Comedian Menander; and it is true by experience, that evil words and discourses, such as some Corinthians had, which did privately, by some reasonings fetched from Philosophy, endeavor to weaken the Christian faith about the Resurrection, do quickly infect mens lives: and as the Apostles, so ministers may sometimes upon fit occasions, use sentences out of those Authors, so that they do it not too frequently, or with affectation, or thereby disparaging the powerful simplicity and divine Plainness of the Scripture. The many Books therefore and Discourses, which men by the help of natural Conscience have made, to the ordering of mens lives in a vertuous way, are a sure demonstration of this Law written in their hearts.

Secondly, The wise, just and righteous Laws which many of their Law-givers * 1.800 have made, when they setled a Political Government, do plainly declare also this work of God in them. Its true, that such Law-givers, besides their in∣planted reason, had also acquired much experimental prudence, and haply some of them at least, had by hear-say, the Divine Polity and Government which Moses appointed the people of Israel: But with these, they had also those sparkling notions, of differencing justice from injustice, good from evil, else they could never have made such wholsome Laws; especially the Laws and Manners of the Lacedemonians, are much commended for Sobriety, Moderation, and Abstinence from all intemperate and luxurious courses; insomuch that Erasm••s saith, Diceres Germané Christianos, si pro Lycurgo Christum nacti fuissent legum latorem, one would have thought them true Christians, if they had had Christ a Law-giver for their Lycurgus, though herein Erasmus, as in other places, is too bold: Howsoever, this comes wholly from that Divine impression men have left in their consciences, whereby they punish sin and exorbitancies, but reward vertuous imployments. It is true, in some things their wisest Law-givers have established notorious wickedness, but that doth not hinder the acknow∣ledgement of their many other good Laws. If then Heathens have such thoughts about wicked actions, that they deem them worthy to be punished with all disgrace, contempt and reproach, yea some of them with death it self, and that in the most cruel maner. This doth evidently declare, that they had in∣bred principles about good and evil; and upon this ground it is, that the Apostle speaking of Magistrates, even Paganish, saith, They are the Ministers of God, to thee for good, Rom. 13. That they are a terror to the evil, and not to the good; if thou doest well, be not afraid, but if thou doest ill, fear, because he doth not bear the sword in vain: So that this is a manifest conviction of the Conscience of every wicked man. If thou art a prophane, unjust, intemperate

man, why art thou afraid the Magistrate should see? Thou fearest his eyes, Is it not because of an implanted principle, That good is to be incouraged, and evil to be avoided? and the very fear of the Magistrates sword, keeps a world of people from that actual wickedness, which otherwise they would be plunged into: So that if you look over all the Societies of men in the world, that have a Government, wherein some command, and some obey, you will conclude, All this proclaimeth to the world, men have thoughts there is a God, and that wicked actions deserve just punishments.

3. This Law is declared by an acknowledgement of a God, and the solemn worship∣ping * 1.801 of him. Their Polytheism or multitude of gods, though it discovereth hor∣rible blindeness and ignorance upon them, yet withal it argueth, a sense of Deity. The Romans had a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Temple for all gods, thinking themselves herein Religious, that they did not refuse the Religion of any nation: Their Temples, their Altars, their Sacrifices, their Reverence to their Priests, the ex∣cessive charge and cost they were at in keeping up their Religious Worship, though they bespake miserable madness and confusion upon their spirits; yet they also demonstrate innate apprehensions about a God, and that Divine ho∣mage we owe to him. And as for some, who were called Atheists, its thought therefore they had that brand on them, not that they were against a God, but because they derided the multitude, and the superstitious observations of the gods then worshipped. Its plain, Seneca thought the Romans guilty of much ridiculousness in their Divine Worship, and wrote a Book about it, as Austin saith, which is lost; and although he thus was convinced of their vanity, yet he diligently performed that external Worship, Tanquam legibus jussam, non Diis gratam; As a thing commanded by the Laws and Customs of men, not at all acceptable to the gods. As they were frequent thus in Adoration, so they performed it after a grave and solemn maner; witness that cry of the Priests, Hoc age, minde this onely: and certainly the reverence, attention and dili∣gence of Heathens to their Idols, will condemn the sluggishness, dulness and drowsie irreverence, which Christians shew to the true God, in their Worship of him.

4. They declare this Law written in them, by the work of conscience terrifying them upon any evil actions: What fear and horror hath been upon heathens con∣sciences, * 1.802 though they have had no Scripture to accuse them! Histories declare, upon unjust, unclean and injurious acts, they have not been able to rest or sleep, and eat: Why is all this? but because of their judge within; which hath made even Heathens, so much admire a good conscience, and set out the misery of an evil one. Alas, we would think such things should be spoken of onely among Christians, and where the word that is preached, is the discerner and dis∣coverer of the thoughts and actions of all men; but even among them that never saw this Sun, there are divers sayings, commending and admiring the blessedness of living so, as not being conscious to our selves of any gross sinful ways: Nil conscire sibi, &c. To be conscious unto a mans self of no evil, or un∣just action, is that onely thing which may make a man happy: Hic murus aheneus esto; that is a brazen wall to beat back all darts; As the sweet nurse in old age, as Pindar calls it. Oh that Christians should do so many things, that raise up conscience like a Lyon and Bear, to roar within them; when even Heathens have been afraid to make their conscience their enemy and adversary. If the fire hath so quickly burned the green tree, how will the dry tree indure? Oh think not these phrases of Conscience, and trouble for sin, unquietness and terror in a mans breast, to be fictions and vain scare-Crows: No, men have had them, that have lived onely in a wilderness, that had no other Book to read then that of the Creature; they have feared a terrible just God, ready to be revenged on them whithersoever they went: And doest thou lye, and steal, and commit whoredom, and thinkest not that God beholdeth thee, with a sparkling eye, full of vengeance?

Lastly, They declare this Law written, in that they have improved these natural * 1.803 sparks, and have attained to admirable commendations, for many things done by them: They did not all of them detain the truth in unrighteousness, but did admit of all the Culture and Tillage they could meet with, to perfect those vertuous principles as they thought of. Hence some of them have thrown away all the wealth they had, that they might the better attend to Philosophy; yea, So∣crates would never dispute about the Heavens or Stars, or other Sceptical matter, but wholly manners, how to rectifie them, and to make yong men leave: their vices; especially we might give you instances of their great improvements in these things:

First, Their hearty love to the publique, preferring it above all particular re∣spects and advantages. Tully would not have immortality it self, to hurt the * 1.804 Commonwealth: Another said, he had rather be poor, so as the Commonwealth were rich, then he rich, and that thereby made more poor. They conclude, Justice and Righteousness, were the onely walls and defence of a Kingdom. Some of them, devoted themselves to present death, as the Decii and Curtii, to pre∣vent judgements to the publique. Oh what a shame may many Heathens, upon record in History, be to those who stile themselves Christians!

Secondly, In Fidelity and Righteousness, both of words and promises, and all * 1.805 their contracts. Romana fides was a proverb, because they faithfully would do what they had promised; their words were as good as oathes. One prisoner, a captive, had given his word, that if he might go to dispatch his business, and get some way or other to redeem himself, he would faithfully return again, in case he could not; and not being able to effect it, he returneth again to his ene∣mies, though he knew he was to be put to all cruelty. Aristides was called the just, because of his righteousness and faithfulness in all his dealings. But of how many may we say, even that are called Christians, in stead of Such an one the just, such an one the false and unrighteous man.

Thirdly, In all moderation and sobriety, abstaining from those things that were * 1.806 fit objects for their lusts. Alexander kept himself from Darius his Virgins, when he had conquered him by War: They were temperate in their dyets, avoiding occasions of gluttony and drunkenness. The Lacedemonians would have their children see a drunken man, that beholding his madness and beastliness, they might take heed of it: And as for the passions of anger and malice, how lowly in refraining of them, patiently bearing all contumelies and reproaches! I would, said an Heathen, to one who reviled on him, that this man could rule his tongue, as well as I can my ears. I would beat and punish thee, said another to his servant, but that I am angry. Thus we might go even into the wilderness, and gather many sweet flowers there: We might tell you of wise and sage Apophthegmes, of vertuous and noble actions, and all this while they had no hopes of an Heaven, or Eternal Glory to incourage them. Many of them, after their noble Achievements for the publique, returned home a∣gain without any wealth or advance, but onely glory; yea, and one or two of them contemned that also: But though they have done thus worthily, yet you must take heed of two errors, magnifying these their actions too high.

First, Some have thought, and that both of the ancients and latter sort of * 1.807 Writers, that many of these Heathens have been saved; that men who in their generation did thus wonderfully, could not be damned. Though these Teachers are divided among themselves; some say, the Law of Nature saved them, as Christ doth Christians, so that they say, they were saved without Christ: Others say, Christ was immediately and extraordinarily revealed to them: but neither of these opinions have any ground in Scripture, which attributes no sal∣vation but unto Christ, and the calling upon his name, which they did not. * 1.808

Secondly, The other Error is, that natural men by improving their naturals, are thereby disposed and prepared for supernaturals; that a man by well using

of this natural light, God will give him supernatural light: But God hath made no such promise in the Scripture, and the falsness of it is declared in this. That we never read yet of any Heathen, who upon the good improvement of those natural abilities, had grace vouchsafed to him. I shall in the next place come to the Use of this point; And

First, Have Heathens without the Scripture, without the knowledge of * 1.809 Christ and his Word, done many things righteously and soberly? Then what shame and reproach is it to Christians, if any among them be found unjust, un∣godly, and living in all intemperance? Yet is not the greater number of those that profess the Christian Religion, infected with some erroneous and gross vices or other, which the Gentiles have abhorred? As Christ said of the Cen∣turion a stranger, He had not seen such faith in Israel; and truly, we may say, That there is not to be seen such faithfulness in mens words, such temperance in their lives, no not among many Christians, as have been among many Gentiles. Who can plead for such who deal unjustly, speak falsely, over-reach in their contracts? when men without the true knowledge of a true God, have been afraid to do it. You could not among all the Lacedaemonians have seen one drunken man, un∣less it was their slaves, their Helotae, as they called them; and now it is hard to finde a sober, temperate man among many Protestants. Some of the Heathens have been so Religious about an oath, and fearful about swearing, that they never would use it upon any humane or earthly business; yet he is accounted a man now not of any spirit or gallantry, that doth not imbroider his Language with several Oathes. Basil the Ancient, objected to Christians in his time, that accustomed themselves to swearing, the example of one Clinias a Pythagorean, who having a great fine laid upon him, to pay a great sum of money, the which he might have escaped by taking an oath, yet he would not swear, but rather pay that money: Certainly, if God doth sometime send his own people to the very irrational creatures to learn, to the Ox and Ant, no wonder, if they may sometimes be taught by those who have not such means of holiness as they have. Civility and Moral honesty, these are to be found among the Pagans, and sometimes we cannot finde it among Christians; especially the Heathens have condemned a man of a false heart, that will speak one thing with his mouth, and intend another thing: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I hate him even to hell, that saith one thing with his mouth, and thinketh another thing in his heart, saith he in Homer: They loved a candid and sincere spirit, as he that wished there was a glass in his breast, that all the world might see what was in his heart: But O the hypocrisie, double tongue, double heart that many baptised persons have. Why do not such leave Christs Sheepfold, and go rather into the Dens and Holes of subtil Foxes? And so for intemperate, dissolute men, Why do not they forsake Christs Fold, and go to the Sty of Swine, wallowing there in all mire and filth? Now consider how many horrid and grievous accusations the committing of such sins is subject unto:

First, There is less excuse and plea to be made for thee: Haply at the day of Judgement, Heathens will plead, Why? they did not believe in Christ; Why? they did not receive the Gospel, that it never sounded in their ears, there was no preaching to them; or if so, the matter was supernatural, such as flesh and blood could not close with, there was no proportion between that glorious object and the faculty: But what can you say? who have and do live in such sins, which the very children of Pagans would condemn: Can you say, Lord we did not know that to speak falsely, do unjustly, live intemperately, were sins? We had none to tell us, that these were unlawful ways? No such thing can be plead∣ed by you; O therefore be at last awakened from this security; remember you are men, and not beasts; remember God hath placed a conscience, to be a Judge in you: Oh do not such things! thus all without thee, and all within thee will condemn.

2. As there is less excuse, so they are a greater reproach and scandal to that glorious Gospel which we receive: What? shall not the Gospel of Christ, and the word of God teach us more holiness, then the Turks Alcoran? Shall not the ten Commandments of God, oblige us to more purity, then the twelve Tables of the Romans: O what a sad dishonor is this to the truth and know∣ledge of God, that among his people, shall be found doers of those things, which natural light would abhor. Such are indeed spots and blemishes in our Congregations; such are foul and deformed Monsters: Let every one that nameth Christ, depart from iniquity. What do such weeds among his flowers? such wolfs among his sheep? If thou wilt be drunk, be so in the night among Pagans, not in the day among Christians. The Church of God is not a fit place to vent such unnatural impieties in; With what zeal and holy violence should we per∣swade these things in your hearts? As long as there are any prophane men, any unjust men, any gross impieties committed by you, which nature would for∣bid, we shall not cease to call on heaven and earth to be witnesses against you; nay, every stone in the wall, and the timber in your houses, shall speak against you: Why do such unclean Lepers come near where any holy duty or or∣dinances are to be performed? As they call an Ague, Ludibrium medicorum, the reproach of Physitians, because they know not how to cure it; So let not that obstinate senseless disposition in gross sins, be any more Ludibrium Theologo∣rum, that with all our vehement exhortations we cannot heal thee of.

3. Sins committed against natural conscience, make the more noise and terror in a mans conscience, we do the more difficulty obtain a pardon of them; you see in Cain, upon his murther; in Judas, upon betraying innocent blood; and in David, Deliver me from blood-guiltiness, O God, Psal. 51. These are deep and sore wounds, which will molest a long season, and when healed, will yet leave a scar. O think not that merry pastimes, and jolly company will eat out this dart, when once mortally and deadly shot in thy heart: sins against supernatu∣ral light, such as unbelief, diffidence in the promise, make not such an horrid noise and tumult in thy soul, as these do: None can still the roaring of these waves but God alone.

4. There is more ingratitude and rebellion in thee who doest thus, because God hath vouchsafed greater light, given greater help and support against these sins, then the Nations of the world receive, insomuch that thy condemnation will be far greater, then of those who were brought up in Natures School onely.

Have Pagans and Heathens done admirable things? then what glorious and * 1.810 commendable things should Christians do, let not them outreach us: As the Apostle reckons up a catalogue of worthy Saints, who by faith wrought great and holy things, Heb. 11. so we may put in a scroul of the names of many Hea∣thens, who without faith, and without the knowledge of God, have done ad∣mirable exploits within the sphear of Nature: Be thou exhorted to wash out those black spots in thy life; Consider that of the Apostle, Phil. 4. 8. Whatsoever things are pure, holy, righteous, of good report: If there be any vertue, any praise, think of these things. We are not now pressing you to be like Angels in heaven, doing Gods will, but that you would not be outstripped by Gentiles, which know not Gods will. If any man among you be found prophane, unjust, in∣temperate, let him cry out, I am unclean, I am unclean, what have I to do, to take Gods word in my mouth, and hate to be reformed?

SERMON LVII.

Demonstratingthat Naturall Piety, Honesty and Sobriety, which is in Heathens or any others, is not Grace.

ROM. 2. 15.

Which declare the Law of God written in their hearts, &c.

THis Text (as you heard) was fruitfull in bringing forth twins, two pra∣cticall observations. The first, That God hath implanted in mens hearts na∣turally some principles about a God, and the approbation of what is good, and also the rejection of what is evil., hath at large been handled. We come to the second, which is, That all the worth and excellency which men by these naturall prin∣ciples, though improved to the utmost, can attain unto, is not grace. The Scripture re∣quiring Regeneration, and a new Creation, doth still intend a further, excellency than naturall honesty, or naturall devotion can carry us unto; for as we told you, though men are here said by nature to have Gods Law written in their hearts; yet that is far different from that gracious promise in Jeremiah, where God is said to write his Law, and put his fear into their hearts, Jer. 31. For that is a writing of the Law, after the naturall stoninesse is taken away, and a tender fleshly plyable heart given unto them; so that should God write no more graciously in us, than what is at first naturally ingraven in us, it would argue no more that we had grace, than that the Devils and damned in hell have grace; for you must know these Dictates about God, and a Conscience about evill, is so inseparably ingraven in our hearts, that it is not taken out, no not from the damned in hell; but the great cause of all their torment and misery is, because that work of conscience is so quick and sensible in them, that being the gnawing worm which never dyeth: so then how∣soever the last day, you heard the Heathens described in their glory, and many ad∣mirable things done by them; yet now you shall hear their glory stained, their Sun in an Eclipse, many dead flies that doe wholly marre their Box of oyntments. In∣deed as Austin observeth, A man that reads what excellent things they have done, cannot but have a kind of pity of them, and a secret desire that they might be sa∣ved, which (no question) were the grounds that made some positively assert their salvation; but in matters of Religion, not humane pity or affections, but divine Authority must be the star to guide us, and where we are unable to find out the justice, or mercy of God, there yet to adore them, it being as impossible for us to comprehend the wise and deep things of God, as a worm to understand the councells, and wise purposes of men: Come we therefore to prove and illustrate our Doctrine, viz.

That whatsoever goodnesse, devotion or honesty, a man by naturall principles obtai∣neth, it is not Grace. * 1.811

The work of godlinesse in a man, is of an higher sphere, and there is as great a difference between them, as between true Pearls and counterfeit. Onely I must re∣move one Objection, before I proceed to the point: for you may readily demand, * 1.812 What is all this Doctrine to us? What doth it concern us, to hear that Heathens may, or have done such righteous things? Are we Pagans, and Gentiles? We are Baptized, and have given up our names to Christ, and therefore doubt not, but that our condition is far better than theirs: we believe in Christ, we ••est on him for salvation, we receive the Sacraments. Therefore this discourse about naturall light, and naturall power, seemeth altogether impertinent to us; the least dwarf in Christianity being higher than the tallest Giant in Heathenism: What do you tell us of nature, who live under grace?

To answer this, First, it may be charitably and justly asserted, that there are many * 1.813 who have the titles of Christians, that yet in knowledge and lives differ nothing at all from Heathens. They know no more than a very Pagan doth, and their lives are far worse than many Gentiles. There are men among us that seldome or never fre∣quent Church-Assemblies, that if they be questioned about God, or Christ, or the Holy Ghost, can give no better account, than if they had lived among the Indians, onely they have heard of a Christ; but what he is, and to what purpose appointed by God, they know not the least iota or tittle of it: Its not any knowledge or faith they have about the Christian Religion, rather than any other in the World, but onely the Kingdome wherein they live, and the Authority under which they are, enjoyneth such things to be received, with the example of other their neighbours, especially the imitation of their parents, and this is all that moveth them to the owning of Christ. Certainly, the faithfull Ministers of God, may, or ought to say, Rivers of water runne down our eyes, because many understand not the very foun∣dation and first principles of Religion. They are but mock-Christians, they have a name and a badge of Christianity upon them, but their ignorance and sottishnesse is so great, that it would make a man to be amazed at it. Do not therefore say, What is this to us? Oh it is too much to too many, who have scarce learned, whe∣ther there be a Christ, or an holy Ghost, or no.

Secondly, This Discourse is pertinent, because though there may be many amongst us, who have the knowledge of Christ, and understand the true Religion; yet they have not powerfull efficacy, or operation upon their hearts or lives. The Word of God doth not direct, correct, or mold their lives, they attend not to that, but what good they doe, or evill they avoid, is wholly from those Reliques and remnants which God hath left in them. This is a chief point in Christianity, to consider, whether it be a naturall principle onely that carryeth thee to what is good, or a supernaturall; whether it be the Law written in us by God the Author of nature, or the Law written in us by God the Author of grace. The Apostle speaketh of the acknowledgement of the truth after Godlinesse, Titus 1. 1. the know∣ing of truths as they are in Christ Jesus, Ephesians 4 and Colossians 1. 6. The knowing of the grace of God in truth. All which is, when men living under the Gospel, are by the power of it so changed and altered, that whatever good they doe, or evill they avoid, they are in all inabled by a supernatural strength vouchsafed unto them. Now it's too apparent, that most mens Religion, Affecti∣ons, Conversations, are wholly built upon a naturall Devotion, and a naturall righteousnesse: they would have been such devout men and so just men, if they had never heard of Christ; if they lived among the Heathens they would have been no better or worse. I entreat you therefore to consider what divine impres∣sions the Christian Religion hath made upon you. Art thou any more in all the du∣ties thou dost, than what thy mother-Piety, (as we say mother-wit) or thy mother-Righteousnesse inableth thee to. Thou worshippest God and Christ with the same humane affections and devotions as the Romans their Jupiter, or the Ephe∣sians their Diana, onely thou hast the true object of worship, and they have not. When our Savior preached, that he was the true bread which came down from hea∣ven,

presently some hearers cryed out, Lord give us evermore of this bread, John 6. 34. Here were humane affections, and a naturall devotion; they did not under∣stand, or graciously discern, what this bread of life was. It may be justly feared, that the Gospel or Word of God hath little power over mens lives, onely an hu∣mane, or naturall piety leads on men to doe what they doe; For if they were san∣ctified and moulded by the word, then that would carry them to all Gods com∣mandements, they would have a respect to every duty; besides they would in a spi∣rituall and heavenly manner be affected, and in a constant persevering manner: Whereas naturall Piety is seen only in some straits and extraordinary difficulties; as the Heathens, who carried Jonas in their Ship, sought all to their gods, when they were in extream danger by a violent tempest. Therefore neither Sun or Water is so necessary (as they say) as this truth is; for this will only teach thee the true Cha∣racteristical difference between that which is humane and divine in thee. This will discover Sibboleth or Shibboleth.

Thirdly, We have just cause to preach of this even to Christians, because they are out-stripped in many things by the heathens. They observed their Idols and false Gods with more fear and care, than thou dost the true. What a wonderfull speech was that of Antoninus Pius, and Eugenius, who being very clement, and excessive in forgiving those enemies that made warre against him, and being admonished that this clemency of his would undoe him, and imbolden adversaries the more a∣gainst him, we read this Answer, Nos non sic colimus Deos, &c. We doe not so serve or worship the gods, that our enemies should overcome us. Alas, what Christians may truely say so? How many times have the Barbarians, the savage and fierce na∣tions of the world overcome the Church, and destroyed Christians, because they have served God loosly and negligently, Vitis nostris barbari fiunt fortes: Our wickednesse and sinnes made the adversaries strong; so that here is great cause to hear these things with attention, knowing we have too much Heathenism in us, we have little of the Gospel mould in us.

These things laid down, we come to demonstate that no naturall excellency de∣serves to be called grace; and for the more orderly proceeding; as the Apostle di∣videth * 1.814 the whole work of a man in reference to salvation, into these three parts, Tit. 2. To live righteously, in respect of others; soberly. in regard of our selves; and Godly, in respect of God, I shall first detect the insufficiency of Naturall piety, then Naturall Honesty, and lastly, Naturall Sobriety and temperance: wherein we shall wholly reject that position of some, making a three-fold Piety, Judaica, of the Jewes, Ethnica, of the Heathens, and Christiana, of the Christians; for as Extra Ecclesiam non est salus; so it must needs follow, non est Pietas, without faith, it being impossible to please God, Hebr. 11. For their Piety and Devotion to God.

First, How farre soever it may carry a man, yet it is accompanied with great blindnesse, ignorance, and confusion of mind; that whatsoever reverence, or affections * 1.815 they have towards God, yet such a darknesse is upon a man, that he can doe nothing ac∣ceptably. The Apostle Paul doth notably confirm this, by that Discourse he had, when at Athens, Acts 17. 22. &c. I found an Altar with this Inscription, To the un∣known God: whom therefore ye ignorantly worship, him I declare unto you. They did ignorantly worship God, even those Athenians, that were renowned for learning, and intellectuall abilities; and verse 27. That they should seek after the Lord, if haply they might feel after him, and find him. Its a full expression, to shew that all men naturally are like the Egyptians in a thick darknesse, that are forced to grope and feel with their hands, not knowing what to doe: and thus it is with every man, though a Christian, if he order not his steps according to the supernaturall light of the Word; he doth but grope, and is in great confusion about God, and Christ; not onely upon the Heathens Altars, but upon some Christians solemn worship may be this Inscription, To the unknown God. Thou prayest to an unknown Christ; it is an unknown Holy Ghost unto thee: Regeneration is an unknown pri∣viledge;

faith is an unknown Grace; so that this naturall light about a God, is so confused, so darkned, that thereby he cannot any wayes expedite himself, or direct his wayes to please God.

Secondly, This naturall piety and devotion, is exceedingly stained and beblurred by carnall and vain imaginations, whereby they have been guilty of horrible and gross * 1.816 Idolatry; so that their Piety hath been the greatest abomination, and that com∣monly wherein men naturally judge themselves most holy and religious in serving of God, there they have most dishonoured him. Thus the Apostle, Rom. 1. sheweth of the wise Grecians, that they became vain in their imaginations turning the glory of the incorruptible and immortall God into an image of an Ox that eateth hay. The Egyptians, that were most famous for knowledge and learning, were the most abo∣minable in their religious worships; so that all the Idol worship in the world came from that confused darknesse in mens thoughts about a God. And the same corrup∣ted principle in Popery, yea, and in common Christians, is still most vigorous to have images and some corporall resemblances of him we do worship. Thus we judge of God like a man, like our selves, and therefore attribute that to him, which we see is pleasing to our fancies. Therefore know thou, that all that desire which is in thee after a carnall and sensible worship of God by images and such repre∣sentations, is but Heathenism in thee: Such kind of worship was brought in at first from the custome of the Heathens; and the best pretence the introducers had for it, was, that thereby they might win the Gentiles the more easily to them. Oh then think not, this Sermon belongs to those who live in the remote places of the world, who worship the Sunne and Moon and Stars. No, it is very proper for many a∣mong us still, who delight in, and love all outward pompous and sensible Ceremo∣nies, whereby the Heathens were wont to worship their gods.

Thirdly, This light and devotion men had in them by nature, was so farre from be∣ing * 1.817 gracious, that none were so bitter and malicious against the pure and spirituall Worshippers of God and Christ, as they were. Thus there are certain devout Jews, so called, yet they stirred up persecution against Paul, Acts 13. 50. 17. 17. They were exceedingly affectionate and devout in their traditionall worship they had of God; and so none greater enemies to spirituall worship than they: So true is that of the Apostle; The wisdome of the flesh is enmity to God; and it is not, nor can be subject to him, Rom. 8. 7. No greater adversary in the world to the pure worship of God, than a mans natural reason, and carnal apprehensions, destitute of Scripture-directi∣ons; all the false & superstitious worship which ever came into the Church (and she was scarce ever free) did flow from this Fountain, a carnal and humane judgment, what was fit and orderly, what was pleasing to God, and what was displeasing. Austin observed this long agoe; and certainly, the simplicity, and pure spirituall worship of God is very offensive and troublesome to carnal apprehensions. When therefore thou art to judge, what is the best worship pleasing to God, and wherein he doth most delight, doe not consult with thy own Methinks, or what Custome and Education hath ingaged thee too, but to what the Scripture informs therein. The manner of Gods worship in publick we see, hath become the matter of sad contentions for a long while. The Protestants calling that Reformation which the Papists abhorred, as deformation. Now certainly, if men would, as Constantine did in the Councell of Nice, cause the Bible to be the judge of the Controversies, and not to goe beyond, or on this side that direction, laying aside all carnall pre∣judices and suggestions, &c. the spirituall worship of God would be readily imbra∣ced. Austin admired Socrates his Speech, that God must be worshipped onely that way, which he hath appointed. Oh therefore labour to subdue that remnant of Heathenism in thee, which is to adore God and worship him by carnal imagina∣tions, light of reason, and not supernatural Revelation of Gods will: for still we see how bitter naturall devotion is to true piety: none so cruel and bloudy as they who are carryed out against the true worshippers of God: witnesse the Antichristi∣an party, who like Wolves have accounted the Sheeps bloud sweetest.

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Fourthly, Although naturall light hath attributed unto God, a Government in this world, punishing the wicked, and absolving the righteous, yet they have done this * 1.818 with many doubtings, and much weaknesse, often speaking of Fortune and Chance, which they thought moderated every thing in the world. That God hath a revenge∣full eye upon sinners, see how the Barbarians did acknowledge, Acts 28. For when Paul had a Viper fastned on his hand, they concluded after this manner, No doubt this man is a murderer, whom though he hath escaped the Sea, yet vengeance suffers not to live. And so Jonas Mariners, when they were in extream danger of Shipwrack, they thought it was, because some hainous Offender was among them, with whom God was angry. Thus it was implanted in them, that there was a God who did behold and take notice of wicked men, and would accordingly bring them to judg∣ment. Though they were thus at sometimes, yet at other times they spake much of a goddesse Fortune, to whom they gave the reins of the government of the World; and therefore the Emperors had a golden Ball, which was Fortune, that was kept successively, as if the keeping of that would preserve their Empire: and they sacrificed to Fortunae Viscosae, Fortune Bird-limed, that she might not leave them, but make them always prosperous. Now this corrupt opinion, that Chance ordered all things, could not but strike out all true fear of God, and obedience to him.

Lastly, Their Religion was nothing but Superstition, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a sinfull and wicked fear, after a slavish manner about God. God would be wor∣shipped * 1.819 as a Father, in a Filiall fear, John 4. not like a Tyrant, after a slavish man∣ner: As some Heathens sacrificed to the Devils, Ut ne noceant, That they should not hurt them. The Prophet Jeremiah, Chap. 10. excellently describeth this su∣perstition, Learn not the way of the Heathen, nor be dismayed at the Signs of Hea∣ven, for the customes of the people are vain. We have many Heathenish fears still among us, as the meeting of an Hare, the falling of Salt, &c. all which were cu∣stomes among Pagans, yet among ignorant people retained with a superstitious fear.

The second thing is their naturall honesty and righteousnesse, which was indeed the chiefest flower in their Garden, wherein they seemed in their greatest glory. Si∣verus * 1.820 the Emperor did most admire that rule, which he said he learned from Chri∣stians, That which thou wouldest not have done to thy self, doe not to another. An excellent particular rule in all commerce between man and man: And although many of them did walk up to this rule, yet this natural righteousness was not grace, because the end of all their actions was not the glory of God, and the salvation of their souls, but either vain-glory, or at best onely the publick good, or comfort and ease in their Consciences, which unjust acts would disquiet: and therefore as the light of the Moon and the Stars is not able to dispell the night, but the light of the Sun onely; so neither is the power of nature able to rectifie that crookednesse and perversenesse which is in all our wayes; its the proper work of Grace onely to doe that: And the like we may say of all their actions of frugality, temperance, and sobriety; these all, like their acts of righteousnesse, had but humane ends, the aim they shot at, was far lower than heaven; and therefore were not grace, because that doth lift us up to God, aiming at, and beholding his Glory in all that we doe. But because the next thing I shall speak of, is, their morall vertues, a step higher than those naturall Dictates remaining in us, and am there to shew their insufficiency, I shall desist, and come to the Use, which is of Exami∣nation.

Is it so, that Heathens have done thus gloriously, though their glory be much stay∣ned? * 1.821 then try, whether we be not out-stripped by them, or no: Doe not they serve their false gods more than we the true? Because we are Christians, is there∣fore all Paganism banished from us? No, for there are these Heathenish things among us; First, prophane and stupid ignorance: How many people worship they know not what, believe they know not what? having minds as blind

about any Religious things, as Bats and Owls: Who can bewail this darkness enough.

Secondly, If thou livest in prophaneness, in unjust and unrighteous ways, here thou art worse then an Heathen, they will rise up and condemn thee; neither will the priviledge of Baptism or the title of Christianity be a protection to thee, from that wrath which is due to thy enormous ways.

Thirdly, Our Savior speaks of some Heathens, that if the Gospel were preach∣ed to them, they would be more affected, and testifie better signs of their love of it, and reverence to it, then those who enjoy the means of Grace: If the things had been done in Tyre and Sidon, saith our Savior, which were Heathenish places, they would have repented long ago in sackcloth and ashes, Mat. 11. 10. O it is a dreadful and terrible thing to consider, that even Pagans and Gentiles would manifest better affections, and more real respects to the word preached, then many of those do, who yet have the clear day of the Gospel! O that God should deny it to them, and vouchsafe it to thee, who makest no better use of it.

SERMON LVIII.

Of Ethicks or Moral Philosophy, that it leads not to Salvation; And that the Moral Vertues of Temperance, Fortitude, Justice, Liberality, &c. are not Grace.

ROM. 2. 15.

Which declare the Law of God written in their hearts, &c.

I Shall at this time finish the matter I intended out of this Text, which was to shew, That all the Moral excellency and worth, a man by nature can attain unto, deserveth not to be called Grace and Godliness. The onely thing consi∣derable, that remaineth to be discussed, is, Whether those Moral Vertues, the choicest Heathens are so exact in describing of, and pressing to, are Grace: For there is nothing seemeth to be so like godliness, as those Moral Vertues, Fortitude, Temperance, Justice, Liberality, &c. and seeing the Scripture commands the same things, that those Authors do so commend, it may justly be doubted, whe∣ther to have those Moral Vertues that do so excellently civilize a man, and order∣ly regulate all his actions, that the Church and Commonwealth where he liveth, receiveth much good by him, be not enough to Salvation. This is a point of great concernment, for who doth not think, if he attain to such a well-temper∣ed life, that he is in the necessary way to salvation? For the better discovery of the truth in this point, consider these things:

First, That the Heathens were right in this, in commending Moral Philosophy above all other Arts, because the end of it was to make men civilly good, and

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orderly to govern their actions: Therefore Seneca said well, The other Arts are called Liberal, because they are worth the study of a free and ingenuous man; but this is called Liberal, because it makes a man free, and sets him at liberty from his passions and vices. All the Sciences lie in Contemplation and Specula∣tion, but this endeavoreth to bring a man to the injoyment of some good, which is his end. The former were onely invented Ut. Exercitia ingenii, not Remedia animi, but this to be a medicine and cure of the soul. Hence when they com∣pared all the Arts together, sometimes they resembled them to a field; Natural Philosophy they made the plants and roots that grew therein; Logick the hedge that inclosed the field; but Moral Vertue was the fruit growing thereon: At other times they compared them to an Egg; the yolk or substance, was Mo∣ral Philosophy; the shell was Logick. Thus far they did well, that they thought it more excellent to reform a mans manners, to better his conversation, then to know the Motions of the Heavens, or to dispute subtilly: Therefore they called it the musick of the soul, as that which did tame and quiet mens unruly passions, and regulate their crooked lives; and herein they will certainly at the day of judgement condemn many Christians, who labor more for knowledge, and how to get skill and understanding in those matters which have applause in the world, then to live soberly and righteously.

Secondly, Howsoever Plato and other Heathens, have labored much in laying down Doctrines and Precepts to cure mens lives, yet Aristotle hath the more general approbation, for describing of Ethical Doctrine; Indeed Plato hath more Divine matter in his works, but Aristotle methodizeth it; therefore one said, That all things lay confused, till Aristotle came, who put them unto order. As the great Army of the M••des was confused and tumultuous, till Cyoxares their General regulated them. Yet the Fathers, they generally were most addicted to Plato, from whom also they sucked in some corrupt opinions, which their Christianity did not quite wash away; and because of their former life and opi∣nions, it is an usual thing with them to call the Christian Doctrine, and the Christian Religion, Philosophy: But afterwards Aristotle began to be admired, whom Averroes called the Rule and Example, which Nature had found out, to demonstrate the ultimate perfection of a man; yea, some Popish Writers have thought him a glorified Saint in Heaven: But whatsoever excellent Doctrine he might propound to make men civil, and externally vertuous, yet the Christi∣an Religion doth reveal a far more excellent and noble way; and therefore if we take Solomons Proverbs, which we may call Solomons Ethicks; how infinitely doth he transcend Aristotle, for though both may prescribe the same Moral duty, yet Solomon still carrieth us out to God, and sets up a sure light to direct our feet in a good and upright way.

Thirdly, That which we call Ethicks, or moral Philosophy, is a doctrine informing us how to regulate our actions, according to honesty and righteousness, that so we might be happy: For although Heathens miserably erred, and were con∣founded, about what happiness was, and the chiefest good, yet they all con∣cluded, there was such a thing, and that the way thereunto was onely by ver∣tuous actions: The nature of which they described to be in keeping of an ex∣cellent Mean, so that a man do not fail in excess or defect; and all this was to be done for vertues sake, out of love to it; as for example, they made Tempe∣rance a vertue, but when and how? even when a man had got an habit of this sobriety rooted in him; not excessive in any things of pleasure, nor yet defective in things convenient and necessary; and all this he doth not for applause sake, or to preserve his health, but out of a love to vertue: This therefore they press, that he who would be happy, he must be a vertuous man; and certainly, this may seem an high point, that they held none vertuous, but such who did vertuous actions, for vertues sake: This laid down, it will be very profitable to know whether this be not Grace: whether any men need to do any more: would it

not be well, if many amongst us were thus far moralized? The answer is nega∣tive, All such vertues, let men attain to never so much loveliness and come∣liness in them, yet are not the Grace God requireth of those who would be saved: Their Temperance, their Meekness, their Justice, is far different from that Temperance, Meekness and Righteousness, which the spirit of God works in us; therefore there are some Divines that say, The Scripture never useth ver∣tue in that sense, as the Philosophers do; neither (say they) is Grace ever cal∣led vertue: But I cannot say this latter is true, for the Scripture saith, A ver∣tuous woman, Prov. 30. 10. that is, A gracious godly woman; and the Apostle speaking of the chain of Graces, saith, Adde to faith, vertue; and to vertue know∣ledge, 1 Pet. 1. 5. It is true, to deliver such matter as this, as to love a good and honest action for honesties sake, seemeth to be very high, and we may justly question, whether ever any Heathen was so vertuous in that respect; they were onely notions, delivered by men in Books, not realities practised in mens lives; but grant all this were so, and we have many men amongst us, who are admirably moralized, prudence and reason hath wonderfully civilized them, that they abhor any gross sins, as that which is against the nature of a man, and makes him become bruitish; but yet none of these are yet in a state of Grace. And consider well the grounds of this point, that at last thou mayest be provoked to true godliness:

First, This civilized Vertue falls short, because it hath not been built upon a sure, deep and humble foundation; which is, the acknowledgement of our natural cor∣ruption * 1.822 and the horrible stain that is now throughout the whole man: They were also ignorant of the sinfulness of those inward motions, and first suggesti∣ons to sin, which Paul doth so bemoan and bewail himself for, as a miserable captive. Now if a man build never so fair an Edifice, upon a slighty and weak foundation, when any storm ariseth, all will fall presently to the ground. All men indeed, have acknowledged vertue hard and difficult to flesh and blood, they placed it upon an high hill, to which it was hard climbing, but yet they did not make it impossible to flesh and blood. Some of the Heathens conceived, the seeds and foundations of vertue were in our nature, as sparks of fire are in a flint stone, which are stricken out, though with an hard blow; but man is said To be dead, not asleep in sin, Ephes. 2. and our Regeneration is called a Resur∣rection, not an awakning from evil ways. Grace is not sowed in an heart, as seed in the ground, which the earth brings forth by a natural power, and in∣bred strength; but as Sarah did conceive, wholly by the power of God: Thus doth the heart of a man bring forth the fruits of righteousness. Here then is the certain ground of mens mistakes, they lay not a sure foundation at first; they think not sin hath made such a deep and inward wound upon a mans soul, and therefore they seek not out for such a deep and inward cure: Oh know then! that although thy life be never so externally vertuous, yet if thou hast not begun with this principle of Debasement, all the work of grace is to begin a new in thee.

Secondly, This Moral Vertue is not Godliness, because they erred in the maner * 1.823 also of obtaining it: They looked upon vertue, as that which was acquired by their own industry and customary actions; they call them acquired habits, not infused: They thought by often actions of Temperance, Meekness and Righte∣ousness, to get the habits of them; but in Christianity it is far otherwise, God first makes the tree good, then the fruit will be good: First he infuseth into our souls supernatural principles, inabling us to walk holily, and then we walk in his Commandments; this is called, The taking away of an heart of stone, and giving an heart of flesh, Ezek. 32. and Writing his Law in our hearts, Jer. 31. so that when we are righteous, temperate, in a Christian way, it is not because we often accustomed our selves to such actions before, but because God first sanctified our natures thereunto; whereas all Moral Vertue is obtained by a studious and

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diligent exercise of our selves in such ways; therefore they called this Art or Doctrine, Ethicks, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Custom, because they did frequently use them∣selves to such maners; And how common is this amongst us? Have men been formerly given to such and such vicious and sinful courses? if they recover out of these, they do it by an humane power, they stint themselves in such and such a maner: All this is well done, but still they must look higher, they must ex∣pect and beg for grace, to be infused in their hearts by Gods spirit, not obtain∣ed by their own labors: Therefore men thus moralized, and no more, are ne∣ver zealously affected with the Grace of God converting them; they never are admiring, as you see Paul is, sometimes to ravishment, of the riches of Gods grace, and his unspeakable love to them: Nor have they such discovery of Grace in them, as to be often speaking of, and affected with the original of it.

Thirdly, This Moral Vertue is therefore insufficient, because it is not guided by a sure and standing rule, which is the word of God: For seeing that is true, which is affirmed * 1.824 by them, That vertue is in a golden Mediocrity, moderating against excess and de∣fect; there must be some standard or immoveable rule to go by, that we erre neither on the right hand or the left. Now that which they prescribed, was one∣ly the dictate and resolution of a prudent man; Sicut vir prudens judicabit, As a prudent man shall judge: But alas? no man can be a rule to a vertue, but ver∣tue must regulate him: This were to have the Sun follow the Clock, as they say; therefore these did onely grope in the dark, not knowing how to order their steps; they were like ships in the sea, without any Pilot. But to that which is truly grace and godliness, the word of God is a sure rule; that onely regu∣lateth our actions, that informeth us how to moderate our passions, how to bound and limit our affections; as also, what motives and attractives should in∣large our desires to what is good: Therefore the Word of God is so often called a Light and a Lamp, Psal. 119. and the Apostle calls it the Rule, Gal. 6. 16. ac∣cording to which we must direct and order our steps: That is not grace, which the thoughts of a wise man shall determine, but what Christ and the Word of God shall conclude; and indeed, hence arise all mistakes about God∣liness, that the Scripture is not made the Judge of it. That which to our apprehensions, to our prudential thoughts, we think to be right and Reli∣gious, that presently we imbrace, and go no further: But the nature of true godliness, is as much above thy thoughts, and beyond thy expectation, as any mystery of Faith. A man would as hardly believe, that Grace is such a supernatural mysterious work, as the Doctrine of the Trinity, or Christs Incarnation is incredible to a Natural man: Look therefore to have true Grace, a farre other thing, then thy Natural Prudence would con∣clude.

Fourthly, This Moral Vertue is not Grace, because suppose the utmost and highest which they attained in this way, viz. To love a vertuous action, for vertues * 1.825 sake, not for vain glory, or self-ends, but meerly because vertue is lovely, and comely, and consonant to right reason: Yet because they staid in this, and did not refer all to God, placed their trust and happiness in this, and not in God; therefore these Vertues were indeed Vices. Hence the Apostle, 1 Corinth. 6. 1. calls all their Magistrates and Governors in their Publique Courts, unjust: Do any of you go to Law before the unjust, and not before the Saints: Though they had a Civil Justice, and were a terror to the wicked; yet because this was not referred to Gods glory, the Scripture calls them unjust. But you see, the godly who have true Grace in them, and the fruits of Gods Spirit, yet rest not in this, look not to be justified or made hap∣py hereby, but go out of them all to the favor of God through Christ: Thus Paul accounteth his Righteousness dung and dross, in comparison of the Righteousness by Faith, Philip. 3. 8. Paul, furnished with so many gracious

abilities, yet as a meer Beggar, runs to Gods Grace for covering, lest his nakedness appear: So that if our Graces, which yet are wrought in us by Gods Spirit, may have no confidence put in them; much less may those Civil Vertues: And for this reason, Austin puts those glorious Vertues in the Catalogue of Vices. Those vertues, saith he, which a man seemeth to him∣self to have, by which he hath power and dominion over vices, unless they be referred to God, they are vices rather then vertues; for although of some they are then thought to be true and honest vertues, when they are referred to themselves, and not desired for any thing else, yet even then they are swelling and proud, and therefore are not vertues but vices: For as that is not flesh, but above flesh, which makes flesh live, so that is not of a man, but above man, which makes man to live happily: thus Austin. So then this Civil vertue can make none godly, because it makes a man stay in himself, and rest in those apprehended perfections, not at all going out to God; whereas Grace in its proper effects, still makes us to eye God, and look out to him.

Fifthly, As a Consectary from the former, therefore this Moral Vertue * 1.826 is not godliness, because it is not a life of faith, which yet is the soul and heart of all godliness. The just shall live by faith, Romans 1. 17. Now this life of faith is not onely in Justification, whereby we lay hold upon Christ for his Righteousness, that so Christ may be all in all; but also in Sancti∣fication, whereby Christ dwelling in our hearts, we receive Power, Life and Motion from him, to walk in all godliness: Thus Romans 11. By faith we stand as branches in the Olive Tree, and receive of its fatness: The life of Grace in a godly man is not an entire independent and absolute life of it self, but a partial dependent one, such as the branch is of a tree; or a member of the body; or the childes life in the womb. As therefore when the root is withered, the branches must; or as sweet flowers, pulled off their root, presently lose their life and fragrancy; so doth a godly man, if he could be separated from Christ: But civil vertue is not a life of faith, depending upon another; its a life of works, wherein we are a kinde of absolute Lords, not fetching power from without us. Hence it is, that these moralists are never much in prayer, earnest in supplications; they please themselves with custom and formality, and lasie devotions, not feeling the constant need of Christ, and the daily supply which they should have from him; yea, they are wholly strangers to the life of faith, they know not what it means; they have no ex∣ercises or temptations in it: Therefore do not thou judge of thy good condi∣tion by thy Morality, by thy external Righteousness, but by thy faith; Dost thou know what it is to believe? to lie sucking at the breasts of Gods pro∣mise daily? to be drawing out of the wells of Salvation continually? This is the great part of Grace.

Sixthly, This Moral life is not a gracious life, because here is nothing of Christ in it; who yet inableth onely to what is godly, and makes that godliness ac∣ceptable: * 1.827 There is no other name to be saved by, but by Christ; and no other way, but by faith in that Name, Acts 4. 12. Therefore Christ calls himself The Way, the Truth and the Life, John 14. 6. The way, so that whatsoever glory and dig∣nity any action may have, yet if it be not through him, its out of the way; and the faster a man runs, if it be out of the way, the greater loss it is. Then he is the Truth, all actions not done in his name, are but lyes and vanities: Thy Religion is a lye, thy Righteonsness is a lye, if it be not done in and through him. And then he is the Life, let thy conversation be never so resplendent, so glorious, yet it is but a dead glory; there is no supernatural life of grace, but where Christ is. Now a Moral man, if a Christian, though he may in profes∣sion acknowledge Christ, yet he doth not live as one that daily receiveth in∣fluence from him: Christ is not really in his thoughts, in his duties, in his af∣fections;

he doth not pathetically and heartily, cry out, How vain are all these duties without Christ? How undone were I, if not for Christ?

Seventhly, This Moral Vertue is not a life of Grace, because it is many times a dreadful opposer, and a cursed enemy to it. Those Stoicks, which were the chiefest * 1.828 of Heathens, and had the sublimest notions about vertue, That would not have a man love vertue, not for the sweetness and delight it brings, they thought that too base, and an unworthy respect, but onely for vertues sake; yet how desperately did they set against Paul, Acts 17. 18. like loves its like; and therefore if Moral vertue were grace, it would love, respect and honor it wheresoever it findes it: Those onely should be chief in our affections, who are in piety.

But you may say, What? is there no difference then to be made between a vicious man, and a civilized man; between these outwardvertuous actions, and gross prophaneness? * 1.829

Yes, very much; for First, God hath commanded the prophane, gross man to be cast out of the Church Assemblies, till he be reformed: If one that * 1.830 is a brother, be a fornicator, drunkard, &c. not to eat with such an one; and cast out from among you that wicked person, 1 Cor. 5. such gross sinners are no more to be suffered in holy Assemblies, then Swine in your garden, then Toades in your dishes, then dead Flies in a box of ointment; but a Christian civilized, though not regenerated, hath no such censure to be inflicted upon him; and although this Morality be no qualification for heaven, yet it keeps men from being spots and blemishes, reproaches and scandals to that holy name which is called upon by us: Therefore its great matter of praise and blessing of God, if these restraints are put upon men, and they do not like Swine wallow in all mire and filth.

2. This Moral vertue is profitable both to others, and to themselves also. To * 1.831 others; Thus the Righteousness, Fortitude, and other noble Qualifications a∣mong the Romans, were a great advantage to the publique, and while those humane vertues flourished, Rome was the Queen and Head of the world; but (as their own Authors observe) when that strictness and justice was dissolved, and in the room thereof Avarice, Pleasures, and all corrupt administrations, then she became so sick, that she could neither indure her diseases, nor yet her remedies: And then they are profitable to those that do them, partly be∣cause their condemnation will be lesser, their punishments more mitigated; and partly because God doth bestow many outward temporal rewards upon them. Ahab for external humiliation, had the publique judgements of the Land removed for that season; and industry, frugality and righteous dealings, have temporal blessings following them.

Use. To inform how far they are off from all grace, and so all hopes of glory, who live in gross and prophane ways: What? if such Righteousness doth not avail? shall thy unrighteousness? If such temperance and sobriety? shall thy voluptuous and unclean courses? If copper be not found to be gold? shall dung be thought to be gold? Therefore let such be ashamed and con∣founded, and never open their mouthes with any confidence. But

2. This sheweth the excellency of the word of God, which discovers those things as contemptible and unworthy, which among men are so admired: What is more amiable? then to see a man of a sober, temperate, chast and just con∣versation? yet the Scripture sheweth a more excellent way; not that it takes these away, but lifts them up to an higher nature. It makes a man go further, and do those things upon spiritual and supernatural grounds, which were done upon humane and inferior motives before.

SECT. VIII. Treateth of the Nature of Converting Grace, under the Notion of VVashing, or Sanctifying.

SERMON LIX.

To undeceive Men that think, Though they live Wickedly, yet they shall dye Happily. And how it comes to pass that men are so prone to Deceive themselves.

1 COR. 6. 11.

And such were some of you; but ye are Washed, but yee are Sanctified, but ye are justified in the Name of the Lord Jesus Christ, and by the Spirit of our God.

THE first words of the Text cause us to look back to the Verses before it. The Apostle in the beginning of the Chap∣ter, reproveth a sinfull and unwarrantable practice a∣mong the Corinthians of going to Law one with another. Not that it is absolutely a sinne to demand our right before a Magistrate; as the Anabaptists would inset from hence; for then the Apostle would not have permitted them to use such judicial decisions among themselvs, to which he directs them; but the grounds of this prohibition are, partly because they impleaded one another before Heathen Magistrates; and so Christianity was made a reproach; partly they wanted a preparation of mind to suffer wrong, rather than sinfully con∣test in inferior matters; partly because they did wrong, and were full of injurious carriages, and that to their brethren: from which wickednesse he deterreth them by that thireatning; Know ye not that the unrighteous shall not inherit the Kingdome of heaven? and to confirm this the more, he layeth down a more generall propo∣sition, enumerating severall kinds of sinnes; and least they should think their Chri∣stian

faith would save them, though they had wicked lives, he adviseth them, not to erre, or, be not deceived, either by false Teachers, broaching such Doctrines, or by their own corrupt hearts, suggesting such false delusions: He doth also dehort them from such wickednesse, because that was their course of life formerly, while uncon∣verted, but now they are washed and sanctified. Before I come to the main scope I intend out of these words, (which is to explain the nature of converting grace, under the notion of Washing and Sanctifying,) let me consider that Phrase, verse 9. Be not deceived, and the beginning of this verse 11. And such were some of you. For the former, although it was as plain as the Sun-shine at Noon-day, that all who live in grosse sins should be damned, yet there were Corinthians who deceived their own souls, thinking they might be saved, although they lived in all prophane∣nesse. Therefore to prevent this the Apostle saith, Be not deceived. C〈…〉〈…〉 useth such a Preface, Luke 21. 8. and Paul, Gal. 6. 7. James also 1. 16. when they are to speak that thing, which unknown, or unobserved, would bring a man much evill; and truely there cannot be a greater cause to prefix such an Antidote than in this matter of the Text: For how notoriously universall is this contagious and infecti∣ous Principle, that the profession of the truth of Christ, and a generall formall in∣vocation upon his Name will bring a man to heaven, though his life be nothing but a preparation for hell. Learned men say, that Simon Magus taught this Doctrine, That a bare profession of faith, without a reformation of mens lives, is enough to salvation: whether this be mens Doctrine, or opinion, I know not; to be sure, its too much their practice; and it may justly be thought, as Austin did, that one main reason, why James doth so much prefer good works, and a godly life, informing that faith alone without these did not justifie was, because some corrupted and perverted these places in Pauls Epistles, where he sets up faith as the onely instru∣ment of justification.

Obs. That men are very prone generally to deceive themselves in this, that though * 1.832 they live wickedly, yet they shall dye happily, and be saved gloriously. Though they have lived enemies and adversaries to God, yet they think to have the Kingdome of glory, as children and heirs of God. O monstrous folly and madnesse to ima∣gine such things! But what is more frequently acted in the whole world than this? Is not prophanenesse and impiety as common among us as dirt in the high-way, or weeds in Summer; yet which one of these men, that live in such wayes, doth not promise himself heaven? So that if we could remove this pillar, that so many lean upon, I see no obstruction, or impediment in their way to salvation. If our hearers were driven out of this refuge, and were convinced; this is but a delusi∣on, and it will doe them no good, how many would come to us as they did to John Baptist, What shall we doe to be saved?

For the further pressing of this point, it is worth the consideration What are those causes that make men of great impieties thus foolishly perswaded; and first, Non-attendance to the Scripture; not observing the threatnings and curses so peremptorily delivered there against all ungodliness. Men judge of their salvation, * 1.833 and have hopes according to the principles of the world, and humane perswasi∣ons: They think God like themselves, as the Psalmist saith, Psal. 50. They do not go to be informed out of the Word, how it will be with them at the latter end. Oh know then, though thy own heart, and though all the men in the world should ac∣quit thee, yet that is nothing, as long as the Word bindeth thee fast in those chains of condemnation. Thou therefore that livest in all grosse prophanenesse, promi∣sing thy self heaven and happinesse, look into the Scripture and tremble, take the Bible and read, see if that doe not make it as impossible for thee a prophane man, abiding so without Repentance and Reformation, to be saved, as it is for fire to be without heat, or the Sun without light: Who would think, that thou who rea∣dest and hearest so much every day, should be thus deceived? Know ye not, saith the Apostle, that the unrighteous shall not inherit the Kingdome of heaven? Know ye not! Is there any such a Babe, or an Infant in Christianity that is not acquainted

with this? Come then and hear the Conclusion of all, let the Scripture at last put the period to thy vain hopes: unlesse thou hast a new Bible, or new Scriptures, there can be no incouragement; for this which we read to you, & out of which we preach to you every day, makes it one main busines thereof to perswade the wicked it shall goe ill with him. Oh then say, Here is no hope for me such a sinner, here is no incouragement till I become another man. They are the bewitchings, and deceitfulnesse of my own ignorant corrupt heart, that telleth me of other things.

Secondly, Therefore are many deceived in this plain point; because though they * 1.834 acknowledge damnation in the general to sinners, yet they never make particular appli∣cation to themselves; they doe not say, This threatning, this curse belongs to me. God gave the Commandements in the singular number, Thou shalt do no Murther, Thou shalt not commit Adultery; to teach every man to reflect upon himself, and say, Thou dost thus; and thou dost thus. The Prophet complaineth, No wicked * 1.835 man said, What have I done? Jer. 8. 6. Hence are those commands, To com∣mune with our own hearts, and be still, To search and try our wayes. It would make a man wonder, and say, How can this be? A man will acknowledge a Drunkard cannot inherit the Kingdome of heaven, and yet that man will be drunk; and so of all other sins. Now how came the general and the particular to be thus oppo∣sites? meerly because men came not to particular conviction; they doe not make home-application; they say not, Is not this I Lord? Even godly men have been senselesse of grievous sinnes, as David of Murder and Adultery, till Nathan saith, Thou art the man. Oh let thy Conscience take Nathans language, and say, Thou art the man. The Scripture speaks to me, the Minister preacheth to me, as if there were no other sinne in the world: But this undoeth you, you goe on in foul and ungodly ways, not so much as thinking what you are, not minding you are such and such a sinner. To reflect upon your own selvs is a peculiar effect of reason, beasts can∣not do it; and the more thou art sensible this way, the more reason thou hast in thee. Be not then as the Swine that never reflects upon her self; thinking I am a Swine, I love to wallow in the Mire, I am no Sheep. As that Beast can never have such thoughts, so be not thou as brutish, never to consider, How plain is my wickednesse? it cannot be hid from my eyes, I love not, or delight not in that which is good.

Thirdly, Therefore are men deceived, because they represent Gods mercy and grace in such an universal and unlimited way, that they bound it not to faith and repentance, * 1.836 and a godly life. God indeed is an Ocean of mercy, an inexhausted Fountain of all grace and goodnesse. When we have thought the highest we can, yet stil there is more mercy in him than we can comprehend: but to whom is all this? who may plead this, and claim this in prayer? Even the humble, the broken and con∣trite heart. David may well cry out, Have mercy according to the multitude of mer∣cies, Psal. 51. 1. because his heart is wounded, and bones are broken through Gods displeasure at sinne. If therefore thou wilt comfort thy self with Gods mercy, and with his grace, be such a qualified Subject as that requireth, lye like that man of Jericho, not onely half dead, but half damned in thy own sense, and then the good Samaritane will poure Oyl into thy wounds. Doth God any where proclaim pardon and forgiveness to the unhumbled sinner? Doth Christ say, Come to me ye jolly and merry sinners, who never felt sinne a burden. No, but all the mercy he speaks, it is to those, who being burdened with sinne, desire nothing more than to throw away that load. Do not then as the Bee is sometimes drowned in Honey, so thou drown thy self in the sweet apprehensions of Gods mercies, with∣out Gods wayes. As a Beast might not touch the Mountain, so neither may a foul wretched sinner come near the promise to lay hold on it. Why might not the Divels and damned in hell comfort themselves with this, That God is merciful, he is full of pity, and therefore will not let us lye alwayes roaring in these eternall flames? Oh you would say, this would be a vain mad thing, because God hath de∣creed

otherwise, And is it not thus also in our case? God is mercifull, but he hath decreed otherwise, then that thou who lovest and livest in sinnes, shouldst ever be refreshed with this mercy. The damned in hell may have it as soon as thou wilfully abiding in thy wickednesse; onely God may give thee Repentance, and so fit thee for mercy, which he will not doe for Divels.

Fourthly, That wherein they wilfully deceive themselves, is also about Christ, the Mediator and Saviour. This they build upon; Christ came to save sinners, he is a * 1.837 Mediator to make up our peace. Now they make no question, but this being true, they are sure to be saved: Thus they build upon a good foundation, hay and stub∣ble; for Christ is not a Saviour to any, but those who receive him also as a Lord and a King, and so proffer subjection to all his lawes: He is not onely a Jesus, a Saviour, but he is also a Lord and a King, and he never communicates his benefits, where he doth not bestow his graces. It's true he came to save sinners, he dyed for this end, but he also dyed to ransome us from our lusts, and to make us a peo∣ple zealous of good works, Tit. 2. 14. The grace of God (which is that of the Go∣spel in Christ) hath appeared, teaching us to deny all ungodlinesse: So then as Christs body was not laid any where but in a new Sepulcher, whereno man else lay; so Christ the Mediator is not received into every mans heart, but where no lust, or other grosse sinne is suffered to abide: If Christ be a Saviour to thee from hell hereafter, he is also a Saviour from present lusts and transgressions; and indeed this is the greatest salvation of all, by how much the evill of sinne is above the e∣vill of the greatest punishment. Therefore the truly godly, and such as indeed have propriety in Christ, they look upon this as the principall and chief end of our redemption by Christ, to have our active evils subdued, rather than our passive. They thank God for sending Christ into the world, to take away proud hearts, earthly hearts, disobedient lives. In this they rejoyce, that there is vertue and effi∣cacy in Christs death, to kill those burdensome lusts and sinnes which they lye un∣der. Know therefore, that if Christ purpose to doe you any good hereafter, he will do some to thee in this life. It's as great a mercy, and thou needest it as much, that he should deliver thee from those present evill wayes thou walkest in, as if thou wert in hell flames to be saved from them: And never did Dives more impor∣tunately desire a drop of Water in Hell to cool his scorched Tongue, than thou oughtest for the present to desire the bloud of Christ, and the Spirit of God, which is like Water, to extinguish that immoderate thirst and desire after sinne.

Fifthly, Men doe so easily deceive themselves, because they put too much worth and efficacy in the Sacraments, and externall profession of the true Religion. In being a * 1.838 Protestant, in participation of the Sacraments, they think there is so much piety and Religion, that though their lives be foul and noysome, yet they hope for sal∣vation. This was a great delusion of old in the Jewes; what controversies had the Prophets, and expostulations with them in this matter! The Jewes they pretended their new Moons, their Sabbaths, their Sacrifices, and would not be driven from this refuge: But say the Prophets, W••sh ye, make ye clean, Isaiah 1. execute judge∣ment and justice, let every wicked man forsake his evill way. Otherwise the Prophet declareth, that God hatteh their solemn Assemblies. The Apostle James would not have used so many Arguments to prove that faith without the godly effects of it could not justifie, if so be men had not been too prone to suck in this Principle; and as I told you not long since, This Opinion was so generally and universally re∣ceived (viz. That if a man did believe Orthodoxly, though he lived wickedly) in Austins time, That he did with fear and modesty oppose it. But observe our Sa∣viours ground of his refusall of all those who enjoy many priviledges, yet live ungodly; Depart from me ye workers of iniquity, Mat. 7. Because they were wor∣kers of iniquity, therefore God rejects them. Hence the Scripture complains of those, who have the form and professions of the faith of Christ, but in works they deny him, Tit. 1. 16. Thou abhorrest the Socinian and other Hereticks, because by

their opinions they deny Christ to be God; but thou by thy ungodly actions dost also deny his God-head. Thou abhorrest the Atheist, who saith, There is no God: yet all the wickednesse thou committest doth really say, There is no God: Therefore what doe we regard thy words, and thy Sacraments, or thy profession, when we see thy deeds? Make thy life clean, wash thy foul conversation, and then make thy re∣ligious approaches to God. If I regard iniquity in my heart (saith David) the Lord will not hear my prayer. The cry of thy sinnes will be above the cry of thy prayers; know then, as every tree is tryed by its fruit, so thy actions discern what thou art. Make never so many zealous prayers, come never so frequently to Church, yet if in the week day God findes Oathes, Drunkennesse, Prophanenesse in thy life; this is a reall denying of him.

Sixtly, Therefore they delude themselves in this weighty businesse, because they under∣stand * 1.839 not the nature of faith and trusting in God. Come unto the vilest of men, when deaths stroak is upon them, when the fear of that surrounds them, even then though full of their sinnes, yet will say, They trust in Christ Jesus, they believe in him. But oh thou ignorant man; what is it to believe, and to trust in him? Is it not out of the sense of the bitterness of sin, and a deliberate forsaking of it, obedientially re∣signing up our selves to Christs commands, and therewith relying on Christ the Me∣diator, is not this to believe? Doth not the same faith, which with one hand recei∣veth Christ, with another purifie the soul, and carry it out to all the fruits of righ∣teousness: presumption indeed that is easie; to lay hold upon Christ for pardon, with an hand ful of wickedness this is ordinary: but to trust in him according to Scripture direction, and that order which God hath inviolably prescribed men, that is rare. Faith therefore is the gift of God, and it is wrought by his Spirit in us; we can no more close with Christ, in a true Scripture-manner, as a Saviour, or the Promises revealed by God, than we can joyn with him as a Law-giver, or obey his Precepts. If therefore thou understoodst the Nature of trusting in God, and what it is to believe, thou wouldst not so easily perswade thy self thou dost trust in him, when thy Conscience tells thee of thy manifold sinnes. Hence the godly have found it so difficult to believe: they have been almost over-whelmed with doubts and fears; though Christ hath held out the Scepter of grace to them, yet they have even fain∣ted through fear and shame, when they came into his presence. How frequently doth David call upon his soul, to trust in God, and w••it on him? Psal. 42. 5. Where∣as this carnal presumption findes no opposition at all. Consider of all these grounds which doe so often delude thee, and they may doe thee infinite good.

Use of Admonition, To call your selves to a strict account; consider how your * 1.840 Christian faith and unchristian practises can stand together, how your Religion and your conversation can accord: The one is Honey, the other is Gall, the one is Light, the other is Darknesse. How is it possible you should fall into such palpable and ab∣surd contradictions. O deceive not your selves any longer, think not it will be well as long as those sins are unrepented, and unreformed. Be not deceived, saith the A∣postle to all such, when you have to doe with men; if they professe much kindnesse and observance of you, yet in all their actions they work you all the despight and mischief they can. Doe ye not call them Hypocrites, and say, Quid verba? What are words; when I see your deeds to the contrary? Doth not God from heaven say the same things to you; To what purpose is your hearing, and praying, your pro∣fession of love to me, when all your deeds savor of hatred and rebellion against me? Now to quicken thee against this self delusion and self destruction, con∣sider;

First, That God will not be mocked; for so saith the Apostle, Be not deceived, God will not be mocked, Gal. 6. 7. All thy Religion, all thy holy duties, without a sancti∣fication of thy life, is but a meer mockery of God; for what can be a greater mockery than this, to cry out of thy sinnes here, and to commit them when thou comest home? To say here, Lord set thy will be done, even as Angels in heaven do it, and then at home to obey it no more than Devils in Hell, Oh consider, this is

mocking of God, and of this sinne thou hast been guilty many years. Was not that plain mockery of Christ, when they called him King in scorn, and yet at the same time crucified him. No lesse is it here, when thou drawest nigh to God, as if thou worshippedst him, as if thou wouldst love and obey him, and afterwards live to his great dishonour.

Secondly, Consider, that what a man doth in his actions, is in some sense a more re∣all demonstration of a man then any words or professions. He is the greatest and most reall enemy to God, whose life is so, let his outward profession be what it can be. Therefore God at the great day of judgement will proceed according to the works of men. The Lord heretofore complained of those that drawed nigh to him with their lips, Isa. 29. 13. but their hearts were far from him; and that did appear by their lives. Dost thou think the words of prayer will help thee, when the acti∣ons of sinne are ready to damn thee? Wherein can you more really shew what you are, than by your constant life and conversation? O more blind than Moles or Bats, that see not themselves for the present the fire-brands of Hell. What can hide this from thy Conscience? Is it not too plain, that thy life is the fruit, thy duties are but leaves and blossoms. Doth not the Husbandman cut down that tree for burning which beareth not fruit, though many leaves.

Thirdly, As it is mockery of God, so its plain, grosse, and palpable hypocrisie. Pro∣phane men are apt to censure those who live more strictly, and accurately than themselves as Hypocrites, not considering in the mean while, that heaven and earth cannot but take notice of their Hypocrisie: for what is more palpable than this, in thy words and Christian Religion to acknowledge Christ a Lord and King, but in all thy actions to rebell against him: On the Sabbath day to come and outward∣ly to be wail thy sins; and the very next day, or hour, to commit those very sinnes again. How can you so soon forget what you were about? How is it that you so quickly crosse your prayers and holy duties? May not Heathens and Pagans deride you, when they see your ungodly lives? May not they say, Loe, there is a Christian who worshippeth Christ, that commands him not to swear, but he will doe it all the day long? loe, there is a Christian, whom Christ commands, that their hearts should not be over-charged with Drunkennesse and the cares of this world, but they will do the clean contrary: What do you think God hath forgot∣ten your Religious approaches and ingagements, because you have forgotten them?

Fourthly, Remember thou canst not alwayes live in this fools paradise. Thou canst not alwayes be in this fond dream of happinesse and felicity; but God at last will bring thee to the touch-stone, and thy reward shall be according as thou art. Thus he that doth wickedly may for a while account himself happy; yet this will quickly melt, when death comes, when the day of judgement comes, then it will be fully discovered, that those sinnes and heaven can no more stand together, than light and darknesse. Then God will tell you, Depart you workers of iniquity; there is a great gulf between mercy and you. Oh then reflect upon thy self and say, Why doe I all this? I live thus against Gods Law, and yet please my self with thoughts of peace and happinesse, how can it be? you must have another way to heaven, then ever the Bible hath yet discovered.

Use a.d 1.841 of Instruction, That nothing in all the Christian Religion, if duely considered, doth at all incourage to any sinne. If any thing might imbolden a man, it might be thought the mercy and goodnesse of God, the freenesse and fulnesse of Grace: but as for the former, There is forgivenesse with thee, that thou maist be feared, saith the Psalmist, Psal. 130. 4. and as for the latter, with what holy indig∣nation doth the Apostle argue against those that from the freenesse of grace, would argue a liberty to sinne, as if the plenty of the one would incourage to multiply the other, Rom. 6. 1. If then every thing in the Bible, if every thing in the true Christian Religion, be thus an antidote against sinne, a preservative from it, How incurably wicked must they needs be, that by those holy motives are yet not made

holy: From which principle in Religion, art thou emboldened to thy lusts and sins? from what duty or Ordinance doest thou gather comfort in thy wicked∣ness? If all these things are hand-writings against thy sins, why doest thou not tremble to commit them?

SERMON. LX.

That Gods Grace of Conversion, is sometimes vouch∣safed to the worst of men.

1 COR. 6. 11.

And such were some of you, but ye are washed, &c.

WE are now to consider a second kinde of Argument, the Apostle useth to dehort them from all gross wickedness, and that is the admira∣ble and wonderful change that is now made upon them by convert∣ing Grace: They are not Swine any more, but sheep, and therefore must not wallow in the mire and filth of sin as formerly: So that the scope of the Apostle is, to compare their former black and foul life, with the present glorious light they are now translated into. And such were some of you. He had reckoned up beasts rather then men, monsters rather then men of reason; and yet, Such were some of you. He saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Some of you, to shew, that every one of them had not all those filthy sores: Every one was not guilty of all the enumerated sins (ex∣cept idolatry, which all were guilty of) unless in the seed and root, which is original corruption; but it is to be understood distributively, some were for∣nicators, some effeminate, some drunkards, some extortioners. Corinth was wicked, even to a proverbial speech, It seemed an hospital of diseased sick men, in respect of their moralities. And further, the Apostle saith in the neuter gender, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not such persons, but such sins, emphatically demon∣strating their wickedness, that they were not so much Peccatores, as ipsa peccata, sinners, as the very sins themselves: We may then stand and behold the wonder∣ful work of Grace, that raiseth children up to Abraham out of stones; that maketh Blackamores to change their skins. The Corinthians, while Idolaters, changed the image of God, into the likeness of an Ox, or any other beast; but now God changeth these who were become like bruit beasts, into the image of the holy and pure God.

That the grace of God converting, is sometimes vouchsafed even to the worst and * 1.842 vilest of men. God many times takes the most crooked trees, and makes them pillars in his Temple; the most rugged and unpolished stones, and pollisheth them for his building; even as Christ while he was upon the earth, for the most part cured those diseases which were desperate, that no art, nor no Physicians could cure: So many times, the grace of God changeth those who are hope∣less men, upon whom no art can do any good, upon whom spiritual Physicians for a great while have lost all their labor. This is much prophesied of as the fruit of the Gospel, that the savage, cruel and poysonous natures of wicked men, shall be strangely taken away, Isa. 35. 5, 6, 7. The eyes of the blinde shall

be opened, &c. No Lyon shall be there, &c. Isa. 55. 11. 13. Instead of the bryar shall come up the mirt le tree.

Let us observe the grounds, why the grade of Conversion is sometimes vouchsafed to these incurable men, in all humane apprehensions, such as Manasseth, Paul, Mary Magdalen, with many others: And

First, It is to demanstrate the power of the word of God, animated and inlivened * 1.843 by the spirit, above all H••mane Eloquence, or Moral Philosophy; wherein men have much labored to make men better; but those endeavors did prove like the washing of a brick, which did not cleanse, but more defile. The Scripture doth often take notice of this peculiar effect of Gods word, that by it We are sorewarned from sin, Psal. 19. the simple receive understanding, Psal 119. By it we are be go〈…〉〈…〉 again, 1 Pet: 1. That is the sword which entereth into the secret thoughts and imaginations of mens hearts, That captivateth and beateth down all the strong holds of sin and Satan, and dispossesseth Satan out of his strongest Castles: Now this fiery vertue of the word preached, is never more manifested, then when it meets with such moyst, green wood, such indisposed materials, as gross, prophane men are. The Apostle calls the word preached, The power of God to salvation, 1 Cor. 1. when the G••ecians, men of parts and learning, judged it foolishness; and the same Apostle saith, He came not in the intising words of hu∣mane eloquence, lest the power of Christ should be obsoured, 1. Corinthians 2. 4. When therefore by the simple, plain and pure demonstration of Divine truths, and of Gods Word, you see the hearts and consciences of flagitious men awakened; you see them changed into holy, godly, heavenly men, of pro∣phane, foul and ungodly. What glorious praite doth hereby redound to the word preached? This is like Davids little stone, slung into the head of great Goliah. If men of wisdom, eloquence, ingenuity, and excellent Morality, if these onely were the men converted? it would quickly be thought that it was some excellency in them, rather then the power of Gods word without; but in these gross livers it cannot be attributed to any thing in the world, but the word preached: Despise not therefore the plain and powerful preaching of Gods word; for that is the mustard seed, which though little in quantity, is in operation mighty: You see twelve men indued with ability to preach this, did quickly leaven this whole world.

Secondly, God makes his grace to come to such great sinners sometimes, that his * 1.844 tender mercies and compassions may be made the more illustrious: As it was Christs pitty to cure that cripple, that lay thirty years by the pools side, and had no man to help him; so these sinners that are bound in stronger chains then others, whom the Devil detaineth in surer chains then others, its a greater act of pitty and grace to rescue them: Thus Paul being sensible of himself, as the greatest of all sinners, how passionately doth he break out to admire the mercy and grace of God to him: So that when we see a wretched obstinate sinner, who careth for nothing, feareth nothing, is not able to pitty himself, converted and inlightned by the grace of God; here are tender bowels, God pittieth him more then man doth himself. As Hierom said of the poor dumb man that cannot speak or beg for an alms, Maxime rogat, dum non potest rogare, The more un∣able he is to speak, the more he doth speak, moving compassion and pitty. Thus a wicked man, who is indeed dumb spiritually, cannot speak, cannot pray, cannot utter any one word in his behalf, is thereby an object of pitty with God, because so miserable: If then you ask, Why are such mens eyes opened? why do such men understand what they did not? Christ in mercy hath said un∣to them, Arise and walk.

Thirdly, Grace converts sometimes notorious sinners, to confound the pride and swelling thoughts of self-righteous men. There are a generation of men, whose ways * 1.845 are clean in their own eyes, Prov. 16. 1. men who justifie themselves, blessing God they are not like other men; now when the grace of God comes and worketh

upon the most profligate sinners, leaving others to their own pride and conceited righteousness, hereby they are confounded and ashamed: Thus it was discovered by our Saviour, he tells the Pharisees, That the publicans and harlots should go into the kingdom of heaven before them; and, He came not to call such righteous as they were, but sinners to repentance; Mat. 9. 13. There are none commonly further off true grace, then those who please themselves with the conceit of their own goodness and righteousness. The emptiest ear of corn growes up highest, and holds its head above others; but those who have true grace, are deeply sensi∣ble of their own insufficiency and imperfections; their righteousness, is to be∣wail their own unrighteousness: It falls out therefore, that there is sometimes more hope of a gross sinner, then a civilized Pharisee; for the one is sooner convinced, his conscience is easier awakened; but the other being already false∣ly perswaded of his own worth, can hardly be changed: Ille morbus vix est sanabilis qui sanitatem imitatur, That disease which is like health, is hardly cured; and thus a man living a life like godliness, when it is not so indeed, is seldom truly reformed.

Fourthly, God will have some of the worst of men sometimes converted, that the Ministers of God, who are sometimes cast upon such a people, might not sow without * 1.846 hope, nor preach without hope: Even a wilderness may become a pleasant river, even a Mary Magdalene, a Publican, may be converted by preaching; What then may not the Ministers of God expect? though their soul (as David saith) lyeth down among Lyons: We may not always say, Wo be to us, because we live in the tents of Kedar, for God may make that like Jerusalem. A place where nothing but bryars and thorns came up, may be made a pleasant garden: Christ told his Disciples, He sent them like sheep amongst wolves, Mat. 10. 16. and yet these sheep made many wolves sheep like themselves: Though therefore we catch no∣thing, when we cast our nets; yea, though we catch scorpions instead of fishes, yet these scorpions may be made fishes: With God all things are possible, saith our Savior, Mat. 19. 26. speaking of this very thing, to convert men, which is to make a Camel go through the eye of a needle: Though therefore humane reason may tell a man, there is no success to be expected, no good to be done, because a peo∣ple so and so vicious; yet we must not regard the dead womb, but the power of God: Its he that opens the barren womb, and makes those that were fruitless to bring forth.

Fifthly, Therefore God will have some of these Beelzebub sinners converted, that so grace may be acknowledged to be a real, manifest, powerful work, and that in the * 1.847 eyes of all the world: Men are prone to judge godliness, nothing but the Melan∣choly, and the tender constitution of some mens bodies, or their black imagina∣tions or fancies which arise within; but now when such, who have been so long, so continual in evil and ungodly ways, they shall love and delight in what they once loathed: This makes godliness a palpable visible thing: When Paul a blasphemer, a cursed opposer of the ways of Christ, is converted, and sets up that which he once pulled down, this makes all men see Gods Grace is not a notion, but a real lively work upon a man. That as the whole world won∣dered, when they saw Christ work such palpable miracles, making the blinde to see, the deaf to hear, the dead torise, they concluded he was God; here could be no imposture or deceit, the things were so manifest: Thus when God calls some wicked men, and makes them forsake all the pleasures and profits, leave the custom receipt immediately, deny their parents, friends, and all that might work upon natural affections; all the prophane and carnal company to whom their souls was once glewed; this must make every man say, Here is more then no∣tions, here is a real fire. The Poets taught much of Circe's cup, which turned men into beasts, but here is a change of beasts into men, yea into Angels; and we may say, This work of the Lord is marvellous in our eyes.

Of incouragement to the spiritual husbandman, though he sow even upon the hardest * 1.848

rocks, and preach to beasts rather then men; For who knoweth but that God may turn a noysom dunghil, into a mine of gold. That of our Saviours should be wings to us in our race, With God all things are possible; and that of God, I will take away the heart of stone, and give an heart of flesh: Oh that we might say of all wicked men, that which the Apostle speaketh here in the Text, And such * 1.849 were some of you, but ye are washed, but ye are sanctified: God will not have any wicked man despair in himself, that he is so wicked that God cannot or will not ever give him a better heart; nor yet the minister to despair, though there be no visible hopes of ever doing good upon such unworthy men. Onely you may have this objection in your hearts:

Why do we not see God working thus as wonderfully to the change of men, * 1.850 as he hath done heretofore? there the Corinthians, the Ephesians, and other Heathens, wallowing in Idolatry, and all moral vices, yet found the word of God assimilating them to its own nature; it made men leave their corrupt and defiled natures, and come to imbrace that which formerly was so contrary to them: But now we see no such things done, no not among Christians; in those days an Heathen Adulterer, an Heathen a Drunkard, became washed and cleansed by the word; but now a Christian thus polluted, notwithstanding his Christianity, and the word frequently preached unto him, doth not reform and make him leave his former impieties.

To this the answer may be, That wicked men living in their sins, under the daily * 1.851 exercise of the word, quickly provoke a spiritual censure and judgement to be inflict∣ed upon them; by which means, as the clay under the Sun, they become more obdurate; wonder not then, if as miracles, so this wonderful work of conver∣sion ceaseth (at least its not so frequent) for rebellion and unfruitfulness under the means of grace, enjoyed so long a time, hath deserved this: but I added (not so frequently) because even to this day in several places, God still goeth out with this Omnipotent power upon some few, some firebrands there are pul∣led out of the fire, some Tygers are made Lambs, although this is very rare in comparison of what hath been formerly; not but that Gods arm is as strong, and the word we preach as powerful, but as it is said of one place, Christ could do no miracles there, because of their unbelief, Mat. 6. 6. He conld not (that is) he would not, because he saw their unbelief made them so wretched a people; so it is here, our ministery can do no good, our preaching cannot convert; not that mens lusts are stronger then Gods grace, but because they put such bol••s and bars, such obstructions in the way of grace, that thereby God will not make it ef∣fectual to them. O then be afraid, if thou, though still before this fire of the word, yet art always cold and chill, feeling no spiritual heat at all.

In the next place, let us observe from the words of opposition, And such were some of you, but ye are washed: They are not the same they were once.

That where converting grace is vouchsafed to a man, it makes a great change, he is not the man he was once. * 1.852

We may say of every regenerate man, Such wicked men you were once, pro∣phane as others, negligent as others, senseless of sin and Gods wrath as others, but now this dark night is turned into a glorious day. The Prophet spake of some, Amos 6. 12. That they turned righteousness into hemlock and wormwood: That was a wicked turning, but this turneth hemlock into righteousness. The Pro∣phet complained of Jerusalem, fallen from her mercies, That her gold was become dross, and her wine water, Lam. 4. but here is the contrary, dross is become gold, and water wine. Ego non sum ego, said an unclean person once converted, to the whore that sollicited him to the same courses still: So do thou say to all thy former wickedness, catching hold on thee as Josephs mistress did on him; I am not I, I have not the same judgement, the same affections, the same desires that once I had, and therefore cannot imbrace what I once so dearly loved. The exact handling of this point will be, when we come to those Texts that call it

conversion, or a change, or a turning to God; then the term from which, and the term to which, may more largely be considered: Onely I shall now give you some qualities of this turning, and change from our evil ways, truly to stir you up immediately to the practise thereof. We see God hath wrought many changings and turnings of things in our days: O how happy, if in all these, we might see this spiritual change, men formerly prophane, now holy; men here∣tofore guilty of notorious sins, now as exemplary and zealous of what is godly.

And first, Therefore this change is a necessary one: It must be said of every one * 1.853 that would be saved, Such an one thou once wast, but now thou art sanctified. Even the man who hath always lived civilly and unblameably, that hath no gross sin to be turned from, yet he hath the soul-uncleanness, and the heart-••eprosie up∣on him, from which he must be washed; so that this turning from what once we were, is indispensibly necessary in yong and old, in rich and poor, either inwardly or outwardly: Consider of this therefore, you whose Motto is, Sem∣per idem; though that be a glory in a good thing, yet for a man to be always the same he was from the womb, is certain and irrecoverable death; When then will you bethink your selves? when shall the time be, that thou wilt become another man? think not that flesh and blood can inherit the Kingdom of hea∣ven: This undoeth many, that as they never dream of a change, which death will one day make upon them, so they never desire a change, that Grace in this present life should work on them: Therefore as Job said of the change by death, He would every day wait till his change came, Job 14. 14. (as some expound it:) do thou say of this change by grace, I will every day pray, hear, read, meditate, mourn and roar out before God all the day long, till this spiritual change come.

Scondly, Its a rational change: Its the highest act of reason, for a man to * 1.854 become another man: For seeing the Scripture, which cannot lye, informeth us both of original and actual pollution, whereby we become no more qualified for heaven, then Toades to be made Angels: This being granted, its the great∣est reason in the world, that thou shouldst immediately arise, and go out from thy own self; For how wilt thou, who art but stubble and dry wood, be able to indure this consuming fire of Gods wrath? Again, its rational, because its for the better: Though men do not love to change, yet when its for the bet∣ter, then they are glad; How do men thus change, in all their outward affairs? but herein turning from sinto grace, we transcendently have the advantage; we change corruption for glory, coals for gold, lust and sin, for the enjoyment of God, and communion with him: So that if men would set judgement on work, and consider what that is they were once; and what that is to which God now cal∣leth them, they would make no delay, but rise up and be doing. Again, its the greatest reason thus to change, because we our selves are subject to a total change by death: We cannot always live and abound in our pleasures, and our jollities, but death will at last come and make a wonderful change: Oh there∣fore be changed spiritually, before thou art changed corporally; the time will come, when it will be said of thee, Thou livedst in such advantages, in such comforts, but now thou art not, death hath swallowed up all thy temporal joy, and life it self: Oh let it be for the present said, Thou didst live once in such wickedness, in such impieties, but now all is altered: I beseech you as pilgrims, abstain from the lusts of the flesh, 1 Pet. 2. 11. Remember you are pilgrims and tra∣vellers, you have no abiding place in this world.

Thirdly, Its a profitable change: What profit have you of those things, whereof * 1.855 you now are ashamed, Rom. 6. 1. Alas, thy sins are no ways profitable to thee, for all the curses of God both temporal and spiritual do accompany them; but godliness is profitable for all things: Though it would not profit a man, to gain the whole world, and lose his own soul, yet it would exceedingly profit a man, to

gain his soul, though he lost all the world: Though he said, Miserum est illud verbum fuisse, yet here, Faelix & beatum verbum est fuisse: Its a blessed and happy word, to say, Such an ungodly man once, but now not at all; such an one that scorned and despised the ways of God, but now he loveth and rejoyceth in them; even as the Prodigals Father rejoyced over his re∣penting son, He was dead, but now is alive; he was lost, but now is found: Thus mayest thou, with joy and thanksgiving, say, I was lost, but grace hath found me; I was dead, but grace hath inlivened me.

Fourthly, Its an honorable change: For those that honor God, God will honor, 1 Sam. 2. 30. As those that serve base and vile lusts, the Lord giveth them * 1.856 upto contempt and scorn before others. Its true, in the eyes of the world, to set upon this change, its many times object of disdain, To leave thy lusts, thy wantonness, thy pride, thy jolly companions, and to betake thy self to a more accurate and exact way of godliness, makes a man the drunkards song, Psal. 69. 12. as David complained he was: But as David was then more honorable, when he danced so Religiously before the Ark, then when he conquered and subdued so many Philistims, although Michal despised him and scorned him at her very heart: Thus it is here, since thou hast for∣saken thy sinnes, feared an oath, been constant in Private and Family Prayer, zealously sanctifying Gods Sabbaths, which he hath commanded: Since this (I say) thou art become truly honorable, and art born of God.

Use of Exhortation, To raise and awaken your selves out of your former im∣pieties: * 1.857 Oh that once we might say, You were dead, but now are made a∣live: Oh that at last we might say this Text, Such and such hainous offen∣ders some of you have been; but now ye are washed, now ye are sanctified through the blood of Christ. Call thy self to an account, say, Oh my soul, doest thou minde to be thus always? Are there no purposes or resolutions to become another man? Why doth not he that used to swear, swear no more? Why doth not he that used to be lustful, be lustful no more? Let him that stole (saith the Apostle) steal no more, Ephes. 4. 28. Oh that God would make this blessed change in your lives! What should hinder it? Can your sinnes be better then GOD to you? Can your lusts be more then Heaven to you?

SERMON LXI.

Of the washing and cleansing of a Sinner.

1 COR. 6. 11.

And such were some of you, but ye are washed.

WE have already considered the Corinthians, according to what they were by their own voluntary corruption, Let us now take notice of them, as what they are by grace. They were black and uncomely of themselves, but sanctified and made beautifull by the grace of God. Now this grace of God vouchsafed unto them is expressed in three particulars, Ye are Washed, Ye are San∣ctified, Ye are Justified. Some make this difference between them, That the first priviledge, Ye are washed, is a general comprehending both Sanctification and Justifi∣cation; as if the Apostle had first expressed himself in the general, and then distributed this general into two famous branches thereof: and indeed washing or cleansing is sometimes used for the taking away of the guilt of sin, and then it is the same with justification; as when David prayeth God would wash him & make him clean, Psa. 51. and somtimes its used for the cleansing from the filth and power of sin, in which sense its the same with sanctification: and in this respect, Isaiah 1. God cals upon Jerusalem to wash her, and to make her clean: This may well be received: But I 〈◊〉〈◊〉 goe with other Expositors, that make the Apostle use a gradation, naming those priviledges in the order God bestowed them upon them: and the first is Washing, that is Regeneration; the Type whereof and Seal is Baptism; which was the first thing done to them, when received into the Church: so that the mea∣ning is; But ye are spirituallly washed and cleansed from the filth and dominion of these sins, a Seal whereof was your Baptism.

Then the second degree is Sanctified, which is a further grace of God, not only regenerating, but making us holy unto the Lord, and causing us to walk as those that are set apart for God, from all common and prophane use. Lastly, they are Justified. Now although it be seriously disputed, whether Justification or Sancti∣fication goe before one another; and generally it is asserted, that in priority of na∣ture a man is justified before he be sanctified, though they be both together in time; yet withall they acknowledge, that according to our sense and feeling, and the Method we must take for comfort, we apprehend our Sanctification before our Justification; and no man may perswade himself, that he is justified, who doth not discover in himself the fruits of Sanctification. The one is the fruit, the other is the tree: so that the Apostle may very well put sanctification first, because to our sense and apprehension it is so. As for that interpretation of Papists and others, that make justified, to be the obtaining of a further degree of righteousnesse, and increasing in holinesse, we reject as erroneous. Now this threefold mercy is am∣plified by the meritorious cause, In the Name of the Lord Jesus. That is by Jesus Christ known and beleeved on; as also by the efficient cause, the Spirit of our God, which is therefore called the holy Spirit, as being in an appropriated manner, the

Author of our Sanctification. Thus the Text is opened. I begin with the first, Ye are washed; and observe,

That Regeneration, or the renewing of sinners is a washing or cleansing of them. Sin * 1.858 hath two things in it, Filthand Pollution, and so Sanctification cureth it; guilt and merit of condemnation, so justification taketh it away. We are upon the first work of grace, that which takes away the noisomnes, and pollution of sin, with the do∣minion and power of it, which is here called Washing and Sanctifying. The Corin∣thians like Swine had been wallowing in their Mire, and grace did not onely wash their out-sides, but their in-sides, their very natures away, and make them sheep. Thus God speaketh of a clear Fountain he will set open for Judah and Jerusalem to wash in. Zach. 13. 1. For the discovery of this point, consider,

First, That the Title of Regeneration, under the notion of washing, doth suppose that sinne is of a defiling polluting nature, making the persons unclean and loathsome, * 1.859 where it is. Its therefore compared to Spots, Deut. 32. 5. and Blemishes, Ephes. 5. 27, to Mire, to Vomit, 2 Pet. 2. 22. Such names doth the Scripture give sinne: to teach men, How they should look upon themselves, when sinners? Ezek. 16. you have there the Prophet excellently describing every mans naturall condition, by an infant new born, tumbling in its bloud, not washed, or cleansed. Men make sin the matter of their boast, and their glory; but it is indeed matter of shame and loathing. Thou art ashamed of thy rags, and thy spotted garments: But oh what blushing should be at thy wicked and ungodly actions. Thou shouldest sit down like a Iob upon his Dung-hill, abhorring thy self; like a Lazarus full of sores; like an unclean Leaper, crying out, Thou art unclean, unclean. The Scrip∣ture speaking of wicked men, saith, They are become filthy and abhominable in their doings, Psalme 14. and it calls them Vile persons, Psal. 15. 4. Whatsoever esteem and glory ungodly men may have in this world, yet they are with God vile persons, and therefore called by the name of such Beasts as are odious to men. Whereas on the contrary, Grace is the life, the beauty, the honour and glory of a man, com∣pared to excellent and precious ornaments.

Secondly, This apprehension that sinne makes men unclean and defiled, hath been * 1.860 so ingraven in the hearts of all men by nature, that therefore they have used super∣stitiously many externall bodily washings: as if that would take away their polluti∣on, and make them more acceptable to God. Thus the Heathens used to wash themselves, before they entred into their Temples, to sacrifice to their Gods, and they had water pots, or stones of water stood at the entrance into the Temple, wherein thy purified themselves; confessing hereby, that sin made them so beastly and unclean, that they were no wayes fit or decent to perform any Religious acti∣on: and thus the Iewes they brought in many superstitious Washings: When they came from Market, when they had been about any imployment, they would come home and wash themselves, yea they wash'd their Beds, their Pots, their Di¦shes, Mark 7. 4 l••st they should get any defilement. Thus Pilate did wash his hands, to denote thereby his Innocency; and Tertullian speaks of the superstiti∣on of some Christians in his dayes, That they would never goe to prayer, till they had washed themselves. Now our Saviours Doctrine is a good Antidote to all such superstitious thoughts: Not that which goeth into a man doth defile him, but that which comes out. Its not a bodily filthinesse, or uncleannesse, but a soul-filthinesse, which is so displeasing to God. The Papists they attribute much to * 1.861 their Holy-water, as if the sprinkling of that would cleanse away the stone of the soul, but this is the peculiar effect of Christs bloud onely.

Thirdly, That we might be fully convinced of our native filthinesse, and the nature of Gods Spirit in renewing us, God appointed externall Ordinances and Rites of bo∣dily * 1.862 washing, hereby to make us understand spirituall things. Thus in the Old Te∣stament, God commanded severall washings of the body: The Priest was to wash himself before he sacrificed; and severall other cleansings there were; by all which God did inform them of their vilenesse and loathsomnesse; as also there∣by

to look to Christs bloud, of which these were Types: As the Apostle argueth at large to the Hebrews. In the New Testament also, although the externall Rites are but few in number, which Christ appointed under the Gospell, his Church being now out of her Infancy, and so more inabled to discern spirituall things of themselves. Yet one of the two Sacraments, viz. Baptism, God hath appointed for this end, to signifie our naturall pollution, and the renewing operation of Gods Spirit: Thus Baptizing is as much as Washing. All that are made Christs Disciples he would have washed, to shew that they had noysomnesse upon them; and that the Spirit of God must cleanse their souls. John 3. 5. Unlesse a man be born of Water and the Spirit, he cannot enter into the Kingdome of heaven; He doth not speak of Baptism there; for Christ had not at that time appointed Bap∣tism (though Iohn Baptized) and to be sure it was not appointed then univer∣sally to all Nations, as appeareth by the Commission afterwards; Goe, Baptize all Nations. This is confessed by Bellarmine himself: I rather therefore take wa∣ter for the Spirit of God, as afterwards it is compared to fire; so that the sense is, Unlesse a Man be born of the Spirit of God, which is like water, cleansing, healing, quenching, Sanctifying, he cannot enter into the Kingdom of Heaven. But though this place carry it not, yet many other places speak of this Baptism, and the sig∣nification thereof: so that the foulnesse of sinne, and the nature of Regeneration is excellently decyphered by the Sacrament of Baptism. Doe not thou then rest in thy Baptism, doe not presume upon that; for unlesse thereby thou art taught to loath thy self for sinne: unlesse thou art washed from filthy sinnes and lustfull wayes, this washing is no more to thee, than the washing of a Blackamoor, which leaves him as deformed as he was. Oh that Baptized men, washed men should yet be so foul and noisome in their lives, unclean bodies, foul tongues, earthly hearts; all these defile.

Consider that place, Hebr. 10. 22. where the Apostle sheweth the duty, and the priviledge of of the people of God; they may come with boldnesse unto God, he hath held out the Scepter of Grace to invite them. But who are those whom God will thus honour?

First, Such as are washed from an evill Conscience; all those who wash them∣selves from all known evils; who avoid inward sinnes, pride, hypocrisie, earthly * 1.863 and immoderate affections, Oh thou canst have no boldnesse to pray, or to call on God, whose Conscience tels thee of such defilement and wickednesse thou livest in: And,

Secondly, Their bodies washed with pure water. This is an allusion either to the legal washings, or to Baptism; and implyes, that not onely the soul, but the bo∣dy also must be washed from all its bodily filthiness, as 2 Cor. 7. Let us cleanse our selves from all filthinesse of flesh and Spirit; so that soul-wickedness, and bodily wick∣edness must be washed away,

Fourthly, Therefore the Scripture speaketh of a two fold subject to be washed. First, the heart; thus as in the place mentioned, having your hearts sprinkled * 1.864 and cleansed from all filthinesse of spirit. This heart-washing is first to be set up∣on, as being the root, principle, and foundation. Thus purifie your hearts, ye double minded, Jam. 4. 8. If the Fountain be not cleansed, all the streams must needs be muddy. Now although most men neglect this Duty, yet this is the main of all. A bad heart is an ill Treasury: out of the heart proceed evill thoughts, and all manner of actuall evill. This point our Saviour pressed much upon the Pharisees, who had cleansed their lives from outward wickednesse, but their in∣wards were full of all foul and noisome lusts: and the necessity of this appeareth, in that God accepteth of no externall religious Duty, no Praying, no Hearing, no Charitie, no Humilitie, except they be first washed in their hearts; There lyeth the greatest filthinesse, though you must take the candle of the Scripture, if you would find out the Dust there, and sweep it away.

The second kind of washing the Scripture speaks of, is the washing of our

hands, which is the cleansing of us from all actions of Wickednesse; as Inju∣stice, Oppression, Uncleannesse, and all manner of unlawful and sinful do∣ings. * 1.865 Thus Iames addeth, Cleanse your hands, and Purifie your hearts: He saith, first Cleanse your hands, and then Purifie your hearts. Not that the wash∣ing of the hands is to be done before the washing of the heart; but because our Actions they are most manifest and sensible to the world; and therefore we ought to declare our selves clear in that respect. So then, no man may com∣fort himself, as if Regenerated or renewed, if so be his Actions are ••oul and sinfull: If thy hands be not clean, thou maist not take hold of any holy thing. Consider Davids Expression, I will wash my hands in innocency, so will I com∣passe thy Altar, Psal. 26. 2. David will not come to worship God, till he hath washed his hands in innocency. Oh consider this excellent and holy pattern which David hath left for you. Say, I will wash my life, my hands, my eyes, my bo∣die from all its former wickednesse, and so will I pray, so will I goe to hear. Lay aside all superfluity of naughtinesse, saith the Apostle, Jam. 1. 21. He cals sin 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sordes, filth and loathsome matter, and then hear the Word of God. As those that made the Garland of Roses and other Flowers, for those that conquered in the Race, they were to have clean and washed hands; so all those who meddle in any holy duty, praying, or hearing, they must have cleansed lives: when God gave the Law, he would have the people of Israel cleanse themselves three dayes before they heard it; and the women who were to come into Ahasuerus his pre∣sence, were severall dayes purifying, and dressing themselves. How much more then, when we come into the presence of an holy God, ought we to cleanse our selves, and to shake off all that which may be displeasing in his eyes.

Fifthly, To be spiritually washed and cleansed there are these things required: * 1.866

First, a loathing and abhorring of our selves; looking upon our selves as so many bruitish beasts, and so many abhominable Monsters, fit for nothing but to be cast upon the Dung-hill, because we have lost all our Savour. Thus Job abhorred him∣self in dust and ashes, under the apprehension of Gods glorious Majesty. Ezek. ••0. 43. The Promise of grace made to the people of Israel is, That they should remember their wicked doings, wherein they have been defiled, and they should loath themselves in their own sight. We blush, saith Daniel and Ezra, and are ashamed. Thus the P〈…〉〈…〉can stood aloof oft, as deeply sensible of his uncleanenesse. Oh then, how farre are most men from this washing in the Text; when did they ever loath them∣selves? when were they abominable in their own eyes? when did they humble themselves in the dust, crying out they were noisome Dung-hills, and not men. They could not indure their own selves: The very memory and thoughts of all their wayes were grievous and tedious to them. Till men come thus to be ashamed and confounded in themselves, they cannot be so much as in a preparation to be made clean. Oh tremble then, you who applaud your selves, who love and please your selves in your wicked wayes, like the Horse-Beetle, that delights to live in the Dung; like Vermine, that love to be in Muck-hils. Oh why are ye not ashamed that God should see you, that good Angels and men should behold you. It will ne∣ver be well with thee, nor wilt thou ever be put into any hopes of salvation, till thou beginnest to be odious in thy own eyes, till thou canst not abide and indurethy self.

Secondly, To be washed, is required godly sorrow, and morning for sinne. David washed his Bed with tears, and so he did his soul also. Not that our tears or sor∣row * 1.867 can wash away the guilt of sin. No, there can be no remission without bloud, Heb 9. 22. and the bloud of Christ; but they may in some sense wash the filth and defilements of sinne away. Therefore there is Gods washing, which the Scrip∣ture speaks much of, and that is the remission of the guilt of sinne; and there is our washing, which is the godly, sorrow and mourning for the iniquities we have committed: so then if thou wouldst be a man washed from thy sinfull pollu∣tions, consider, That thy head must be like a fountain of tears, thy eyes must be 〈◊〉〈◊〉 the Pool of Bethesda in this sense, that thy filthinesse may be washed away.

How then canst thou perswade thy self, that thou hast received this priviledge, when thy heart was never melted for thy sins: Godly sorrow is wholly a strange thing to thee, thou dost not know what it means. Alas! those suddain exclamati∣ons, The Lord forgive me, God pardon me, I should not have said so, or done so: This is not the godly sorrow commanded in the Scripture; why then dost thou lie with thy filth and unclean abominations upon thee? why dost thou not mourn and lament over thy wretched condition? What hast thou tears for the losse of wife, children, goods and estate, but none for the losse of God? Tears in thy eyes are better Jewels than those on thy ears.

Thirdly, To be washed, there is also required a spirituall pain and trouble of the * 1.868 soul. For this washing of a sinner, is like the washing of pu••rified old sores which cannot but administer great grief and aches, as when the ••ailor washed Peters sores: Therefore David expresseth his Repentance by broken bones, Psalme 51. which declareth the holy pain and trouble of soul he had within him, because of his iniquities. Hence it is also called pricking and wounding at heart. Go to therefore you sinners, who live heart-whole, and heart-sound, as you call it, you never have any pangs, any travail of soul for your iniquities, you never are in labour or pain; know, that you are not washed from your impieties: why dost thou not take up the Prophet Micah's expression, Mich. 1. 8. I will wail and houl, I will go stript and naked, I will make a mourning like the Dragons, and wailing like the Owls, because of the anguish of mind, and trouble of soul upon me for my iniquities. Never think it will be well, till those sinnes which have been so sweet and pleasant to thee, be like Gall and Wormwood, biting like a Serpent, and stinging like an Adder. It cannot be, but that these lusts for a season so delightful, will afterwards become like so many devils tormenting thy conscience. Be not afraid to be sick and troubled for sin now, it may be medicinal and helpful now, but it wil be paenal and eternally tor∣turing hereafter.

Fourthly, To be cleansed, there is required a constant and daily applying of those * 1.869 remedies, which are appointed by God to make us clean; and that is ••aith in Christs bloud, and faith receiving the Word of God. The bloud of Christ and the Word of God are both cleansers. Thus Acts 15. Faith is said to purifie the heart; and David prayeth, Psalme 51. That God would wash him with Hyssop, and make him clean, so he should be whiter than Snow: an allusive exposition to the Jewish Cu∣stome of besprinkling the Posts of the door with the bloud of the Sacrifice, which signified the bloud of Christ sprinkled upon the soul, and faith that is like the bunch of Hyssop, which though low and contemptible, yet was instrumental to that glorious effect. Thus also the garments of the Saints are said to be made white in the bloud of the Lamb; though it be red, yet it makes them white: Therefore faith in Christ is mighty in operation to get out all the spots and defilements that are upon our lives.

The other cleansing Instrument is the word of God, cleansing his Church through his Word; and Psalme 119. Wherewith shall a young man make clean his wayes? even by attending to thy Word. A young man most prone to foul and noisome lusts, even he may quickly by the Word be washed and cleansed. Come then often in this Bath, wash thy self often in the waters of the Scripture, and then thou wilt become white and lovely.

Lastly, This washing is a continual work. Though the Apostle saith, They are wa∣shed, in the by-past time; yet because man in his journey to heaven, gets much * 1.870 soil and filth; therefore he must be washing himself every day, Iohn 13. 9. 10. Peter did not understand that our Saviour taught this, by his action of washing their feet; but when he did, he cryeth out, Not my feet only, but also my hands and head. Now that the most godly themselves doe need a continual washing, appeareth by that: He that is washed, needeth not, save to wash his feet. The meaning of this difficult place seemeth to be, That though they were cleansed by Regeneration, yet in their travel towards heaven, they got filth upon their feet, which they ought

every day to wash off; so that as thou gettest pollution upon thy soul daily, so thou must cleanse daily: Where then are those deluded persons, who think themselves without sin, that they need no cleansing? even therefore they have the more sin, because they think they have no sin.

Use of Exhortation, To all prophane and ungodly persons, that they would abominate and loath themselves, be in their own eyes as they are in Gods * 1.871 sight, hated and abhorred. How can you but consider and be afraid un∣der these things: Thy actions, are foul actions; thy life, a noisom life; thy words, loathsom communication: Thou art like a dead carcase, like an open Sepulchre, ful of abomination: Oh that thou canst abide thy self! Thou shouldst be as some miserable wretch, that hath the members of his body rotting a∣way, and yet he liveth, how loathsome is such a man to himself? he cannot indure his own smell: Thus it should be to thee, who livest in thy gross wickedness.

SERMON LXII.

Of the Grace of God sanctifying a Sinner.

1 COR. 6. 11.

And such were some of you, but you are washed, but you are sancti∣fied, &c.

THe Apostle (as you heard) is now describing what the Corinthians are by the grace of God; which is threefold, Washing (and that is dispatched;) Sanctifying, and that is the work now in hand. As for Illyricus his opini∣on, that takes these three things for the same, making them onely words Synonymous, there is no colour for it; come we therefore to handle the nature of this gracious work of God, and the word hath many and several acceptions, in the Scripture, which are necessary to be known.

The first and ordinary use of the word, is for the external celebrating and ac∣knowledging * 1.872 the Name and Ordinances of God as holy: Thus we pray, Sanctified be thy name; and very often we are commanded To sanctifie the Lord; which is then done, when we do with all holy fear and reverence make mention of him, and acknowledge his Majesty; the contrary whereunto, is to defile, to pollute and to blaspheme his holy name.

Secondly, To Sanctifie, is often used in Scripture, for the separating any thing from prophane and common use, as holy unto God: Thus all the vessels in the Tem∣ple were sanctified, and the Priests were sanctified; and in this sense Christ saith, He sanctified himself, viz. He prepared himself to be an expiatory Sacrifice for * 1.873 our sins.

Thirdly, There are some who say the word to Sanctifie, is as much as to justifie, and to make holy and righteous through Christs Righteousness; and therefore they speak of an imputative Sanctification (which is the same with Justification) and is really inherent, but inchoate in this life. Thus they say Sanctification is taken for Justification, frequently in the Epistle to the Hebrews, Heb. 10. By which will we are sanstified; and Heb. 3. Christ that he might sanctifie his people, suffered

without the gate; and thus Christ is said To be made unto us, Wisdom and Sanctifi∣cation; But this sense of the word is not so generally acknowledged.

Fourthly, To sanctifie, is sometimes used for the preparing and designing of any to some great work and exploit; so Isa. 13. The Medes are said to be sanctified, for the destruction of Babylon: I have commanded my sanctified ones; yea, in the Scripture commonly the judgements of God upon the wicked, by way of war and slaughter, are compared to Sacrifices, and so those that are instruments to execute them, in that sense are sanctified; yea, it signifieth to prepare or endea∣vor any thing, Jer. 6. Sanctifie a war, Mich. 3. If they do not give in their mouth, they prepare a war.

Fifthly, The word is sometimes used antiphrastically, for the clear contrary, to sanctifie, is then as much as to pollute, and to be unclean; thus Exod. 19. Lev.. 8. Those that did after an unclean maner draw nigh to holy things, they are said to be sanctified, that is, unclean: And thus whores in the Hebrew are called Holy, that is, polluted and vile; and thus Sacrum among the Latihs is used.

Sixthly, There is a passive Sanctification, or a Work of God, whereby he changeth us, and maketh us of unholy, holy; and this is the grace intended in the Text: I pray God ye be sanctified throughout, 1 Thess. ult. 1 Pet. 1. 1. Through the Sanctifi∣cation of the Spirit to obedience.

Seventhly, There is an active Sanctification, whereby in the progress of holiness, we daily purifie our selves, growing more and more holy, 2 Cor. 7. 7. 1 John 3. He that hath this hope purifyeth or sanctifieth himself, as God is holy: These two latter senses of the word, may be here chiefly intended.

That those who are renewed by the Grace of God, they are sanctified ones; they are * 1.874 made holy, and purified from the filth and dross that was in them.

Let us first observe how the several senses of the word Sanctified, formerly related, is aptly applicable to them: And * 1.875

First, They are Segregated from the world; They are chosen from that pro∣phane and common course of life they lived in before; that as the Vessels were taken from all common use, and applied onely to sacred actions, to the Sa∣crifices, and other Offerings: Thus God by grace, doth take men, who before were under the power of Satan, at the command of every lust, they were vile, unclean, fit for no holy imployments; now they are separated from those for∣mer evils: Thus true Religion is that which keeps a man unspotted from the world, James 1. 27. Thou dost touch this pitch, and art not defiled; thou art in this Babylonian furnace, and hast not thy garments signed: This is to be a true and a good separatist, when by the heart and affections, a man forsaketh the ways of the world; though he be in the world, yet he is not of the world; for the world lying in wickedness, godliness cannot be but singularity and pre∣ciseness, in respect of the multitude; therefore thou art not in the number of these sanctified ones, nay thou canst not say, thou art of the true Religion or hast any true Religion at all, till thou keepest thy self clean and unblameable from all the gross and foul wickedness, that the world usually commits.

Secondly, The godly are sanctified, because they are not onely separated from * 1.876 their former prophaneness, but they are also Dedicated and Consecrated unto God, they are made his, and are peculiarly applyed unto him; in which sense the godly are called A Royal Priesthood, 1 Pet. 2. 9. and, The First fruits, James 1. 18. thus they are said to be none of their own, Phil. 4. The godly hath God set apart for himself (saith the Psalmist;) so then, to be sanctified, is to be given up wholly unto the Lord as his, no more a mans own, no more the worlds, no more sins: Therefore all the sins of a godly man, have a kinde of Sacriledge in them, they take their souls and bodies, which were consecrated unto God, and apply them to prophane and the Devils use: Thus the Apostle argueth, Shall I take the Temple of the Holy Ghost, and make it one with an whore? 2 Cor. 6. In this manner,

all the sins of the godly are to be aggravated, Sin not with thy eyes, with thy hands, with thy body, thou makest the Temple of God an Hell, thou art guilty of high Sacriledge.

Thirdly, To be sanctified you heard, was to be prepared and fitted for any great work and imployment; Thus also the people of God are created and pre∣pared * 1.877 for every good work: All the actions of grace are supernatural, far above humane power, they are Divine works, and therefore must have power from above to enable them thereunto. To leave thy sins, thou must be sanctified thereunto; to pray aright, to hear the word of God in a soul-saving maner, there must be a sanctification of thy heart; especially this is used for execu∣ting Justice upon the enemies of God and his glory: This is Gods Sacrifice, and thus every particular Christian, he hath many Sacrifices, for the offering of which he needeth this Sanctification. A broken and contrite heart, that is a sacrifice, Psal. 51. good works are a sacrifice, prayer is a sacrifice. Now as in the Old Testament they were peculiarly consecrated and fitted thereunto; thus also in the New Testament, none can subdue sin, approach nigh unto God in any holy way, that is not first sanctified by his spirit, 2 Tim. 2. 21. Sanctified and meet for the Masters use. As the Medes were sanctified to destroy the Babylonions, so must thou be to kill thy lusts, to mortifie thy sins: Though you are not now to kill beasts, to destroy them unto God, yet ye have beastly lusts, which you are to mortifie continually; Pride, Covetousness, Prophaneness, these are beastly lusts, which thou art sanctified to destroy.

Fourthly, To be sanctified, in the Scripture sense, Is to be made fit and lawful * 1.878 for its proper use: Thus some expound that place, The unbelieving wife is sancti∣fied through the believing husband, 1 Cor. 7. that is, made fit and lawful for con∣jugal relation, though that is not all the meaning; but we have another place, where every thing is said to be sanctified by the word of God and prayer, 1 Tim. 4. 5. viz. All our Meats, Drinks, lawful ••mployments, they are sanctified by prayer: The curse that is upon all the creatures is removed away, and thy meat is made fit to nourish thee, thy cloathes to warm thee, &c.

In this sense Divines speak of a civil right, and a sanctified right to the crea∣tures: * 1.879 Wicked men have a civil, lawful right to the goods, to the posses∣sions they enjoy, and possess them with a good conscience, but they want the sanctified right of them; i. e. they have not the grace of God in their heart, whereby they might improve them in a godly maner, to the glory and honor of God; It being impossible without faith to please God: Oh then bewail thy condition! while thou art unsanctified, thou art not fit to eat, to drink, to be a possessor of any estate, any honor, any goods; not but that a wicked man is true owner of what he is, but he hath not a sanctified use of them, he doth not eat or drink to the glory of God, his estate and wealth he knoweth not how to improve for blessed and heavenly ends.

Fifthly, To sanctifie, is to acknowledge and use all things that belong to God, after an holy, reverent and heavenly maner: Thus the people of God are often exhort∣ed * 1.880 To sanctifie God in their hearts, Isa. 8. 13. and so they are commanded To sancti∣fie or keep holy his Sabbaths, Isa. 29. 23. so that herein is a true sanctified person dis∣covered, when he doth with all holy fear and reverence approach near unto God in his Ordinances: Thus a godly man is described by this property, He feareth an oath, Eccles 92. because an oath is a sacred appeal unto God, as the witness of our actions, and because his majesty is so great and glorious, that we are unworthy to take his name into our mouthes; therefore he is said To fear an oath, he trembleth to swear. O how far are those then from Sanctifica∣tion, who prophanely and passionately belch out their oathes, and without any reverence, yea in madness and fury, make mention of God in their Oathes. If thou weit sanctified, thou wouldest acknowledge the Name, Person, Nature, Attributes and Ordinances of God Sacred and Holy, and so wouldst after a seri∣ous,

humble and holy manner use them, and make mention of them: So that the swearer and the curser, howsoever he may mitigate his sin, that he didit in his passion, and he doth not think of it, yet he can never pretend to Sanctificati∣on; for where that is, it doth rule the heart with such an holy and reverential awe of Gods Majesty, that he never makes mention of him, but with Religious and trembling affections. Its admirable what the Heathens have been in this very point of swearing, how unwilling to do it, though in a lawful thing, and all because of a devout apprehension they had of that Sacred Majesty to whom they did appeal in their oathes. O then, what shame and confusion should this be to Christians; there is scarce any old man, or yong man, any rich man, or poor man, but given to this detestable sin of swearing, for which a man may pro∣perly be called prophane, be cause he hath low, despicable and irreverent thoughts of God. Another duty of a godly man sanctified, is to keep holy his Sabbaths, as you read in many places; so that the loose, careless and contemptuous despising of it, is an argument of an unsanctified heart: The godly make it their delight, and they keep a spiritual Sabbath from their sins, and by this means, their souls enter into an holy rest that day: But the ungodly man, he judgeth these days a burthen, a trouble, he longs to have them over, that he may to the world, or his lusts again: Try then thy Sanctification, by thy holy esteem and prize of thy holy duties, which are for the encrease of godliness, and promoting of that: When thou comest to pray, to hear, to keep his Sabbaths, with thy thoughts full of the world, the love thereof, or delight therein, thou art no ways pre∣pared to sanctifie God.

Lastly, To sanctifie, is to have all the faculties and powers of the soul, re∣newed by holy principles within, and thereby carried out to do those things * 1.881 which are holy, and after an holy manner: And thus all those that are regene∣rated are wrought upon, their understandings are made holy, their wills holy, their love an holy love, their grief and fear holy: This is the chief mercy, above all Riches, Honors and Greatness; without this Sanctification, every man, though alive, is dead; though rich, is poor; though happy, is miserable. And for the better discovery of it, consider:

First, the efficient cause to which this is peculiarly appropriated; and that is, * 1.882 The Holy Spirit of God, called, The Holy Spirit, Ephes. 1. 13. Rom. 1. 4. 2 Thess. 2. 13. and, The Spirit of Sanctification, because peculiarly appropriated to him to work this in us: So that if thou desirest this Sanctification, fain thou wouldst have a sanctified heart, and sanctified affections; O it troubles thee that thou art not acted by such holy principles; lift up thy eyes to heaven, pray that God would vouchsafe this holy spirit to thee, which will work like fire, consuming that dross of corruption in thee. No wonder, if under much preaching, many judgements of God, people remain prophane and loose, dissolute in their sins, for neither Minister or Angels, can infuse this holy foundation into them. its the proper work of Gods Spirit: Take heed therefore of grieving or resisting this spirit, and that you do, when ye live in sins against conviction against the plain declaration of Gods word; when that informeth, directeth judgeth and condemneth thee, yet thou wilt go on, and be obstinate in thy sins: This is the sad case of many thousands, who thereby chase away the spirit of Sancti∣fication from them. Now that God is more willing to bestow his spirit, upon those that ask him in a right manner, then any father is able, or willing to give any necessary good thing to his childe, appeareth Mat. 7. If ye being wicked know how to give good things, how much rather will your Father in heaven, give his spirit to those that ask him: O then say, This is the necessary thing, this is to be sought for in the first place. * 1.883

Secondly, The instrument of this Sanctification, the means whereby God will work it, is the Word: Thus our Saviour prayeth, That God would sanctifie his Disciples by his truth, his word was truth, John 17. There is no ordinary means

for the obtaining of this, but by the word: This is the Chariot of the Spirit, here we must expect its workings. As it had beed a vain thing in Naaman, to expect the cleansing of his leprosie in anywater but in Jordan, so it is as foolish and absurd to expect sanctification by any humane rites & inventions of men, a number of which are introduced in popery. Now as Gods spirit onely efficiently sanctifieth, and not humane power or freewill; so the Divine truths of God are instituted Mediums for this glorious effect, and no other superstitious designments made by men: Oh then, if ever thou wouldst be sanctified, be a diligent hearer of the word, hear in season and out of season, as we are commanded to preach: Come to this fountain often to be washed in, throw thy self frequently in this fire, to get thy dross out. The effects of Gods word are admirable, especially in this point, to sanctifie thee, to make thee have holy affections, and holy principles, and holy ends and aims in all thou doest. As those that are much in the Sun, they cannot but be much coloured by it; so those that are in read∣ing often, in hearing often, in praying often, they will finde such an holy change upon them, such admirable effects on their lives, that there will be as much wonder at them, as there were of those who were dead and rotting in their graves, yet raised by the mighty power of Christ: As therefore there is no hope of that tree that is near no waters side, that groweth in a barren wil∣derness; so there is no hopes of ever being sanctified from those who seldom or never come to hear the word, or if they do, its out of formality, custom, and with so much dulness, sleepiness and distractions, that their very outward de∣portment manifests much contempt and irreverence towards God? Do these men come to be sanctified? do such come with this grand expectation, Of unholy to be made holy?

Thirdly, The Meritorious cause, which procureth this great priviledge at * 1.884 Gods hand, is Iesus Christ: Thus the Apostle addeth, In the Name of the Lord Iesus; so that one great effect of those Agonies and Sufferings which Christ underwent, was to obtain Sanctification: Christ shed his blood, that he might pur∣chase to himself an holy people, Tit. 3. Oh then, how should this make you highly esteem it! Was it a small or a light thing for which Christ indured all those torments? could we not be sanctified, but by his blood? why then doest thou make no matter of it? where is the man that cryeth out, Oh Christ dyed, and yet I am not sanctified? Christ hath shed his blood, and yet I am not made holy.

Fourthly, Consider the extent of this Sanctification, its universal throwout: * 1.885 I pray God ye be sanctified throughout, in spirit, soul and body, 1 Thess. 5. 3. The spirit, that is in the choicest and most sublime part of a man, that needeth San∣ctification; even these Heavens are defiled, this Sun hath black and foul spots. Hence we read of Carnal mindes, Corrupt understandings, and therefore we need the Sanctification of them, yea, this must be the first work of Sanctification: its your minde, your judgement, your reason, that is so great an enemy to God; What hinders, but that thou shouldest go out presently, and give thy self up unto all holy obedience? but thy minde, thy judgement is not satisfied, that hath this or that carnal plea; so that of all parts, this eye, this understand∣ing must be light, else all the body will be dark: Oh therefore that God would sanctifie your mindes, your understandings, make them holy, then would your affections and your conversations quickly become changed. Then the next thing to be sanctified, is the soul; that is, the affections and passions, as com∣monly Interpreters think; and indeed, these are like the wheels in the Chariot, like the fire among the Elements; if these be not sanctified, a man is carried up and down lik a ship in the storm, without Pilot or any conduct: And besides, these affections are very unruly and masterful, therefore the sanctification of them is more requisite. Lastly, there is the body, and that also must be san∣ctified; viz. Organically, as it is the instrument of the soul: Thus the tongue,

the Eyes, the Ears, the Hands, they all are to be Sanctified. A great deal of bodily wickedness there is in the world, and therefore that must be made holy. Therefore Chastity, and freedom from uncleannesse, and whoredome, is in a peculiar manner called Sanctification, 1 Thess. 4. 3. 4. Observe, you who are carried away with unlawfull, lustfull pleasures: Chastity and purity of Body from such loath∣some courses, is called emphatically, Sanctification. So that Fornicators, Adul∣terers, Lustfull, and Lascivious persons, they are in a special manner unsancti∣fied persons; they are no more to be called Godly that live in such sinnes though they should pray, hear, make never such profession of Religion, then darknesse to be esteemed light.

Use, Of Exhortation. Is there such a work of God as sanctification; and is that necessary to every one, then look out and examine diligently whether thou * 1.886 hast it or no: God hath made thee, and created thee, but hath he sanctified thee? God hath given thee riches, wealth, honour, parts, and learning, but hath he gi∣ven thee Sanctification? Alas the lives of most men, are so prophane, impure, un∣clean, filthy, that you cannot call them Sanctified ones, unlesse in that sense as the Hebrews call whores holy, as I told you. And this is the more to be lamented, because men enjoy the means, and live under the way to sanctification, which is Gods word. Oh that thou who shouldest be a Temple of the Holy Ghost, shouldst be a swine for the divel to enter in: I intreat you to be awakened; if no sanctificati∣on here, no glorification hereafter: Without holinesse no man shall see God. Why? can you rest and be quiet till you get some evidences of Sanctification: be no lon∣ger bruitish, but men, but Christians. Say, O Lord, I desire that at last I may be san∣ctified to thy own self, Oh seperate me from my wonted sinnes, my customary ini∣quities.

SERMON LXIII.

Signes and Characters of Sanctified ones.

1 COR. 6. 11.

But ye are Sanctified, &c.

IN what sense a godly man is sanctified, hath already been declared. Now let us consider the symptomes or properties of sanctification, which will be as so many testimonies or evidences, whereby we may come to be assured that we are sanctified.

It is true, such is the self-love, and self-flattery in every man, that he is quickly perswaded that he is one to whom this priviledge doth belong. When therefore it shall be discussed, Who are they that are thus qualified; It will appear so diffi∣cult and rare a thing, that every one may be astonished and cry out, Who then can * 1.887 be saved? We were indeed in our Baptisme Dedicated, and Consecrated to God, and so had a kind of sanctification. There is also an external sancti∣fication, vouchsafed to all those who are under the outward Admini∣stration of the Ordinances, in which sense Believers and their children are

called Holy, 1 Cor. 7. in opposition to Heathens, and unbelievers: but this is not the sanctification in the Text, nor that to which the promise of glory doth belong.

Let us therefore consider the signs by which we come to know who are truely sanctified.

And first, They who are so, have the spirit of God effectually, and powerfully * 1.888 dwelling in them. That as wicked men have the Divel filling their hearts, and he reigneth in them, whereby they are carried out to all wickednesse, with delight and boldnesse: Thus those that are sanctified are full of the Holy Ghost, being partakers of his operations, and so are thereby fitted for all holinesse. Hence it is called the spirit of sanctification, and the holy spirit, because where the spirit of God dwelleth, there it sanctifieth, and makes holy. Alas the greatest part of Christians are destitute of Gods Spirit; yea, they have scarce heard whether there be an holy Spirit or not: And thereupon they have nothing but customarinesse, formality, and education, which do act them in all religious duties. But as in wor∣king of Miracles, no humane strength or power could enable them thereunto; they were onely done by power from the Holy Ghost; So neither to love God, to be∣lieve in him, to mortifie sin, can be done by the sole strength of free-will: but it must be the Spirit of God changing and new-moulding the heart. Oh then consi∣der this, all you who go in a round, pray and hear, and hear and pray, in a generall customary way: The spirit of God is not in these; which yet is like the soul to the body: like fire to the sacrifice: like windes to the ship; Our duties and hearts are but Cisterns, that is the Fountain. There is never a Duty accepted, if the spirit of God be not working therein, Rom. 8. The spirit helpeth our infirmi∣ties, and God heareth the voyce of his own spirit. Till therefore thou art made partaker of Gods spirit, all thy external righteousnesse and holinesse is but a sha∣dow and no substance. It is an image or picture, no real life at all. Oh then, How far are prophane, dissolute men from this Grace of sanctification? Doth the holy spirit of God dwell in thee? Doth not the unclean spirit rather live in thee, whose heart and life is made like a very hell? Is it the holy Spirit of God that inciteth thee to curse, to swear, to lusts? Oh blasphemy to think, or say so. Let then all ungodly, and foul wretches be ashamed and confounded within themselves. It was the Divel that desired to enter into swine: The Spirit of God appeared in an innocent and harmlesse Dove: Some men are so far from having the Spirit of sanctification, that they mock and deride at it, yea maliciously oppose it; but these are reserved to a dreadful judgement.

Secondly, Those that are sanctified, have a ready and willing obedience to the truth and commands of God: Therefore it is called Sanctification of the Spirit to Obedi∣ence, 1 Pet. 1. 2. It is impossible to have Sanctification, and not to have a chear∣full and willing obedience to all those duties that are required of us. Doth God say to the proud, Be humbled, if sanctified, he obeyeth imediately? Doth God say to the prophane, Be sober and heavenly; when sanctified he yeilds immediately; insomuch that all those hearers who live in visible disobedience to the word of God preached, they have no evidence of their sanctification: Obedience is better then sa∣crifice. God looks to that more then praying, hearing, or coming to the Ordi∣nances: Dost thou say as Christ? Lo, I come to do thy will, O God, thy Law is writ∣ten within my heart. Thus David being sanctified, professeth his ready and wil∣ling obedience unto God: And Paul also, Lord, What wilt thou have me to do? Act. 9. 6. He gives his heart up to God like a blank, let God set down what he plea∣seth: As fire doth melt the toughest Iron, and makes it in any frame you would have it, Thus the spirit of sanctification doth melt and affect the soul, that it be∣comes cheerfully obedient in duties of the greatest self-denial, and contrariety to flesh and blood. Oh then think not within thy self, I hear thus much, I come to Church thus often; but what obedience is there in thy life? That crowneth all thy duties; that is the glory of all religion. The Israelites that profered thousands

of Lambs, yea the children of their body were not so acceptable, as if they had done justly, and walked humbly with God: Obedience is a necessary fruit of sancti∣fication.

Thirdly, Those that are sanctified delight in the use of all those means and excerci∣ses * 1.889 which encrease sanctification. The Godly are described by hungring, and thir∣sting, and seeking, and so they can never have enough of holinesse: Now the prea∣ching of the word is one principal instrument of sanctification, Sanctifie them by thy truth, thy word is truth, John 17. It is an argument thou hast not this sanctifi∣cation upon thy affections, when thou hast no high esteem, or price of the holy Or∣dinances; when this hony-combe is loathsom to thy stomack, full of filthy Lusts. The Godly are to call the Sabbaths, a delight: and the word is aggravated under all manner of excellencies by Davids gracious heart; and for this end, because it hath spiritual and savory effects: So then if thou wouldest know the evidences of thy sanctification, and judge thereby, Examine how thou art affected to the means of grace? Do they become welcome and precious to thee? Dost thou cry out like those in the transfiguration, It is good to be here? Is it as meat and drink unto thee? Then thou mayst comfortably rejoyce in this, That God hath given thee a sanctified heart, to love the word of God, and the means of Grace, and that because of the powerful operations thereby, cannot be but by a spirit graciously wrought upon.

Fourthly, Those that are sanctified, are diligent in preparing and fitting themselves for the holy duties they are conversant in. Thus to sanctifie, was to set a man apart * 1.890 for the spiritual imployment he was called unto. And herein is a great discovery of the Truth of Grace seen; when men do not overly, and customarily perform ho∣ly Duties, but they do Hoc agere, as the Priests cryed out in the Heathens sacrifice. Thus it is a duty to serve the Lord without distraction: 1 Cor 7. and hence are those expressions, Watch to pray, Mark 13. 33. take heed how you hear: Mark 4. 24. Be swift to hear, laying aside all superfluity of naughtinesse, James 1. 21. To pray with all thy heart, with all thy minde, with all thy soul, this is the fruit of sanctification, How many need this truth to be powerfully pressed upon them. I speak not of prophane and ungodly men, who quite lay aside the performance of any holy duties; they pray not at all, they hear not at all, or very seldome: but of those who take upon them the profession of religion; that hear and repeat Sermons, that have family Duties constantly: Alas it is not the doing of these; it is not the bare performance of these that argue thy sanctification: But dost thou watch unto these duties? dost thou take heed to thy self in the doing of them? Are they not discharged as a Task, as a burthen thou knowest thou art obliged unto? This is to be feared, That when God cometh to examine your religious duties, they will be found but so many em∣pty formalities, Duties neither coming from the life of Grace, nor yet stirring up and encreasing that life. Oh this is to be considered, That all holy duties are to come from spiritual life, and to stir up spiritual life; whereas the deadnesse, the dulnesse, the barrennesse of all thy private and publick duties, are a great testi∣monie at least to thy defect in sanctification. Say then to thy soul, Awake thou that sleepest: What? Did David pray thus? Did Daniell pray thus? Did Jonah in the whales belly pray thus? Be afraid that thou art onely Luke-warm, that thou hast no true zeal, and so God will spue thee out of his mouth, as he threatens, Rev. 3. 16. Perswade your selves that your heartlesse, customary, lazy performances, are great sinnes against God, have a contempt of his Majesty upon them: and for which God doth threaten to take away the means of Grace, as from some of the Churches of Asia. Oh then say to thy self, How can this earthly, cold, lazy heart of mine stand with sanctification? How can I say I have the love of God, and Christ in me, which is like fire, and do things thus coldly? Dwell upon this sign, meditate much upon it; for how easily and readily doth negligence, and lazinesse creep into all your performances; insomuch that our duties are therefore so ineffectuall, and

unprofitable, because they are not animated, and enlivened with the power of god∣linesse.

Fithly, Those that are sanctified, are clean and purged from those vicious, and foul * 1.891 noisome lusts that they were once plunged into; and thus washed and sanctified are joyn∣ed together. The Leper was not a sanctified person in the Law, because he was un∣clean, 2 Tim. 2. 21. If a man therefore purge himself from these, he shall be a vessll unto honour, sanctified and meet for his Masters use. If he purge himself from these (that is) from all unclean waies of iniquity, then he is sanctified. Con∣sider therefore how unspotted art thou kept from the wickednesse of the world? How clean art thou from thy former defilements? Are not the same blots, and bloaches upon thy life as formerly? Are there not the same monstrous deformities as before? How canst thou hold up thy face? Why art thou not confounded within thee, to think how unclean and bruitish thou art? Be not then any more wallowing in thy mire and filthinesse. It is time at last to make thy selfe pure.

Sixthly, Those that are sanctified they are (as it followeth in that Text) meet for * 1.892 their Masters use, sit for any spiritual employment, prepared unto every good work. Oh this is a blessed estate when thou art fit to be employed for any service by God. As Esay, when he had a coal from the Altar that touched him, then he was sanctified, and the uncleannesse of his lips was taken away. Thou art not fit to be a Magistrate, a Minister, a Master, a Father, a Servant, till sanctified for this use. There must be a particular ••moothing, and fitting of thee for every particular relation, for every good Dutie, else thou canst not serve God thereby. It is the greatest honour that we creatures are capable off, that we may be used as instruments for his glory. Now men may be either passive instruments, or active instruments under him; Passive instruments I call, all such as are raised up by God to do his work; but they have no aim or spiritual inclinations to serve God therein. Thus Cyrus, and Ne∣buchadnezzar, they are called Gods servants, but their hearts were not sanctified for God in this work. Again there are active instruments, and such are those who in the Text are made meet for their masters use, they have humility, and an holy fear of God. They eye him, and look up to him; and in this sense Moses, Joshua, David, and many others were sanctified. If therefore God call thee to any ser∣vice, if God put thee into any relation, though never so mean, know thou canst not go through that relation in a gracious manner, unlesse sanctified thereunto, and made meet for it. Be not a blunt and unserviceable instrument in Gods hand.

Seventhly, Those that are sanctified, are not cast down with inordinate and sinfull fears, because of all the troubles and persecutions that may fall upon them in doing * 1.893 their duties. The work of sanctification is accompanied with much opposition, per∣secution, and many difficulties: Now herein is the excellency of this seen, that a man is not discouraged for all this; he feareth to offend God by any sin, or neglect of his duty, more then any external misery. Sanctifie the Lord your God, and let him be your fear, 1 Pet. 3. 15. Be not afraid of what terrour and troubles the world can raise against you for godlinesse sake; but sanctifie God, and let him be your fear: That is, have holy, high, reverent, and great thoughts of God; look upon his name, his power, his authority, as greater then any mans. It is sanctification onely that will make a man encounter with all oppositions, that will make a man fear God onely: for that puts an awfull esteem into us of his great Name.

Eightly, Those that are sanctified, by this their sanctification are made spiritual * 1.894 Priests, offering up spiritual sacrifices unto God. Not that they may take upon them the publick office of preaching, and administring sacraments, but because they have sacrifices in a spiritual manner to be offered up unto God: Especially that place is much to be urged, Rom. 12. 1. Offer up your bodies as a reasonable sacrifice unto

the Lord. In the Old Testament they did after a corporall manner slay and kill Beasts, offering them to God: But now we are in a spiritual manner to crucifie and mortifie the flesh, with the affections and lusts thereof. If then thou art sanctified, all thy inordinate passions, and affections of anger, love, and joy, are circumcised. As the sacrifice of one kinde was to be wholly burnt unto God, no part to remain, so art thou wholly to be resigned unto God, and all that is thine is to be given up unto him, that so no love may be in thee, but of God, and in reference to him; and thus of all other passions. Oh then if thou finde sin, and uncircumcised affecti∣ons, and motions in thee, be afraid, for the spirit of sanctification is not to be recei∣ved in vain; where that rules and raigneth, there will be a daily killing of those un∣ruly Lusts.

Ninthly, Those that are sanctified, they have also the priviledge of Justification, * 1.895 and Adoption, whereby they are enabled to come with boldnesse to the throne of Grace. The spirit of God, which is the sanctifier, is also the comforter, and it doth comfort by the fruits of Sanctification, Hence Rom. 8. The Apostle describeth those to have the spirit, who walk not after the flesh, nor fulfil the lusts thereof. So that the more thou aboundest in sanctification, thou doest also come nearer to consolation; not but that the most holy and sanctified ones of God, may sometimes for gracious ends in Gods dispensations, be barren of all comfort, and destitute of joy. But because joy and comfort is promised to the daily exercise of Sanctification, the righteous and the godly they are called upon to rejoyce, as being the onely and pro∣per subjects to whom this consolation doth belong. Therefore by wicked and unsa∣vory words and actions, we are said to grieve the spirit of God, Eph. 4. 30. and no wonder, if when we grieve that, that it grieveth us, or leaveth us to be grieved, and vexed by the Prince of darknesse.

These properties being thus opened, let us consider the grounds and reasons why * 1.896 we should so much presse after, and desire this priviledge.

And first, To the sanctified person, God makes all things sanctified. Oh noble and unspeakable priviledge; to the clean, all things become clean, Rom. 8. all things work together for the good of those that love God, and that is an effect of Sancti∣fication: What will win us and move us, if not this advantage? All things shall be Sanctified to thee, i. e. All things shall make thee holy; mercies, afflictions, comforts, and crosses. Thus as the Temple did Sanctifie the gold, and every thing brought therein; so this Sanctified person by Gods grace, hath every thing Sanctified, health and sicknesse, straights and libertie, life and death. Now that is the utmost mercy in a mercy, to have, it Sanctified; it is the highest thing to be desired: Thou canst wish and expect no more then this, then that the condition thou art in, the provi∣dences of God which befall thee, may be Sanctified; yet this thou art sure of, who art first Sanctified thy self. This advantage is indeed spiritual, and therefore remote from earthly and worldly men, who so they have mercies, never care or pray for the sanctification of them.

Secondly, Those that are sanctified, are the onely fit and welcome persons that may * 1.897 come into Gods presence. Thus in the Old Testament, they were to Sanctifie them∣selves when they were to draw nigh unto God: And that Typical legal Sanctification, did instruct concerning our Moral Sanctification. Those that draw nigh to an holy God, in any holy duty, ought themselves to be made holy. What hast thou to do to take my words in thy mouth, and hatest to be reformed, said God? Psal. 50. Again, I hate your new Moons, and your solemn feasts, saith God to unsanctified persons, Esa. 1. Remember therefore that thou art no prepared, or fitted man to approach near unto God: there is no gracious invitation of thee till thou hast thus been sanctified. Stand aloof off: holy duties are for holy persons: holy men must draw nigh to an holy God: if God bid thee depart from him here, under a dispensation of Grace, How much more wilt thou hear that terrible Depart, at the day of judgement?

Thirdly, Therefore endeavour after sanctification, because that only answers really * 1.898

to the name and title the Scripture giveth all believers, all that are baptised. They are called Saints, to the Saints at Corinth: The Saints salute you. I know many contro∣versies are about this compellation; I touch not on them now, onely this is certain, the Title of a Saint bindes thee to real Sanctification. To be called rich, and yet poor, is but a mockery: To be accounted well, and yet sick, is but a reall misery: And thus it is here: To be be called holy, and yet wicked; to be stiled a Saint, and yet a Beast, or a Divel, Oh how should it shame and amaze thee? Say then, My Christianly, my Baptisme, my Religion doth oblige me to this Sancti∣fication. I have onely a Title, if I have not true holinesse. So that all you who live in grosse ignorance, and scandalous waies, What shall I term you? How shall I name you? Art thou fit to be called a Believer, a Saint? Yet I speak not this, as if the Scripture called none Saints, or holy, but such as had internall Sanctifi∣cation.

Fourthly, Be therefore stirred up to this, because this is better then all knowledge, parts and abilities. Oh that men who look at religion, would minde this more. * 1.899 This is the will of God, your sanctification, follow after holinesse or Sanctification, without which no man can see God. Thou thinkest it a great matter to be able to repeat Sermons, to dispute in matters of religion: Oh but it is better to speak five words from a principle of Sanctification, then five thousand from parts and intelle∣ctual abilities only. Oh then say, if I pray, I preach, I dispute, I repeat, and have not Sanctification; I am but a tinckling cymbal that makes a pleasant noise to others, but it self is not affected therewith.

Use of Exhortation, still to be moved and pressed hereunto. Oh the comfort and glory of being in the number of those that are Sanctified: I may add one mo∣tive * 1.900 more, this is the onely evidence of your Election, of Justification, of right to eternal glory. Here a man must begin; If I be sanctified, then I am elected, then I am justified. How then can you have any comfort? How is it that you are not full of fears and troubles, that finde no tokens of sanctification upon you, but the clean contrary. Sanctification, it is the end of all our preaching, and of your hearing; and therefore every thing hath been in vain to you till this be ac∣complished. Do not then rejoyce any more that thy riches have encreased; that outward mercies have abounded; but still look to this, Art thou sanctified? Yet after you have heard Sermon after Sermon, How prone are you to go home the same men? Not neighbour to say to neighbour, How may we do that we may be Sanctified.

SERMON. LXIV.

The counterfeits of Sanctification. That Devo∣tion, in superstitious Customes, or Gods own Ordi∣nances, or being externally in Covenant with God, do not really sanctifie a man.

1 COR. 6. 11.

And such were some of you, but ye are Sadctified, &c.

YOu have heard the nature and properties of Sanctification: Now let us discuss the counterfeits of it: for there are many things in Christianitie which people do generally trust in, as if they had power to sanctifie them, in the mean while neglecting wholly true and real Sanctification. This point is of great consequenco, if men would diligently attend to it: For as it was generally received among the Jews, that the Temple & Sacrifices did sanctifie them, though their lives were ful of wick∣ednesse: So there is scarce any one Christian, but thinketh his Baptisme, his Chri∣stianity, the Gospel, these do sanctifie him. And as among the Jewes, this princi∣ple ingraffed in their hearts, was that bitter root which made all things else bitter; so it is now among Christians. Let us go over in particular those abused instruments for sanctification.

And first, There are and have been many superstitious humane customes introduced, in the zealous performance of which men, have thought themselves sanctified. These * 1.901 things have abounded in Popery: Insomuch that all the holinesse almost they cele∣brate and commend, is this external holinesse. Hence their holy images, holy vest∣ments, holy Altars, holy Crosses, holy Water, and a world of such Consecrated things they have, in the devout use whereof they conceive themselves made more holy. The accumulating and heaping of these consecrated sanctities, were brought in partly by an ignorant zeal to imitate the Jewish dispensations, as also a desire to symbolize with Paganish rites: and partly for to satisfie the ambition and avarice of their holy Mother, the Church of Rome: And if we consider the generall igno∣rance and superstitious disposition in most people, It may seem a wonder of won∣ders, that ever such a reformation could be brought in, as should take people off from their accustomed superstitious sanctification. But God calleth things that are not, as if they were: Now although I hope there are few that hear me, but have learnt better then to be addicted to such consecrated holinesse, yet take these antidotes against it.

1. That if the instituted consecrations, and sanctifications in the Old Testament, * 1.902 and that by God himself, did not upon the meer use of them, or the work done, beget reall, and morall sanctification; much lesse can meer humane institutions, introduced solely by the will of man. Now that it was so in the Old Testament, it is plain. We read of many purifications, and sanctifications; They had holy vessels, the holy Temple, the Priests Garments were holy; yet none of these instituted holi∣nesses did make the priests or people better; though they had holy Oyl poured on

their bodies, yet if they were not anointed with the graces of Gods Spirit, all was nothing. Though they came to an holy Temple, yet if their bodies were not an holy Temple, this profited them not; and no remission of sin could be obtained by the killing of Sacrifices. If then Gods own Consecrations did not make persons inwardly, and in their lives sanctified, How can we think that holy places, holy Oyl, holy Water, or holy times that have no Ori∣ginall, but from Mans presumption, shall be able to work such effects in us.

2. These can have no such sanctified operation, because not appointed by God; and where there is no Divine institution, we may not expect any Divine operati∣on. * 1.903 In vain do they worship me, teaching for Doctrines the Traditions of Men, Mat. 15. 9. In vain, Oh what a Thunderbolt is this; Who can perswade the su∣perstitious man, that hath laboured and toiled himself in such ignorant and formall Devotions, that all is but labour in vain? Why might not men appoint Sacraments, and adde more to those two Christ left us, if so be that they could appoint any Usages or Rites, which would work such effects?

3. It argueth a people of a Divine and Noble disposition, when they enquire into * 1.904 the Originall, and Divine institution of things. Hath God put his stamp and seal upon such a Custome? Is there a Divine superscription upon such a religious Rite? This would be like pulling off the scales from the eyes, and make them weary of Egyptian darknesse. The Hebrews call Idols sometimes by a word that signifieth Terrors and Fears, because the Worshippers of them did excruciate themselves by a thousand of superstitious fears about them. And thus also are all the Traditions of men, perplexing the consciences of men with endless scruples; whereas a true know∣ledge of God out of his word, arising in the heart of a Man, would like the light quickly dispel this darknesse.

4. It is a dangerous thing to depend on these things for sanctification, because they fill the heart with opinions of merit, satisfaction, and compensation made to God. * 1.905 Hence where these Customes are introduced, there the Doctrine of Merits and Free-will, and of humane satisfactions, are vehemently asserted: Now the main scope of the Scripture is to pull down this pride of mans heart, to em∣ptie him of all righteousnesse and worth; to make him to see Christs fulnesse, and his emptinesse. Oh, How farre was Paul from thinking of any satisfa∣ctions, or Compensations, who admireth that Evangelicall Grace so much vouchsafed unto him a most grievous sinner! The Godly heart cryeth out with the Centurion, he is not worthy Christ should come within his roof.

5. The work of this externall adherent holinesse is very easie. It is no greater * 1.906 labour or trouble to besprinkle themselves with so much Holy water, to be an∣oynted with so much Oyl. If this were all that Christ required of those that would be saved, hell would be emptie. But to what purpose are consecrated Cros∣ses, and Sannctified Beads, if thy tongue, and eyes, and whole bodie be not also sanctfied. The Papists they give this reason, why so many turned Protestants, be∣cause (say they) Protestantism chalks out an easie way to heaven, it is but Believe, and all will be well: but Popery holds out a more pleasant and sutable way to flesh and blood; for what burthen is there in heaping up many Ceremonious and super∣stitious actions? The mortifying of one sin, the crucifying of one Lust, will be more heart-ache and trouble to flesh and blood, then a thousand such Traditio∣nal services.

Secondly, Well then, it may easily be granted, That such petty ridiculous san∣ctities that are by mens commandments, may be no more then dung, yea, an abomina∣tion unto the Lord. But what shall be thought of those holy Duties which God hath appointed: there is holy praying, holy hearing. These holy ser∣evies which God himself hath Commanded, Doth not the constant, and

diligent use of these sanctifie a Man? No, these are not barely to be relied * 1.907 upon.

For 1. These duties do not sanctifie, except thou be first sanctified inwardly. Prayer doth not make thee holy, but an holy prayer proceeds from holiness. These duties do then onely encrease, and adde to our Grace, when they are the exercises and effects of a sanctified life within us. A wicked man who is spiritually dead in his sins, can no more pray after a spiritual gracious manner, then a dead man can speak or breath. Do not then mistake in this businesse: these re∣ligious Duties are called holy, not because they sanctifie every one that appeareth near to God in them; but because God, who is the object of them, and on whom they are terminated, is an holy God, and because they encrease holinesse in those who are endued with a supernatural life.

2. God in the Old Testament doth severely rebuke all those that draw nigh to Him * 1.908 in those duties he commanded, and yet refuse to be washed from their sins. This is the main scope of all the Prophets in all their Sermons, upbraiding, and complaining that they would approach to him, as if they were his people, in a very solemn man∣ner: They would hear, yet do nothing, Ezek. 33. 32. And thereupon God disdaineth their Duties; God accounts of them no more then as heathens, and the vilest of men: And do we not need such Prophets again, to awaken our people? May not we say? The burthen of the Lord? the burthen of the Lord. To what purpose are those multitude of Duties? Wash ye, and make ye clean, and so will God ac∣cept you. What a ridiculous thing is it to comfort thy self with an holy prayer, as thou thinkest, when thou hast so many unholy words, and unholy actions? will God take notice of thy duties, when thy sins cry so loud in his ears? but we have spoken heretofore of this.

We come to the Third thing intended, And that is the holinesse of the Covenant * 1.909 under which all passe that outwardly professe God to be their God, and accept of Jesus Christ to be their Lord. This is the highest holinesse next to that of Sanctification, and true Godlinesse: Now because this is a controverted point, and many who confesse an outward Covenant-holinesse that was Typical among the Jews, yet de∣ny any such federal holinesse in the New Testament, and therefore say all the holi∣nesse in the Gospel, is a Moral real holinesse; we must be the more tender what we deliver herein.

And 1. Consider, That God who is the supreme Lord and Governour of all, that * 1.910 might deal with man onely in an absolute way, as a Lawgiver, man being his Crea∣ture; yet such is his gracious goodnesse, that he enters into a familiar Covenant-way with us. God might have commanded us to do such and such things, but never have entered into a Covenant to promise and engage himself to be thus and thus, and to do thus and thus for us. This Covenaut of Grace is that which the Scri∣pture doth so often speak of and admire; the substance of it being to become our God, and to make us his people. Now what tongue can expresse the priviledge, and great glory of this condition, to own God for our God; so that thereby his wisdome, his power, his goodnesse, all is for our advantage; and we come in all duties unto God, not upon absolute terms, but Covenant terms, and that of Grace: Where by God doth as it were lay aside the glory of his Majesty, and his terrible severe justice and becomes like one of us, condescending to us?

2. This Covenant is dispensed in an external, and visible administration, by * 1.911 the Word and Sacraments. The preaching of the Gospel is the solemn promulga∣tion of this Covenant, and invitation to enter therein: The Sacraments are seals to ratifie and confirm this holy and sacred agreement. Now because all know not the work of Grace, to whom this Covenant is externally administred, hence ariseth that necessary distinction of an external Covenant, and an internall. The external Covenant is that whereby in an outward visible manner God doth own a people, and they externally professe their owning of him; but yet in

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their hearts and souls they do not stedfastly cleave unto God, and faithfully keep this Covenant in the Conditions thereof. The internal, or inward Covenant, i•• that whereby God doth in a Spiritual powerful manner take a people to him, work∣ing in their hearts all those gifts and graces promised in the Covenant, as regene∣ration, remission of sinne, adoption, and the like: And in this sense onely the truely godly are in the Covenant, and they are onely Gods people, and he their God. This distinction of a Covenant into outward and inward, is not a distinction of a Genus into it's Species, so much as a distinction of a thing into the severall administrations and dispensations of it. If Adam had stood firm in that state of integrity, there had not been this distinction of an externall and internall Cove∣nant: for all then would have been godly; and the outward dispensation of Gods love would have been to none, but those that were indeed his. But since the fall, even in Gods own garden, there are weeds as well as flowers, there is Chaff as well as Wheat in his Floor: and therefore some are partakers of the Covenant on∣ly externally, some both externally and internally also.

3. By reason of this externall and visible participation of the Covenant. All * 1.912 those who live under it, and do not apostatize, or absolutely revolt from it, have a kinde of externall Covenant-holiness, and in opposition to Heathens and Pa∣gans or Apostates may be called holy. This is indeed greatly doubted of by some; but if we consider the Scripture, God doth own a people for his, though not in∣wardly godly, as long as they externally own him, and doe not plainly renounce his Worship and Service. It is true indeed, if we speak of spirituall and gracious Communion with an enjoyment of God, so they are none of his; but we now re∣late to an externall society onely: Thus the Jews, though they were false and hy∣pocrital in their hearts, yea full of many a••ominable ••mpieties, yet God owned them as his people, till the conjugall bond at last was wilfully and perfidiously vio∣lated by them. Hence in that they were Circumcised, and solemnly worshipped the true God, God owned them as his people, though he did also at the same time reproove them severely for their sinnes. Hence the Heathens, Ephes. 2. are said to be strangers from the Covenant and common-wealth of Israel; Implying, that all the Israelites by Birth and Education, till they made a manifest revolt, were under the Covenant. Therefore consider what the Apostle saith of all the Jews Rom. 9. 4. Who are Israelites to whom pertaineth the adoption, and the glo∣ry, i. e. The Ark and outward testimony of Gods presence, and the Covenants, and Adoption. They were all in Covenant, and so outwardly the sonnes of God; and therefore God by the Propht complaineth that they had taken his sonnes, and his daoghters, which they had brought forth ••o him, and offered them up to M••∣loch. Thus you see in the old Testament, that even unregenerate men were in some sense under the Covenant, and so had an externall holinesse; and therefore somtimes they areall called Saints, Deut, 33. 3. in opposition to the world, that was destitute of the knowledge and true worship of God; and some again, that were the chil∣dren of the Kingdome, should yet be cast forth, M••t••••. 12. Under the New Te∣stament, that such an external, visible enjoying of the Ordinances doth also bring a kind of external holinesse, which Heathens and Pagans have not is apparent first by that place, 1 Cor. 〈◊〉〈◊〉. Else were your children unclean, but now they are holy. What holinesse can this be?

First, it cannot be a civil holinesse, as some would expound it. That is, they are legitimate Children, and not Bastards: for in that sense the children of heathens are holy, i. e. they are not Bastards, because marriages are lawfull and val••d a∣mongst them.

The•• secondly, Holinesse cannot be understood of true inherent holinesse, for so all the children of Believing Parents are not holy. How many godly Parents have wicked and ungodly children?

Therefore thirdly, it must be meant of an external Covenant-holinesse, where∣by Believers were in outward manner owned by God, and by that their children

also had a right to Baptism, and so are not born as Children of Heathens in the outward power of Satan and wrath: For although by nature they are children of wrath, yet being born within the Covenant, they have an holinesse; that is, a right to such Ordinances they are capable of, which the Children of Pagans have not. Thus H••b. 10. 29. the Apostle speaks there of an Apostate who never had true in∣ward grace and sanctification in him; yet he is said to be sanctified by the bloud of the Covenant. How was that? not really and in truth; for then he could never fall into that unpardonable sin: but externally and in respect of the outward in∣joyment of the Gospel, with their profession of obedience thereunto. And hence it is, that the Apostle writing to all Believers, to all Churches which he had plan∣ted, he giveth them the title of Saints: especially we are to take notice of that ex∣pression, 1 Cor. 1. 2. To them that are sanctified, called to be Saints. The Corin∣thians (you know) were many of them taxed for grievous and dangerous crimes, both in Doctrine and manners; yet he stileth them Sanctified, and Saints. As for the exception that some make, he speaks thus in respect of the better part. I grant that to be true in part; yet because the other did not wilfully renounce Christ, they might in some sense be said to be sanctified; for they voluntarily owned that holy profession and name of Christ, though in works they denyed him. Besides, those titles shewed what they ought to be, and what Obligations were on them to walk holily: But this requireth a more large and exact handling. Some reject the Translation called to be Saints; because in the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called Saints, but this is needlesse; for in the first Verse Paul is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called an Apostle; which necessarily denoteth his Apostleship to be the end of his Calling; as Saintship is the end of ours.

4. The offer and tendring of this Covenant is not enough to make a people out∣wardly holy, but there must be an outward and visible accepting of it. The Gospel * 1.913 hath been preached to many people, who yet rejected it; and therefore not taking the Covenant, continued still in their naturall pollution and uncleannesse; and this is necessarily to be pressed upon you: for most Christians know not, or attend not to what they do. There is none of you who are Baptized, and own the title of Christians, but ye have entred into a Covenant with God, you have promised to be his, you have resigned up your selves unto him, as your Lord, whose Laws you will obey. Thus as many as are baptized, are said, To put on Christ Jesus, Gal. 3. 27 That is, their external profession, and Sacramentall obligation, 1 Pet. 3. 21. That Answer of a good Conscience is an allusive expression to Covenants and Contracts which are mutually made between parties. Oh then, that all you who glory in your Baptism and Christianity, and thereby in a kind of holinesse, would remember what those stipulations were? Were not those ingagements to ••enounce the devil, to forsake all wicked ways, and to cleave only to him? Because you entred into such an agreement, and made such an external profession, therefore thou art in a sense under the Covenant, and so hast a Covenant-Sanctification. But all this will not avail without true, reall, and practicall holinesse, and amendment of thy life.

First, This holinesse is but titular and nominal; and although it be of some dig∣nity * 1.914 and priviledge, as it was to the Jewes, to have the Oracles and promises be∣longing to them; Yet it is not advantagious to the chiefest and most necessary good, which is the enjoyment of God, and eternal happinesse. Now as in all other things the name doth not satisfie without the reality, the name of riches without r••ches; the name of health without health; so neither may the name of Sanctification, without the thing it self. Put not then any confidence in this, that thou art under Gods Covenant, thou hast given up thy self to him in Baptism, thou wearest this Badge and Mark; for all this is but a shadow and no substance, till thy affections and conversations be made really holy.

Secondly, This Covenant-holinesse will not serve, because it doth but aggravate * 1.915 and heighten the wickeanesse of those who being under this bond, yet walk contrary to

God. God will proceed against thee as a persidious violator of that holy Covenant thou madest with him, for thee who hast thus entred into Covenant with God, and brought all thy Children under this relation, to perform no Covenant-duties; how unpardonable is it? Therefore God doth greatly complain when his people are no better, and walk no more holily, then those that never knew him, or drew nigh to him. Hos. 6. 7. But they like men, have dealt treacherously. Some expound it thus, They like Adam transgressed the Covenant; That as Adam placed in Pa∣radise continued not faithfull to God, so the Israelites brought into a rich and plen∣tifull land, flowing with Milk and Honey, brake those holy bonds they were tyed in to God. But we rather take it as Rivet, They, like men, that is, as if they were none of my people, as if they had never covenanted with me, but were, like the common men of the world, that live without the knowledge of God, so opposite and rebellious are they against me. Oh how truely may this Text be verified of too many Christians: Like men they transgresse Gods Law.

Use of Instruction. How prone men are, though it is very vain, to have hopes in a false counterfeit Sanctification. In Poperie the greatest part of their religion * 1.916 is placed in holy Images, holy Temples, holy Ceremonies; as if these things did sanctifie them. And although Protestants are generally delivered from this blind∣nesse, yet how do they lean upon external Signs or Badges of holinesse, because they partake of an holy Baptism, have a Covenant-holinesse, which also is commu∣nicated to their Children, how ready to be puffed up with it! Oh but none of these holinesses or sanctifications, is meant in that place. Without Sanctification no man shall see God: And, Be ye holy as I am holy. Attend therefore to that which is true Sanctification, that to which the promise of grace and glorie is made.

Use 2. To rebuke sharply all prophane and ungodly persons, that yet are un∣der the names and Titles of Christians, and sanctified persons, Oh the Justice of * 1.917 God will fetch thee from these very Altars and condemn thee. How can the pa∣tience of God any longer bear with thee, in the profession of holinesse, (for so thy Christianity is) to be wicked and unholy. Many times hast thou been admonished herein; tremble at it, and know, the seasons and opportunities of getting holinesse will not continue alwayes.

SERMON LXV.

Comfortable Directions to poor Doubting Christi∣ans.

1 COR. 6. 11.

But ye are Sanctified, &c.

I Shall conclude the work of grace at this time expressed in the Text, under the notion of Sanctification, and that shal be by handling some practical cases which may justly be propounded by a godly sanctified heart, for seeing this is the evidence of our election, and justification. No marvail, if the soul may have doubts to be informed about therein. And,

First, It may be demanded Why, if I perceive those common gifts and abilities which come from the holy Ghost in me; I may not thence conclude the Spirit of * 1.918 sanctification in me? There were in the Primitive times extraordinary gifts vouch∣safed by the Holy Ghost, according to the promise of old, Ioel 2. Now all these were from the same spirit, as the Apostle witnesseth, 1 Cor. 12. 4. And although those extraordinary works of the Holy Ghost now cease, yet there are many gifts still dispensed unto men, that cannot be called the works of the slesh, but the gifts of Gods Spirit; such as believing for a season, joy in the word preached: illumi∣nation of mind, tasting experimentally the sense of Gods word, in which the A∣postle saith, They are partakers of the Holy Ghost, Heb. 6. May we not then, where we feel these things in our selves, or see them in others, conclude there is the work of sanctification?

To this in the first place I Answer, That amongst men, who judge by outward ap∣pearance, * 1.919 and cannot try the hearts and reins, which is Gods Soveraignty, these things are much admired, and received for Sanctification. Hence if we see a man have good utterance and gifts in prayer, with affectionate inlargements; if he speak of some joy and sweetnesse he hath in the Ordinances; if he can confer and dispute with some illumination of mind and understanding in religious things; we are apt to take all that glisters thus, for gold: and because others doe put such an esteem upon them; therefore they that have such gifts do easily perswade themselves that they are sanctified also. But these gifts of Gods Spirit are not sanctification. A man may have all those enumerated excellencies, and yet be an unregenerated man. For,

First, You have many instances of those who have had these gifts, and yet no true * 1.920 members of Christ. As those Hebrews 6. which the Apostle speaks of; and there∣fore though the Apostle had reckoned up those great things, yet he saith, I hope better things of you, and things that accompany salvation. In this number was Iudas, the foolish Virgins, the third kind of hearers, such are compared to Swine washed; though washed, yet Swine still. Oh then think it not such a matter, if because of parts and abilities in prayer, discourse and conference in Religion, thou art eminently admired by others; for these are no sure signe of Sanctification. Here

may be light, but no oyl; and therefore though it be our saying ordinarily; Such an one is an able Christian; VVhy so? because of gift in Praier, abilitie to speak in divine things; yet that is not so. He is an able Christian, who is strong in the works of Sanctification, who is able in believing, in heavenly mindednesse, in humi∣lity, in uprightnesse and sincerity of heart. If ever the Professors of England nee∣ded any truth, they ought to give diligent heed to this: For how is that which is indeed true godlinesse neglected, and curious Disputes, and needlesse Controversies exalted in the room thereof!

Secondly, These doe not sanctifie; because a man that hath these gifts of the Holy Ghost, is still carnal and unsavoury, improving them wholly to carnall and * 1.921 corrupt ends. It's commonly objected by Arminians, and others, when we say, That an unregenerate man is wholly flesh, and altogether corrupt: and yet may have many gifts of Gods Spirit: how then can they be wholly corrupt? Are those gifts of God evill? and its answered, The men are altogether corrupt and carnall, though some good gifts of God be in them; for they improve all these to a sinfull end, for self-advantage one way or other; even as they doe the external Gifts of God, Riches, Honour and Glory: so that as by these they are not made holy, but their corruptions are more drawn out by them: So it is here, they are not made holy by these Gifts and inlargements, but rather internall and soul∣corruption is more strengthened thereby, But I have spoken at large, that the com∣mon gifts of Gods Spirit are no evidences of grace.

A second doubt therefore may be, what a true godly man, who is indeed sanctified, should doe, when he findes no evidences of his sanctification. All * 1.922 the Sermons he heareth preached about it, put him into fear and tremblings of heart: for alas! he goeth home, and looketh in his soul, compareth himself and the symptomes and properties of sanctification together, and O the disproporti∣on he presently discovers! Insomuch that he hath little joy in himself, and none know∣eth but his own soul, what sad temptations, and heavy anxieties of spirit he lyeth under.

To Answer this: First, it cannot be denyed, but that even a sanctified person * 1.923 may be in great darknesse, and heavy blacknesse of soul, that he cannot but judge himself for the present to be a Reprobate and a Cast away; to be an hypocrite, and all that he had done, in hypocrisie. David sometimes casteth forth despairing words in his Psalms about his condition, as if he had no hopes of God: Heman the Psalmist complains of the terrors of God, that made him even distracted there∣by, Psalme 88. 15. This is no new thing, for a child of light to lye and walk in darknesse; for a child that is heir to a great inheritance, to be in the dark close womb, knowing nothing of it. God hath wise ends in this, both in reference to the persons themselves, that are thus exercised, to humble them, and to keep them low; as also to teach wicked men, that if Godly men be thus scarcely saved, where shall the wicked appear? Although wicked men for the most part suck poison hence; and God maketh this an heavy stumbling-block to them; that they con∣clude the contrary, as if it were godlinesse, and the too much following of Ser∣mons, and the means of Grace, made them so. But oh miserable deluded souls, to fall at such stones, and to harden themselves in wickednesse by that, which should indeed humble them. But to direct the tempted soul in this matter: First he must give up himself to the instruction and information of others, who are godly and wise; for he being in a temptation is not fit to judge, nor can he passe righteous judgement. A man in the dark cannot see his face in the glasse, nor in muddyed and turbulent water. Thou art sick, and we see Physicians themselves, though ne∣ver so wise, will yet hardly venture to be their own Physicians in dangerous disea∣ses, but require the assistance of others; Christ himself had an Angel to help him; The same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Scripture is both to exhort and comfort, because comfort is not received in a gracious heart, but by frequent and daily exhortati∣ons. Doe not then regard thy own thoughts, and thy own determinations. Its

said Abraham staggered not through unbelief, Rom. 4. 20. That implyeth, that there are temptations, which doe as it were give a man a great blow in the head, making him dizzy and staggering. Now as a man in such an unex∣pected blow knoweth not what he doth, nor understandeth himself; so nei∣ther doth a Christian in such temptations. Remember therefore thy self in this black condition: Say, I am not wise enough, nor able enough to judge my self.

Secondly, Art thou in doubt about thy condition? consider whether there be not some great sin committed, and unrepented of, that doth justly provoke God * 1.924 to cast thee in this darknesse. This was Davids case after those foul enormities; then he could not tell what to say, or think of himself. This David insinuateth when he prayeth so earnestly for truth in the inward parts, Psalme 51. Wonder not then if such foggy mists raise so great a darknesse, that it obscure the very Sun. Thou desirest impossibilities; thou wouldst have evidence of sanctification, when its evident thou dost not mortifie thy sinnes; Therefore repair that crack in thy building, that leak in thy Ship. David in another Psalme 32. speaketh also that he had no quietnesse in his bones, till he had confessed that sinne which troub∣led him. Doe not then deceive thy own soul; till thou hast put that Dalilah away from thee, never think to enjoy the joy of the Lord, which is thy strength.

Thirdly, It may be thou dostnot distinguish between the presence of Grace, and * 1.925 the power of it; between weak graces and strong graces. And that which is little, or which is not to thy desire and mind, thou accountest nothing at all. A little infant hath a mans nature in him, as well as he that is grown. As it was in the building of the Temple, they were not to despise the day of small things; so neither is a godly man to contemn or disregard the beginnings, and the small things of grace. Our Saviour would not despise the smoaking Flax, and wilt thou? Take ••••ed there∣fore of thinking thou hast no evidences, because they be imperfect and weak: One spark argues fire as well as an whole flame. The child of God while he looketh to the rule, and considereth what he ought to be, never remembers that the conformi∣ty to this rule is more or lesse in those that believe; so then though thou art in the lowest form, yet thou art still in Christs school, and needest to look backward for what hath been done, and fore-warn'd for what remaineth to be done.

Fourthly, remember the evidences thou hast enjoyed formerly. This is a special * 1.926 way to keep the heart up against all assaults. The time hath been when thou didst walk in the comfortable demonstrations of grace in thy heart and life. The time was, when light did shine into thy breast and thou couldst with much thankfulnesse acknowledge the good things God wrought for thee; let not then the present darknesse obscure all former light; live by the remembrance of what thou hast felt, if thou canst not by any present sense and experience; for if ever thou hast upon good grounds discovered thy self to be in the state of sanctification, thou are still: whatsoever thy present fears may be to the contrary, God is the same, Christ and the promise continue still the same. Think then of those Bottles of tears thou hast filled, and remember it was once day, though now it be night, and it will be day again.

Fifthly, lay down this also for a true and comfortable rule, That if thou canst * 1.927 not finde such marks of grace, yet if there be earnest desires and strong groans af∣ter these, there is grace begun in thee. These sprouts cannot be, but where sanctifi∣cation is. Hence it is, that those who hunger and thirst after righteousnesse are said to be blessed, because they shall be satisfied, Matth. 5. Though therefore corrup∣tions are potent, they bear thee down, earthly affections, immoderate passions are prevalent over thee; yet because thou pantest and breathest after more grace, this is an argument of spirituall life in thee. Paul that complained of the Law of sinne within him, found also the life of Grace within him; so that as long as thou dost not willingly give up thy self to sin, and obedience to the lusts thereof, here is no

matter of dejection, but incouragement, Paul and others have in this manner been exercised.

Sixtly, If thou hast no comfort from sanctifying grace, then make the more of justifying grace. God many times hides those works of his in us from our own eyes, * 1.928 that so we may the more esteem his grace without us. The hungry will prize the Honey-comb, and the sick the Physician. Those that sit in darknesse, they long for light. Thus David, when he was in many sad and spirituall exercises, gets into this Ark, in the midst of those waters that did over-flow. There is a time when God wil put a christian to the life of faith, and make dependance and adherence the grea∣test honour a Christian can bring to him; and this is most eminently seen, when to his own sense and feeling he is a barren Wildernesse; the sense and discovery of grace in us makes much indeed for our comfort; but dependance on the promise and adherence to it, even while we are ready to sink and to be damned, is the grea∣test honour to God.

Seventhly, Consider this also, that as the heart is very deceitfull in a presumptuous man, flattering him upon false grounds to believe in God; so its as deceitfull in a * 1.929 tempted Christian to make him doubt of all things, fear all things, to regard his sins onely, and not his graces. How prevalent the deceit of heart is in Pharisaical men, is evident to all the world; for how confident and bold are such? When have they any fears or doubts about their condition? When doe they ever say, It may be all this is but a smooth skin, no sound vitals at all? But in a godly man tempted, there his deceit worketh in a contrary way, not taking notice of the great things God hath done for his soul, he believeth, and mourneth for sin, he would not commit any known sin for all the world, yet at the same time cannot see the uprightnesse and sinceritie of his heart: Say then, I have a deceitfull heart in my fears and doubts, as well as presumptions.

Eighthly, Know this also, That it is a great and grievous sinne to deny the works of God in us, to betray the uprightnesse and integrity of our hearts. You see * 1.930 Iob stands like a strong Oak against all the viosent blasts that are upon him: He is a man outwardly and inwardly afflicted, and that by extraordinary judgements from God, which made his godly friends conclude, that certainly he was an Hy∣pocrite, God did not use to give such extraordinary blowes, but where there were great faults: now see how resolute Iob was in all this, He would not part with his integrity till he dyed, Iob 27. 5. As there is nothing wherein the devill doth more desire to shake thee, than in the integrity and truth of thy grace; so in this thou oughtst to be the more peremptory, and its no presumption; but great unthankful∣ness, not to acknowledge Gods gifts in thee. Besides this is a bearing false witnesse against thy own self, not in matters of goods or life and death, but everlasting peace and comfort.

Ninthly, Though thou sit in never so much darknesse, not knowing what to doe or think, yet humble thy self under Gods hand, give not way to fretting impati∣ence, * 1.931 entertain no hard thoughts against God and his proceedings: Say, O Lord, if I should never see good day in this world. O Lord, though thou shuttest me up in a prison and dark Dungeon all my life time, that I can never get out, yet I may not expostulate with thee; my heart must not swell or fret; for it is thou (Lord) that dost it. Thus if we would follow Peters Exhortation, To humble our selves under his mighty hand, then he would exalt us, 1 Pet. 5 6. It is indeed very hard to rebuke those roarings of the soul, to quiet those tempests and waves; we see what sad effects they had upon Iob. Into what horrid passions he breaketh out; and when he was reproved for this, (O saith he) if your souls were in my souls stead, you would doe as I doe. Well, the stouter the Adversaries are thou grapplest with, the greater honour it will be to conquer; if it be a Goliah, then David will be more exalted.

Lastly, if thy temptations be thus violent, that as hitherto thou art perswaded thou hadst no grace, yet from this time begin; it is not too late now: If God will

call thee in at the heat of the day, refuse not to labour in the Vineyard. While thou art fearing and doubting about thy condition, the day is spending, and night is coming on; so that though thou shouldest grant, that all which hath been done by thee, hath been in Hypocrisie, and on false grounds; yet now begin to lay the first stone in a good foundation: Say, O Lord, Let all these fears, all these doubts be sanctified to me, to make a sure work: Qui nil dubitat, nil discit He that doubt∣eth of nothing, will never seek out to learn; and it may be well for thee that God hath shaken thee thus, it may be to make the root stronger; There may be a clearer calm after these boisterous troubles.

This may suffice to comfort those who stand thus suspended from God, and cast * 1.932 like Absolom from Davids face. What incouragements may be given to that Christian, who findes indeed Sanctification in him, but in a low degree, he is a Babe, a child, not a grown man: now to such an one, no comfort ought to be admini∣stred, so as to make him sit still, that he should have a nil ultra. No, Paul himself, who ran like the Sun swiftly fulfilling his race, Phil. 3. yet forgets what is behind, and makes fast on to what is before: so that to grow in grace is a necessary duty, and we ought to be carryed on to perfection, Heb 6. Yea it many times may give ground of suspition to Gods people, whether they have grace in them, or no; because they are at such a stand: yea not so well, but sometimes in decayes and great dulnesse; so that if the increase of riches add to the desire of them, how much rather should the increase of grace still provoke thee more and more? But yet thou art not without many grounds of hope and comfort.

For first, In that God hath bestowed the least degree of sanctification upon thee, * 1.933 he hath done more unto thee then if he should give thee all the glory and honour of this world. To be rich in faith, though poor in the world, is better than to be rich in the world and poor in faith. Oh then with what thankfulnesse shouldst thou admire Gods goodnesse to thee? Hath he given thee but this little Mustard-seed of Grace? Hath he but begun this great work in thee? This is happier and more excellent than all the outward advantages of the earth. Its a woeful thing to have our portion in this world. As Ismael had many great gifts, but Isaac had the inheritance; so it may be God gives thee great outward abundance; but as for the spiritual inheritance, that he giveth to others: rejoyce then, and be excee∣ding glad, all you who find but the very first fruits of this happinesse.

Secondly, The promise of justification and pardon is made unto the truth of * 1.934 Grace, not to the measure and degrees of it: The little hand of a Child, may hold a Pearl, as well as a Giants hand; so that though thou hast not as much grace and godlinesse as a Paul, or a David, yet thou maist as comfortably apply the Covenant of Grace to thy soul, as they did. Its not, he that beleeveth thus much shall be sa∣ved, but he that beleeveth, John 6. 35.

Thirdly, Thou who art weak, yet seest this and be wailest it, hast this advantage, * 1.935 which a stranger hath not, to walk more humbly, to depend more firmly and strongly upon Christ. Sometimes great Cedars, as David and Peter fall fouly, when lesse shrubs stand still. The more eminent a Christian is, the more danger he is in, of pride, and self-confidence, and thereupon they fall more fouly; but the little child, that is afraid to go, will not let the Mothers hand go, is kept from falling.

Fourthly, The weaker thou art, in some respects God hath the more care and * 1.936 tender respect over thee. Christ will not quench the smoaking Flax, Mat. 12. 20. The husbandman is most careful of his tenderest plants; Aristotle saith, Nature hath put it into parents to have most love to their youngest and weakest children. Thus God takes those that are weakest, and giveth them more consolations and the greater support.

Fiftly, There is no Christian so weak, but he may some way or other doe God * 1.937 much service: and this he should comfort himself in, as the greatest honour he is capable off. The Apostle often useth this similitude of a mans body, and sheweth

how that though one part be more noble than another; yet even the most ignoble hath its proper use, the body knoweth not how to be without it: The eye cannot say to the foot, I have no need of thee; yea, the Apostle exhorts all, That they should esteem of every man better than himself, Rom. 12. Even the meanest Christian doth in some thing or other exceed a stranger.

Use. Be exhorted to this great duty and priviledge of Sanctification. If there be any honour, any happiness, any excellency, it is in this: Thou art not fit for any * 1.938 holy duty, for any religious approach unto God, without Sanctification. Thy Christianity, and the doctrine of Christ obligeth thee unto it. This is the proper and peculiar benefit that is in Christs Church. There is no holinesse among Heathens, no Sanctification without the Church of God: well, though now thou art a prophane despiser, and it may be an opposer of holinesse, yet one day it will be in request, when Riches, Honour, Greatnesse will do thee no good. Consider, this is the will of God, your Sanctification, 1 Thes. 4. 3. All the commands in Scripture drive to this, they tend to this; If thou art not holy, thou hast no right to happinesse, to have an inheritance among them that are sanctified. Acts 26. 18. Holinesse is pro∣mised under the Gospel to be in a large measure. Zech. 14. 20, 21. Every Vessel shall have Holinesse unto the Lord: An excellent Promise to be improved by us.

SECT. IX. Of the VVork of Grace, under the Notion of Conversion, or Turning unto God.

SERMON. LXVI.

Shewing that the Damnation of Wicked Men is unpleasing to God, and that which he delights not in.

EZEK. 33. 11.

Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live; wherefore turn ye, turn ye from your evil ways; For why will ye dye O house of Israel?

I Shall now in the next place, consider the work of Grace, under the notion of Conversion, or Turning unto God, which is one of the most frequent words in the Scripture to denote that duty. For the better opening of the words upon which I intend to build this discourse, we may ob∣serve God himself inditing a Sermon for Ezekiel the Pro∣phet to preach, wherein there is, 1. The Doctrine, I have no pleasure in the death of a wicked man. 2. The confirmation of it by an Oath, which God himself makes, As I live, saith God. 3. The use of Exhortation, Turn ye, turn ye. 4. The Motive, Why will ye dye? For the occasion of these words, you may see God giving Commission to Ezekiel to be a Watchman, admonishing him by several Arguments to discharge his trust faithfully; and in that all Ministers are concerned: It was Chrysostomes wonder, if any spiritual Officer, who had charge of souls committed unto him, could be saved; for if a man is not able to give an account for his own sins, how shall he do it for others? Therefore the forepart of this Chapter, should be the faithful Ministers Looking-Glass, wherein he should often look: And if there be so much joy in heaven, for the reducing of one sheep that goeth astray, how much

rather for the conversion of a wandring Shepherd! Another part of his duty is, to vindicate and justifie God; for the Jews quarrelled and repined at Gods pro∣vidence, as if his ways were unequall, or as if God did delight in the destruction of men, yea, though they turned from their wicked ways. Now my Text is an Apology unto that calumny, where the clean contrary is confirmed by an oath of God himself; who though he cannot lye, and so his word is enough, yet for condescension to our capacity, and to confirm our faith, doth swear, That he delights not in the death of a wicked man. O beatos nos quorum causâ Deus jurat, O miserrimos si nec juranti Domino credimus, Tertullian.

Now this Text is frequently urged and debated upon in the matter of Re∣probation, corrupt Teachers concluding from hence, that there is no Election * 1.939 or Reprobation absolutely, because God doth seriously will every mans life, and no wicked mans death. Some answer, that this place is wholly impertinent to that question; for (say they) the Prophet speaks not here of eternal death, but tem∣poral, and that which is by the violence of the sword: And (say they further) the antecedents and consequents do evidently shew, that the sense is, God doth not will the death of a wicked man, if he will turn from his wickedness; for the Jews charged God foolishly, as if they were punished unjustly, for they per∣swaded themselves they turned to God, and yet their calamities were not taken away: This is probable; but grant the Text to be comprehensive of Eternal death, as many other places are; such as that, God would not have any to perish, but to come to the knowledge of the truth, &c. 1 Tim. 2. 4. Then the answer is known, which may easily be made good, though it be not my work now, God hath an approving will, and an effective or decreeing will. Gods Approving will is car∣ried out to the objects, as good in its self; but Gods Effective will is, when he intends to bring a thing about. God had an approving will, that Adam should stand, therefore he gave him a command, and threatned him if he did fall; yet he had not an effective will, to make him to stand, for then who could have hindered it? Thus Christs tears over Jerusalem (How often would I have gathered thee, and thou wouldst not?) were not Crocodiles tears (as some say the Calvinists make them) for though Christ, as God, had not decreed the conversion of the Jews, yet the thing it self was approved of and commanded, and he as the Mi∣nister of the New Testament, affectionately desired it: So here in the Text, God by this pathetical expression, doth declare, how acceptable and desirable a thing it is in its self, that the Jews should be converted; how distastful and un∣pleasant their damnation was: therefore mark the expression, he doth not say, I do not will the death of the wicked, but I have no pleasure in it: And if that of the Arminians be true, that God doth effectually will the conversion of all, why then are not all converted? Who hath resisted his will? but I intend grapes, and not thorns; practical, not controversal matter from this Text.

The first Observation is, That the damnation and destruction of a wicked man, is unpleasing to God, its not that which he delights in. * 1.940

Before I open the point, you may object one known and evident place (there being many others also equivalent to it) Prov. 1. 26. I will laugh at your cala∣mity, * 1.941 and mock when your fear cometh: This argueth their destruction was plea∣sing to him. Hence judgements upon the wicked are compared to Sacrifices, be∣cause they are so acceptable to him.

To Answer this; Both these are true, God delights not in the death of a sinner, yet He will laugh at their Destruction: For if you consider death and hell, as * 1.942 the sinners misery meerly, and as sin brings it, so it is displeasing to God; but as it is an act of justice punising the impenitent for his wickedness; so it is well pleasing to God, for he is just as well as merciful. Even as a just Judge that condemneth a malefactor, may pity the man condemned for his crimes, and the execution be grievous to him, as its the mans misery; yet as he is a just Judge, so he delights also to have justice done: but this is handled in controversies

Let us see wherein it appeareth, that this is not well pleasing to God; and that therefore the whole fault and blame of a mans perdition, is wholly on his own head:

First, Gods unwillingness to damn, is seen in the original and primitive instituti∣on * 1.943 and creation of man: He made him after his own Image; indued him with all sufficient power and ability to persevere: There was no spot, or blemish, or defect in him, onely he was mutable, and might Apostatize from this happy estate, if he would: Seeing then God withheld nothing from him, that might make him happy; and in him he covenanted with all mankinde, intending the like good to them; hence it doth appear, how well pleasing it was unto God, that man should continue in a state of holiness before him: Sin then came into the world, and by it death through Adams voluntary transgression: There was no Antecedaneous decree from God, necessitating him to sin: It was his own willful choice, and that when he knew the penalty to the contrary; but yet so, that Gods permissive decree of his fall, did precede, though not necessitating: If therefore sin had been inbred in mans heart at first, as it is now since his fall, then the cause would have been imputed to God; but then he had that priviledge of power to do that which is good, and to withstand what is evil.

Secondly, Gods unwillingness is seen, even since mans revolt; For whereas he * 1.944 might have dealt with us as the lapsed Angels, who are left without any re∣medy, he hath appointed an Ark to save some Righteous persons. There was never such offers and tenders to Angels, as here in the Text, Turnye, turnye, why will ye be damned? Now the means God hath appointed for a mans recovery are divers: * 1.945

First, There are means by way of love and goodness: There are also means by way of Chastisements and afflictions. By way of Love; How winning and overcoming should that be? Love doth surround thee; its love that thou livest, that thou breathest; its love, thou art preserved from hell and damnation; its love, that thou hast any support at all; therefore the goodness of God in all the Creatures thou enjoyest, should lead thee to repentance, Rom. 2. The Sun that shines to thee, the Earth that brings forth fruit for thee, the health and per∣fection of the senses, should melt thee always into good. Again, because na∣turally we are slavish, and so moved rather by judgements then mercies; ra∣ther driven with whips, then drawn with silken cords of love; therefore God leaveth not that way unattempted also: Hence the Prophets are so diligent in informing the Israelites, what was the cause of their plagues, famines, the sword and captivity, even their sins; and therefore they should not be so much weary of them, or cry out of them, as of their iniquities: God doth not punish willingly, saith the Scripture, Psal. 104. like the Bee that naturally gives honey, but stings not, unless provoked. As the Physitian doth not willingly put his Patient to torments, but for his good: Thus it is here, God seeth all his love upon thee will do thee no good, thou doest abuse it, and grow wanton under it, there∣fore he will take another course, he will throw thee sometime into the water, to see if that will get the filth out of thee; sometime into the fire, to see if that will fetch the dross out: If therefore God would leave thee incurable, he would let thee alone, and punish thee no more, as he threatens some, Hosea 4. 14. O then know, there is never a mercy, or an affliction, never a smile from God, or frown from him, but he will have an account of it: How hath it made thee weary of thy sins, and willing to repent?

Secondly, The means God hath appointed, are either external or internal. Ex∣ternal, * 1.946 are the Scriptures, and the preaching of the word of God. As where the Sun shineth, that is to give light and life; so where the Gospel ariseth, that is to beget spiritual and supernatural life: The word of God therefore, and the preaching thereof, is compared to all effectual and energetical things, to

Musterd-seed, to Leaven, to a Sword, to an Hammer, to Fire: Now why doth God cause this noise always to sound in thy ears, but because thou shouldst hearken and be obedient? It is true indeed, we must distinguish of wicked men; they are either such as live in Paganism, in the ignorance of God, and without the Church (though God hath not left such without a testimony and a wit∣ness their consciences within, and the creatures without, bearing witness of God) yet we cannot say, that God so immediately wills their salvation, as of others, still keeping to the first distinction we mentioned, and not contradicting that: Why indeed God should thus differently dispense the means of grace to some, and not to others; yea neglect the far greater part of mankinde, is a mystery too deep for us to wade in: Gods ways are always most just, when they are most secret and unknown to us; yet even of such destitute persons, we may say, God hath no pleasure in their death, according to our premised sense; for he giveth them warnings against sin, and implanted a thousand witnesses within them, to accuse them if ever they do evil: or such wicked men, who live un∣der the sound of the trumpet, that are awakened, and reminded every day of their transgressions, to such as these God discovers, how unwilling he is, that they should perish in their impieties. Consider therefore, that every leaf in the Scripture, every Sermon thou hearest, will be a terrible matter of account at that dreadful day: God will say, How often would I have converted thee, in∣structed thee, but thou wouldst not! Then there are internal means, of which anon.

Thirdly, Gods pleasure in the conversion of wicked men is seen, by those patheti∣cal and affectionate expressions, which we see the Scripture useth; which do not * 1.947 onely argue Gods will, but the height and strength of his will: As here in the Text; First, Gods Oath, As I live (saith God;) then the ingemination of the duty, Turn ye, turn ye; lastly, a vehement expostulation, Why will ye dye? So you may read many times in the Scripture those exclamations, Oh that my people were wise, that they would consider their latter end; and we see Christ himself, though in the midst of all that pomp and glory which was attributed to him; yet weeping over Jerusalem, Oh that thou hadst known the things that belong to thy peace, &c. Luke 19. 42. The truth of this also will further be amplified, if you consider what zealous and importunate Messengers his Prophets are: We be∣seech you, and intreat you to be reconciled unto God, 2 Cor. 5. 20. If ye will not hear (saith Jeremy) my soul shall mourn in secret for you, Jer. 13. 17. The con∣sistency of these things, with an absolute Election, in the sense that the Ortho∣dox maintain it, and not which their adversaries calumniously fasten upon them, See in Controversal Writers.

Fourthly, That the death of a wicked man is displeasing to God, appeareth, in that sin, which is the cause of death, is the onely evil hated by him, and that onely which * 1.948 he hath decreed to punish to all eternity: Thou art of purer eyes, then to behold ini∣quity, Hab. 1. and, God is angry with the wicked every day: He that commands us to hate it, how much rather must he himself loath it? God therefore is not the author and lover of sin; for Non est author ejus, cujus est ultor, He is not the Author of that of which he is the Avenger: How then can God delight in thy damnation, when the cause of it is so abominated by him! Indeed (as you heard) seeing damnation is an act of Justice, and so hath the nature of good, God doth delight in it; but as it is ruine of the creature by sin, so it is not accepta∣ble to him.

Fisthly, Gods unwillingness that the wicked should perish, appeareth in those in∣ternal means, and inward works of Gods Spirit, that are vouchsafed to many: * 1.949 God thinks it not enough to give the word, and the ordinances, and thus out∣wardly to knock at the door; but he also opens the door in some measure. Hence come those convictions of Conscience, those illuminations of the under∣standing, and many such secret motions of Gods spirit, that if possible, the

soul might at last bewail its sins, and turn unto God. Its true, thus far God doth not go with every one, neither are all admitted unto such favor, but many within the means of Grace, have their hearts thus continually beaten upon, and their consciences thus convinced and smitten: And therefore such who shall yet retain their natural pravity and wickedness, when so many remedies shall be applyed, argue the greater obstinacy, and judgement of God upon them.

Now to all this, there is one grand and main Objection; which is, If God * 1.950 do thus will and delight in the conversion of men, If those invitations are se∣rious, and so pathetical, Why then doth not God change the hearts of all? why are not all converted? why are any damned? * 1.951

To this there is a true Answer and a false Answer returned: The false Answer is by Arminians and others; Therefore some are converted and not others (say they) because some do receive the grace of God offered, and not others: But this is to put all the glory of mans conversion upon his own will; for why do some receive the grace of God, and not others? Can any receive grace, without the help of grace? Must there not be supernatural life breathed into a man, before he can stretch out his hand towards God? besides, this opposeth all those places of Scripture, which describe man dead in sin, and unable to any good; and conversion is not the awakening of a man asleep, but the resur∣rection of one that is dead: Therefore the true answer is, that although God hath revealed his approving will thus, about the salvation of sinners; yet the Scripture doth plainly limit his effective will, to those that are elected, not to all men, but to some, Rom. 9. there this question is on purpose handled, and the Apostles conclusion is, On whom he will, he sheweth mercy, and whom he will, he hardens, And doth there silence all those cavils, that proud sinners may make; even this very Objection he instanceth in, Who hath resisted his will? So that you must compare one Scripture with another, and be sure to keep sobriety and humility in this great mystery, not lanching further into this Ocean, then the Scripture is a star to guide you in.

Secondly, Though God doth thus will the salvation of sinners, yet he is also a God of Soveraignity, and Power: None may prescribe to him; he is of boundless * 1.952 Wisdom and Counsel, and none can search out or know the depths of God, but the spirit of God. How many things doth the Scripture reveal, as objects of faith, which cannot be comprehended by us; that are above all humane reason, though not contrary to sound reason! Our Saviour hath taught us an excellent way to resolve these dispensations of God, Even so Father, for so it pleaseth thee, Mat. 11. As Ipse dixit must be the ground of faith; so Ipse voluit of our submission.

Use 1. Of instruction, concerning the inexcuseableness of wicked men, who * 1.953 perish in their sins; Who may be blamed but thy own self? Although we have it from Adam; to lay our sins off from our selves, yet these fig-leaves will not cover our nakedness; for to God thou canst not impute thy ruine: O Israel, thy perdition is of thy self, Hosea 13. 9. Let no man say, when he is tempted, that he is tempted of God, for he tempts no man, but every one is led aside by the lusts of his own heart, James 1. Oh thou! that in this life time slatterest thy self, thy sins must not be owned by thee, none may put thee in minde of what thou art; when God shall at the day of judgement, discover all hidden things of dark∣ness, then it will be manifest, thou, even thy own self, hast undone thy self: God hath done like a gracious, good, just and merciful God, but thou hast been a cruel enemy unto thy own soul, Qui voluntatem Dei spreverunt invitantem, voluntatem Dei sentient vindicantem, You shall finde his power in punishments, who have despised his grace and mercy in offers thereof, Austin. Neither may you excuse your selves, by casting your sins on Satan; for although he be a Tempter, and doth continually suggest corrupt lusts unto thy heart; yet this is onely by temptation, by suggestion; he doth not make thee sin, whether thou wilt or no: Thou art stubble, and that makes the sparks of fire which come from

him, so easily inflame. As some Heathens have imputed their miscarriages to I know not what, Fate, and the constellation of Stars; so many Christian peo∣ple, put their iniquities off either to God or the Devil: What would you have them to do? they cannot help it; How could God punish and damn thee for these sins, if he caused them in thee? God indeed hath a just and terrible pro∣vidence about the sins of men, he is not an idle spectator of them, but yet he doth not infuse any wickedness into men; that they have of themselves, onely God may guide and order it to wise ends, and cause it to run down what chan∣nels he pleaseth.

Use 2. The aggravation of the wickedness of those sinners, who stand out wilfully against the goodness and patience of God, that would lead them to * 1.954 repentance; For how shall any mouth be opened for thee? who shall plead for thee? What excuse hast thou? Consider, that God desireth thy conversion, who doth not need thee, who can be honored though thou art damned in hell: he can raise up children to Abraham out of stones: When therefore God shall thus invite thee for thy good and advantage onely, he is not bettered by thee, nor made the more happy, then thy forehead must be brass, that doth not blush at such ingratitude; cry out, Who am I, Lord? what am I, that I should be regarded? wilt not thou have praise, and honor, and glory, though I be a cast-away? why should my life and salvation be so dear to thee, who am naturally a cursed enemy to thee?

Use 3. Of consolation to broken and tempted Christians, who sit down like Job upon the dunghill, abhorring themselves; they are loathsom in their own * 1.955 eyes, and because so, therefore they think God will not receive such Monsters into his presence: Oh, they say, though God take pleasure in the life and salva∣tion of others, yet he will not surely do so to me: But O this Text, should be sweeter then the honey or honey comb to thee; God saith, As he liveth, he delighteth not in thy damnation: Art thou therefore weary of thy sins? doest thou renounce thy lusts? Then be not afraid to come, Those that come to him, he will in no ways cast off: God saith, Why will ye dye, O house of Israel? Do thou turn the Text, and say, Why shall I dye, O God of Israel? set this Scripture against Hell, Devil, and all accusations of conscience, God doth not delight to bruise and break thee with those many temptations, that are worse then death it self.

Use 4. Of direction unto Christians, under all their miseries and troubles, not to repine at God, but to blame and humble themselves. The Jews here, had the * 1.956 devouring sword come upon them, which did cut them off father and son toge∣ther; now they thought Gods ways were not equal herein: And thus So∣lomon, The wickedness or foolishness of a man, perverteth his own ways, and then his heart fretteth against the Lord, Prov. 19. 3. As God hath no pleasure in the death of a man repenting; so neither in the troubles, calamities, and sad afflictions he lieth under: He doth not afflict willingly; Were it not our rebellion and un∣towardness, we should not have so many stripes and scourges from him: Oh this is an excellent way to humble our selves in the dust; why should a living man complain for the punishment of his sins? Lam. 3.

SERMON LXVII.

Divers Propositions or Considerations introductory to the Doctrine of Conversion.

EZEK. 33. 11.

Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that he turn from his way: Turn ye, turn ye from your evill wayes.

THis Text hath informed us how unpleasing the death of a wicked man is to God. We now proceed to the inference made from that proposition, There∣fore the wicked should turn from his evill wayes. Turn ye, turn ye. The inge∣mination denoteth the vehement affection and desire of God, as also our stupidity and love to our sins, when once calling will we not awaken, but we must over and over again be called upon. I am therefore now to treat on that famous and neces∣sary work, conversion or turning from sinne. As Satan and the Angel did once strive about Moses his body, So now the great controversie between God and his Angels, and the Devil and his instruments, is about a wicked man, whether he shall still be kept in the bonds or chains of sinne, or whether he shall be loosened from them, and set free to walk in Gods Commandements. I shall, because of the usefulnesse of this point, handle it doctrinally, and practically. And the foundation upon which we will build our discourse shall be this Doctrine, viz.

That conversion or turning, from our evill wayes, is necessarily required * 1.957 to an happy and eternall life. The Text hath this in the affirmative and the contrary, Let the wicked man turn, that he may live. Turn ye, Why will ye dye? See how life is the necessary consequent of Conversion, and death the fruit of neglecting it. Life and death are the great Arguments in the world. What will not a man give for life? and death is the King of terrors. We use to say, such a man is so ear∣nest and busie in that matter, as if life and death depended on it. To be sure, such ought your cares, prayers, and endeavors to be about the avoiding of sin, and cleaving to that which is good; for life and death are in these things. Oh that men by faith and an effectual Meditation would apply these things more.

For Introduction into this matter, consider some particulars.

First, That the phrase in the Text, To be converted, or turn our selves, is a meta∣phor * 1.958 taken from the outward situation or position of bodies, and is applyed sometimes to things, sometimes to persons. To ••hings; so God is said to turn joy into laugh∣ter, and to turn the captivity of Sion: unto Persons, and sometimes it is applyed to God, when of angry he becomes loving and propitious unto men, when they leave their lusts, and turn to him, both are comprized in this Text: Turn unto me, and I will turn unto you. Turn unto me by an holy change, and I will turn to you by a gracious change, though all the change be in man, not God. The Texts of Scripture which command and commend this conversion are so many, that it is end∣lesse

to name them; so then as bodies, are said to have such a locall posture, (as for example) a man may stand with this posture, as to have his back upon the Sun, and his face clean contrary to it; Thus it is with the soul, the affections of the soul are its feet, and when it turneth from God, the back is turned upon the Sun; and in that posture he continueth, till by faith and repentance he be turned again. Consi∣der therefore in what posture thy soul is, whether thou art not clean opposite to God and his way. As naturally we came into the world, with our faces towards hell, and our backs upon God; so it is with our souls.

Secondly, As by sinne we are thus turned from God, which is terminus a quo, so the Creature, and the lusts of sin are the terminus ad quem, to which they turn. Con∣version * 1.959 is a motion; Now in all motions, there is the term from which, and the terme to which. Thus in the motion of the soul to sin: The term from which, is God; the term to which, is sin: and the contrary is, when we turn to God; so that if there were no other arguments, this might easily perswade us to come out of that custome and delight in sin, which we have been used unto; for how reasonable and happy is the change, to leave sinne, that hath guilt, torment, condemnation, and all curses in it, and to turn to God, the fountain of all happinesse and joy! Oh, we might think, that all the violent temptations of sinne, should never be able to hold us, but that we would quickly break all those bonds, and run to God.

Thirdly, This phrase of turning to God, and from sin, implyeth thus much, That while we live in sinne, we make sinne our Lord and Master; and therefore follow * 1.960 that, turn up and down after that, as the Servant after his Master: but when we cast off these transgressions, then we follow the Lord our Master, and go after him; so that all men in the world are divided into those two ranks, either they are such as goe after their lusts, turn after them, as the shadow after the body, or else such as cleave unto the Lord, and as the herb Heliotropium, turneth up and down after the Motion of the Sun, so doe they in obedience and affections after the com∣mandments of God. Now this service and obedience to the lusts of the flesh, is a tedious and toilsome life indeed, though to the corrupt heart it may seem other∣wise: Come unto me all ye that labour, and are heavy laden, Matth. 11. 22. A man that turneth into the way of sin, is like a traveller that should turn into a way full of Quick-sands and Bogs, and dangerous Precipices, having also a sore and in∣tollerable burden on his back, pressing him down with exquisite pain.

Therefore, if you ask, How can wicked men be thus merry, jocund, secure and presump••ucus, when they are in such a dangerous estate? The Answer is easie. * 1.961

First, They are ignorant and foolish; their eyes are put out; and mad men can∣not apprehend the danger they are in.

Secondly, sin is a connatural and sutable object to their depraved affections; and so they swallow down sin, which is like honey in the mouth, though it prove Gravel in the belly. Oh then that all wicked men would have those repenting re∣solutions, as the Prodigal, I will leave my Husks and Swine, and rise, and return to my fathers house. I will leave these new lovers, and new Husbands, and go to my old, as the Church purposed, Hos. 2. 7.

Fourthly, This Conversion unto God, as it implyeth sin putting us into an aversion from him; so also it supposeth slight and contempt, which every wicked man puts upon God. For to turn the back on a man is an action of scorn, and disdain. Thus God complaineth, They turned the back upon him, and not the face, Jer. 32. 33. All sin hath in it a contempt of God; for it is the turning the back on God. And al∣though every sin doth not formally, and expressely intend such a disdain and con∣tempt of God; yet interpretatively, and in truth it doth so. Aristotle saith, that contempt and contumely doe more provoke an ingenuous man than reall oppositi∣ons. When God would aggravate Davids sin, he calleth it, A Despising of him. Oh then that wicked men would lay this more to heart! Thy ungodlinesse and wickednesse thou livest in is so much scorn and contempt offered unto God, its tur∣ning the back on him. Now for thee a poor sinful Creature, who hast all thy mer∣cies

from God to put contempt on him, how unsufferable is it? and the greater the contempt is, by how much base and more ignoble thy lusts, are to which thou turnest. To prefer the Devill before God, to regard his temptations more than Gods Promises; What arrogancy, and impudency is this? Did the Devill creat, thee, doth he preserve thee, did he dye, or was crucified for thee? Then if thou art so many wayes obliged, and ingaged unto God; yet for thee to prefer the Creature, yea the Devill before God; how unjustifiable is it?

Fifthly, Because by sinne we are thus averse from God. The further we go on in sinne, and the more progresse we make in those wayes, the farther off still we are from * 1.962 God, and our turning back to him will be a more difficult thing. The Prodigal went into a far Countrey, spiritually as well as corporally: He went far from God, and therefore his return would cost him dearer: so that this should make every man stop betimes in the way of his sinning; this should make him without any delay return to God: for every day thou goest farther, and still farther from him; when∣ever thou shalt return to him, thy task will be the harder. Oh it is seldome seen, that a man who hath all his life time been in motion and travell from God, should at last bethink himself, and resolve to go back to God, from whence he fell. As Austin said of the Heathens noble and admirable actions of morality, which he called glittering sins, That the faster they learn, the more they were out of the way; This is true of all wicked men, the greater haste they make in this world, and the more dayes they live, the farther off are they from God: thou art farther off from salvation, than thou wast many years agoe. A sad thing it is to consider, that the longer thou livest, the lesse hope of thy Conversion; the more time thou hast spent in this world, the further off from happinesse. Be not then worse than the Horse, or the Mule, for a Bridle in their mouth will stop them, and turn them out of the way: But though the Scripture put many Bridles in thy mouth, give thee many curbs to keep thee from sin, yet thou wilt violently rush on. The A∣postle could say of some, Their salvation was nearer than at first, Rom. 18. but we may of many, Their damnation is nearer.

Sixtly, This Conversion, and turning unto God, is in Scripture spoken sometimes as * 1.963 our work, and sometimes as Gods work. Thus in the Text, Turn ye, turn ye. And again, Make ye a new heart, and a new spirit: But in other places, its made the peculiar gift of God alone. Thus God saith, He will take away the heart of stone, and give an heart of flesh, Jer. 31. Ezek. 32. So, He will circumcise their hearts, He will give them a new heart, &c. Now how can these be reconciled? If God doe it, how can man? If man, how can God? Can it be Gods gift and our work too? Now there is returned this answer by erroneous Teachers, that (say they) from those pla∣ces its plain, our Conversion is partly from Free-will, and partly from Free grace, though Gods grace be acknowledged to be the principall: The one teacheth Gods operation, the other our co-operation. Thus they do not exclude God totally, yet they make him onely a co-partner with us in this work of conversion: But this is quickly dispelled, by those places that describe man dead in sinne; and so can be no synergist with God: as also by those Texts which give the praise and glory of Con∣version totally and solely to God, not dividing this glory between him and the Creature, no more than divine worship, of which God is so jealous, that he will have it alone.

The true Answer therefore lyeth in this; That the former kind of places of our duty and obligation, what we ought to doe; They are not a measure of our pow∣er what we can do. When the Prophet saith, Turn ye, turn ye; He doth not here declare what we are able to do, but what we ought to do; and yet this is not in vain, because by this we are convinced of our impotency, and are humbled under our in∣firmity; and withall God makes this a practical command to turn us: Even as that word at first, Let there be light; or that of Christ to Luzarus, Lazarus come forth; and the latter kind of places they argue the work of Conversion to be wholly of God, in which we are subjects receiving; not agents co-working. This is to be

understood in respect of the initiall working of Grace; for this phrase, Turn ye, doth also imply that we act and work; being first acted and wrought upon by God; Actiag••mus, & hoc bene agimus, quod a bono agamur. So that to speak properly, turning to God, or conversion, is not so much that work of grace infused in us, which we receive, as Adam had the breath of life breathed into him; but its the actual motion and turning of the soul, which floweth from the fo••m••••: So that this is rectus secundus, the other is actus primus, as they say. Hence a man is not said to turn to God, because he hath the habits and principles of grace, but because they are actuated, and by them the soul doth move to God, as is more largely to be shewed. Thus then you see how those places are consistent together.

Seventhly, This Conversion or turning to God, is either the first Conversion, or the latter. The first Conversion I call that, when we are at first translated from the * 1.964 state of darkness to glorious light; when at first we are taken off the bitter root we were in, and ingreffed into the sw••et Olive-tree. The latter conversion is that when upon fals, or sins committed, we have in some measure turned from God again, but afterwards return. Thus Peters recovery is called a conversion, Luke 22. 32. When thou art converted strengthen thy brother. And thus when the Disciples fell into p••••d and contention, our Saviour saith, Except ye be converted, and become like little children, ye cannot enter into the Kingdome of Heaven, Mat. 18. So that although there be but one main fundamental conversion, or turning to God, yet seing every sin, especially those that are more foul, do turn remarkably from God; therefore even converted persons need dayly to be further converted. Do not therefore rest in this, that thou art once converted, thou canst remember the time and instru∣ment of it; but consider, there is a daily conversion, and turning to God requisite; Thou art to be converted from thy daily pride, daily hypocrisie, daily guile of soul, diffidence in the Promises. Some think, because of that great work, and remark∣able change God once made upon them, that therefore they may say, Soul take thy ease, for thou hast much good laid up for thee, and think to be cloathed in all glory, like the L〈…〉〈…〉es, that neither labour, or spin; but the word of God tels us, that there are daily corruptions remaining, from which we must constantly turn away.

Eightly, There is a two fold Conversion. The one from Heathenism and Paga∣nism or Heresies, to the true Faith and Doctrine of Christ: The other not o••ly from * 1.965 that, but also from ungodlinesse and impiety in our lives. Now though the one be much admited, yet the latter is the chief of all. We see by the preaching of the A∣postles many thousands were converted; but many of these were Hypocrites, and loved the world and their lusts still. Therefore they were onely converted to re∣ceive the faith of Christ, not to obey his holy laws and commands. Thus some are said to Turn from their Idols to the living God, 1 Thes. 1. 9. But if they did not leave their sins, and their carnal confidences, which were as so many Idols, they found no advantage. Therefore diligently mark this; Its a light matter to be con∣verted from Heathenism, Heresie and Popery, so as to come to acknowledge the Truth; but art thou also converted in thy heart and affections, to submit to, and willingly obey the Lawes of Jesus Christ? This is all in all.

Ninthly; Therefore in the last place; As every part and faculty of the soul and body hath been averse from God, so Conversion must be in them all. The mind must * 1.966 turn from its vain, ignorant, blinde, and unbelieving thoughts and imaginations: The will must turn from its obstinacy, perversnesse and disobedience: The heart and affections from their unlawfull objects they were placed upon; and from all this excesse, violence and immoderacy: for want of these comes that partiall and im∣perfect Conversion to God so often condemned in the Israelites. Oh then sit down and think, Lord, every thing within me is averse to thee, there is nothing but is turned from hee Oh then vouchsafe thy Grace, which will make all within me turn to thee; minde, heart, affections, and all my might: you will find that true Conver•••• are very rare, half Converts and partial conversion is often; but this true, solid, and universall Conversion is in a few onely.

In the next place, let us consider, what goeth to the m〈…〉〈…〉g up of this Conver∣sion, or turning to God. And first,

There must be a true and sound understanding out of Gods Word, that the way we * 1.967 are in is a wrong way: That if we turn not at la〈…〉〈…〉 the end of those 〈◊〉〈◊〉 is in hell and damnation. A blind man, or he that walketh in the darknesse can see no necessity to turn out of the way he is in. Therefore if this Text may do any good to thee, pray for illumination of mind: Say, Lord, open my eyes, that 〈◊〉〈◊〉 may s•••• the cragg••••, and slippery, and dangerous places I walk upon. Thus Esay 6. L••st they hear with their eares, and understand, and be converted. That understanding is antecedent to con∣version; so that ignorant, sottish and brutish people, who know nothing of God, or of their own corruption, are very remote from conversion: till thou come to know & understand the danger thou art in, thou wilt not be willing to go out of the way.

Secondly, The wayes of sin must administer s••me wear〈…〉〈…〉ss and trouble; else the * 1.968 soul will never think of returning: Come to me ye that are heavy l••den. When the Prodigal is almost farnished, then he thinketh of going to his Father. When Is∣raels way is hedged in with thorns, then she will go back to her first husband, Hos. 3. So that if thou wouldst ever turn to God, pray thou maist feel the weight, and burden of sin in some measure, not to break thee, but to drive thee out of the way thou wast in, when thou believest lyons and all curses to be in thy way, then thou wilt quickly go back; whereas wicked men that live in ••ollity and prosperity, that have no trouble, no exercises, nor crosses in their sins, they are far from Conversion; they never think of going out of that broad way as long as they find it so sweet and pleasant: and hence God in mercy afflicts, grieveth, and con∣tinually troubleth that sinner whom he intends to convertr.

This Conversion cannot be, till God hath first infused a supernaturall life in a man; * 1.969 for seeing this turning is a spiritual motion of the soul, there cannot be any motion, if there be not life first: and in this respect, no man in the world hath any active fitnesse, or worthinesse in him to be converted, no more than thorns have to become grapes, or stones children. The first step that must be taken towards heaven, must be after Christ hath said unto thee, Arise and walk. Iter ad gratiam est per gratiam, per{que} ipsam venitur ad ipsam, Prosp.

Fourthly, Its not enough to have this life infused, but there must be the actuating * 1.970 of it. For to turn is an action, is a motion; and therefore though a man be renewed passively by God, yet till actively he move unto God again, he is not said to turn to him: so that this conversion doth denote more than regeneration, or a new crea∣tion; for in them its enough if God hath wrought a spiritual change; but here he doth not onely work to will, giving the ability and power, but to doe also, giving the exercise of this power.

Fiftly, This turning unto God is to be looked for in the constant and diligent atten∣dance * 1.971 upon the preaching of Gods Word; for that is instituted as an instrument to change and turn us. You have many examples of the great and glorious conversions, that have been upon the most indisposed and unlikely subjects. And how so? By the plain and powerful preaching of Gods Word. Its not humane Oratory, or arti∣ficial eloquence hath done this, so much as the autoritative and spiritual explication and application of Gods Word; and therefore all those who carelesly neglect, or despise the Ministry appointed for this end, no wonder they reject the good counsell of God; and its no wonder why Satan doth so rage and set against the Ministry of Jesus Christ; for this is the only Engine and Battery that destroyeth his Kingdome•• and rescueth poor captives that were taken in his snares.

Use of Instruction. See and understand now the necessity of thy conversion. It is * 1.972 that which undoeth most; you live the same, come to Church, and go home the same, and you never think of a turn & a change that ought to be upon you. Doth not God say to thee, Turn from this and that evil way of sinning, why wilt thou dye and be damned in it? but thou like the Serpent stoppest thy eare, if there were no other Motive to make thee turn than this, that thou livest in an age, where many turnings

and changings of things have been, this might prevail. God hath turned peace into war, quietness into trouble; why then shouldst not thou turn prophaneness into holiness; security, into godly fear and trembling? Oh turn from sin, before God turn thee into hell; and the longer and further thou hast gone on in wicked ways, know it is the higher time thou shouldst return. He goeth far that never turneth (we say) and why then is it thy obstinacy to do so?

SERMON LXVIII.

The Impediments and Obstructions of Conversion; And what kinde of persons are most unlikely ever to be converted, not to drive them to despair, but to awaken them out of their Security.

EZEK. 33. 11.

Turn ye, turn ye, why will ye dye O house of Israel?

THe particulars that clear the nature of conversion are dispatched: Let us now consider, what are the impediments and obstructions of conversion. That conversion now adays is very rare, comparatively to former times, experience evidenceth; and yet how much reason, and what unanswerable ar∣guments may be pressed on every mans conscience? Therefore its worth the while to consider, what are those causes that make men continue in their ac∣customed sins, when God and his Ministers do thus importune to leave them. Now although it be true, that in every unregenerate man, there is a natural im∣possibility to turn unto God, and so no hopes of any man in the world, if we respect humane power and strength; yet there are many, who besides this natural impossibility, have contracted on themselves a voluntary impossibility of turn∣ing unto God; so that their conversion, is not the taking away the stone of the heart, but the stones; for they have laid one upon another: We shall then ex∣amine, * 1.973 what persons they are, that have the Symptomes and visible Characters of difficulty to be converted, rather then other men.

And first, Ignorant and stupid people, that have no knowledge or understanding about God or themselves: These are notoriously indisposed to turn to God; the reason is plain, because understanding goeth before conversion, and is initial or introductory to it; as Isa. 6. 10. So that if there be no knowledge, there is no hope of any turning to God; therefore Laodicea is counselled to buy eye-salve, Rev. 3. 18. as that which would be the first means to help her; and this Prayer is still to be continued, for those whose conversion we desire, That God will give them eye-salve: Its ordinarily said, As God in the first Creation wrought light, before other things; so in man, who by nature is a miserable Chaos and confusion, God causeth light to shine out of darkness. The bruit beasts are not capable of conversion, because they have no reason; and although our rea∣son be naturally corrupt, and so a great enemy to God, yet there is by it a passive capacity, though not an active of conversion. Hence the Gospel at first did take the best and most glorious effects in cities, where men were bred up in more knowledge and understanding: It's true, Paul saith, Not many learned are called, 1 Cor. 1. and, God chooseth the foolish things of the world, to confound the wise; and our Saviour Christ giveth thanks to God, That he had hid the things of salvation from the wise, but revealed them to babes: But by Wise and Learned, are meant

such, that with their learning are also pufft up with pride; and by babes, were not meant those that have no knowledge or understanding, but that are lowly and weak, comparatively to others: Howsoever, where conversion comes, it giveth light and knowledge, if there were none before. The consideration of this, should much startle and amaze many of you, for how woful and lamen∣table is the ignorance of most? how little is known about original and actual sin, which is their disease? and how little about Christ, who is the Physitian? God would have all men to be saved, and come to the knowledge of the truth, 1 Tim 2. The knowledge of the truth must be first attained; and on the contrary, Its a people of no understanding, therefore he that made them, will not save them, Isa. 27. 11. Christ told the woman, If thou hadst known the gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked of him, John 4. 11. If thou hadst known; and this we may say to those, who lie still in the dungeon of their sins, If thou hadst known what thy condition is, what the curses of the Law are, how terrible God is, how few shall be saved, and such like, thou would••t not stand idle, as thou doest, but like the Hart, pant after the blood of Christ, as that after the waters: Oh then that God at last would perswade ignorant peo∣ple of their damnable estate. To whom is the word without profit? to whom is it a savor of death, but to ignorant people? Where may the Ministers make their sad complaints, They have labored in vain, and none believe their report, so much, as where this darkness, this night is upon mens hearts? You old men then, that know nothing, that understand very little, why are ye not afraid, being you are in such darkness? and you fathers, whatsoever you fail in, fail not here, about instructing your Children, though you cannot leave them wealth and estates, yet let them have the knowledge of God out of the Scriptures: How much would it affect you, to have children bodily blinde? would you not heal them, if you knew any remedy in the world? but to your childrens ignorance and spiritual blindeness, you are voluntarily accessary, and you willingly are the cause of it.

Secondly, Men far from conversion, are such as have a Pharisaical Self-conceit * 1.974 of their own Righteousness and good Works; by which means, they never think of going back, for none can perswade them, but they are in the right way already: This is a generation, that will sooner dye in their sins, then ever turn to God; and our Congregations have such, as well as the former. Observe our Saviours Sermons, and you shall finde, that he did least good, upon those that iustified themselves; insomuch, that he tells them, Publicans and harlots entered the king∣dom of heaven, before such as they were; and again, I come not to call the Righte∣ous, but sinners to repentance, Luke 5. 32. so we preach, not to convert those who think themselves Righteous already, who applaud themselves in their good Mo∣ralities, or plausible lives; but to those who are convinced of their sinfulness, and groan under it: I know it is a very unpleasing thing for a man, to be found a sinner, to judge himself and condemn himself upon that account; he had ra∣ther sit down with a false, dawbed peace, and cozen his own soul, then arraign and terrifie himself after that maner; but it is a vain thing to hide and exte∣nuate, when we have to do with God; we must judge our selves, else God will judge us. It was the Churches bold presumption, that would at last destroy her, to say, She was rich, and clothed, and wanted nothing, when indeed she was miserable, and naked, and wanted all things; yet in such a foolish Paradise do many place * 1.975 themselves, They be converted, they become changed, they are as good as any others already, they have as good an heart as any other: These men are most incureable, and are in the greatest danger, because they feel no danger: O then know, That quietness and security which thou hast in thy breast, and all that * 1.976 confident presumption in thee about thy self, will at last be like the cobweb, not serve to cover thee, when the tempests of Gods wrath shall arise.

Thirdly, They have but little hope of conversion, who have been long accustomed

to sin, whose iniquities for many years together have been taking a deep root. If a Blackamoor may change his skin, then may you do good, who have been accustomed to evil, Jer. 13. 23. Hos. 9. 9. When Israel had deeply corrupted themselves, then God would remember their iniquity. A man that hath been a long while given to his lusts and ungodliness: Oh who can give hopes that ever he will turn to God! Take heed then of custom in any sinning, it is like a milstone about thy neck, it will, like Pharoah, oppress thee, and keep thee down, that thou mayest never leave Egypt. The Devils that possessed a man from his youth up, were more dif∣ficultly cast out, then any others: The husbandman hath little hope of a crop in sowing, when the soil hath a continual wont to miscarry. Custom in sin, makes men like the tall grown Oaks, which cannot be removed, they have got such deep hold in the earth; whereas at first sin is more timorous, and less impudent, the conscience of a man is not so hardened: A continual use in sin, takes away all the sense and feeling of it, all the horridness and terror of it: Thus men that are accustomed to cursing and swearing, they minde it not: Men given to lust∣ful and filthy ways, have no horror upon them, after their unclean practices; and why? custom is like a great stone laid upon a man, already dead and buried in the grave of sin: And therefore a sinner, habituated in an evil way, is compared to Lazarus, who was dead and buried, and even putrified ere he was raised again.

Fourthly, Those that have enjoyed the means of grace for a long season, and yet are bryars and thorns: These give little hopes of conversion. The ground that * 1.977 hath often received rain, and brings forth nothing but weeds, is nigh unto cursing, Heb. 6. 7. Those that refused the Prophets, The dust of their feet was to be shaken off, in testimony against them, Mat. 10. 14. The word of God doeth most good, and hath the greatest effects, at its first coming to a place; as you may read in the several plantations of the Church at first, whereas the longer men live under it, the authority and majesty of the word is abated: Ye did for a ••••a∣son rejoyce in his light, as our Saviour told the Jews concerning John Baptist, John 15. 35. When God hath sent his Ministers and Prophets one after another, ad∣monishing, instructing, and vehemently exhorting and charging you, to part with your lusts, saying, You cannot have them and Christ too; you cannot hold them an heaven too: Its a sad presage, (and yet thou hardenest the neck against all these reproofs) that Christ hath said of thee, as of that fig-tree, Never fruit grow more on thee. As there are ears of corn that are blasted, that never thrive, or come to any good; so there are many blasted sinners, impenitent and obsti∣nate, which after many remedies applied, yet continue under the power of their disease: O then, consider how much this concerneth you! you may by your unfruitfulness and barrenness under the means of grace, make your conversion less possible, then that of Pagans and Heathens. Did not our Saviour say? Mat. 11. 21. That the Tyrians and Sodonians would have shewed more effects of a conversi∣on, then the Jews to whom there had been so much preaching, if God would have vouch∣safed the Gospel to them? Certainly you are in a more dangerous estate, then any people that sit in darkness, and have no light: If so many Sermons, so many Sabbaths, so many Exhortations, have done no good? who can but think it is in vain to plant and water any more?

Fifthly, Those that have accustomed themselves to rebel against the light, and to live against the convictions of their conscience: As the Mariner used to storms and * 1.978 tempests, is not afraid; so these continually used to the whips and scourges of their conscience, at last are not afraid at all, yea, quite put it out: The Apostle calls this A cankered conscience, seared with an hot iron, 1 Tim. 4. 2. or Quite cut off, as some expound it; and certainly, this must be a desperate presage: for see∣ing conversion is let into the soul, by that needle of conviction; if this be resisted, and continually beaten back, what hope is left at the bottom? There∣fore this is the inlet to the sin against the Holy Ghost, from which never any

was, or shall be converted, of whom if we had certainty, we might no more preach to their conversion, then to the Devils and damned in hell. But whence comes this impossibility of turning to God? it arose at first from rebelling against light, living in those sins, which the spirit of God convinced thee of by the word, and so in some measure, Doing despite unto the Spirit of Grace: This makes thee at last insensible; even as frequent walking barefoot, brings a senselesness of pain upon the feet: Now whether this light be natural, ingrafted in thy con∣science; or supernatural, revealed by the grace of God, it is a woful hardness, to resist any of them: This indisposition to conversion, is very common; for what man is there, that liveth in gross palpable sins, that doth not rebel against his conscience, and rebel against the light of Gods word: Oh! this must ar∣gue, thou hast devilish wickedness in thee, that thou doest the things, thou know∣est are sins: I say, Devilish, because the Devils have great light in their under∣standings, but malicious enmity against God in their wills: If therefore thou wouldst prepare the way for God in thy heart, and have the gates of thy soul unbolted, that the King of Glory may come in, be sure, let thy conversation answer thy conviction; let thy heart in affections and practice, be proportion∣able to thy light and judgement; be so blessed, that when thou knowest, thou doest also: Therefore you that live under much preaching, are often in hearing, and ministerial admonitions, you had need take heed to your selves, for as often as thou sinnest, thou goest against the instructions of thy own heart: Thou knowest otherwise, thou hast been taught otherwise, thou hast heard other∣wise; This is kicking against the prick: This daily use to the noise and sound of conscience, will at last take away the terribleness thereof.

Sixthly, Those also are very far from turning unto God, even without any hope, * 1.979 that are by Gods just judgement, forsaken and given up to the power of their sins, to sin with all greediness, wilfulness, and without any remorse at all. There are such who have this incurable disease upon them; and which is more terrible, it is to be found chiefly in the Church of God, and amongst them, that have en∣joyed the best means: Thus Isa. 6. 10. Many of the people of Israel are to have their eyes shut, and their ears made deaf, and their hearts senseless or fat, lest they should understand and be converted. To make the heart fat, is a metaphor from beasts, that by the fattest pastures, are soonest prepared for the Shambles; so many people by the choicest and most excellent means of grace, are ripened for this heavy judgement of a senseless spirit. Wo be it to those persons, that are smitten with this spiritual blindeness: Behold then the severity and ter∣ror of God, to several persons, who for a long while receive his grace in vain, and resist his spirit; God in his anger sweareth, This people shall never enter into his rest, give them blinde eyes, a deceived heart, a stupid conscience, let no Mi∣nistry trouble them, let no judgement awaken them: Therefore howsoever thou boastest in thy boldness and impudency in sinning, and bravest it towards God and man, yet thou art more terribly cursed then Cain, for he went trembling about under his curse, and thou goest securely in all jollity and mirth.

Seventhly, A people of frequent resolves and purposes to amend, while judgements * 1.980 are upon them, but when they are removed, returning to their former sins again: Such discover their inconstancy and hypocrisie so often, that they give little hopes of a true and right turning to God. Pharaoh, while the hand of God was heavy on him, how ready then for his duty! then he will let the people go, then he cryeth out of his sin; but no sooner is the rod taken off his back, but he is in the mire as before. The people of Israel are also a pregnant instance for this, while they were in fears of enemies, or under any of Gods sore judgements, that they sought and cryed mightily to God; but let them have respit, they fall from God again: Hence are they so often condemned for hypocrisie and backsliding, 〈◊〉〈◊〉 such whom God would wholly forsake at last; this is too often to be found.

There are many people in times of fear, and dangers of death, are as soft as wax; but when recovered, as hard as iron: Men of aguish dispositions, sometimes very hot, and again very cold; sometimes in great fears, straights and troubles of soul, ready to roar out like Bears, for the anguish upon their souls, because they have sinned against God; and other times as bold, and ready for the same sins they complained of, as if they were not the same men. As they say of long ague fits, they end at last in a consumption; so these changes and vicissitudes upon thy soul, will at last end in final Apostacy: O then be sure to keep up all those Engagements and Obligations thou hast taken upon thy self: Be the same in health, as sickness; in joy, as fear; after a sermon, as when thou art hearing one, that fills thy heart with fears.

Eighthly, Such also seem remote from conversion, that are scorners and deriders * 1.981 at godly and holy things: The prophane scoffer, is seldom turned an humble lover of the things he so despised: Hence he is a blessed man, That sitteth not in the seat of scorners, Psal. 1. 1 that hath nothing to do with them: The Apostle Peter speaks of some men, 2 Pet. 3. 3. whose damnation is of old ordained for them, and they are scoffers and deriders at the day of judgement, and Christs coming. Solomon doth often sentence a scorner, for a man that shall perish in his wickedness. I know not why it is, but it falls out, that godliness and true holiness is the ob∣ject of scorn, derision and contempt to carnal and wicked men: Thus David was the song of drunkards; and what is more ordinary, then to despise and de∣ride the practical power of godliness? Now what hopes can such give of turn∣ing to God? wilt thou come and be in the number of those, whom thou mock∣est and despisest? wilt thou eagerly pursue that way, thou didst so deride? though this be too common, yet it argueth high prophaneness. Many wicked men, as Herod, though they did not turn godly themselves, yet they reverenced and honored it in others; And wilt thou be so arrogantly wicked, as to scorn at that, which thou shouldst renown and imbrace? Who can think that these Dogs and Swine (for so the Scripture calls such prophane wretches) should ever be turned into Lambs?

Ninthly, As scorners are far off from this priviledge, so proud and haughty men, th••y seldom are converted: The humble and meek he will teach his way Psal. 15. * 1.982 These high Mountains are always barren of good: God resisteth the proud; How is that? By not giving grace to them. Pride is a divers shapen sin, it emptieth it self into many channels: There is pride of Parts and Abilities, pride about Birth, Estate, and External Greatness; which way soever pride vents it self, common∣ly Christ will not come into that heart, and dwell there: They were the proud persons, that did not care what Jeremy told them from the Lord: The Humble, the Meek, the Poor, the Hungry, the Empty, the Naked, these are drawn home to Christ; but the proud and the full are sent empty away: Take heed therefore of any kinde of pride, for this will always make thee at distance with God: This will make thee contemn the Word of God, and the voice of his Messengers. Oh! think the mountain of thy heart must be made a plain, ere Christ will own thee.

Tenthly, Apostates and Revolters from former zeal and forwardness in the ways of God: when these fall away, there is little hopes for such to turn unto God: The * 1.983 Scripture is clear, Heb. 6. and Peter compareth such, To the Dog returning to his vomit, and the Sow to the mire; and that their latter end is worse then their be∣ginning; yea, that it had been better they had never known the way of Righteousness, 2 Pet 2. 21. yet such instances of Apostacy and Backsliding, all times do sadly af∣ford; and truly, such Prodigals, seldom go home to their fathers house again: Its true, the work of grace was never sound and right in them, no, not when they most flourished; for if they had been of us, they had not gone from us: Oh then! take heed how you abate of your former love and zeal; you once were more forward for God, once you delighted in holy duties, and holy com∣panions;

now thy heart is become like a dryed wilderness; the world, and thoughts of the world hath choaked all: Oh sit and tremble, lest this be but the beginning of thy sorrows.

Lastly, Those are difficultly brought home to God, who are insnared and intangled * 1.984 in wicked and ungodly company, who have ungodly relations, live in ungodly fami∣lies: For whensoever such are invited to turn to God, then their carnal friends become impediments in their way. Paul consulted not with flesh and blood in his conversion; if so, he had not turned to Christ: And this undoeth you, God and your conscience calls upon thee, Turn to God, why wilt thou dye and be damned in these sins? but then thou consultest with flesh and blood, some ungod∣ly friends and acquaintance, and thus they hinder thee: Oh thou shouldst say to the dearest friend in the world that stops thee in this course, Get thee behinde me Satan, for thou savorest not the things of God: Hence our Saviour is so per∣emptory, He that loveth not me, more then father or mother, cannot be my disciple; neither would our Saviour have one that would follow him; so much as go back to bid his friends farewel, or bury his dead father: Oh then consider, that when a right eye, or a right hand offends thee, these must be parted with: The Queens daughter must forget her fathers house; when thy soul is espoused to Christ, thou must forsake all thy former lovers.

Use of Examination, put thy self upon this severe and impartial tryal, whe∣ther * 1.985 thy name be not in one of these black scrols or no: Art thou not to be found among the ignorant and stupid, or proud and prophane scoffers? or among those that rebel against their conscience, or change in their resolution, as good or evil floweth upon them? Hast not thou a long while accustomed thy self to an evil haunt or custom of sinning? If these, or any of these; Satan and sin hath bound thee in such strong cords, that are not easily broken: while therefore there is any hope, though there be not so much probability; yet while God hath not de∣clared an utter impossibility, Go and commune with your own hearts, and stand in awe; yea, cry out, Lord turn me, and I shall be turned; say, I am weary of my former courses, they are a shame, a torment, an heavy burthen upon me: Oh! (say) I dare not go one step further in the way I was in, I see Hell gaping to de∣vour me; and never let that trouble thee, to think how the world will wonder and laugh to see thee become a new convert: Thou hadst better have frowns from men then God; thou wilt leave the company of wicked and ungodly wretches, to enjoy God and good men: There is a necessity of this turning, that wickedness thou livest in, must be turned from, or else wo unto thee that ever thou wast born: If death and judgement finde thee with them, no mountains or hills can cover thee from the wrath of God: Hearken what thy own conscience sayeth, It is high time to leave off from being such a beast any longer; take Manasses, take Mary Magdalen, take Paul for examples, they ran far in a foul and dangerous way, but at last they turned: Oh this was there happiness, they turned from their evil ways. Why do ye not take off all your cares and thoughts from other things, and fix them upon this business?

SERMON. LXIX.

The Motives and Grounds, of our turning unto God.

EZEK. 33. 11.

Turn ye, turn ye, Why will ye dye, O house of Israel?

THe subject of the Text, viz. Conversion, is vast and large, like a living fountain that alwaies sends forth fresh streams: We have spoken of the particular difficulties in some mens conversions rather then others: not that they were to be without hope, but to awaken them out of their security. Now motives and grounds for our turning unto God, are in the next place to be conside∣red. For in our Exhortations to be converted, we do not speak as men destitute of reason, and forsaken of truth: But it is even a wonder when all the Arguments out of Gods word shal be propounded, if every one do not say, Arise, let us go hence from our sins. * 1.986

And first, The possibility of thy conversion may make thee set about it. It is not with thee as with the damned, and divels in hell. Being thou art not yet in the Grave and Hell, there may be hopes for thee. Although the last day I shewed how difficult and unlikely some men were to turn to God, yet that was onely in respect of visible second causes; otherwise as when our Saviour said, It was as impossible for a rich man to be saved, as a Camel to go through the eye of a needle; the Disciples then cryed out, Who then can be saved? But our Saviour said, With man indeed it is impossible, but with God all things are possible; So sinners, and wicked men under those Characters thus described, are no more likely to turn to God, then a Camel with its bunch-back to go through the eye of a needle: but with God all things are possible. An absolute impossibility of turning to God is onely in those that have sinned against the Holy Ghost, or are for ever delivered up by God to an impeni∣tent and a hard heart. But who they are, is rather a secret in Gods councel, then a mystery discovered to us: so that no wicked men under any Characters whatsoe∣ver (unlesse those excepted) may conclude in despair, That it is not possible they should ever be converted. God doth here invite the sinners of Israel in what quali∣ty soever, to turn to God; now this is a great encouragement, the very possibi∣lity of turning to God. Ah, How justly might God strike thee dead in thy sinnes, send thee with thy goar blood to hell, and leave thee hopeless and helplesse? But he hath not shut the dore against thee: He hath not yet bid thee depart into ever∣lasting fire, He knoweth thee not. It should be like oyl in thy bones to think such a thing may be. O Lord, Is not my condition desperate? Is there any hope left for me? Am I not past all favour? Is not my time spent? Oh, What a mercy is this? But 〈…〉〈…〉ing the possibility is uncertain, thy life is so short, time is so quickly run out, that it may be thy conversion is not possible for any longer then a day more, or a night more; then what inexcusable folly and madnesse will it be to de∣fer it? It is many times Satans temptation to hold men a long while in sin, and then to perswade them it is too late to turn to God. At first any time is soon e∣nough,

and afterwards every day is too late; but never believe that suggestion. Oh then, as the Husbandman ploweth in hope, which nourisheth all actions; so thou maist hear in hope, pray in hope, set onwork of reformation in hope; for God never bid a people seek his Name in vain.

Secondly, Not onely the possibility, but the probability may much prevail with thee. For on Gods part it seemeth more probable thou maist be converted, then millions * 1.987 in the world. So that howsoever many men by abuse of the means, may make their condition far worse then that of Heathens and Pagans: yet if we speak strictly in respect of the means themselves, it is far more probable thou that hast the means of conversion, shouldst be converted, rather then those that enjoy them not. The greatest part of the world sits in horrible darknesse without any light: to them the word hath not come, which yet is the ordinary means of conversion; so that on Gods part, and the means, it is far more likely that God wills thy conversion, rather then those to whom he sends no Prophets at all. It is true, the word is sometimes sent to harden men, and it becomes the savour of death; but this is after men have horribly abused it: and it is not the proper and genuine effect of the word, but accidental through the indisposition and obstinacy of the hearers. Well then, let this encourage thee to turn to God, God hath not withdrawn, or denied the means to thee; yet he sends his Prophets, and ministers to call thee to him: Why doth God vouchsafe all this to me? who should turn if I do not? Oh it is intollerable shame if any in the world turn to God, and thou dost not who art so often exhorted. Doe any in the world repent, grieve for, and for∣sake their sinnes? and doest not thou who enjoyest the powerfull means of Grace.

Thirdly, It is not onely probable, but thy turning to him is very acceptable and welcome. Thou art sure to have the dore opened to thee: Never any man turned * 1.988 to God that was put back again: Come unto me, ho, every one that thirsteth come, come and buy without money, Isai. 55. 1. No man that cometh unto me, will I in any waies cast off, John 6. 37. so that this should be like fire in every sinners bowels. Oh Lord, when men have been offended, and grievously injured, they many times become so implacable, that no submission, no satisfaction can content them. But God after all the despite and disdain done unto him, is willing to be reconci∣led: this goodnesse and mercy of God should abundantly change thy heart. And certainly thou dost not seriously and fully ponder these things in thy heart, if thou didest, thou wouldest not a moment longer stay from running to him: Thou wouldest not onely turn, but run to him; Draw us, and we will run after thee, praieth the Church, Cant. 1. God doth not onely powerfully over-rule the soul, but so sweetly enclines it to delight in good and holy objects, that when the heart hath once tasted of the goodnesse of God, nothing can keep it from him: Seeing therefore thy turning unto God is so acceptable to him, is so vehemently desired by him, Why should it not make thee shake off all slothfulnesse, and address thy self to him?

Fourthly, Therefore turn to God, because this will prove thy good, and thy hap∣pinesse: It makes not at all to Gods happinesse: God is all-sufficient, the Sun, to which the Starres contribute no light: My goodnesse doth not extend to thee, * 1.989 Psalm 16. 2. If a man drink of a fountain he bettereth himself, he doth not pro∣fit the fountain: If a man see any comfortable objects by the Suns light, he re∣fresheth himself, he doth not advantage the Sun: So it is here; If thou turn to God, God is not made more happy by thee, he needeth not thy conversion, or thy Graces; but it is thy self onely that will reap the profit. Oh then let this move thee, What doth this at all avail God? If I turn to him, it is my good, not his that is interested herein? One would think that self-love would herein provoke thee; for will a man give all he hath for a Temporal life, and not much rather for Eternal?

Fifthly, Therefore turn to God, because he is your God. God is the God of a people two waies, internally, when he changeth their hearts, and indeed bestow∣eth * 1.990 all spirituall priviledges upon them; and thus he is a God onely to those that have true grace; that are the Children of the promise, and according to the spi∣rit: but then he is a God externally to all such who outwardly own him, and call upon him: A God by externall Covenant and acceptation; and in this sense he is the God even of those that are the Children of Abraham, according to the flesh onely. Now the scripture makes this externall relation to be a ground why we should turn from our sins, Hosea 12. 6. Therefore turn thou to thy God; to thy God, the propriety is a ground of Conversion; and certainly the motives are very attractive which are drawn from this: You all by your Baptisme have received God as your God; to be no more the Divels, or sins, or the worlds: if therefore thou hast Apostatized, and broken this Covenant, How necessary is it to re∣••urn?

For 1. By External Covenant, thou tookest God to be the Husband of thy soul. The Scripture delights to expresse it, by betrothing, and marrying the soul to God, Hosea 2. 19. Thou wast to leave Father, and Mother, and all Loves, and to cleave to him onely. Now by thy sins thou hast turned from this Husband, and hast set thy heart upon other Lovers. Thus the Scripture doth not onely call Idolatry Adol∣tery, and going after other Husbands, but all inordinate love of the World, or a∣ny thing therein, James 4. 5. Ye Adulterers, and Adulteresses, know ye not the friendship of the world, is enmity with God? Here all kinde of immoderate, and excessive affections to any Creature, is Adultery: so then whensoever thou art turned from God to any sin, thou hast run from thy Lawfull Husband; thou hast forsaken the true object of thy Love: is it not then all the reason in the World to take up the Churches resolution, Hosea 2. 7. I will go and return to my first Husband, for then it was better with me then now: say then, my soul hath been playing the har∣lot all the while it hath forsaken God; it was God, and not these that my soul pro∣mised to cleave unto.

2. As an Husband, so in the next place, a Father also thou tookest him to be, and by this means thou art commanded to call him Father: But if thou like a Prodigall hast left thy Father, and spent thy substance in the service of the Divel, With what face canst thou call him Father? Think of it seriously, you who live in grosse and palpable sins: Is God the Father of such wicked sinners? Have they the Chara∣cters of sons, and not rather of enemies, who thus disobey him? remember then that thou hast forsaken thy Father, and by thy sins hast turned from him. Is it not time then with the Prodigall to say, I will arise, and goe to my Father, and ac∣knowledge that I have sinned against him?

And Lastly, Then was he taken for a Lord and Master; for a King to rule and reign over thee. Thy Baptisme was a giving of thy self wholly up to Gods govern∣ment, to walk according to his Laws; now since that, How perfidiously hast thou violated thy Oath? Thou hast not been a servant to him, but to the Divel, Gods great enemy. It is usuall with Divines to say, Baptisme is Sacramentum militare, a Military Oath; because every Christian being called to a spirituall war∣farre, doth there swear fidelity to Jesus Christ, as the Captain of his salvation. Now every wicked man is, Proditor militiae, a flyer from his Colours, and runs into the enemies Camp. Consider then what Rebellion and Treason against God is in every sin, after thy Baptism-ingagements; thou art a runagate servant from thy Master. Now if so, is it not requisite that thou shouldest turn back to him? E∣very sinner is not only an Apostate, and Covenant breaker in Adam our first Parent, but a second time a revolter, and Covenant breaker also, by not living according to that ••••ipula••ion in Baptisme. Oh then it is high time for men to awaken out of this wretched estate. Go to the true husband of thy soul, return to thy Father, and true Lord and Master again.

Sixthly, Therefore turn to God from sin, because sin is a state of thraldom••, * 1.991

and slavery, and our conversion unto God, puts us in a state of freedome and libertie. Of what a man is overcome, that is he a servant to, saith the Apostle, 2 Pet. 2. 19. Now then, thou being daily Mastered by such lusts, daily overcom by such sins, thou art made a Slave and Vassal: And if liberty be Bo••um inestimabile, a good that cannot be prized, yea, as the Rabbins say, If the heavens were Parchment, and the sea Ink, it could not sufficiently contain the praises of Liberty; How much rather is this true of spiritual Liberty, when the son of God hath indeed made us free? Why then canst thou endure to lie in the Dangeon of sin, to be kept prisoner and Captive in the Divels snares? And if thou sai••st, I finde no t••raledome, I feel no miserie or bondage in serving sin: It may be so; but therefore thy misery is far the greater: A man may desperately be sick, and yet not feel he is so: And so maiest thou be kept fast in the Chains of sin and yet apprehend no but then at all. But thou art to believe the Word of God against thy own sense and feeling; that makes it such a Captivitie and slavery. Oh therefore pray to have this Captivitie turned: Why do I live in a Dangeon, when God hath glorious mansion places? Why do I feed on husks, when God hath such dainties for a true convert? leave off this drudge∣ry to sin: The divel is an ••ll master; fils thee with much trouble here, and eternal tor∣ment hereafter.

Seventhly, Turn unto God, because he will then turn unto thee, for so he promi∣seth. Do thou turn with an holy change, and he will with a gracious change. Thou hadst thy back on God, and God turned the back upon thee. Thou was an enemy to God, and God was an enemy to thee: But who can stand under his enmity? Who can endure his wrath? But upon the souls turning to God, what an happy change and turn is made in all Gods dispensations? The Creatures are now turned when he is turned; for they groaned under him as under a burthen. The Angels are now turned to him when he is turned; for they are reconciled, and take him for a fellow servant. The Scripture that is curned also; for whereas before every page did speak terror, and breath forth anger, now it breaths onely comfort and consolation to such. The providence of God is now turned; for whereas before every thing was a Curse, and wrought to thy Damnation, now eve∣ry thing worketh to thy good, and furthers thy salvation, Yea now God is turned, (to speak after the manner of men, though the change is properly in us, not in him) for he that was an enemy, that was angry, that accounted all thy prayers Abhominations, that askedst thee, What thou hadst to do to take his Name in thy mouth: Now he becomes a gracious Father, answereth prayers, and welcometh thee into his presence. Thus you see how happy a thing it is to turn to God, for then every thing in Heaven and Earth, becomes also turned for thy good.

Eighthly, Turn unto Christ, for he is the true and proper rest for the soul. You heard conversion was a motion, and all motion is at last for ••ome rest: Now all the while thy heart moveth after any sin, or Creature, as if happinesse were to be found there, thou art carried out in restlesse motions, thou ••••••nest to one thing, and then to another, and in all there is vanity Turn then to that God, which if once ta••ed of, thy soul will thirst no more, thou wilt be at thy jou••nes and, thou wilt desire to have nothing else. Thus David, Whom have I in H••••ve•• but th••e, and whom in earth but thee? When his soul was turned to God, he was like the D••ve returned to the A••k: He was like an house on the rock. Where is every wick••d man is like a man in a burning fever, or in exquisite pa••s and tor••en••s of body; he turneth on this side, and turneth on that side, and can get no rest or ease. Thus it is here; the wicked man turneth from one lust to another, from one sin to another, but can have no ease in all. It therefore thy soul be wise, thou wilt think on these things: Thy actions are a way, as the Scripture often calls them, and so they will lead to some end: if they be the way of sin, they lead to death and damnation: why do••it thou not think of turning to God? for in any thing that is not God,

there cannot be full content and satisfaction in the heart: Feciste (Domine) cor nostrum, as Austin; O Lord, thou madest our heart, and it is restlesse till it come to thee again: Even as the Waters that come from the sea, never cease runing till they are at last emptied into that Ocean whence they came. Come unto me ye that labour, and you shall finde rest to your souls, saith Christ: Think not then to say, It is good for us to abide still in our lusts, it is better then if we turn unto God; for in this thou speakest as one who never knew God, or his good∣nesse.

Ninthly, Set before thy eyes those Converts who are recorded in the Scripture, and see the joy and happinesse of their condition, and then do thou write after their copy. Man asses a bloudy sinner, that did not onely sin himself, but caused many others to sin, yet when he repents and turneth to God, God receiveth him, and his ini∣quities are forgiven as if they had never been. Oh blessed change! So Paul, he had gone farre in bitter opposing, and persecuting the waies of Christ, though in ignorance; but when converted, Oh how doth his heart burn with all thank∣fulnesse and praise to God? What unspeakable joy doth he finde in his heart to think he is what he was not once? If thou hadst never heard of any that turned from their sinnes to God, or if they did, that they have repented that ever they repented, they were sorry that they turned from their sinnes; it was better with them when they served their lusts, then when they served God. Then thou mightest have some plea. But when thou readest of the exceeding joy, and won∣derfull blessednesse and peace of Conscience they have had, who have been thus converted from their evill waies, What cords of sinne can be so strong as to hold thee any longer? Oh say then, as I have sinned like a Manasses, like a Mary Magdalen, so I will turn to God with mourning and humiliation as they did.

Tenthly, Turn unto God from the way thou walkest in, because it is a way of death and damnation. We may truely say, Lyons are in the way, even those roar∣ing Lyons that seek to destroy, And wilt not thou turn out of it? What passen∣ger doth not take it for a great kindenesse, if travelling out of his way to be in∣formed, he is going a clean contrarie way? and besides it is a dangerous way, ma∣ny Roberies and Murthers use to be committed in that way, Will not he with much joy thank you, and speedily turn out of it? This is your case who live in grosse and prophane courses: Thou art going the clean contrarie way to heaven; men go not to heaven through such miry paths; and besides, there is Hell and damna∣tion, and all the curses of God in the way, Why then should you not say, Blessed be God, and blessed be those Watchmen that have given me this warning? Consider then, these are not waies to live in, to dye in: The life that I live is not a life to have any comfort, any hope in. Oh therefore return unto God.

Eleventhly, Therefore turn from thy sinnes to God, because these are thy ene∣mies, thy deadly Adversaries, they are sugred poyson and venome. Thy sins do as Jael to Sisera, bid thee come in, come in, and it provides pleasant sweetnesse for thee, and puts thee in a secure sleep, and then it kills thee. Now is it not the highest madnesse in the world for a man wilfully to stay under his enemies power that seeks his blood, that plots his death, and no friend can perswade him to come away? This is thy madnesse; so many sinnes thou livest in, they are so ma∣ny bloody enemies to thy soul. They are called lusts which warre against thy soul, 1 Pet. 2. 11. And wilt thou love thy enemies rather then thy friend? Shall not God, nor the Minister, nor thy own Conscience perswade thee to get out of thy adversaries hands? Neither think sinne the lesse enemy, because it is sweet, and pleasant, or profitable for the season; for it is an enemy under a friends habit, and that is most dangerous of all. It takes thee as Joab did Abner by the beard, as if he would imbrace, but giveth him a mortall wound under the fifth

rib. It comes and kisses thee as Judas did Christ when he had plotted the betraying of him into his enemies hands. Therefore judge thus of thy lusts, and thou wilt pee∣dily escape from them.

Twelfthly, Therefore turn unto God, because the end of all Gods judgements * 1.992 and calamities which are brought upon thee, whether publick or private, are for this, to make thee turn from thy sinnes. When Nineveh is to be destroyed, she must turn from her evil waies, else no hope: That threatning was to prepare for Conversion. Thus the Prophet Isai, and others, Amos 6. com∣plain, I smote you with famine, and reckons up many several judgements, and in the enumeration of every one, still concludes, yet are ye not returned to me, saith God: So that the end why God bringeth his sore judgements, is, That e∣very one in the Land should turn unto God. Hast thou any personall Cala∣mities, any Domestick Afflictions? The lesson God would also teach thee by these roddes, is to turn from thy iniquities to him: Yea, as the end of all Gods Works, so of his Word also, of all Preaching, and all hearing, is Conversion unto God.

Use, Of exhortation. Refuse not all these Motives, reject not these grounds of Conversion: Which of them hath not reason and strength enough in it to bring thee to God? Art thou not sure to speed? Will not all sorrow be turned into joy, when all wickednesse is turned into godlinesse? Can you doe better, be more happy by turning unto thy lusts which have a moments plea∣sure, and an eternities torment? Why do you not with all humility and thank∣fulnesse blesse God that calls you to turn to him? Why should he not suffer the Divell and sinne still to reign over thee, whom thou dost so willingly serve? Consider, What joy there is in Heaven, when a wicked man is converted to God; What joy there is on earth to faithfull Ministers, to Godly friends, when this Conversion is vouchsafed unto thee: Oh say Then, though many Sermons have heretofore moved me, and made me almost to leave my sins, yet this shall turn me quite from them: I will be tempted no longer: I will no more consult with flesh and blood, and God grant you may go home with another spirit upon you; God grant that you might finde the World like fire burning in your bowels, that it may be said of every one of you as the Fa∣ther of his Prodigall Son, He was lost, but now he is found; he was dead, but now he is alive.

SERMON LXX.

Answering some Prejudices and Cavils of un∣godly men, against Conversion, or turning unto God.

EZEK. 33. 11.

Turn ye, turn ye, Why will ye dye, O house of Israel?

THis subject of Conversion, is like Ezekiels waters, that rise higher and higher; therefore marvel not, if we continue long upon it, for the mat∣ter will still be new, though it be the same Text. The last day our en∣deavor was, to use all those forcible Reasons, that might perswade you to turn from your sins to God; although indeed, the very naming of it, doth carry so much light and truth with it, that it argueth incredible stupidity and obstinacyin all those, who yet wilfully continue in their iniquities: that therefore every moun∣tain may be made level, & every valley raised, to make a prepared way for Christ, I shall answer those Objections, or Prejudices, or Cavils, which are as a great gulf between them and conversion. The Objections that arise from a carnal vain heart, I will call The mountains that must be made low; the objections from a discouraged or dejected heart, that doubteth of its acceptance with God, if it doth return, or imagineth strange impossibilities for its own particular; this I call The valley that must be exalted: And first, let us endeavor to prevail with the carnal man, to have so much faith, as to throw this mountain into the sea. That objection which I shall begin with, is this:

To turn unto God, is to leave all those pleasures, that delight and carnal mirth, I have had in my sinful ways: If so be I were to be a Cloistered Monk, or a solitary * 1.993 Hermit; If I were persecuted, flying into caves and dens, that it would deprive me of all my pleasure, then such contemplations, and holy meditations might be im∣braced; but for me, that finde such pleasure, such jollity in my wicked ways, to turn to God with mourning and humiliation, is to bid me be no more Naomi, but Marah: Thus the voluptuous man, the unclean man, the drunkard, the glutton, the earthly and coveteous man; yea, all who finde iniquity, like honey in their mouth; these all speak like the Fig-tree and Olive-tree in Judges, Shall I leave my fatness, and my sweetness, and forsake all my former pleasures, to mourn and fast, and reform, and to live a strict life of mortification? Thus every man is drawn aside by pleasure. To take you off in this respect:

First consider, That the Scriptures judgement about sin, is wholly con∣tradictory to thine: The word of God acknowledgeth no pleasure, no de∣sireableness * 1.994 in sin; but the clean contrary, Gall, and Wormwood, and Bitterness, and Death, Wrath, and Terror, and Curses, and Torments: How then comest thou to speak of pleasures and delight in sin, when Gods word knoweth no such thing? Now the Scripture is the wisdom of an All-knowing God, and we are to believe that, more then our own sense and apprehension: We see diseases do so infect the palate, that it many times judgeth bitter sweet, and sweet bitter,

but the nature of things is not changed because the palate is changed; and thus it is here, by reason of that corrupt frame of heart in thee, thou judgest sin pleasant; no ordinances, no godly objects have any savour or delight in them: but these do greatly affect thee; know all this is a disease, a sickness upon thy heart, as some diseases make the sick parties eat black coals, and such loathsom ••rash: This is a disease. The word of God, which onely revealeth true wisdom, speaketh otherwise: Oh then! call no more thy lusts sweet, thy sins pleasant, its a disease on thee makes thee think so, if thy palate and taste were spiritual, thou wouldst with dislike, reject every temptation of sin, as Christ did the vinegar they gave him to drink. Paul told Elymas, He was in the state of gall and bitter∣ness, Acts 8. 23. Elymas did not think so, nor feel so: And thus is every wicked man, in a condition of gall and misery; if his heart were truly qualified, he would cry out of the bitterness of those sins, which he now saith are sweet: Judge then righteous judgement about thy iniquities, and thou wilt quickly forsake them.

Secondly, Grant thy sins have pleasure and delight in them, yet they are plea∣sant onely to the bruitish and sensual part of a man; the eyes, the ears, the body, the * 1.995 imagination, these for the most part are pleased in the actings of sin: Now what an unworthy and irrational thing is it for thee, to pursue those pleasures, which are common to thee, with beasts? Sin haply may bring bodily pleasures, bo∣dily delight; but how low should these things be to thee that hast a soul, whose true good and happiness lyeth in godly actions, and enjoying of God? Did not the rich man in the Gospel, shew himself like a beast, when speaking of his barns full, he said, Soul, take thy ease, for thou hast much good laid up for thee, Luke 12. 19. Soul! O brutish expression, what were these good things to his soul? he might have said, Body, take thy case, but Soul he could not: when therefore the pleasures of sin, have painted themselves, like Jezebel, to intice and deceive thee, reject them with disdain: These are not pleasures for an immaterial, immortal soul; these are not a proper delight, for the chief and most noble part of me; If I were onely a body, and not a soul; then there might be greater reason to admit them.

Thirdly, Grant further, that sin hath pleasure with it, yet its such a pleasure, that causeth death, a pleasure that brings damnation with it; like some deadly and * 1.996 mortal herbs, that they say, will put a man into laughing till he dyeth: Plea∣sant delightful things, do sooner cause diseases, then bitter: Much honey, quickly turneth into much choler; so that sins imbracement of thee, is like that of the Ivy, which secretly devoureth the thing it cleaveth to. Consider what the Wiseman, that had got the true experience of all things, affirmeth, I said of laughter, It was madness, Eccles. 2. 2. and, It is better to go to the house of mourning, then of mirth, Eccles. 7. 2. do not then like thy sins the better, because sweet and delightful. Poyson that kills presently, may be made sweet; and so those sweet lusts, and those sweet sports of sin, convey death and hell in their pleasure.

Fourthly, Let it be still granted, that sin hath pleasure in it, yet it is but for a moment, its but like the blazing of some crackling thorns in the fire: That which * 1.997 the Scripture speaks about a mans vanity of life; its but a Vapor, a Shadow, a Bubble, is true of all the pleasures of sin; they pass away in the enjoying of them: The godly comfort themselves in this, That these present afflictions are but light and momentany, in respect of that eternal weight of glory, 2 Cor. 4. 7. and the con∣trary a wicked man may say, That these present momentany pleasures, are no∣thing to that eternal weight of torment: Thus the grace of Moses is commend∣ed, That he chose rather to endure the reproaches of Christ, then to enjoy the pleasures of sin for a season, Heb. 11. They are but pleasures for a season; O then! when thou art but a mortal sinner, and thy joy a mortal joy, all is fading; why then art thou so importunate after these shadows?

Fifthly, Although sins may have sweetness for the present, yet they have a tor∣ment * 1.998

and a sting afterwards. A man that in his hot blood hath got a dangerous wound, he feels it not presently; but when he is cold, then he begins to be sensible of it: And thus it is here, a man in the hot and violent pursuit of lusts, feels no∣thing, apprehends nothing; but when his conscience is once awakened and ter∣rified, then he cryeth out, O the wounds, the sting, the blows that sin giveth him: Thus Solomon, speaking against drunkenness, not to be inticed with the occasions of it, he addeth his reason, Look not upon the wine, while it moveth it self in the cup, for at last it biteth like a Serpent, and stingeth like an Adder. Prov. 23. 32. Little doth the drunkard think, he had as good swallow down so many live Adders, and stinging Serpents. The Apostle tells us, That sin hath a sting, 1 Cor. 15. How then is it, that thou perceivest the honey, but not the sting of it? but its no wonder, for this is at last: At last it biteth like an Adder, at the time of death, at the time of fears and grievous judgements, then it puts forth those sharp and poysonous stings. It was Aristotles advice, we should look upon pleasures going and notcoming, they leave horror and terror behinde them: Commune therefore with your own hearts, sit down and consider, This sweet∣ness will be turned into gall; this is the Devils subtilty, to present the pleasure, but not the torment of a sin; see what a sting it made in Cains conscience, what a sting in Judas, and it will be such a scorpion in thy side one time or other.

Sixthly, Thou wilt not turn to God, because of the pleasure in sin? Oh! but what pleasures and joy doest thou indeed deny thy self, by not turning to him: If husks * 1.999 and dross hath pleasure, how much hath true repentance, and the exercise of the graces of Gods spirit, which is the true manna? If a wilderness be such a delight? what may Canaan be? If these drossie and filthy lusts do affect thee, then how may glorious objects move thee, if thy heart were spiritual? At thy right hand (saith David) are rivers of pleasures for evermore, Psal. 16. 11. and, We believe with joy unspeakable and full of glory, saith Peter, 1 Pet. 1. 8. Therefore if pleasure and sweetness do move thee, Oh taste and see how good God is, and all the ways of godliness. The pleasures of the world are like muddy puddling waters; but these are pure streams: Thou wilt finde one hours praying, better then a thousand of prophane fudlings; one hours enjoyments of Christ as thy husband, by faith, then all the wanton dalliances and unchast imbracements of unlawful objects: Oh then! thou art an enemy to thy true joy, to thy true peace, as long as thou doest not turn to God.

Seventhly, Call not that pleasure, which when thy soul is powerfully wrought upon by Gods grace, will be onely bitter and miserable to thee: Look upon all the true * 1.1000 converts unto God, how have they been affected with sin: Did not Mary Magdalene with anguish of heart, cause floodgates of sorrow to be opened? Did not David upon his after-conversion to God, being turned aside by murther and adultry, lie roaring through anguish of spirit? What profit, saith the Apostle, have ye of those things, whereof you are now ashamed, Rom. 6. 21. And so here, What pleasure and sweetness is there in that, which you now finde so bitter? And if thou hast not such a merciful time here to finde it bitter? thou wilt have a terri∣ble and just time to finde it so in hell: What? do the damned souls feel any pleasure? is there so much as one drop of honey, in all the gall they are to drink? If not, where is thy wisdom and judgement, that doest not throw away thy sins as so much hemlock, and imbrace godliness in the room thereof, which brings its pleasant well-come with it, even much tranquillity and quietness of conscience.

Thus we have unmasked this Objection, and made that appear to be a serpent, which was taken for so pleasant a fish, if we may allude to our Saviours ex∣pression.

The next obstruction in the way, which doth commonly keep men from turning to God, is the profit and great advantage they finde in those sins they live in: If they * 1.1001 be sins of Iujustice, Violence, Oppression, any unlawful way of gain; Oh 〈◊〉〈◊〉

hard then, not to cry out, Great is Diana: The Apostle speaks of some, that thought gain was godliness, 1 Tim. 6. 5. not godliness gain, as it is indeed great gain: Thus ambitious men, covetous men, those that are immoderately affected to any thing, they care not what laws they break, what violation they offer to Gods Commands, so that they may be rich, and great, and honored in this world, that is all they look at; so that a too attentive eye to worldly profit, is that many times which keeps from turning to God.

This is also easily answered, if a man go into Gods Sanctuary, or plow with his Heifer: For

First, If there be profit in thy sinful ways, it is about worldly fading things, which * 1.1002 will leave thee at last, as Judas his thirty pieces did, in a tormenting hell: Our Sa∣viour tells us, That if a man should get the whole world, and lose his own soul, it will not avail him, Mat. 16. 26. whereas that is indeed profit, which is immortal, which will continue for ever, which is profit in life time, and profit in death time, which will be profit when thy body is buried, and rotting in the grave: Thou then that gettest profit, and this earthly profit comes upon thee daily, still remember thy grave will be a period to it: There is a sudden storm arising, that will make all this suffer shipwrack, and thou must swim naked, as it were, to Gods Tribunal, to be judged there.

Secondly, Never call sin profitable, for to that are all the curses of God threatned, * 1.1003 How then can that be profitable to thee, which makes a man cursed at home, and cursed abroad, cursed in all his store and abundance? Oh do not deceive thy self! it is not wealth, but Gods wrath thou art treasuring up every day: In∣deed, godliness is profitable for all things, as the Scripture saith; and hath the promise of this world, and the world to come; but wickedness is profitable for nothing, but hath the curses of this world, and the world to come: Do not then account of any increase by sin, God hath threatned to blast it, it will melt away like the dew, it will turn to garvel in the belly; all these profitable mor∣sels God will make thee vomit up. Hence the Scripture doth so commend a little with Gods favor, and obtained in Gods way, then all treasures with iniquity, * 1.1004 call not then that profitable, which is either the moth to eat thee secretly, or the fire to destroy thee violently.

Thirdly, That is onely profitable, which is profitable to the greatest good that we * 1.1005 stand in need of, and to divert the greatest evil that can befal us: Now no sins are profitable to that, but the clean contrary; for the greatest good that we are ca∣pable of, is the favor of God, the light of his countenance: This David doth so often pray for in his straights, as being the onely Sun to dispel that dark night which was upon him; and on the contrary, no evil, no not of misery, torment, and pain, is like that of Gods anger and fury against sin. Now take all the pro∣fit and advantages thou hast got in a sinful way, what do these help, for the ob∣taining of the one, or repelling of the other? Oh take Cain and Judas burning and scalding in the guilt of sin, can they buy Gods favor? can they purchase the light of his countenance? Doth not the Scripture make the rust of their mo∣ney, * 1.1006 and the timber in the wall, to cry out, and witness against the wicked man? Then be ashamed ever to pretend this any more, that the wicked ways thou livest in, are in so many respects hopeful to thee, for that cannot be, it destroyeth the main, and is contrary to the true happiness.

Fourthly, That cannot be called profitable, which as it cannot help to the good we cannot want; so neither at the time, when we are in the greatest extremity. Riches * 1.1007 will not avail in the day of wrath. Iudas had the bitter experience of this; if there∣fore thou couldst finde any true profit in the way of sin, it might then be dis∣covered, when at the time of death, or at the time of fearful and heavy judge∣ments, thou art in the greatest extreamity: But (alas!) how truly mayest thou take up that, Ye are miserable comforters all; who doth not then cry out of his sins? who doth not then bewail the time, and his folly, that ever he entertained

such a bitter-sweet as sin is: Take up then at last principles of wisdom, lay up treasure for an evil day, provide against a sad storm arise, and what will that be? The hour of death, the hour of Gods judgements: Oh! then to have an Ark to run into, then to have a mark upon thee, that the destroying Angel may not con∣sume thee, is a great mercy: But this will never be obtained in a sinful way; so that if thou turn to God, and art constant in the daily exercise of grace, then thou hast the onely Cordial, the onely Oyl to be poured in thy wounded soul.

Fifthly, Never pretend profit, for all the while thou doest not turn to God, thou art in every thing a loser: Who can enumerate all thy losses which come through sin? * 1.1008 There is the loss of all true joy and peace of conscience; there is the loss of eternity in happiness, of heaven, and all the glory therein, which is more then can enter into the heart of man to conceive; there is loss of thy immortal soul, which is more worth then all the world; and lastly, there is the loss of God, the fountain of all good and happiness, Bonum in quo omnia bona, That Ocean of good, in which all the several streams of goodness empty themselves: Oh then that ever thou shouldst be so seduced, as to say, Its better to live in my sins as I do, then to turn unto God! for what? is it better to have that present profit, then Heaven, Happiness, and God to all eternity? Oh say rather! These my sins will never make satisfaction for the loss ••incur by them; these my corrupti∣ons will never get me as much, as I lose through them: I keep coals and dung; and part with gold and precious pearls. Its the great ignorance and pravity of our corrupt natures, that knoweth not how to put a right prize and esteem upon things.

Sixthly, If thy profit keep thee from turning to God, and thou thinkest it a great part of wisdom and prudence to continue in this saving way, as thou callest * 1.1009 it: Then how doth this condemn all the holy Martyrs and Confessors for the faith of Christ, of the greatest folly and madness that ever was; They may then lay aside those Robes of Glory they are adorned with; For what did not they lose? their wealth, their riches, their pleasures, their lives to follow God; they thought turning to Christ more profit, then turning to any carnal safe way in the world. Did not the Martyrs take the spoiling of their goods joyfully? Did not they as willingly lay down their bodies at the stake, as men do their cloathes to sleep? Certainly, sin and the world did then tempt them to turn out of Gods way, but they would go forward; and thereby our Saviour had given them an excellent Antidote, He that will save his life, shall lose it; and he that will lose it, shall save it: And thus we have cast this mountain down, that exalted it self against our conversion.

The third Cavil is, The custom and habit they have in sin: That now they say; It is vain to attempt this work; had they in their yonger years set themselves up∣on * 1.1010 such courses, there might have been hope; but now, none can make this crooked thing straight, they are too far gone, ever to turn again, To remove this stone: Consider

First, That God is ready to stretch forth his hand to thee, who are willing to swim cut of this sea of corruption: This very thought or desire at last to turn to him, cometh from God: Thou art as unable of thy self, to have a good thought of turning to God, as to turn unto God. The women could not remove the stone from our Saviours Sepulchre, and there comes an Angel, who did it: Thou canst not remove or stir thy heart, but God can: And

Therefore in the second and last place (because this may be more spoken to, when we come to remove the discouraging Objections that are in some * 1.1011 mens hearts;) Although to change this custom of sin, and to make the Blacka∣more white, be impossible to flesh and blood, yet with God all things are pos∣sible; and therefore say, Though the work be too hard for me, yet it is not to God. Lezarus was many days dead in the grave, yet Christ raised him to life,

as well as those that were lately dead. Consider how Autoratively God speaks. I will take away an heart of stone, and give an heart of flesh; I will doe it, who can * 1.1012 hinder? I will not depend upon the consent and co-operation of Free-will. Can God do wonderfull things, and miraculous works upon the whole Creation, upon mens bodies, and cannot he also upon the souls? Is not he the Father of Spirits, as well as the God of all flesh? Therefore be thou awakened and look up to heaven, who changeth the natures of things? who cureth diseases that have been from the very birth?

Use of Admonition to all those who are bound in any of these Cords. Arise, * 1.1013 like Sampson, and break them in pieces: speak not of delight and pleasure when thou leavest the wayes of God; speak not of profit when thou losest God and Heaven. Oh, no man is in the state of bitterness if thou art not, none are undone men if thou art not. Why should not reason perswade you? Why should not Scrip∣ture counsell you? Suppose Wisdome (as Solomon describeth it) calling aloud•• to you; Why do ye passe by O ye simple and foolish? Come in to me, I have my Feast * 1.1014 provided, my glory prepared: Why shall not this prevail with you? What, shall lusts and sin stand at the door and say, Come in, turn into me; and you readily go in, though her paths lead to the gates of death; and do ye refuse Gods Calling? Will you not be justly condemned at that great day? Shall not heaven and earth bear witnesse against you? Oh turn from sin now; fot in hell and torments there is no turning from them.

SERMON LXXI.

That ungodly Friends and Relations are great Hin∣derances of ones Conversion, with some helps or Directions to those that are thereby kept in their Sinnes.

EZEK. 33. 11.

Turn ye, Turn ye: Why will ye dye, O house of Israel.

THe next Mountain to be made low, that so way may be made for our tur∣ning to God. is The Temptation of evill and wicked companions. Some have desires and resolutions to come to God, and leave their sins; but then they have carnal friends, and prophane neighbours, they stop them in the way, or else they live in wicked families, in ungodly places, where no fear of God is: and these presently like Herod, kill all the young Motions and Desires that may be in any mans heart, lest their Kingdome and glory goe down: so that we may say, Evill and ungodly companions are that deep ditch out of which few doe recover. But yet if thou applyest thy self to the Throne of Grace, and importune for divine strength, thou wilt finde it not onely possible but easie to break these bonds, and come out of Egypt. Therefore to take thee off this excuse, let us consider this temptation of evill company and acquaintance.

First, It cannot be denyed, that ungodly friends, especially if in near relations, * 1.1015 as Father, Mother, husband, wife, &c. are wonderfull impediments in the way to heaven. Many had in all probability, been turned to God, if they had had bet∣ter parents, better k••nred, lived in better families, where Piety and Religion might be more incouraged, and a good example given thereto. It was a great advantage to Timothy, That he had a Mother and a Grandmother, both godly, and so from a youth he was acquainted with the Scriptures, 1 Tim. 1. 5. And it is as heavy a judgement, where Children can see nothing but wickednesse and impiety in those who are their Superiors, or to live among men that are prophane enemies to godli∣nesse; Now the reasons why such men so yoked with unrighteousnesse do hardly throw it off, are,

First, From the nature of a man, who is a sociable Creature. Its a natural pro∣perty to joyn in society with those amongst whom he liveth, and by that means * 1.1016 doth easily partake of their sins. Therefore one great means of Conversion, is to set our selves apart from company, To commune with our own hearts and be still, Psal. 4. that upon this retirement we may come to a right and ••ound judgement in all things, Prov. 18. 1. Through desire a man having seperated himself interme••leth with all wisdome. Man therefore being a sociable creature, its the greatest part of prudence and wisdome that can be to make choise of his company, to see who they are that he acquaints with, for he will quickly be coloured, and receive the impres∣sion that others put upon him. Aristotle said, That he who lived alone, was 〈◊〉〈◊〉 a God or a Devil, because retirednesse would much improve a man, either in wick∣ednesse or piety; but that holdeth not in every respect; for many times wicked∣nesse is incerased and drawn out by companying with others.

Secondly, Because evill acquaintance putteth so great a demur to Conversion, Therefore the Scripture is so diligent, in giving many exhortations to avoid all the So∣ciety * 1.1017 of wicked men. If any man be a Drunkard, an Adulterer, a riotous person, no not to eat with such an one, 1 Cor. 5. 11. Not to eat, that is, to have no familiar, voluntary and unnecessary acquaintance with him, that may incourage him and im∣bolden him in his sin: so, If any walk disorderly, from such withdraw, that there∣by the person offending may be ashamed, 2 Thes. 3. 11. And Solomon the mirror of all wisdome, is very frequent in Precepts, concerning the Adulterous woman; The young man must not come near her dwelling, he must passe on the other side of the street, keep off from such place as places of the plague, and dangerous infecti∣ons. So where unjust violent men are brought in, Prov. 1. entising the young man to cast in his lot with them, he is warned to have nothing to do with them, he must avoid them, as the bird doth the snare that is laid for her. Hereupon the Psalmist begins his first Psalm with the blessednesse of that man, who doth not sit nor walk in the company of the ungodly, Ps. 1. 1.

Thirdly, Therefore ill company is dangerous, because sin is of an infecting conta∣gious nature; it quickly spreads through a family, through a parish, especially if any e∣minent * 1.1018 in place and office give an example to wickednesse. The ground of that Church-censure, Excommunication, is the contagion of other mens sins; Purge out the old leven, that was in the incestuous person, 1 Cor. 5. 7. And why? because a little leven leveneth the whole lump: he that toucheth pitch, cannot but be defiled with it. He that lieth in the dung-hil cannot but smel of it: so then thy delight with ungodly, and prophane men, cannot but in time make thee as black as they. Why should not men be as much afraid of being infected with sin, as with a contagious disease? but onely we are carnal, fearing the evil of the body, which is death, but not the evil of the soul, which is sin and damnation. Oh then say, Why am I such an enemy to my soul? How can I ever turn to God as long as I live here, delight in such men? How can I ever go into Canaan, if I leave not this Egypt?

Fourthly, He that is joyned in ungodly acquaintance, doth hardly turn to God, be∣cause * 1.1019 there is not onely evil got by them, but this is also a sure demonstration of that mans naughty and evil heart. For it is the old rule, simile, simili, gaudet; similitude

is a cause of love; and therefore if ye see a man delight in the society of that man, who is prophane and wretched, that man is so too in his heart and disposition; for though many men will not outwardly be drunk or swear, yet if they love those that do so, it is plain their dispositions are against godlinesse as well as others: so that as David having a godly heart, did evidently demonstrate this by that expression, His delight was in the Saints of the earth, Psal. 16. 3. So it is a sure demonstration of a wicked man, though he may not do outward wickedness, yet if he keep company with those that do it. The Apostle makes it a sign we have passed from death to life, If we love the brethren, 1 Joh. 3. 14. and if we love those that live in the exer∣cise of all evil, it is a sign we are still in the state of death: separate therefore thy self from that evil society, if thou wilt turn at any time to God.

Fifthly, Therefore do evil companions so greatly hinder conversion, because they are * 1.1020 daily hardening and encouraging one another in an evil way. Thus they emboldened one another that said, Let us eat and drink, for to morrow we shall dye: and the A∣postle alleadging this, saith, Evil communications corrupt good manners, 1 Cor. 15. 33. For as the godly are recorded in Scripture as so many live ••oals put together, enflaming one another with fire from heaven, thus those that feared God spake often one to another, sath Mal. 3. 15. and in Esai, 23. they are calling upon one ano∣ther, Come, let us go up to the house of the Lord, we will go also: So the contrary is with wicked men, they put presumption and desperate boldness into one another; they hearten one another. Where any hopeful seeds of good motions are rising up, they presently pull them up: What, you grow precise? What, you turn me∣lancholy? What matter is it what Ministers preach? They must have something to say; thus they are able to blast all, and one wicked companion is able to do more hurt, then many sermons good.

Lastly, Therefore are those, who are joyned in evil fellowship, hardly converted to God, because men are moved by examples, especially of a multitude. Where corcuption is universal, there not to be carried down the stream, argueth life of grace: Exam∣ples affect more then precepts, because they are visible and obvious to the eye, Thus Peter is said to comple some men to Judaize, by his example meerly, Gal. 2. 31. especially examples are more potent and violent, when they are general: Therefore you have a speciall command in this case, Thou shalt not follow a multitude to do evil, Exod. 23. 1. In corrupt ages, where sin like a deluge doth overflow, then to have some men apply themselves to God, is a great wonder. Thus it is spoken as a great matter after that all flesh had corrupted his waies, Then began men to call upon the Lord, Gen. 4. 26. as some expound it; Then some men began to set up the pure worship of God. Well, though this be such a mountain in the way, yet several con∣siderations may make thee easily climbe over it.

First, You have the example of some who have lived in prophane places, have been * 1.1021 compassed about with all wickednesse, yet these even out of hell have cryed unto God and drawn near unto him. Thus Hezekiah was born of a wicked Father, King Ahaz, and all the family was likely very much corrupted, because he did after all the abo∣minations of the heathens. Yet how wonderfully doth God bring a clean thing from an unclean! Thus in Nero's Court, who was the monster of men, and no doubt but his family a monster of families, especially for cruelty and bloody perse∣cution of the Church of God, yet the Scripture tells us, there were a company of Godly men, even in Nero's Court, Phil. 4. 22. Thus also Nicodemus a Pharisee, and a great man in the Pharisees counsels, yet he feareth God, and is not drawn aside by their examples. Do not thou therefore put it off, and say, if I lived somewhere else, if I had any to joyn with me, to take my part, I would then turn to God, but now I must do as those with whom I live, else there is no abiding for me: speak not thus, for the Scripture recordeth those that have broken through greater difficulties then thou art in, neither if thy heart were right, could this stop thee.

Secondly, Lay this down for a rule, that it is not so much a friend, a father, a * 1.1022 neighbour, as the divel in and by these that doth thus tempt thee to keep from God: For

such is his subtilty to destroy thee, that he layeth all baits, and useth the most like∣ly instruments that may undo thee, as we see he did thus from the beginning: He doth not imediately set upon Adam, but upon Eve, and by her seduceth him. Oh, If Adam had perceived the Divel tempting him by her, How resolutely would he have gainsaied her? Rev. 10. It is said, The Divel should throw some of the Saints into prison, How so? The Divel would stir up the malice and venom of wicked men against them; especially this Truth is manifested by our Saviour when Peter took him aside, and disswaded him from the suffering which he was to undergo; see what entertainment our Saviour giveth him, Get thee behinde me Satan, for thou savorest not the things of God, Mat. 16. 23. Oh thus should thy zeal and anger work: It is not thy friend, thy father, thy husband, thy neighbour, but the Divel in all these, that seeks to destroy thy soul.

Thirdly, Remember this, that Christ makes it a fundamental qualification in e∣very one that would be his Disciple, to hate father, and mother; and brother, and sister, * 1.1023 for his sake, Luke 14. 26. Be not then startled at this: Oh my parents, my kindred, my friends would never endure me, should I turn to God, and live a holy strict life. Think of this Text; he that hates not the dearest relations for Christs sake, is not worthy of Christ. Therefore our Saviour calls for a man to cut off his right hand, to pull out his right eye, Mat 5. 30. the dearest things in the world, that may be an offence to him, and keep him from God; for as Christ saith, It is better to go with one eye, and one hand to heaven, then both eye and hands to hell. It is better to go with the frowns and anger of thy dearest friends to heaven, then with all their love to hell. Never then urge this any more, I dare not for my friends, for my acquaint∣ance; for thou canst never be Christs Disciple, if any thing be dearer to thee then Christ. We see Christ himself, though a pattern of all holinesse, yet when his mo∣ther would have had him done something when it was not Gods time, Woman, saith he, What have I to do with thee? Joh. 2. not mother, but woman, and what have I to do with thee?

Fourthly, Whensoever the Lord begins to shake and trouble thy heart for sin, and thou art thinking of another life, to take another course; then it is thy speci•• * 1.1024 duty not to ask counsel and advice with carnal & unregenerate friends: alas they think thou art mad; now thou wilt be undone; they know not what such troubles for sin mean: Why then shouldst thou discover thy disease to such who are no Physiti∣ans? Take rather Pauls example, when God wrought wonderfully from heaven to convert him, He obeyeth God imediately, and never consulted with flesh and blood, Gal. 2. Thus do thou: Doth God by the Ministry, by Preaching, convince thee of thy sinful waies, of becoming a new man, give up thy self to this call imediately? Do not consult with flesh and blood? But as Eliah when he threw his cloke upon Elisha, and the spirit of God moved his heart, he presently followeth Eliah, will not go home to take leave of his friends, but imediately followeth him: so let it be with thee. And we see when some proffered voluntarily to follow Christ, onely they desired to bid farewell to their friends, and one asked leave but to go and bury his dead Father, that our Saviour rejected them, Mat. 21. 22, and would admit of none of these excuses: so that these instances should teach thee, when God by his Mi∣nisters calls thee from thy sins, never to ask counsel at home, never to enquire what my kindred and acquaintance will say, but presently follow God.

Fifthly, Doth the strife and variance thou shalt have with thy Naturall friends and acquaintance move thee? Oh, Consider that Christ hath foretold this a long * 1.1025 while ago, and therefore be thou the more encouraged to endure such assaults. Mat. 10. 31, 32. 30. 35. Our Saviour there instructing his Disciples how they ought to confesse him before all men, least they should be amazed to see the jars and contentions that will be because of godlinesse: He tels them, I am come to set a man at variance against his Father, and the Daughter against the Mother; and a mans foes shall be they of his own houshold: mark this Text, for it may seem very offensive and harsh. Shall Christs Doctrine be a make-bate? shall that set families

all on a fire, and a contention? This seemeth to be little credit to his Doctrine. But it will be thus, not from the Nature of Christs Doctrine, for that is a Doctrine of peace with God, and peace with men: but wheresoever his Truth is received in the practical power of it, such is the violent opposition even of the dearest friends against it that are not godly, that it raiseth up all their hatred and violence against it. Hence we read in Ecclesiastical history, that sometimes even children have been persecutors of their Fathers: Let not then thy spirit sink under this, That by thy turning to God, and condemning the wicked waies that the family liveth in where thou art, thou shalt make much contention, stir up an hornets nest; for this is no more then Christ hath foretold. Considering the venemous, and malicious disposi∣ons men have naturally against God and his truth, it cannot be otherwise; onely let this teach thee wisedome, and courage to prepare for a storm.

Sixthly, How many times do evil and wicked men, though never so great one with * 1.1026 another, fall out in deadly enmity about worldly sinfull matters! For although these Swine and Bears do many times agree well among themselves, especially against godliness, which they look at as the common enemy, yet there is no true love among wicked men; they hang together as ropes of sand, any matter of profit, lust, or pride, will presently make them rage at one another. Now what shouldst thou care for the love and friendship of such men, who can love no body but for self-re∣spects? The Heathens have excellently debated this, that there is no friendship a∣mong wicked men, but onely good men; for when profit or pleasure is the knot that tyeth them, that is easily broken; when wicked men agree, it is not peace, but conspiracy. Never then let that dishearten thee: Oh if I set my face for godlinesse, be once accounted in the number of those that walk strictly, all my neighbours will reproach me, every ones mouth will be open. Art thou so weak a Creature to re∣gard this? their love is not worth the owning; no wicked man can love another, but for carnal ends; and therefore they are very hypocrites, and secret back-biters of one another where it makes for their advantage: so that in this thou shewest thy self unworthy of Christ: there are many men that its a glory to be spoken against by them, and it would be a mans dishonour to have their good word, yea, a man should presently say as the heathen, nunquia mali feci? what evil have I done that such a man commends me?

Seventhly, Consider this thou who art hindred by natural friends and carnal * 1.1027 acquaintance, that if thou forsakest these to cleave to God, Thou wilt never repent of thy losse. For Christ will be in stead of a Father, Husband, or the most necessary friend that can be. Thou wilt finde thou hast made an happy exchange; for what friend could quiet thy conscience, forgive thy sin, support thy spirit, fill thee with spiritual joy? Now Christ will do all these: imbrace that promise, for it is worthy of all acceptation, Mat. 19. 29. Every one that forsaketh Houses, Sisters, Father, or Mother for my sake, &c. shal receive an hundred fold in this life, and shall inherit ever∣lasting life. Here will be a two-fold satisfact••ion, thou wilt have in this life an hun∣dred fold comfort for that one comfort thou hast forsaken, though indeed Mark addeth, it will be with persecution. Oh then never think thou shalt be undone, thou shalt lose all the favour and love of thy friends, for thou dost but part with a drop to have an ocean; and consider that comfortable place also, Mat 12. 50. For who∣soever shall do the will of my father which is in heaven, the same is my brother, and sister, and mother: suppose thy friends will never own thee more, never take thee for bro∣ther, or sister more, yet see Christ will be these, thou wilt be in a more comfortable relation.

Eightly, Consider that all thy merry company will be so far from easing thy torment, * 1.1028 that they will encrease it the more when thou comest indeed to be forsaken by God. When thou lyest a dying, ready to give a dreadful account to the great God, What will thy companions say? They will come and stand by the bed side, and take thee by the hand, remember we have been thus merry together, we have plaid these pranks; Oh miserable and wretched comforts! thou wilt cry out, What doth all this avail

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me now I am a dying, and know not what wil become of me? Oh I have no ease, no quietnesse, What shall I do? Oh I cannot abide to see you, I cannot endure to look on you, you bring all my wickednesse to my mind. Thus it will be with thee, if God do but in the least manner awaken thy secure conscience.

Let the Use be, first of Admonition to you that are Parents, Masters, Friends, or Neighbours, take heed of checking and quenching any little spark of a good moti∣on that God may work in your children and servants: It is an heavy sin to murther their bodies, but far greater to murther their souls, and yet thou dost this, when thou canst not abide to see in thy wife, child, or servant, any desire to become a new crea∣ture. Thou callst it Melancholy, madness, folly, and thou despisest it in thy heart. Oh know this is to act the Divels work in an high degree: As Herod sought to kill Christ as soon as he was born, so thou endeavourest spiritually to kill Christ in the heart of him who is almost converted. There is too much of this divelish wicked∣nesse in the world; men that had rather see their friends and neighbours, any thing in the world, then professe godlinesse.

Use 2. Of comfort to those who will cleave to God, and follow Christ, though they have all the hatred of their friends, though parents, husbands, make them have a wearie and sad life, yet they love Christ more then all: Oh blessed art thou above others, thou art a kinde of a Martyr; all the hardship and grief thou goest through for godlinesse, it is a Martyrdom: The Scripture giveth thee many encouragements in this way.

Use 3. Of Exhortation to all those who are intangled by evil companie, by un∣godly societie. Oh come out of that Egypt, come from that Babylon; never ex∣pect to be Christs Disciple till thou leave that accursed followship. What is it to be affected at a sermon, to be almost perswaded on the Sabbath day, and then pre∣sently after to fall into the companie of those that hate and abhor pietie. Oh hadst not thou better say to them, depart from me, I will know you no more, then have Christ say to thee, Depart into everlasting fire, I know you not: And know godlinesse will help thee to excellent companie, to excellent mirth: A good Con∣science is a continual feast: Thou wilt enjoy God, Christ will dwell with thee. The innumerable companie of Angels, and the spirits of just men made perfect, will be of the same fellowship with thee; Oh what an happie exchange wilt thou quickly finde.

SERMON LXXII.

Some Helps and Encouragements to those that are discouraged, because of the fruitlesness of their Resolutions to Repent, or the hainousness of their Sinnes.

EZEK. 33. 11.

Turn ye, turn ye, why will ye dye, O house of Israel?

WE have endeavored to make plain those Mountains, that are in the way to our Conversion, and turning to God: Now it remaineth, that we exalt some Valleys, and remove those discouragements that are on mens spirits, while in the general, they seem to desire and purpose to turn unto God. I acknowledge, these valleys are not so many as the mountains; discourage∣ments and dejections not so frequent, as presumptious; more are fondly per∣swaded of the easiness to turn to God, then the difficulty: which is clearly evi∣denced, by the secure and negligent disposition of most, that though they hear never so much about this duty of turning to God, yet never consider or apply, never make any matter, whether they are turned unto God or not. I will not be too long in enumeration of the usual dejections in this kinde; I shall in∣stance in one or two, which will in effect serve for the rest: And

First, There are some who say, They have many purposes and desires to turn to God, they have frequently resolved to forsake their sins, but then these quickly perish * 1.1029 again, and so they think it is in vain to try any more: They do but as the man, that is rolling a great stone upon the hill, which presently returneth with the greater force: They are as a man striving and rowing hard against the stream, but im∣mediately is forced as much backward, as ever he got forward: And I cannot but think, that this is a sad objection upon many mens hearts, who have their times of relenting, of much sorrow and trouble, and then take up high resolutions, They will never live, or be as they have been; in the minde they are in, all the temptations in the world shall never prevail over them any more. Now to help such out of their disconsolateness; Consider

First, That it may be these purposes they have, are not hearty, real, and fully con∣quering the heart: They are but a kinde of wishes and desires, such as Balaams, * 1.1030 Oh, that I might dye the death of the Righteous: They are but faint wishing and woulding, as we say, and this will never do any good: They are such desires as the Sluggard is said to have, which yet doth scarce draw his hand out of his bosom to help himself: Its not as the phrase is, To cleave to the Lord with full purpose of heart; as Paul said in another case, I could wish to be made an Anathema, so thou couldest wish to be separated from thy lusts, thou couldst desire to be a new convert; but these are such languishing motions, that they are like those living

Creatures, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that live but for a day; there comes up a worm, that quick∣ly consumes these gourds. The desires of a man in his conversion, are compared to Hunger and Thirst, to Panting and Breathing, all which are the most vio∣lent and impatient motions of a man: Can a man be hungry, ready to be starved, and sit still crying, O that I had food? no, it will break through stone walls. You see what the hungry Lepers did, 2 Kings 7. 8. desperately ventured even into their enemies quarters, that they might be satisfied: And thus, if thy purposes and resolutions were full and strong, no lust, no temptation could be so strong as to hold thee any longer; but now they are half desires, and faint wishes, and God hath made no promise to such, that they shall be satisfied. Austin speaks of himself before his conversion, how he had many desires and resolutions to leave his sins, which made him pray to God, that God would give him grace to part with them, yet at that very time he was afraid (he saith) that God should hear his prayers; he was afraid God should do that for him, he desired: And thus it may be with thee, thou hast many affections and desires to forsake thy sins, frequent relentings, yet if it should come to it indeed, that thou must be taken from them, it would be a trouble to thee; all which argueth, thou art not real, fully bent against them.

Secondly, As these purposes are but weak and faint, so it may be they are slavish in thee, extorted onely from outward considerations of danger and punishment, in fear * 1.1031 of death, and of publique judgements: Now if so, its no wonder if these thorns do not bear grapes: This is often in the Scripture exemplified, Ahab, Pharaoh, the Israelites; while the strok of Gods judgements was upon them, then they would turn to God: Thus the Israelites turned and turned very often, but they turned from God again, as often as they turned unto him: Now the ground of this mis∣carriage was, because these purposes were violently wrung from them, they dared not to do otherwise; and so when the cause was removed, the effect pre∣sently ceased. Look then, what it is that is the rise of thy resolutions; thou re∣solvest and resolvest sometimes, even with sad and bitter tears, but thou art after wards where thou wert before; Is not this that which marreth all? These reso∣lutions never are, but when thou art in some fears, in some terrors, and these violent things therefore will never hold long: They will hold as long as the principle of their violence holdeth; but when that ceaseth, all thy purposes fall to the ground again. Never then wonder to see the Israelites commit those idolatryes, and that injustice, which sometimes they cryed out off, and confessed to God; for all this was squeezed from them, not willingly done by them: O then! if thou wouldst at last see a sweet harmony, between thy resolution and conversation, begin to mend thy purposes; let them not be resolves out of fear, but out of love: O Lord (say) not onely in time of danger, but in the midst of all mercies and comforts, my soul breathes after thee: Its not fear of hell and death makes me take up these conclusions, but love to thee, and what is holy: Thou mayest be sure, this will hold, thou wilt be the same, if this move thee first. Thou wilt be no longer, as the man that purgeth his ship, which leaketh, and water comes in at one place, as fast as it is emptied at another; but thou hast laid a good and sure foundation to build upon.

Thirdly, Thy purposes vanish away without execution, because it may be they art onely sudden and flashy, they continue but for a season: They come like suddain light∣ning, * 1.1032 that makes an astonishment for the present, but immediately is gone: Thus Balaams desires were upon a sudden apprehension of Gods glorious providence to his Church. Agrippa was almost perswaded to be a Christian, for that time while Paul was preaching; so that those purposes, which are not constant not rooted, will dye as soon as they begin to live. As our Saviour speaks of a tem∣porary saith which doth immediately spring up, and immediately wither; so * 1.1033 these resolutions, they do presently rise up, while we are preaching, and while you are hearing, but then as soon as the duty is over, thy purposes are over:

Therefore as David prayed for the people, that offered so willingly, God keep this always in their hearts, 1 Chron. 29. 18. so shouldst thou, O Lord, not at this time onely, but always make my spirit thus resolute, thus fixed against iniquity; let not these holy motions of thy good spirit dye within me. Its not the having of godly resolutions to turn unto God, but the powerful retaining of them, and making use of them in time of need, that doth avail and help us: Why then art thou so disquieted within thee? the cause is plain, thou mayest see clearly what is to be done: Let not those resolutions of thine, be as pilgrims and strangers, that lodge but for a night; let them rather be as the fire upon the Altar, that never went out. As it is said of the wicked man, that he cannot sleep, till he hath accomplished his mischieef; so do thou take no rest, till the godly purposes of thy soul be fulfilled.

Fourthly, Thou complainest, that thou art driven from thy resolutions to * 1.1034 turn unto God: Then resolve more in the grace and power of God, not in thy own humane strength and confidence: This makes men fall again as often as they rise, they think to stand by their own power. Certainly, if in ordinary common things, we may not peremptorily resolve to do such and such things, but to expect his aid and providence, if God will; much more in spiritual duties: say then to all thy sins, which have so frequently conquered thee, as David to Goliah, I come unto thee in the name of the Lord, whom thou hast defied; I set upon the mortifying of these sins, not by my own strength, but in the power of Christ, whose glory and honor my sins would take away. When Paul spake of that ex∣cellent temperament of grace, He knew how to abound, and how to want; he con∣cludeth, I can do all things through him that strengtheneth me, Phil. 4. 13. over∣come nature, remove mountains, make the dead to live; thus it will be with thee, if thou adhearest to God. Alas, what can an hand do, if separated from the body? what the branch, if divided from the vine? no more can thy pur∣poses or resolutions, unless partaking of Christs influence: If therefore thou wouldst not have yea and nay, as the Apostle excuseth himself in another case, but thou wouldst be setled in thy conversion to God, go out of thy own strength, lean no more to thy own power, but cry out, Oh thy weakness, Oh thy impo∣tency, Oh the guile and falshood of thy heart; there is no more trusting of it, no more believing in it; and therefore Lord, let thy right hand uphold me. Do as the little childe, that hath attempted to go alone, but finding it cannot, holds the father by his hand, and then he is not afraid to go. Do as Peter; when ready to sink in the waters, then he cryeth out then Christ holds his hand out to sustain him.

Fifthly, If thou finde thy self thus prone to break thy promises and resolutions, * 1.1035 this should not so much dishearten, as make thee the more wary and diligent: Diffi∣culties do not dishearten, but inflame a resolved spirit, even as stirring doth the fire. If oppositions and temptations should take away all hope and confidence? then every man might sit down with fear in the way to heaven, and say truly with the sluggard, A Lyon is in the way, yea, many Lyons; but God hath made the way to heaven narrow and straight, that so we may the more strive to en∣ter therein; and the violent must take heaven by force, even as the Israelites did the Land of Canaan: So then, though thy turning to God, put thee in many agonies, many fears, sometimes in hope, sometimes again in despair; yet let not this make thee cast away the Anchor of Hope, and say as they did, It is in vain to pray, to resolve, to seek any longer: That expression of the Apostle, calling Hope an Anchor, Heb. 6. 9. is excellent to this purpose. Would it not be a wilde mad thing in a Marriner, when the waves arise, and strong gusts beat his ship back, if he should in that conflict throw away his Anchor? no less is thy folly, while thou art thus unconstantly tossed up and down, sometimes in high resolutions towards Heaven, sometimes as low as hell; thou castest away thy hope, which onely would support thee; Oh rather say, These difficulties

arguue a duty of the greater watchfulness; there is more reason for me to watch and pray, to fear and pray.

Sixthly, Let that encourage thee, while climbing up this high hill, That God hath made gracious promises, even to the least sparks, the least beginnings of any good in a * 1.1036 man: How comfortable is that? The bruised reed he will not break, the smoaking flax he will not quench, Mat. 12. 20. as God said about his Temple, None should de∣spise the day of small things; so it is here, Let not small things be despised: What is less then a grain of Mustard-seed, and yet how quickly doth that overgrow other herbs! so that there is no doubt on Christs part, but that he is ready to draw thee, and to give legs to thee; the onely question is, Whether thou doest seek him with thy whole heart? let that be, and the Ministers of God may in∣sure thee, that he will make little sparks flame into a great fire: There is an excel∣lent promise in Isaiah, The faint and weary shall renew their strength like an Eagle, Isa. 40. 30, 31, 32. Oh then, sit down and meditate on these gracious promises that are made, even to the Hungry, to the Thirsty, to such who seek, though they have not found; never doubt on Gods help, onely be sure thou art sincere and hearty in thy purposes, to turn unto him. Certainly, God that heareth the yong Ravens, and gives them food, will hear those yong and infant crys and resoluti∣ons of thine to better things.

Seventhly, This may also greatly incourage thee, though thou hast many foils, That grace is far more potent then sin: Though thy sins be pleasant, be made na∣tural * 1.1037 to thee, though they grow up like weeds, of their own accord; and grace is a stranger, and a plant in an unnatural soil, while in thy heart, yet it is far stronger then thy strongest corruptions; so that thy diseases are not such incura∣ble ones, but that grace is a medicine and plaister potent enough to help thee; there is balm in Gilead: For as Christ is stronger then the Devil, therefore he judgeth him, and casteth him out of the strong holds he had; so grace is more effectual then sin: Fear not then to grapple with thy lusts, say not they are above me, they are to strong for me; for the seed of God, whereby a man is born of God, is stronger then this. Hence faith is said to overcome the world, 1 John 5. 4. and as for outward helps, Greater is he that is with us, then those that are against us; so for inward help also, if thy sin be great, let the power of grace be also apprehended greater: The house of David will grow greater, and the house of Saul lesser; make therefore thy arguments from without thy self, not within; say, O Lord, thy grace can cure me, thy grace can deliver me out of this miry clay.

Eightly, Doest thou complain thy resolutions take no effect, thou art still where thou wert? consider, if it be not, because though thou purposest aganst * 1.1038 sin, yet thou doest not abstain from the occasions of it; and if so, no marvel if it be labor in vain: Never think to turn to God from thy sins, if thou doest not turn from the occasion of them: Alas, if thon hast not strength to avoid the oc∣casion of sin; which is less? how canst thou sin it self, which is the greater: He that resolveth not to be burnt in the fire, will never come too near the flames; he that will not be inticed by the adulterous woman, must not come near her dwelling. Job that resolved against uncleanness, made a covenant with his eyes. Paul that feared to be a cast-away, kept down his body; thou mayest then easily see what undoeth thee: No marvel if the Bird that endeavoreth to fly up to hea∣ven, fall down again, when a string is on her foot: Thus thou hast sometimes heavenly resolutions, heavenly meditations, but there is a string on the foot, or rather a milstone about the neck; and that is, the occasion or temptation to some sin, from which thou canst not part: Separate thy self therefore first from the occasions of sin, then the sin will be more easily subdued; as the husband∣man first cuts away the under bushes and brambles, before he layeth his ax to the root of the tree: This is so great a matter, that our Saviour teacheth us to pray, Not to be lead into temptation; he doth not say, lead into sin, but tempta∣tion;

for that is opening the gate, that is the first tumbling down the hill, and it is hard to stop afterwards.

Lastly, to quicken thee in thy resolutions to turn unto God, though thou * 1.1039 often get falls; Consider what the strong appetites and purposes of men in natural and worldly things put them upon. Those that will be rich, saith the Apostle, pierce themselves through with divers cares, 1 Tim. 6. 9. Their earnest desire after these things, puts them upon all labor and toil day and night; every difficulty is easily devoured, per mare, per terras, &c. they compass sea and land, and all to possess themselves of these fading riches. Take the ambitious man, that hath a boundless and vast desire after honor and greatness, he doth not onely resolve and resolve, but is very industrious to compleat his designs: Take the malicious man, how unquiet in his sleep, how restless in his thoughts, till he hath vented his poyson! Now shall men in sinful and unlawful ways, not onely imagine wickedly; but constantly and effectually practise it? and shalt not thou be as active in the ways of godliness? Never then let this temptation binde thee hand and foot; and certainly if thy conversion to God could never be attained, if thy turning to him were impossible, yet its better and more safe to dye in com∣bates and conflicts with these lusts, then out of diffidence to give up thy self a prisoner to them: Its more noble to go lame to the grave, with thy struglings against thy dear corruptions, then to become a voluntary slave to them.

The next valley to be exalted, is the greatness of a mans sins (for other objecti∣ons * 1.1040 will come in more seasonably elsewhere) and of this onely very briefly: Thou art perswaded to turn to God, thou couldst readily set upon the work, but thy sins have such a gastly look, and are of such a bloody nature, that thou doubtest, God will never accept thee: But this is a vain fear; For

First, The Israelites in the Text, were sinners in as high a degree as ordinarily * 1.1041 could be: If you regard the nature and quality of their sins, if the means a∣gainst which they rebelled, the obstinacy and refractariness in them; all these things made them bloody and crimson sins; yet to these how pathetically and compassionately doth God speak, Turn ye, turn ye! and it is universal; he doth not say, Turn ye onely, that are sinners of such a degree, but as for the rest, they are incureable; but he speaks generally: So Jer. 3 7. I said unto her, after she had down all these things, Turn ye unto me; and in that Chapter many times, though they were an adulteress and a backsliding people, yet he inviteth her to return: Therefore let not that cast thee down.

Secondly, Fear not acceptation because thou hast been a great sinner, for thy * 1.1042 Acceptation and Justification is not founded upon thy turning unto God: Thou art not pardoned and received into favor, because thou art turned from thy evil ways: No, its Christ blood, not thy tears which maketh the atonement; its true, without this turning to God, there is no favor to be had from him, but its not because of this: So that thy Conversion and thy Justification are two distinct things, they are several priviledges, and though never separated, yet are always to be distinguished.

Thirdly, Therefore turn unto God, even because thy sins are great; for the * 1.1043 greater they are, the more dangerous it is to continue long in them. As a man sick of desperate and dangerous diseases, he hath a great cause to seek out for help: None have so great cause to turn, as those that are so far gone out of the way; and thou needest more grace then others.

Use of Admonition, to you who are not yet given up to a reprobate heart, * 1.1044 and senseless spirit, that have many secret desires, yea, and serious purposes to turn from all your evil ways: Oh take heed how you quench these coals; be afraid of every thing that may suffocate and stifle these beginings; take heed, God may never give you these good thoughts any more, the Angel may never come down to stir the pool again. Oh! what a sad thing is it to suffer ship∣wrack near the very haven; to be damned, when thou hast even been entering

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into heaven! Oh that you were not almost, but altogether perswaded to turn from your evil waies; it may be God may inspire this holy purpose at this time in thy heart: Oh go home and cherish it, pray over it, mourn over it; say, O Lord, keep this alwaies in me: As thou hast planted it, so water it, and give it sure en∣crease.

SERMON LXXIII.

Of Gods framing and devising evill of Calamities, That men might turn from their evill doings; Al∣so what Gods framing and devising evill implies; And why Judgements and afflictions which are the good effects of Gods Justice, Wisdome, and Power, are called evil.

JER. 18. 11.

Thus saith the, Behold, I frame evil against you, and devise a device a∣gainst you, return ye now every one from his evil way, &c.

IN the former part of this Chapter, you have an injunction laid by God on Je∣remiah, and the execution of it. The injunction and execution, is in going down to the Potters house, and beholding a work upon the wheels which was mar∣red, the Potter made it another vessel, as it seemed good to him. This was a Type, or outward visible sign, in a lively and ocular manner to represent the power, Soveraignty, and Omnipotency of God, in respect of all Kingdomes and States, and more particularly of that of Israel. Every Kingdom is but as the Potters unformed and ••ude clay; God is the Potter, and he can easily make it on a suddain a vessel of honour, or dishonour: He can easily make it, and then break it in pieces again. This is the meaning of that Type, as appeareth by verses, 6, 7, 8, 9, 10. Now my Text is a conclusion, or inference from this Type ex∣plained, wherein is p••rtly information, and partly exhortation; onely to make these the more prevalent, you may observe Jeremiahs Commission, given him by God himself, which should make him bold and couragious, Go to, speak to the men of Judah, &c. 2. The subject to whom he must perform this embassage, in the Hebrew, To the men of Judah and Jerusalem, to every man; which denoteth the universal and general corruption that was on every man. This coming from God ought to be received by him with all fear, reverence, and submission. The matter of his Commission is partly to instruct, and partly to exhort, as you heard. To instruct, and that is in the beginning of the 8. verse; Behold, I frame evill against you, and devise devices against you; wherein is the efficient cause, 1. God: Our Calamities and Judgements come not by chance, or by inferiour instruments oue∣ly, but God is the principal agent: And it is his sword, his famine, his plague, his War, because arrows shot out of his quiver. 2. The manner of his efficiency, or

causality, He frames it; a Metaphor alluding to the Potter spoken of before. This Metaphor is plainly expressed, devising a device: How much is observable in this you shal hear af••terwards. 3. There is the effect, which is called Evill. There is a twofold evil, an evil of sin, and an evil of punishment: This latter is here spoken of, as be∣ing the effect of the former; why afflictons are called evil, is anon to be spoken to. The second general part of his Commission is exhortation, wherein is the duty, Return yee. 2. The time, now, Return ye now. 3. The term from which, of their motion, 1. Particularly, Every one from his evill way. 2. Generally, And from your evil doings, which is more positively, and affirmatively urged; Make your waies and doings good. Lastly, you have the peoples incorrigiblenesse, and obstinatenesse notwithstanding, and they said, There is no hope, but we will walk af∣ter the devices of our hearts. You will perceive that the excellent matter to be de∣rived from this Text, will like the widows oyl, or our Saviours bread, multiply ex∣ceedingly in the use and spending of it. But that I may frame a body, and not a monster of discourse, I shall put my self in a methodical way. And first I shall treat of the information, which is Gods forming, and preparing of judgements for this end, to make men turn to God; so that not onely the Ministrie, but all Gods Chastisements, whether publique or personal, are for this end, to turn us unto God from our evil waies.

Obs. God doth frame and prepare evill, calamities, and desolations, that so wicked * 1.1045 men may turn from their evill doings.

God brings his evil (which is indeed a good act of Justice) that we may part from our evil. The same Hebrew word is used for the evil we do, and the evil God doth, though they differ exceedingly; so that we see God preacheth not only by his word, but by his works. His turnings of a Kingdome by Wars and others judgements, is to cause our turnings: God removeth a peoples peace, mercies, and externall good things, that they might remove far from them all their evil things. To open this Do∣ctrine, let us consider these particulars,

• 1. What is implied in Gods framing and devising of evil.
• 2. Why Calamities are called evil, seeing they are the good effects of his Justice Wisdom, and Power.
• 3. How conversion is intended by all these, and why.

For the first, Gods framing of his judgements hath these observable particulars contained in it.

First, That our miseries and calamities come not by chance, or peradventure, they * 1.1046 rise not out of the dust: We are not to blame instruments; but they all come from Gods hand. The Arrow falls not of it self, or by accident, but as it is directed by the Archer: a piece of clay is not of it self made into such a shape and form; but it is as the Potter pleaseth. The stone of it self pierced not into Goliahs head and killed him, but as with skill and power flung by David; so that when it is said, God frameth evil, this should teach us, That there is no evil of punishment in the land, but he doth it. The Evangelist calls diseases 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Strokes, because they come from Gods hand. Now this is a great matter; for such is mans Atheism, and pro∣phane security, that he conceiveth of God, as keeping himself within the circle of heaven, and not acting and governing the world by his providence here below. The Church was better taught, when in her Captivity and other judgements, shee makes her moans, but still looks over all instruments to God, Why hast thou, O God, cast us off? and why art thou angry with us? Psal. 74. 1. Job also was bet∣ter taught when he considers, not the Sabeans, but God spoyling him of all his comforts, The Lord hath given and the Lord hath taken, Job. 1. ••t hath been the great sin of England in judgements upon her, that she hath cried out of instruments; some lay all the blame on oneside, and some on another side; but the anger and just displeasure of God for our sins hath not been acknowledged.

Secondly, This phrase, to frame evil, supposeth Gods Soveraignty, and omnipo∣tent power over all people. He can as easily destroy a flourishing happy Kingdom, as

the potter can mar his vessel on the wheels, Isa. 41. how excellently is God described in his majesty and greatness, holding all the world in his hand, Ut homo nidum, as Tertullian, as a man doth a birds nest; yea, all the nations of the world are but a drop, but as small dust, as nothing, yea less then nothing: Oh what little cause have men to trust in greatness, power, forces, fenced cities and strong places, when they are but as so much dust, when God breatheth on them! and it is as impossible for any earthly power or greatness to subsist and keep from ruine, when God is angry, as dust to lie still in the air, when a stormy wind doth arise: Well then might Jeremy cry out, Jer. 10. Who would not fear thee, O King of the Nations? Let us not then account any thing great but God; we are clay, and he is the potter: And as it may discourage, when we are a sinful people, though overslowing in all external mercies; so it may incourage a people when converted, though in a desolate confusion, for God can make this rude clay, a glorious vessel of honor; he can make dry bones to become living men: Here is his Soveraignty extolled in this phrase.

Thirdly, It argueth, that God can suddenly and quickly bring judgements upon men: Gods wonderful works of his wrath, are not onely seen in the matter he * 1.1047 doth, but also in the manner: On a sudden, in a moment calamities rise be∣fore any man thought or looked for them; even as the Church saith, When he turned their captivity, they were as men in a dream, Psal. 126. 1. so when he brings their captivity also: Hence you have the expression in this Chapter, At what instant I speak to a land to pull it down, or build it up: He can do those things in an instant, which humane power could not produce in many years. I create light and darkness, Creatio fit in instanti they say; God makes the deluge of his wrath to overflow in an instant: Thus he overthrew Sodom and Gomorrha on a sudden; and that wonderful work of God, in bringing dead bodies out of the grave to appear before his Tribunal, will be in a moment, in the twinkling of an eye, 1 Cor. 15. 52. so that when God is said to frame evil against a people, it implieth, that he can bring this in a moment, on a sudden, before men think it possible. How often doth the Prophet tell them, That their miseries shall come upon them as travel upon a woman with childe: Oh how should this make every wicked man speedily turn from his evil ways, for God can bring his judgements on thee in a moment; thou mayest have no time, no space to bewail thy sins, but his anger will consume thee in the twinkling of an eye; yet how securely do men live in open rebellion against God? how do they put far off from them the evil day? They put it far off in their thoughts, when God puts it very near in reality upon them: Could men eat and drink, and rise up to play, if they did consider how obnoxious they are to the sharp arrows of God, which may be shot into their hearts every hour? who can tell thee what evil the next day, the next night, the next hour, may bring upon thee?

Fourthly, Gods framing of evil, as the Potter doth his clay, doth denote an im∣possibility to resist, and to escape his judgements: Can the clay refuse the Potters * 1.1048 hand? no more can wicked men Gods Government, whereby he punisheth wicked men for their sins: There is no running from God, If thou gettest into heaven or hell, as the Psalmist saith, his right hand will finde thee out, Psal. 139. 8. God tells Lu••ifer, that is Nebuchadnezar, Though he build his nests in the clouds, yet he will pull him down: He that escaped the Lyon, the Bear would devour him; and he that escaped the Bear, the Serpent out of the wall would sting him, Amos 5. 19. If then God prepare and frame evil against thee, its not all the policy or power in the world can secure thee. Who art thou, O piece of clay, O mortal man, dust and ashes, that thou shouldst be able to flee from Gods anger, when it pursueth thee?

Fifthly, As it argueth irresistableness, so a necessity of submitting and yielding * 1.1049 to him; Not to strive or repine at his chastisements: Thus the Scripture often, Shall the potsheard rise up against the Potter, and say, Why madest thou me so?

Rom. 9. 21. The foolishness of a man perverteth his way, and his heart fretteth against the Lord: Thus when we by our evil deeds cause Gods wrath to fall upon us, we are ready to say with the Jews, His ways are not equal; its part of the sin and punishment which the damned have in hell, that they curse, and rage, and blaspheme God continually: Oh take heed of being like the damned in hell, fretting at that evill which God frames against thee! Do thou, as Ieremy here, Go down into the field of the potter, and consider the clay there: Remember thy own self, thy dust, thy clay, and thy sins; all which will make thee not open thy mouth, because God doth it. How should this humble the proud and lofty spirits of haughty and obstinate sinners? God he frames his judgements against thee, and can〈…〉〈…〉 thou refuse them? must thou not yield the back to his scourges and blows? why should a living man complain, a man for the punishment of his sins, Lam. 3.

Sixthly, This phrase doth imply, how unwilling God is to exercise his wrath which * 1.1050 he hath purposed; for here he tells the Israelites, He frameth and deviseth evil a∣gainst them, as his purpose and resolution; therefore let them return from their evil ways, to prevent the actual pouring out of his wrath: Thus in the former part of the Chapter, God speaks to a people about pulling them down, before he doth indeed destroy them. To frame and purpose evil, is not presently to bring evil; No, if that people, against whom it is framed, repent of their evil practised, God will of his evil framed and resolved on: Thus God speaks of Whetting his glistering Sword, before he run it into the bowels; and he is said to roar like a Lyon, which giveth warning before he tear in pieces, and there be none to deliver. The Prophet expresseth this way of God excellently, when having instanced in what judgements God purposed to visit them with, And because I will do this, prepare to meet thy God, O Israel, Amos 4. 12. Take thou our Savi∣ors counsel, Agree with thy adversary in the way, before he hale thee to the judge, and thou be condemned, Mat. 5. 25. from whence thou canst never be re∣prived: So that this expression of framing evil, signifieth much love, goodness, and unwillingness of God actually to destroy.

Seventhly, To frame evil, and devise it, doth excellently represent the justice * 1.1051 of God, that he dealeth with men according to their wickedness; for as this people would not turn to God, but go after the devices and imaginations of their own heart; so God he will imagine and devise from his heart evil against them; so that its a very sutable expression to those wicked men. As in another place, when the Israelites were so obstinate, that they would walk in the way which they should choose; God to answer them, tells them, He would also choose out their delusions, Isa. 66. 4. so true is that of Psal. 18. With the froward thou wilt shew thy self froward: So that this should exceedingly humble and terrifie wicked men, for God will shape out punishments, and frame out such judge∣ments, that will be very answerable and proportionable to thy wicked∣ness.

Eighthly, To frame evil, and devise it, implyeth the wisdom of God:

First, That he afflicts in counsel and deliberation (to speak after the manner * 1.1052 of men) not in sudden, irregular passion; he frameth it, he deviseth it: Thus when God was to destroy the whole world, he saith, Let us go down and see whether it be so or no: These are expressions to humane capacity, to shew how just and wise God is in all the calamities he brings upon a people. When Theo∣dosius had in cruel passion, caused the people of Thessalonica to be put to the sword, for some offence done against him, Ambrose would not admit him to the Sacrament, till he had repented of that cruel passion; and withal, made a law, that when any man was condemned to death, there should be thirty days re∣spite between sentence and execution, that so nothing might be done in pas∣sion.

Secondly, Gods wisdom is seen, in that its not every kinde of judgement

he takes, but what is fit for his end he propounds: As the Potter doth not make every vessel in one shape, but one one way; another, another, as his use is of it, Thus God sheweth wonderful wisdom, in the variety of his afflictions, one is one way exercised, another, another; because they come not at random, but are framed by God, at his pleasure. Hence Dan. 9. he is said to watch over evil, to bring it upon them. God watcheth over evil, to shew that he considers what is the fittest judgement, what is the fittest season, who are the fittest subjects: Oh how well is it, that the framing and devising of all evil, is not in the Devils hands, and wicked mens hands! they indeed frame evil, and devise malicious devices; but they are onely instruments, every way limited, in power, in time and place, and therefore they cannot devour as they desire: And thus much for the phrase, To frame and devise evil, when attributed to God.

In the next place, consider briefly, why judgements and afflictions are * 1.1053 called evil; For is not God just in dispensing of them? Are not his judge∣ments righteous and holy? Do not the people of God with much joy and praise, acknowledge them? why then should they be called evil? This hath struck so much upon some of the Ancients, Arnobius and others, that they thought onely that good came from God, which was pleasant and comforta∣ble; and that these bitter sore afflictions, come onely Permissivè, as the Orthodox say, about the evil of sin: And the error about this, made the Marcionites hold two first and chief principles: One Good, from whom came onely good; the other Evil and wicked, from whom came onely evil: But the Scripture is very clear, and the Prophets are very diligent to in∣form, That all the judgements they lay under, were brought by God upon them for their sins.

First therefore, They are called evil, because though in their nature and use, the good fruits of Gods justice, yet they deprive us of our temporal and spiritual * 1.1054 good we might enjoy: So that as the happiness and quietness we might have in body and soul, is truly called Good; so that which depriveth us of these, may well be called evil. Thus the Prophet, Your iniquities withhold good things from you, Jer. 5. 25. Oh how should this, if not the love of God, make thee set against thy sin; for its that which depriveth thee of all temporal and spiritual good; its that which turneth all thy honey into gall, all thy wine into vinegar, all thy bread into a stone.

Secondly, It may well be called evil, because its the fruit of that which is truly evil. The evil of punishment is the necessary daughter of the evil of sin; * 1.1055 now it is usual to call any effect by the name of the cause, and nothing is more ordinary in Scripture, to call both sin it self, and the punishment of sin, by the name of sin: Thus sin is said to lie at the door, Gen. 4. 7. Christ became sin for us, 2 Cor. 4. Your sin will finde you out, Numb. 32. 23. that is, sin and punish∣ment: So that no man may commit the evil of sin, with hope to escape the evil of punishment, for they are both chained together.

Thirdly, They are evil, because upon all men naturally where they fall, if not prevented by grace, they draw out their evil, they make them more wicked, as we may * 1.1056 see in the damned: so that afflictions and judgements of themselves, have no sutable power to convert and turn from sin, but rather stir up the fire of cor∣ruption in men to a greater flame. They are as Garlike, and other unsavory herbs, the more they are pounced, the worse is their smell.

But although they be called evil, yet they are nothing so evil, as the evil of sin. The breach of Gods law, the offence done to his Majesty, is infinitely a * 1.1057 greater evil then any temporal or eternal misery; yea, this latter is to be in∣dured, rather then the other committed: Oh! who shall perswade the world of this? that to be poor, to be miserable, to be tormented with all kinde of cruel deaths here, and eternally tormented hereafter, is nothing so bad as to commit the least sin; yet nothing is more true then this thing. Oh thou that

judgest sin pleasure and profit, hearken to this; few have Anselms resolution, That if sin be on one hand, and hell flames on the other, he would chose rather to run into this latter, then commit the former. Iob was charged for an hypocrite by his friends, though falsly, in this, that he chose sin rather then affliction: An hypocrite will rather venture on the evil of sin, then fall into the evil of af∣fliction.

Use of Admonition, To take heed of all ungodly and wicked ways, for you see you have to do with a wise and just God, who frameth punishments for * 1.1058 thee: Do not think to escape, do not please thy self with impunity, God seeth and looketh on, and accordingly is preparing to smite thee: Oh, while you are jolly, secure and merry, what is doing in heaven against you! Be not any longer prophane Atheists, but set faith on work; imagine with Belshazzar, thou doest not onely see an Hand-writing on every wall against thee, but on every cup, on every pot, on every bed, on every piece of ground thou treadest upon: O turn to God, before he put his purposes in execution, then thou canst not resist, but art undone for ever.

SERMON LXXIV.

Of Afflictions; The difference between Penal-Destructive Calamities, and those that are Me∣dicinal; And how Afflictions are operative to the Conversion of men.

JER. 18. 11.

Behold, I frame evil against you, and devise a device; Return now every one from his evil way.

THe Doctrine gathered from these words is, That God purposeth evil and calamities against a people, that they might return from their wicked ways. In this point three things are to be considered; 1. That God frameth all calamities. 2. That these calamities are called evil; both which are dispatched. The third thing which remaineth is, That Gods end in all these exercises, is to make men turn from their sins: Conversion is the end of all Gods scourges and stripes; if men did throw away their evil, God would quickly burn his rod. As Absolom sending for Ioab, who would not come to him, till his corn was set on fire, and then Ioab hastened quickly to speak with him; so it is here, God speaks once or twice, yea often to us, to turn from our evil ways; but we stop the ears, and will not obey: at last God afflicts us in our body, or estate, or name, one way or other; and then we say, or at least should say, Come, let us re∣turn early unto God: So that Gods judgements, they are real sermons, God preacheth by them, as well as by his word; insomuch that he puts a remark∣able observation upon their obstinacy and impenitency, Amos cap. 4. from the 6; verse to the latter end, upon five several judgements, he addeth, Yet have ye

not returned unto me, saith the Lord: So that publique and personal evils which come upon us, should make us turn from sin: And Oh take heed, that God saith not, Yet have ye not returned unto me: Thus also God complaineth again, 〈◊〉〈◊〉 12. 13. For the people turneth not unto him that smiteth them: So that you see, God looks for conversion, from every one whom he doth any way chastise for sin: For open∣ing this point. Consider

First, That Gods afflictions upon a people, may be branched into three heads: * 1.1059 some are first meerly exploratory, or by way of tryal, to draw out a Christians graces, and to encrease his glory Thus persecutions and troubles for the Go∣spel, imprisonment and Martyrdom; these were not so much evil framed by God, to make them turn from their sins; but conflicts and combates appoint∣ed by God, for his choice and valiant Champions, that so they might receive the greater weight of glory: And hence the people of God are commanded to account it all joy, when they fall into such temptations, James 1. for what the fire is to the dross, the water to a spotty garment, the winnowing to the wheat, the same are these combates to them, they strengthen their graces, they weaken their lusts, and they advance their glory; so that the ignorance of this end, doth sometimes put Gods children into great perplexities; for because they fall frequently under Gods afflictions, no sooner is one over, but another suc∣ceeds, like the waves of the sea; they begin to doubt presently about the main, they call the very foundations into question, Why doth God thus follow me with losses and troubles? is it not because I am an hypocrite? may I not fear the great work of conversion is yet to be done? But this is a temptation; had not Iob been well exercised to discern between good and evil; these very tempra∣tions had broken his heart.

A Second branch of Chastisements, are indeed for sin, and flow from Gods an∣ger, * 1.1060 but they are wholly medicinal: They are to let blood, like the Physitian who intends health; not like the Butcher, who is to destroy; and these by the Scripture are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because God would discipline us by them as children, not punish us as condemned malefactors.

And if you say, How can these be for conversion, when sometimes they fall upon those that are converted, such as are made Gods children already? * 1.1061

To Answer this, you must remember what was said heretofore, that even those who are converted, do yet need daily to draw nigher and nigher to God; * 1.1062 they are to be converted daily from those frequent corruptions, which estrange them from God; and thus when Gods own people have their afflictions, they are to consider, Is not this to turn me nearer to God? is there not such pride, such dulness and coldness in the service of God, that I am to be turned from? Well, its clear, to Gods own children, they are thus medicinal; but by the Texts forementioned, and in several other places, its also evident, that even to those who are sinners, and remain in an unconverted estate, God reacheth out his gracious offer in their troubles: That as it is said of several Psalms, which more principally contain the subjects of affliction, A Psalm to give understand∣ing; so shouldst thou write, as it were, upon every trouble, upon every af∣fliction, An affliction to give understanding. Do not Physitians command men distracted, and out of their wits, to be kept in dark dungeons, to be bound in straight chains and fetters, to have hard and miserable fare, that so by all this hardship, they may come to their understandings again? thus God doth, Men by their sins are turned mad, they are grown out of their right reason; they indeed think strictness and preciseness is the way to make men out of their wits; but thy lusts and thy wickedness, deprive thee of all sound judgement; now God, that he may recover thee, bindes thee in chains, afflicts thee with several judgements, that so at last thou mayest seriously consider of thy self, and thy condition: so that there was never any trouble befell thee, but thou shouldst make as good use of it, as ever thou didst of the best sermon thou hast heard.

Hence Parisiensis will not call these afflictions evil, but good; and therefore divides Gods dispensations into Bona Attractionis, and Bona Retractionis; Good things drawing or attractive, these are Gods mercies; good things withdrawing or retractive from sin, and these are afflictions.

But thirdly, There are some judgements of God for sin, wherein God doth not aim at conversion, but utter ruine: Therefore when we say, God by his calamities, in∣tends * 1.1063 the conversion of men; it is not to be understood universally, not of all men, nor at all times; God hath some judgements which are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, punishments and torments, which proceed from the meer hatred and implacable enmity of God; and so conversion is no more intended by these, then the flames and torments in hell are appointed to convert, or to bring the damned to repentance: Thus was the overthrow of Sodom and Gomorrha, fire and brimstone was a fit declaration of the hell they had deserved; and although it may not be peremptorily said, that all the whole world that perished save eight persons, were all damned, for that is disputed among the Learned; yet its plain, the great∣er part were incurably wicked, and so the deluge, though of water, was not to wash their sins, but God did first throw them into water, and then into e∣ternal fire presently; and wo be to those wicked men, to whom their miseries here are but the beginning of sorrows hereafter.

Now we may observe a difference between these penal, destructive evils, and * 1.1064 healing medicinal ones, in these respects:

First, Destructive calamities come violently and totally upon men; So that the wrath of God comes upon such to the extremity, to the uttermost: Thus So∣d••m and Gomorrha were overthrown in a moment; and God thre••tens incurable Israel, That affliction shall not rise up the second time, Nahum 1. 9. he will strike them dead with the first blow; whereas Gods converting scourges, they come by degrees: As God removed his glory from the temple, being unwilling to stir up all his wrath, as the Psalmist expresseth it, Psal. 78 38. when therefore God doth first threaten before he smite, and when he doth smite, he doth it with moderation; when if he doth rebuke, yet it is not in his sore displeasure; then all these dispensations are to purge out thy dross; then thou art set on the fire, that thy scum may go over. Ieremy makes an excellent difference between these two dispensations, Ier. 10. 24, 25. Correct me, O Lord, but with judgement, not in thine anger, l••st I be brought to nothing; so then, never repine or grud e under any sore hand of God upon thee, if it be with judgement, with measure, not in wrath; then it is but the shepherds crook, to bring the wandring sheep in: As the waters of the flood overflowed the mountains, and drowned all the Roval Palaces, and great buildings, that were extant at that time, but advanced the Ark higher to heaven; so do afflictions to incurable men, that minde earthly things onely, and glory with greediness in them; but those that belong to God, will be advanced to heaven thereby.

Secondly, Afflictions are converting, and not destructive, when God doth vouch∣safe inward teachings of the soul, inward meltings and humiliations of the spirit * 1.1065 with them. Gods judgements upon Pharaoh, had no gracious operation upon him, because his heart was more hardened every day. Hence the Psal••rist, Blessed i•• the man, whom thou chastenest, and teachest thy way, Psal. 94. 12. when Gods chastening and Gods teaching go together, then there is hope of an hearty conversion unto God: when God strikes on the back, and opens the eyes at the same time, then are afflictions blessed and happy to such men: The bitterness of them is quickly recompensed with the fruits of righteousness they bring forth. Consider then, doth the rod give thee wisdom and understanding? doth God speak wisdom to thy heart, while thy outward man is so sharply exercised? then these things come from love, and will end in love: Oh this undoeth us in out calamities! we attend to the outward burthen, and grievous nature of them, we ask, When will they be gone? we cry out, How long Lord? but wenever re∣member

that we are by our calamities in Gods School; we consider not, neither do we hearken to what God saith unto us; look then to have teaching, as well as striking: Oh woe be to that man, whom God onely beats and beats, but teacheth him not at all: This is a forerunner of sad destruction.

Having premised these things, I come to shew in the next place, how Afflicti∣ons * 1.1066 are operative to the conversion of men, what influence they have to make us turn to God: And here are two Errors to be avoided:

The first is, as if afflictions of their own nature, in their own self, could beget any such heavenly change upon men: No such matter, for if the Word of God it self, and the Sacraments, if destitute of Gods spirit and his power, are uneffectual, how much more must these outward calamities be? Therefore as Ezekiels wheels could not move, unless the Spirit drive them; nor the pool of Bethesda communicate health, unless the Angel descended and stirred the waters; so neither do any afflictions or troubles at all, do any good, but where Gods spirit moveth upon these waters. Experience confirmeth this, How many times do people grow more desperate, more obstinate and impenitent in every evil way, by the judgements upon them? The Prophet Isaiah complaineth of them, O Lord, when thy hand is lifted up they will not see, Isa, 26. 11. Though a fool be brayed in a morter, yet he will not learn wisdom, Prov. 27. 22.

The Second Error to be avoided, is to attribute any merit or worth to a pati∣ent * 1.1067 bearing of afflictions, as if by this we could merit either grace or glory. The Apostle indeed saith of Afflictions, That they do work an eternal weight of glory, 2 Cor. 4. 17. but the word doth not there signifie a proper causality, onely God doth make afflictions advantagious for his children glory: Do not then think, that because thou hast a miserable life here, God is bound to make thee amends in the life to come: Those that say such things, know not that their sins have deserved all wrath in this world, and the world to come. This stone being removed out of the way, I proceed to describe the manner how these outward calamities may further conversion.

And first, They are very advantagious to set the word preached upon our hearts: * 1.1068 I spake unto thee in thy prosperity, saith God, but thou heardest not, Jer. 22. 21. The word of God is never so likely to have a powerful impression, as when men are in miseries; then their proud spirits, their lofty hearts are tamed: As the rod in the school, and discipline makes instruction easily enter into the negligent childe; so when God teacheth you by his word, and afflicts you by his works, this may provoke to conversion: Doth God therefore put thee in this fiery fur∣nace? say, This is to bring all that hath been preached to me to my minde; God hath a special regard to his word, it is the precious seed sown, and there∣fore he ploweth and harroweth the ground; he afflicts and humbles Hearers, that they may get good by it: This is the proper use of all chastisements, to make way for the word preached, to mollifie and soften, that it may enter; and there∣fore what hearers are more obstinate and opposite to the word, then such as live in jollity and security, that have their hearts ease? These have a fat heart, and so are not sensible.

Secondly, Affliction helpeth much to make men sober and wise, to give our selves to understanding; and by understanding we come to be converted. Solomon often * 1.1069 tells us, That the rod gives wisdom; and therefore God takes this way with us, we being far more stupid and senseless in spiritual things, then any childe can be to humane Learning: Now when God depriveth us of our joy, of our com∣forts, of all outward delights, this is apt to make a man to consider the vani∣ty of all things, What are Riches, what are Honors, what are External mercies to be me thus afflicted, thus broken and bruised? When thou rebukest man for his sin, all his desireable things perish; when then God takes away the desire of thy eyes, the desire of thy heart, this is to make thee wise; as you take away the childes babies, to make it learn its lesson: Its better to go to the house of

mourning then laughter, for the living will lay it to heart. The Prodigal never came to his true minde, till he was brought to bitter extremity: Oh then, if thou finde Gods hand heavy upon thee, say, This is the time to get wisdom, speak now Lord, for my heart is ready to hear: If thou doest not know more, and understand more then ever, thou losest the benefit of thy af∣fliction.

Thirdly, Affliction may further conversion, in that it doth sensibly teach a man, how * 1.1070 sad and bitter a thing it is to sin against God: Sin is compared to gall and worm∣wood, but it is never perceived to be so, till God bring us into external miseries: Thus Jeremy, Jer. 2. 19. Then shall ye know, it is a bitter thing to depart from God: Therefore though men in jollity and outward ease, never think of turning unto God, yet how is it that you refuse, whose sins have found you out. These Ser∣pents have now put out their stings upon you; you finde your iniquities no longer smiling on you, no longer tickling and pleasing of you, but they have said you in a tormenting bed of sorrow: Thou hast received thy good things, but now thy time is come for evil things: Every man doth quickly settle upon his lees, if he be not removed from affliction to affliction: How fit then and congruous is it for that man, who lieth under the smart of his sins, to depart from them! What is the cause of thy present misery, of thy present troubles? is it not sin? What hath brought thee into that deep gulf thou art in? is it not sin? What hath turned all thy waters into blood, as it was with the Egyptians? all those comforts and delights thou usest to refresh thy self with? is it not sin? Then why doest thou not say? If sin make all this evil, if that bring all this misery, why shall I imbrace it any louger? And a Christian will further argue, If these beginnings be so heavy, what will the after end be? if in this life it sting and wound so deeply, what will it in the life to come? What is hell and the tor∣menting flames thereof, if now sin be so terrible?

Fourthly, In this afflictions may also prepare for conversion, because they are apt * 1.1071 to dead a mans heart, and all his delights that he took in the creatures: Sin is an aversion from God, and conversion to the creature; now grace is an aversion from sin, and conversion to God; and there is nothing doth so prepare and take off the heart from the creature, as when God afflicts us in them, and by them. As then the breast is made bitter, to wean the child; so God puts bitterness in every comfort, in every condition, makes affliction to grow up with every mercy, a thorn with every flower; that so thou mayest say, Its not good to be here, we must seek a better good then these things are: In their afflictions they will seek me early, saith God, Hosea 5. 15. Oh when God shall make every thing bryars and thorns to thee! when thou lookest for good, and behold nothing but bitterness, now is the time to allure thy soul to God; say, What wilt thou do? whether wilt thou go? Hath not that Star wormwood fallen into every state thou art in? Hath not God bid thee be called no more Naomi, but Marah: Why then doest thou any longer seek for grapes on thorns; for true happiness in the way of sin? God took the Church into the wilderness, and then he spake to her, Hosea 2. 14. Oh when God hath brought thee into a wilderness, all comforts are kept from thee, then take the advantage, then pray, then mourn; now, if ever, that iron of thy heart is in the fire, and it may be beaten into a good frame; and there∣fore the more universal thy affliction is, if it takes thee off from all refuges, leaveth thee not one drop of comfort, the likelier it is to do thee good, for thy spiritual disease and corruption is contumelious, that it must be strong physick, else it will not work on thee: As long as thou canst catch upon any twig, any branch to save thy self, thou wilt not throw thy self into the arms of Christ: Therefore God hedged the Churches way with thorns, Hosea 2. 6. that she might not any way break through for her sins; and when she was thus stopped, then she resolveth to go back to her former husband again. Thus afflictions in these particulars may help on our turning to God, not but that the word is the pro∣per

instrument, onely this may smooth and prepare the way for the word to en∣ter; insomuch that a man, who hath no afflictions, and who liveth in all the ease and delight of his soul, he may be in a desperate condition, and most dan∣gerous, though he bless himself. Its related of Ambrose, that being in the house of a man who boasted he never had any calamity in all his life; Come, saith he, let us make haste out of this house, lest some remarkable vengeance of God fall upon us: He thought those were most unhappy, that had so much earthly happi∣ness, Nihil infelicius semper felici.

Here is one doubt to be answered, and that is, Why should men be pressed in times of calamities and miseries to turn unto God, seeing that is usually brand∣ed * 1.1072 for hypocrisie; all is out of fear, and extorted, and so not thank worthy: If Israel return to God, because he is framing evil against them, its meerly for fear of evil, and not love of God, or what is good. Doth not the Prophet call the Israelites fastings and mournings, when they were under Gods judgements, by no other name, then howlings, as if they were so many beasts kept up in a den, ready to be famished, that cryed for food onely, Why then should this be urged upon us?

I Answer, These calamities must be the occasion onely and initial motive; they must prepare and make way, but they must not be the principal ground, nor the * 1.1073 onely: Even as the needle draweth on the thread; or as in matter of faith, the true Churches Authority, makes way to receive the truth of God, but af∣terwards we believe for the divine Authority thereof; so these outward miseries, they give the first hint, they begin to make the first shake, but afterwards the soul forsakes sin, and cleaveth to God, not out of fear onely, but love to him: We do not therefore press you, to make your afflictions the onely ground, but let them be sanctified introductions: And so I proceed to the Uses.

First, That no man hath cause to boast and rejoyce of his outward prosperity, that he is not afflicted as others, he liveth and is dandled, as it were, in the worlds * 1.1074 lap: Who knoweth, but that this is the fatting of thee for the shambles? Who can say, but that God is most angry with thee, while he seemeth not to be an∣gry: Oh how much better were it, that God did follow thee by one affliction after another, by one misery after another; this great calm is but the forerunner of a terrible storm; know sin hath it stings, and it will one time or other be ter∣rible. As its said, the Magistrates hath not the sword in vain; so neither are all those threatnings, all those arrows and swords of Gods vengeance in vain, But who believeth our report?

Secondly, That we the people of England, of any Nation in the world, should be a converted generation to him: It should be matter of amazement and asto∣nishment, * 1.1075 if every sinner be not turned from his evil ways; for God hath not onely framed evil against us, but poured it on us; he hath not onely whet his glistering sword, but run it in our bowels; the Lyon hath not onely roared, but torn in pieces: In vain do we speak and hope of Gods turning his wrath from us, till we have turned from our iniquities: We look not to the true cause of all our judgements; the sins we lie in, we live in; the sins that every Town and Village walloweth in, these have been our undoing: Oh then you who say, Your have lost thus much and thus much by the times, be able to say, You have lost your sins also, and found God.

SERMON LXXV.

Of the time of turning unto God (viz.) pre∣sently.

JER. 18. 11.

Return ye now every man from his evil way.

THe Prophets Commission consisted of two parts, The first Instruction. The second Exhortation. We are upon this latter, and in it are ob∣served 1. The duty, Return; the nature of which hath been already discussed. 2. The time now, Return now. 3. The term from which, with the appropri∣tion of it, Every man from his evill way. 4. The extent also of it, From your evil doings. The next thing in our method to be handled is, the time when this duty must be set upon, and that is now Turn ye now.

From whence Observe, That Conversion or turning unto God, is a duty required at the present time. Thus in other places parallel in the margent, where this duty is often commanded; still the time is prefixed now, Return ye now.

For opening of this necessary practical point, Consider * 1.1076

First, That it is a very prone inbred thing in a man to procrastinate, and still to put off the day of repentance, and conversion to God. He resolveth, and he purpo∣seth, and he hopes in God to do it, and God gives him grace to do it, but he never sets upon the work. Do but commune with your own hearts, and see if there be not something or other ready alwaies to stisle and kill those purposes to return and so thou art alwaies delaying, and delaying, hoping for a time at last, till it may be thou fallest into the grave, and so all thy hopes cut off. Now the causes of this de∣lay to turn to God, may be several: Sometimes it may come from sluggishnesse and * 1.1077 idlnesse: Even as the sluggard hath a desire to eat, but he tolleth himself on the bed, and saith, Yet a little sleep, and a little slumber, and so he refuseth to set his hand to work. Thus it is here, he desireth to part with his corruptions, to sin no more, but then he cryeth a little more ease; so much praying, so much hearing, so much humi∣liation, so much fervencie and violence is very tedious to him: The kingdome of heaven is to be got by violence, Mat. 11. 12. and the way to heaven, is striving, runinng in a race, wrestling and combating, all which the idle man will never doe.

A second cause is, Dear, and excessive love to the lusts we live in, when we have at * 1.1078 the same time some conviction, and yet strong corruptions. Conviction that it is high time for us to break off our sins by repentance, and yet strong corruptions do so en∣tice us, and perswade us, that we are not able to break these bonds, and cast them asunder, then conversion is delayed. Thus Agrippa was almost perswaded to be a Christian, Act. 26. 28. but yet his present lusts with-held him.

The third Cause of delay to turn unto God may be, the immoderate and excessive love, and cares of the things of this world. Those are apt to surfet, and over-charge the * 1.1079 heart: this dust got into the eye, is apt to blinde them. Thus the young man that seemed so forward, when he was bid to sell all, could not bear that Doctrine, but went away very sorrowful, Mat. 19. 22.

A fourth Cause, may be recovery out of some dangers, diseases, or calamities that we were in. The Israelites often turned unto God, but they proved deceitful, they went * 1.1080 backward, as well as forward, and what was the matter? They would turn to God from violent fears that were upon them; they then cryed, and mourned, and prayed unto the Lord; but this fountain presently dryed up when a sun-shine day came. So that prosperity and freedom from trouble, makes a man pur off his re∣solutions, as much as ever he put them on in times of adversitie. Thus you see what are the causes that may make men use that Corvinumcras, as Austin calls it, The Crows note, Cras, to morrow, to morrow.

2. Consider, that it is an high, and a very grievous sin, for a man obstinately and * 1.1081 formally to have this expression, I will turn to God, but not yet. I say to have this for∣mally, and not with attention to it, it argueth very great rebellion, for it supposeth light in thee; thou seest thy self out of the way, thou seest thy self undone, and wandring in waies to hell, yet thy rebellion against this light is so great and mani∣fest, that thou wilt oppose it: besides it argueth much contempt; for if thou didst highly prize God, and his favours, thou wouldst immediately forsake all other things, and cleave to him.

These things premised, now let us consider why we ought to take the present Now, not to put off, no not a day, an hour, not this moment; and there was never * 1.1082 any duty had such reasons for it. As

First, The vanity and uncertainty of a mans life is so obvious a reason, That it is strange every one doth not resolve, Now will I forsake my accustomed sins, I will do it now. The shortnesse of our daies is frequently agrravated by the Scripture, there∣fore we should apply our hearts to wisedom, we should not look so much to this moment, as provide for eternity: Who art thou then, O mortal man that doth yet put off thy repentance? who hath given thee security for to morrow? why dost thou not take the Holy Ghosts councel? To day, and while it is called to day, hear his voice, Psalm 95. 7. Oh dust and ashes, Why art thou not afraid of being blown a∣way with every breath of Gods displeasure? In wordly matters you are careful to make every thing sure; you know not what will fall out, it is good to be certain; and in heavenly things, there you content your selves with any probabilities. The Psalmist gives a convincing Epithet, Psal. 4. O ye mortal men, how long will you love vanity. Let us then beseech thee who art entangled in thy lusts by that body of death thou bearest about with thee, by the consideration of that sentence of death past upon every one, the execution whereof may be this night, so that thou never maist hear this Exhortation more, by the consideration of the grave into which thou art falling, that thou wouldst no longer put off, but turn from thy sins. Oh say, contrary to those Epicures, Let us eat and drink, for to morrow we shall dye: Let us pray, and return unto the Lord, for to morrow we shall dye.

Secondly, Turn now, because the day of Grace and salvation offered unto thee, is as un∣certain in continuance as thy life. Thus the Apostle, Behold, now is the time acceptable, * 1.1083 now is the day of Salvation, 2. Cor. 6. 2. therefore receive not the grace of God in vain: and our Saviour, Work while ye have day, for the night is coming, and no man can then work, John 9. 4. If a black night for Ordinances and the Ministry should be coming upon you, the sun and the stars be turned into bloud: Oh then, whi∣ther wilt thou run? and what wilt thou do? gather the Manna therefore while it falls; come in while the door of Grace stands open: take heed of being like Esau, coming too late for a blessing, like Saul, that cannot have God answer him any way, by Urim, or Thummim, or any other manner: The Prophet Jeremiah might

well say, Return ye now; for shortly captivity, or the sword will deprive you of all means of grace: How diligent is the husbandman to take the season for sowing, the tradesman his season for buying and selling! but for our souls we are not wise: We say not, Oh my soul, now if ever let this sermon pierce thee, now if ever let this exhortation prevail with thee. Oh unwise men, go and learn of the bruitish Crea∣tures, they are so wise as to lay up their store in summer against winter: and thus it ought to be with thee; if there may come a sad time of famine for the Ordinances, and the means of Grace, do thou as Joseph, who laid up provision for that time of scarcitie. Now while God calls, do thou say, here, Lord, I am.

Thirdly, Therefore turn now from your evill waies, because the longer you put off, the more you hinder your peace and happinesse. All the time spent in sin is lost time, it must be all redeemed again as the Apostle exhorts, Thou art an hinderer of thy peace and comfort all the while thou art labouring in the way of sin, thou art with the Pro∣digal feeding on husks, when thou mighst have a fatted calf; thou art eating onions when Manna may be gathered: What are the pleasures of sin, to the enjoyment of God, the peace of a good Conscience, and joy in the Holy Ghost? How wilt thou try out when once set at liberty from this prison, Now I begin to live, Now I begin to have happinesse, now I begin to have pleasure, but never till now? Thou wilt finde a damage, and a losse which cannot be repaired, but by that happinesse in Jesus Christ: So then bethink thy self, What a loser am I, exchanging dirt for gold? It is my own advantage and happinesse, if I betake my self to God im∣mediately.

Fourthly Therefore turn to God, because the longer thou putst off, the greater diffi∣culty it will be to leave thy sins. At last Conversion will be every day more remote then at first; for the difficulty will arise several waies, here will more then a three-fold cord be to be broken.

For 1. It will be more hard, because sin is every day hardening of a mans heart * 1.1084 more: Now all hardnesse of heart makes turning to God more difficult: wax is sooner melted then cold Iron: Therefore saith the Apostle, To day if you will hear, harden not your hearts, Psal. 95. implying that every delay doth freez the soul, and make it more benummed: if thou art not fit to day, thou wilt be lesse fit then to morrow: and hence it is why men rooted in sin, and inveterate in old customary iniquities, do seldom change their black skins: the beginnings of a wound are to be healed; if you let it rankle and canker, then that groweth incurable at last. Oh then take up betimes; while there are any relentings, any meltings, go presently to God: If thou gettest cold after this heat, then thy disease will be more mor∣tall.

2. Therefore it is more difficult if thou delay, because to thy naturall hardnesse * 1.1085 thou wilt add adventitious, and acquisite, Every man naturally hath a stone upon his heart, and grace must remove that in conversion; but when thou hast refused often to come at Gods call, then there is a second, and a third, yea many stones laid upon thee while thou art buried in the grave of thy sins; Oh then, wo be unto thee who dost make thy condition worse at last, then at first. Who knoweth if thou hadst regarded the first impressions, and motions of Gods spirit, but that thy condition had been more hopeful? Oh take heed of proving bankrupt in the way of sin; then the more thou spendest, the likelier to be cast into that dungeon out of which there can be no redemption. Take heed then of adding hardnesse to that which is inbred in thee: Thou hast enough to presse thee into the lowest sea; thou needest not have more milstones hung about thy neck.

3. It is therefore more difficult, because the judgement of God is more terrible to such in a spiritual manner. The Lord hath spirituall judgements, as well as * 1.1086 temporall; and although we grone and complain more under bodily miseries, yet these spiritual have the greatest danger; and of all spiritual ones, this of hardnesse of heart is the most grievous, as by the Prophet appeareth, Esai. 6. Go and make their hearts fat, their eyes blinde. Oh then fear the longer thou putst off, lest God will

smite thee with more stupidity, more senslesnesse, and so at last thou f••ll into an hopelesse condition, that all means used for recovery, do make thy sicknesse more desperate.

4. Therefore it is more difficult if thou delayest, because the divel hath thereby * 1.1087 got the stronger possession on thee; for every man hath either God and his spirit dwelling in him, whereby he becomes a lively Temple, and his house, and so all things are according to his government, or else the Divel he hath a full possession of him; but now his hold in thee is stronger and stonger, as thou delayst, and there∣fore it will be the more hard to cast him out, when he hath had so many years pos∣session. The divels that possessed the man from the womb up, could not be cast out but by some extraordinary way. The divel was in Judas his heart long before, yet saith the Scripture, The Divel entered into his heart, John 13. 27. How is that? was he not before there? Yes, but now more then ever; he had sinned more, and resisted the grace of Christ more, and therefore God gave him up to the greater power of the Divel: And thus it will be with thee; the more thou putst off, the more thou delayest, the greater Tyranny and raign will Satan have over thee.

Fifthly, Therefore turn now to God, because the sooner thou goest to him, the more service and honour thou wilt bring to him. Suppose a man be called at the twelfth * 1.1088 hour, yet how little can he do for God before night? Alas thou hast lived a long while in the service of sin and satan, and thou needest even Methusalems age to do God service, for all the dislervice and dishonour thou hast done him. Paul because he had been very active for the Divel, and so laboured more then many of his equals in pulling down the Church; therefore when once converted, see how he rejoyceth as a gyant to run his race, and he laboureth afterward more then all to build the Church. Oh then think the greatest honour thou art capable of, is to do the Lords work: Angels rejoyce in this; and all the while thou art in the course of sin, then thou art doing the Divels service: Although now there be no greater delight to thee, then fulfilling the lusts of the flesh, yet when thou art once turned to God, thou wilt labour abundantly in the work of God, and it will be an heavy trouble to thee that thou hast been an enemy so long to God, and promoted the work of his adversary. Therefore get betime into the vine-yard of the Lord, and so thou wilt have time to do him the more service.

Sixthly, The sooner thou turnest to God, thou wilt prevent the more sin, and so the * 1.1089 more shame and trouble of heart. Those that have gone far in the waies of wicked∣nesse, they have the greater falls, and so their broken bones put them into the more pains e're they can be healed. Oh what a deal of peace would Manasses, and Ma∣ry Magdalen have enjoyed, if they had been converted in their younger years! So if Paul had been betimes drawen home unto God, he had not had all that trouble and grief of spirit for persecuting the Church of God. Those that are aged women, they say, have the sorer and more dangerous travails, if they had never any Children before: and thus they have the more difficult conversions, the greater anguish and pain of Conscience, who have lived long in sin, and committed great ones. Hence is that, Remember thy Creator in the daies of thy youth: and it is good to bear the yoke in the youth; so it is here, it is good to feel the bitternesse of sin betimes; it is good in our younger years to feel how sad a thing it is to displease God; this advan∣tage hath early conversion. So then, let young ones hearken to sermons, let them attend to what the Ministers of God exhort; for conversion doth not onely belong to the old, but to the young; yea commonly conversion is sooner wrought upon the younger sort of people, for they have not resisted the grace of God so much, they have not provoked God to give them up to their own hearts lusts and desires, as many aged persons have.

Seventhly, Suppose thy conversion and turning to God for the future, were not onely possible, but sure; if it were infallibly revealed to thee, that God would be∣fore * 1.1090 thy death make himself known in a gracious manner to thee, yet how unfit is old age, or a diseased sick body to turn to God? When thou hast given the Divel

all thy service, and power, and strength, then to give a Carkasse to God it is un∣seemly; like those Heathens that keep the honey to themselves, and offer the wax to their Gods: say then to thy self, as the Prophet in another case concerning those that offered blinde, and same Sacrifices to God: Offer it now to thy rulers, and governours, see if they will accept of it: And thus it is here, thy lame, diseased, in∣firm service, How fit is it for God, when it is not fit for any man? The command is, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy minde, and with all thy strength: if this be required of thee, then it is most unworthy and dishonourable dealing, to put off God to thy feeble age.

Eighthly, Consider the nature of sin, what it is, and thou must needs say, There is no way, but presently to go out of it. It is the poyson of the soul, and that is not to be * 1.1091 kept long in the body: It is the bloody wounding of it, and thou must not let it lye long in this bleeding: it is the meer mercy of God that sin doth not give a dam∣ning stab and blow to thee, to undo thee to all eternity. Why then wilt thou stay for an hour, for a moment in this estate? Who would abide long in a place, where fire is ready to burn and consume all before it? Yet this is thy condition; it was Lots great stupiditie, that when fire and brimstone was ready to rain from heaven upon him, he would not go out till the Angel came and pulled him out, The Lord being mercifull to him, saith the Text, Genes, 19. 16. And thus it is here, our sottishness, and stupidity is so great, that although heaven above be against us, and hell beneath ready to devour us, yet we think not of conversion to Him.

Ninthly, If so be thou wouldst ever turn to God at all, then why not now? Do not de∣ceive, and delude thy own soul; if ever thou wilt part from thy lusts, begin presently, * 1.1092 for what can be more necessary? Commonly this is our method, that we will do the necessary things in the first place; we wil first provide for our lives, before we do for ornaments; Nature teacheth us to do that which hath the greatest necessity: now then what is more necessary then to turn to God? if this be not done, thy sins are upon thee, thy lusts will overwhelm thee, thy damnation is sure and unavoidable. Turn now unto God, because it is most necessary: one thing is needful: neither ri∣ches, honour, or any advantages are like to this. Besides, if ever thou wilt turn to God, do it now, for there can be no reason hereafter, which will not be much more now. Is sin of a terrible damning nature, then it is so now? Doth Gods anger be∣long to sin, so it doth now? Is God also to be loved, and chosen before all things? then now as well as at any time hereafter. Thy comforts will be greater, thy ho∣nour more, thy service to God more; therefore return now unto God.

Use of Exhortation, to be perswaded to this duty, Return now, set immediately upon the work, Why should Gods work be done last of all? Oh think rather I will turn unto God, and that presently, because I may dye before I think of it. If I dye before I have setled such and such worldly businesses, there is nothing but a tempo∣ral losse; but if I dye before I have setled the peace of my soul, then I am eternally undone. Oh how many have been surprized by Gods stroke, before ever they thought of it: then they cry out, Lord, spare me one year longer, Lord, give me space once more; I am not ready to dye, I have not quitted my sins; Oh if I dye now, I shall dye and be damned in them. Come then and take the good counsel of the Prophet, Do it now; are your hearts yielding and consenting? you will have the comfort of sincerity, if you turn to God while in your health and strength; whereas when fear and danger works upon thee, then still thou wilt doubt of thy integrity in what thou dost.

SERMON LXXVI.

That Conversion puts a Man upon leaving his Be∣loved Sin; The reason of the difference of Dar∣ling Sins in men, and the Signs by which a Man may know his beloved Sin.

JEREM. 18. 11.

Return ye now, every one from his evill wayes.

THese words (you heard) were the second part of Jeremiah's Commission, the matter whereof is exhortatory, and in that the duty, and the time of the duty have been considered. The third thing in order to be prosecuted, is the subject, with the appropriation of it, Every man from his evill wayes. Be∣sides the common and general sins, wherein all had defiled themselves, there were also peculiar darling and beloved sins, that every one had espoused particularly to themselves: If therefore they would declare their sincere, and unfeigned Con∣version unto God, they were to throw away these Dalilah's to sacrifice these Isaacs, their onely sins, which they loved so much. A man may leave many sins without any trouble, so as it be not that to which he is dearly ingaged.

That true Conversion will put a man upon the forsaking his dear and beloved sin: He will not as Lot, desire to have a little one spared: So, Lord, I will pray, hear, * 1.1093 turn unto thee; onely in this spare me. Some say, that Naaman the Syrian was not truely converted, because he stuck at one beloved sin; for when he proffered his service to the true God, promising to take him for the only Lord, he addeth, Par∣don thy Servant in one thing, that when I goe down into the house of Rimmon, and my Master lean on me, I also then bow down, 2 King. 5. 18. They that make him not a true Convert, say, here was hypocrisie. This Office was a place of honour and profit, and so though he would acknowledge the true God in many things; yet this his evill way he would not leave; I will not determine that point of his true Conver∣sion; but certainly this is a very frequent miscarriage in these dayes; Many hear the Word gladly, receive it with some joy, and do many things willingly; but then they are held in one string, there is one dead Fly, and that marreth the Box of oynt∣ment, so that it passeth a Diminitive but on a man, and all his Religion. As in that Naaman we instanced in, it is said he was a great man, and of great authority in the land, but he was a Leper, and that marred all: so it is here, he prayeth, he heareth, he conformeth to many godly things; but there is such a finne, such a lust, and that undoeth all; and as every man may have his particular sin; so its observed, that Na∣tions have their proper sins. The Jewes in former times were above all sins proue

to Idolatrie; therefore its thought God did exercise them in such a bodily way of worship; and so many external and glorious Ceremonies were commanded them; that if possible, they might not desire Idolatrous worship. The Corinthians, their sin was uncleannesse and wantonnesse, therefore the Apostle doth so much presse Arguments against that. The Cretians are branded to be alwayes Lyars; and the Apostle confirmeth this testimony. Thus Nations have their proper sins, as well as particular persons, yea particular Towns and Villages, by one reason or other, are observed to be more prone to some kind of sin then others: But I shall limit my self to particular mens darling corruptions, which is the root to be plucked up, the Fountain to be dryed up; and every Christian should be so far a spirituall Physici∣an to himself, as to be able to know, what is that particular sin to which he is most inclined; for at that breach hell and damnation will enter.

But to make this point naked and open, consider, That Originall sin, though it * 1.1094 be the seed of all kind of wickednesse, and there cannot be an instance given of any horrid crime in the world, but this would carry a man unto it, yet this poison in every man vents it self in one way, rather than another: Even as in every mans body there is a seed and principle of death; yet in some there is a pronenesse to one kind of disease more than to another; and this may be called that mans proper sin, his evill way. As Philosophy tels us, Though all the individuals of one kind agree in one common specifical nature, yet every one hath a particular difference, whereby it is distinguished from another, which they call Hecciety; so its here, though there be many sins acted in common by all, yet several men have their particular corrup∣tions, which are like the Prince of Devils, that commands all their other sins. Its true, there is no sin committed by any man, but thou hast cause to blesse God, that thou art not as desperately intangled in it, as others. Therefore what the Psalmist speaks of the worst of wicked men, and highest enemies to the Church of God, the Apostle Romans 3. applyeth to everie man. Yet evetie man hath his inclina∣tion to one kind of sinne rather than another: and this difference of darling∣beloved sinnes may arise from two grounds, the one internal, the other ex∣ternal.

The internall cause of a beloved sin is the complexion and bodily constitution of a * 1.1095 man: For as one mans body inclines to cholerick diseases, another to melancholick; so the very natural constitution, while a man is under the power of sinne, hurrieth one way rather than another: Not that this excuseth a man, to say, its his inclination to do thus and thus, he cannot help it, for sanctifying grace will work in a man, a contrarie inclination, put another predominant principle within him; and besides this doth not extenuate, but aggravate his sin; for the more it is rooted, and clea∣veth to him, the more difficult will his recoverie be; so then a mans peculiar sin, that he is most addicted unto, may arise from his bodily constitu••ion, that may be a more prepared instrument for some vice rather than another. Or our darling sinne * 1.1096 may arise from some externall causes, and they may be these.

First, Custome and use in some kind of sinne. Frequent custome doth at last breed an habituated delight, and becomes a second nature; so that men who have been in long Captivity and service to lusts, they willingly have their eares boared, and are never willing to leave that Service. We see dayly sad experience of this truth. Men who through long continuance in sinne, have now turned it into their nature, They say of that sin, as Christ of grace, One thing is needfull; They add Drunkennesse to Thirst, as Moses calls it, Deuteronomie 29. 19. That is, after they have committed sinne, they are vehement and fervent for it a∣gain.

Secondly, A darling Sin may arise from the condition, or relation we are in. There may be some temptations sutable to the inward lusts of an heart, that we cannot leave such sins, unlesse we quite forsake such a condition, or calling. Ju∣das his beloved sin was Covetousnesse; and his condition he was in, carrying

the Bag, that was a continual blast to blow up the fire of lusts; so if ambitious men get to the pinacle of honour; if covetous men to places of profit and gain, here the Serpent in their breasts gets the warm beams of the Sun, there is a daily incentive to add many Cubits to the stature of their lusts; and its a very ill and malignant constellation, when a mans outward condition, and his peculiar sinne meet together, he had great need to pray to be delivered from the mouth of such Lions.

Secondly, In the next place, that may be called a mans particular way of sinning, which yet we cannot call his beloved sin. For it may be a great grief and torment * 1.1097 to him, it may be a Tyrant usurping power over him, not the delight of his soul. Some say David was very prone to the sin of lying; its plain, that being in many streights by Saul, he used many unlawfull shifts: Now this was an heavy burden to him, Deliver me from the way of lying, Psalme 119. ••9. He doth earnestly pray against this Sinne: And so in another place, Psalm 31. 10. He speaks of being kept from mine iniquity: so the godly may be more prone to fall into one sin then another; some into inordinate passion, some to cow∣ardly fear, some to diffidence in the promises; yet these are not their beloved sinnes, but their hated enemies, they mourn and complain with Paul, That this Law of sinne within them leadeth them Captives; They cry out, and say, Their souls suffer violence within them: No sinne, but Christ, is the beloved of their souls; he is the chiefest of ten thousands; yet some corruption or other beateth them often down; they are more overtaken in such a corruption then in any; Therefore they say, This is my iniquity, this is the Saul that is always pursuing of me. Its necessary the godly should understand this difference between a sinne beloved, and a sin violently tyrannizing over them: for this is most certain, who∣soever giveth up himself willingly to one kind of sin, he is yet in the state of nature and wrath, he is not turned unto God.

Thirdly, As many of Gods people have found their hearts weakest to resist some kinde of sins: so the godly have for the most part some grace or other wherein they * 1.1098 doe most excell. They have their way of grace, wherein they are most admi∣rable: Thus Moses is marked for his meeknesse, David for sincerity and a faithfull heart, Paul for zealous labour in promoting the Gospel. Hence the godly are exhorted to think better of one another than their own selves; because there is no grace, but one man may exceed another in: This should teach the head or eye not to despise the foot; for even that member hath some peculiar serviceablenesse which the other hath not.

In the next place, consider the Signs or Discoveries of a beloved sin, and they will appear thus: * 1.1099

First, That which swallowes and devoureth all thy other sins. All other sinnes are but streams emptying themselves into that Fountain, and Ocean; this is the dar∣ling * 1.1100 sinne. The Pharisees peculiar sinne was vain-glory, because all things were referred to that: For seeing such a sinne is in the room of God to them, whole belly is their God, saith the Apostle, Phil. 3. 19. Therefore they refer all to that. The Adulterer, if he be greedy toget gain, its but to consume upon his lusts; for that is the Idol of his heart; so Covetousnesse in an earthly man is called Idolatry; because all the sins he commits, all the fraud and wrong he doth, its to satisfie this: As in a mans body, where there is one great wound, all the humours will run thi∣ther.

Secondly, A beloved sin is that, wherein a man cannot endure to be reproved and rebuked sharply. They can with great delight, hear you preach against such * 1.1101 and such sinnes; but then come to that wherein they are most intangled, then all their malice and venome works, so that there is no such discovery of a darling sinne, as a mans impatience, and fretting against those who faithfully rebuke. When Herodias desireth Johns head in a Platter, it was because his Tongue

had reproved her beloved sin. Thus because the Pharisees were reproved by Christ for their beloved sins, hypocrisie, and Self-righteousnesse, they were moved with envy and hatred against him. Try then thy self, canst thou endure the sharp Rasor should come upon the sorest part? Is there nothing that is in the Word cutting like a two-edged sword, but thou art willing it should enter into thy very heart? This is very comfortable.

Thirdly, That is a mans beloved sinne, on which his minde, his heart, and all his * 1.1102 labour is spent. The Voluptuous man is described to be one that maketh provision for the flesh. The Adulterer is brought in by Solomon diligently observing the time for his Lusts. The malicious Enemy to Godlinesse is said by David to go up and down the street like a Dog waiting for an opportunity, and cannot sleep till he hath accomplished mischief. As Joseph was known to be Jacobs Darling, because he bestowed a more excellent coat upon him than the rest, and so the elder Sonne was to have a double Portion, as most beloved; So that sinne which hath a double Portion above others, that which hath more of thy Cares, thy Thoughts, thy heart; that is thy Darling sinne: Oh kill that, crush that in the Egge, before it come to be a Cockatrice. Men should commune with their own hearts, and study themselves more than they do in this matter.

Fourthly, That is thy darling sinne, which thou wouldst have spared above all. Thou wouldst never stand delaying, but turn immediately to God, but for that. * 1.1103 That which thou hidest in time of danger, as Iehojadah did young Ioas, hoping in time to make him King. This is the Goliah of all the Philistims: Common∣ly when the Grace of God comes close to a mans heart, begins to wrestle and combate with sinne; then there is no such sturdy and potent enemy as that be∣loved sin. All the difficulty is in throwing down that mountain. When there was a man very forward, and not very far from the Kingdom of Christ, our Savi∣our to trie his sincerity, presently puts him upon the leaving his indeared sin, and then saith the Text, He went away exceeding sorrowful. This was the cup of Je∣lousie-water that did presently make his thigh to rot. What then is the sinne that hinders thee alway? That is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the milstone about thy neck 〈◊〉〈◊〉 If it were not for that, thou couldst gladly run in the way of Gods com∣mandments: This is the great enemy to thy souls peace, spare it not but de∣stroy it.

Fiftly, The darling sinne may be found out by the easinesse to be overcome by it. Sampson is easily perswaded by Dalilah, when none else in the World could * 1.1104 steal away his heart. The Apostle bids us lay aside the sin that doth so easily bese•• us, Heb. 12. 1. Its the general Rule of the Scripture, Of what a man is overcome, that he is in bondage unto: and if the man be easily without any resistance over∣come, then its an argument he is the more in bondage. Consider then what that sinne is, which thou canst hardly refuse, what that is which finds the door always open, and there know all thy Calamity ariseth by that, Its an heavy slavery (if the soul could be sensible) to be at the command of any sinne; when it faith, Go, thou goest; and when Come, thou comest: Thou canst deny nothing to it, as Herod could not to Herodias; Ask not half, but the whole Kingdome of Hea∣ven, and thou will part with it to enjoy thy lusts.

Thus you have heard how this particular sin of a man, which is his own indeared corruption may be found out.

Now lets consider, Why Conversion to God doth in a speciall manner make * 1.1105 a man leave this: The work of Grace doth in a peculiar manner take off this yoke 〈◊〉〈◊〉 That what Amnon did by unnaturall, carnall lust; he hated Tamar as much and more than ever he loved her: so when men are once truely humbled for sin and turn to God, those particular lusts which were their delight, their sport, their constant practice, they are now most set against them; of all sins their

hearts do most ••is•• and swell with an holie indignation against them. Now the grounds are these:

First, This beloved sinne was the strength and power of all other sinnes. They all runne into this: This is a kinde of an original mother sinne, that bred and * 1.1106 nourished all other transgressions. As Sampsons strength lay in his hair, so all the power and effi••acie of sin in a man, ran into that Channel of his beloved sin. That was the premum mobile which carried all the rest with it; so that as it was given in command to the Souldiers, that they should not fight with little, or great, but with the King of Israel: so grace in the heart of a man doth not so much assault lesse sinnes as this great one. Come, saith grace, let us destroy this, and all is ours, This is the strong man that must be bound ere the house can be taken: This is the Dim that must first be destroyed. No wonder then, that a man intangled in any close beloved sin, can promise himself any true comfort or hope, for he is under the strong power of sin and Satan, as long as this is upon him.

Secondly, Therefore a man must forsake this beloved sinne, because in true conver∣sion unto God, we are to leave sinne upon such spirituall and Scripture grounds * 1.1107 which are true in every sinne, as well as in any. The grounds of turning from sinne are, because its contrarie to an holy God, it opposeth an heavenly and pure Law, it grieveth Gods Spirit, its the noisome filthinesse and dung of the soul: Why then if this be thy ground, then all this is true of thy beloved sin as much as any; for that is against Gods holy will, that is opposite to a spirituall Law that is contrary to purity and the beauty of the soul. Its an hypocritical Conversion, when men leave some sins, and not others; they can part with some kind of cocorruptions; but then there are others of which they say, as was of Goliah's sword, None like that. Now all this is but deceit and frowardnesse of heart, this is but halting before God; for if thy beloved lust be sinne, if an enemy to God, if an adver∣sarie to his glorie, how canst thou lodge it in thy soul? Oh that people would attend more to the true spiritual and acceptable ground of leaving a∣ny sinne, for that would sweep all away, it would not leave an Hoof in E∣gypt.

Thirdly, Therefore in Conversion, a man will be sure to leave his peculiar sin, because all repentance and humiliation is a kinde of revenge, and spirituall judg∣ing * 1.1108 and condemning of our selves. If we would judge our selves we should not be judged of the Lord; so the Corinthians, that had been too conniving at the incestuous person, not indeavouring to purge out the old Leaven as they should: when they began to turn from this sin, then saith the Apostle, What fear? yea what zeal, what indignation and revenge? 2 Corinth. 7. 11. In all things ye have la∣boured to clear your selves in this matter. Thus it is with a godly man; of all sinnes, that which was his greatest delight, his greatest practice, now his greatest zeal and indignation is against: Was uncleannesse his beloved sinne? Now he doth especially abound in purity; that so all the world, yea and God also may see him clear. Was pride his darling sinne? then of all graces he is most cloathed with Humilitie. Pauls great sinne was persecuting and destroying the Church of God once: but when converted, who had such Fatherlie bowels? who had the Church in his heart so much as he? As Cran〈…〉〈…〉er, that had subscribed with his right hand to that which was against his Conscience, afterwards with re∣venge put that first into the Flames; So doth the true Convert; Of all sins I will be revenged most of that, by which I most dishonoured God. Thus Mary Magdalen takes that hair of hers which had been used to allure others, and washes Christs Feet with it. And those eyes that had been wanton Snares, doe now stand beblubbered with Water. Thus the godly man will be avenged upon his spiritual lusts.

Fourthly, Conversion to God is the bringing of a man to true and solid Wise∣dome. * 1.1109

Now that will presently advise him to take heed of that sin which will most easily seduce him: He will take heed of that fire which hath so grievously scorched him; He will remember the deadly wounds and bloudy stroaks such sinnes have given his Conscience; and therefore he is afraid, and trembleth at the verie approach of such sinnes. David when he had been throughly humbled for his Murder of Uriah, afterwards refused to drink the Water that men jeoparded their lives for: This is the bloud of man, he cryeth out: So will the true Convert be afraid to come near the borders, near the temptations of his old former sins.

Lastly, Therefore doth Conversion make a man leave his darling sinnes, because * 1.1110 it puts a man upon shewing the greatest love he can to God, who hath shewed so much to him. Now wherein can he shew more service and love to God, than by kill∣ling his Absolom, by offering his Isaac? Now, saith God, I know thou lovest me, because thou hast not spared thy onely beloved Sonne. So God, Now I know thou art truely converted to me, for thou dost not spare thy dear lusts, thou dost not hide thy beloved sinnes any more: Love to God will put a man upon this; and no wonder, for it puts a man to lose his Wife, Children, yea his dear life for Christs sake: is it then any wonder, if it parts a man and his beloved sinnes?

Use of Instruction, That all they are still in their Hypocrisie, and lye under * 1.1111 Gods wrath, who retain any beloved sinne. What though thou doest ma∣ny things, yet if thou wilt not part with thy Herodias, thou art in Gall and Wormwood. And this is the rather to be observed, because a man may goe for in the profession of Religion, yet have some secret beloved finne that he hugs in his Bosome all the while. Oh throw that Toad out of thy heart; Christ cannot, will not dwell in thy heart, till that enemy of his be dis∣lodged. Oh let a Iudas be a Pillar of Salt to season you: Did not he pray, hear, work Miracles in Christs Name, and yet lived in a secret belo∣ved sinne? God will unmask such Hypocrisie, and make thy sinne finde thee out.

SERMON LXXVII.

Sheweth that all Persons have need to turn unto God, and sets forth the true acceptable Motives to Repentance.

JER. 18. 11.

Return now every one from his evil way.

IN this exhortatory conclusion hathbeen considered, 1. The duty, (Return) 2. The adjunct time (Now.) 3. The subject to whom, with the appropriation of it, Every one from his evil way: This latter part admits of a sub-division; 1. The general term from which a man must turn, and that is, An evil way. 2. The restriction of it, His evil way: The restriction hath also been absolved. There remaineth onely one thing more in this Exhortation, and that is the gene∣ral term, (Evil way.) Conversion is a motion; and as local motions have a term from which, and a term to which; Thus it is here in spiritual Conversion; and you cannot clearly understand the nature of this duty, unless it be consi∣dered in both the terms: and of the term from which, at this time from this Text.

The Observation, The term from which we are to turn in our Conversion unto God, is the evil and sin we live in. * 1.1112

That which we are to move from, yea run and fly from, is the impiety and transgression of our lives. Every one that lieth in any sin, must be turned up∣side down, as it were; his love must be where his hatred was; his grief where his delight was; his back, where his face was; and his face and affections upon that, on which his back and all contempt and scorn was. To turn and change from a mans former sins, is no disgrace, but a necessary duty, and a great dignity: Thus Conversion is a motion from sin, not like the turning of a door upon the same hinge, never moved out of his place. Wonder not that I am long on this subject; for I am not yet near the bottom of this excellent Foun∣tain of matter, and we shall draw up new and fresh water, not troubling you with the same matter that hath already been handled. For the discovery of this point; Consider

First, Who they are that are in sin, or live in sin, and therefore need conversion: * 1.1113 For many a man is eternally undone, because he doth not see a necessity of his turning to God; he either takes for granted, that he is already converted, or * 1.1114 he thinks conversion is onely for Pagans or Hereticks, to the true Christian faith, or some notorious gross sinners, whose sins are of a crimson colour. There∣fore to undeceive and convince you herein, know and consider, what it is to be in sin, or who may be said to be in sin, and every such person needs conver∣sion.

First therefore, Every one by nature is in the damnable state of sin, although he

never committed any actual impiety: Thus sin was unknown to Heathens, and denyed by some Heretiques; but the Scripture doth plainly assert it, concluding us To be children of wrath by nature Ephes. 2. he doth not say, by actions, by custom, by practice, but by nature: This is the first stone, and the deep foundation that must be laid: This is called native, original, natural, and hereditary sin. Till a man be inwardly and powerfully convinced of this, he cannot ever think of turning unto God; so that conversion is requisite to every one that hath this birth-sin. We come naturally with our back to heaven, and face to hell; now here must be a conversion unto God: Begin here, and study here, How were it possible that men should sit and hear so much of turning to God, and never be∣gin to move towards him, but because they feel not this natural averseness in their whole man from God, and what is holy? Let no man, free from gross sins, and walking in an orderly civil way, think this duty of conversion doth not belong to him; for if thou hadst no more sin in thee then the childe new born, thou wert yet to turn unto God, as being in a dangerous path of death and destruction; yea, this conversion and turning from this innate corruption, is far more difficult, then from any actual impieties, for this is more closely bred in thee, and setled in thy bowels: The Scripture calls this thy body, thy flesh, thy members, as if thou wert turned into this sin: This is the fountain, this is the root, this walketh with thee, riseth with thee, dwells in thee, as in its pro∣per possession: so that in your turning from sin, be sure you go as deep as to this native filthiness: Its not to turn thy coat, or thy skin, but thy very heart and inwards, when you are to turn unto God: We shall shew in time, of many turnings to God, but they laid no good foundation, they laid not the ax to the root of the tree; they cut off Sampsons hair, but plucked it not up by the root, and so the strength of corruption prevailed over them again; so that this turn∣ing from sin, is to turn from thy own self, to leave thy own self, and joyn with God, to be one with him: As iron put into the fire a long while, loseth its coldness, and its black colour, and looks like fire. Its a true and good saying of Am∣brose, Homo recedens malè a Deo, cecidit in seipsum, Man falling from God, fell into his own self: So that he is as a beast tyed up in a close dungeon; his thoughts, his affections, his designs are onely for himself, original corruption hath brought this perverse distemper on a man; look then that thou break this Dragons head: Thou wilt finde thy self within (how glorious soever in thy externals) like Ezekiels wall, whereon were pourtrayed the forms of all creeping and abo∣minable things; or like Peters sheet, that had all the kindes of unclean beasts within, Thus thy heart hath all manner of vile and foul lusts cleaving unto thee; and therefore though thou wert as innocent from actual sins, as once in thy cradle, yet thou art to turn to God, and to forsake that present condi∣tion.

Secondly, That man is still in sin, and so needs conversion unto God, who * 1.1115 hath daily inward delights and lusts after sin, though it may be, fear, and shame, and outward punishment keep them from acting the evil they would do. It was a received opinion among the Pharisees, and many Heathens, that the meer will and pur∣pose to sin, did not deserve punishment, no not from God: From man indeed it cannot: but to think thoughts, desires, and inward purposes of sin, are free also with God, is to deny the Law to be a spiritual law, forbiddin, all the in∣ward motions and affections of sin; it is to deny God to be a father of spirits, who beholdeth and tryeth the inward man, and doth most abhor spirit-filthi∣ness. Hence Peter, 2 Pet. 1. Beseecheth as strangers to abstain from those lusts that war against the soul: Grant therefore, that still thy life be unspotted from all the gross sins of the world, yet as long as unruly lusts prevail in thy heart, as long as inward secret motions of sin prevail over thee, thou art far off from God, and therefore needest turning to him: Oh how well were it, if all thy filthy lusts within were discovered to thee! if thou didst judge thy self a serpent, which

though it hath a glittering, glorious skin, yet is full of poyson and venom within.

Thirdly, He is still in his sins, and so needeth turning to God, that doth con∣stantly and daily live in the committing of gross and known sins: This is as clear * 1.1116 as that thou livest and breathest; and to this man properly the Text speaks, Re∣turn from his evil way. An evil way, is the trade, custom, and ordinary practice of a man: Oh then if we behold the lives of most men, who is there that doth not need conversion? who doth not walk in one evil way or other? who doth not live in the practice of one known sin or other? Then what an heavy judge∣ment is this of God, that no more are converted? that so few ever turn from their wicked way, but live and dye in it? How often, as the Scripture cryeth out, Return, O Shunamite, Return, Return, have the Ministers of God cryed aloud to such, Return, O return, and yet men go on desperately in paths of rebellion against God! Oh why is it, that when so many in our Congregations need this grace of conversion, so few obtain it! Know, thou that livest in the customary commission of any known gross sin, thou art speedily to get out from it, as Lot was out of Sodom, when fire and brimstone were ready from heaven to de∣stroy him.

Lastly, They live still in their sin, and so need conversion to God, Who though * 1.1117 now they do not commit their sins they once did, yet never have truly and unfeign∣ed lyrepanted of them: Oh its again and again to be considered, upon what terms men leave their sins; Thou wast such and such a prophane wretch once, but now thou art not; How comes this forbearance of time? if it be not from godly sor∣row, and a true apprehension of Gods displeasure, thou art still in thy sins, though they were committed many years ago. Its one thing not to commit sin again, and another thing to turn from sin: The former may be done upon many grounds that are not heavenly and gracious; but the latter is onely upon pure grounds: But of this more in the counterfeit work of conversion.

Thus you see how every Auditor is not to let these sermons pass as general things, like a tale that is told, wherein they are not concerned; but to consi∣der, Is not all this spoken to me? am not I in the number of those, who yet need conversion? was it ever done upon me? when did God ever make this change upon me? Oh this undoeth you! notwithstanding all preaching, and all your hearing, no man saith, What have I done? am I turned to God? you see every man by nature is a Blackamore, that must be made white: If thou hast not outward wickedness to turn from, thou hast that inbred pollution, yea, thy own self to turn from. Thus you see who are to turn from sin.

Secondly, Which is the quintessence of this point, Let us consider what are the motives and grounds which are acceptable with God, when we turn from * 1.1118 sin; for, as you heard, Men have left their sins, they have not so much turn∣ed from them, but even run from them. Ahab, the Israelites, Judas, those turned from their sins, would do so no more, at least as their present condition was; yet they never truly turned from any one sin: Therefore consider, that every kinde of forsaking sin, is not presently a turning unto God. That you may understand this, consider what are the right motives with a true convert to leave sin; he will never do or live as he hath done, no, not for all the world; And

First, There are inferior or lesse principal motives, which do lawfully work upon a man, to make him turn from sin, so long as they are in the second place; And that is the * 1.1119 Argument in the Text, Gods framing and bringing evil upon men for their sins: When God complaineth that he had thus and thus scourged them, yet they did not return unto him; this argueth, That its lawful to turn from sin, because of the fear of punishment, and Gods judgements accempanying it: And commonly this is the first motive in place, though the last in dignity and worth: Let then all the threatnings, all the wrath of God denounced against sin, make thee speedi∣ly turn from it, for God (as the Magistrate) doth not bear his sword in vain,

neither doth the Scripture threaten in vain; but if there be no more reason then this, if this be the principal and the onely, then thou lovest sin still in thy heart; thou art kept from it, as the Dog by a clog on him, from doing his mis∣chief. The godly, though they may be first awakened to turn from sin by these thorns in their sides, and yokes on their necks, yet they stay not in these; but they have more Noble and Divine grounds why they turn from sin; And they are:

First, The offence and just displeasure that is given God, by their iniquities: Oh * 1.1120 this prevaileth with them, more then all external punishments in the world: Alas, what is sword, or death, or hell it self, to Gods frowns, to Gods dis∣pleasures? Thus David in his conversion to God, after his grievous relapse, is affected with this, Against thee, thee onely have I sinned, and done this evil in thy sight, Psal. 51. It was not loss of childe, and many other sad chastisements that followed him and his posterity, did so much affect him as this; He had displeased God, and done evil in his sight: This is a sure and everlasting ground, those that walk by this rule, will never prove a deceitful bow.

Secondly, They turn from sin, because of the contrariety it hath to the pure, spiri∣tual * 1.1121 and holy Law of God: And this is a sure sign of a true convert, when a man turneth from his sin, because of the enmity and repugnancy it hath to the holy Commandment of God: This is to leave sin, because of the nature of it, and for its selfs sake. Hence though God had not confirmed his Law by any threat∣nings, or made it penal in such an high way of punishment, yet the heart of him, who thus turneth to God, could not close with it, or imbrace it. The Apostle maketh the very nature of sin to lie in this, that it is a transgression of the Law: Now then when a man shall leave sin, not onely because it hath the curses and the punishment of the Law, but because its the transgression of the Law; this is a good sign. You may behold this excellent disposition in Paul, Rom. 7. What is that which makes him so sadly bewail his captivity and thral∣dom to sin? see the motive, Because the Law was holy and spiritual, and he was carnal: The purity of the Law, and the impurity of his spirit, made such an∣guish and conflicts in his soul: Oh then consider, what is that which sets thy soul on turning from sin, is it meerly an external punishment, not the loathsom and contrary nature of sin, to Gods pure commands? this is not compleat and sincere; it doth not argue thy turning to be from a true inward principle, but from external violence: Even as the wheel in the mil, moveth as long as the force of the waters compell it, but when they cease, then the wheel ceaseth; all see this motion is not natural, but violent; so it is here, as long as the waters of afflictions are upon thee, they set the wheel of thy heart moving in prayer and other duties, but when these are dryed up, then thou standest immoveable in thy sins. Oh then hunger and thirst for this frame of a true convert, that thou mayest say, O Lord, though sin hath so many inticements of pleasure and carnal advantage on one hand; and though it hath so much wrath and terror on the other hand, yet neither of these prevail so much with me, as because sin is contrary to so exact a rule, opposite to so heavenly a principle: He that can upon good grounds say this, needeth not doubt of the integrity of his heart.

Thirdly, The true Convert leaves his sin and turneth from it, because of love to God, and those graces which sin doth thwart: Ye that love the Lord, hate evil; hate that * 1.1122 which is evil, and cleave to that which is good, Rom. 12. Men may turn from sin, and yet love it for all that; they part with it, because sin is either taken from them, or they from it: Who can say, but that Pharaohs dismission of the people of Israel, was wholly against his will? had it not been for the sharp rod on his back, he would never have yileded; now all these things are by force and con∣straint: But as God loves a willing giver, so he loveth a willing forsaker of his sins, one that doth it with love and delight in him. When two things are fro∣zen and congealed together, they may either be violently separated by forcible

breaking the ice, or kindely by the thawings and meltings of the Sun: Thus it is here, when men and their sins are congealed together, the Devil hath mar∣ried them together; now these may be separated violently, by some forcible judgements of God, that they cannot sin, though they would, as they have done; or else in a kindely, gracious manner, and that is by the love of God shed abroad in their hearts; for whatsoever is not done out of love to God, is not thank worthy, neither doth God accept it: But the bypocrite, when he is forced to leave his sin, it is with him, as it was with the Devils that possessed bodies, they came out indeed when Christ commanded, for they could do no otherwise, but sore against their wills, therefore they were vexed, and tore and rent the possessed party as they went out; thus they leave sin as unwillingly: Therefore let the love of God be kindled like a fire in thy breast, and that will separate thee from sin.

Fourthly, He turneth from sin, because of the unkindeness and ingratitude that is in every transgression: All sin hath rebellion in it, against God as our Soveraign, * 1.1123 and unkindeness against him, as a merciful father, and the fouutain of all the good we have: Now he that doth truly turn from sin, is much moved thereunto, because of the unkindeness therein to all Gods mercies, because God was so ill recompensed after his love to us: Thus God aggravates Davids sins, by enume∣rating the several mercies that were bestowed on him, If all this had been too little I would have given thee more, saith God; so many mercies, so many hot coals of fire, and this makes a man escape from his sins. We might also shew, that be∣cause these grounds of turning from sin, hold in every particular transgression, therefore their conversion is universal; but of that hereafter.

Now let us instance in those things that hinder this motion or turning unto God: And * 1.1124

First, Want of spiritual life: You wonder not if the dead carcass lie always in the same place, and do not stir it self; neither is it strange to see men dead in sin, and buried in the grave of it, never taking one step forward to heaven.

Secondly. As in corporal motion, there are two things requisite, the eye to * 1.1125 direct, and the feet to walk; so for the soul to turn from sin, there must be a right and pure eye, and there must be sound and good feet. The eye is under∣standing, especially faith, which is the pupil of the eye; that discovers the dan∣ger we are in, the judgements imminent over us, and this will make us rise up and walk. When that thick Egyptian darkness was, the people sate still, and did not stir out of their places for several days together; and thus men in darkness of minde, that know nothing of God, Heaven, or their own damnation, they sit still and see none of this evil coming on them.

Again, Affections are often called the feet of the soul; by these we turn from sin, when we are converted, love to God, grief for sin, and hatred of it, desire * 1.1126 and hope of pardon, and enjoyment of Gods favor: But the natural man is like the poor Cripple, that lay thirty years by the pool of Bethesda, he cannot move himself to be healed: As the poor bed-ridden man, he cannot stir or move himself; so neither can such, who lie sin-ridden, under the power and command of all foul iniquities.

Use of instruction, how much this Text, and this point of Conversion, con∣cerneth most of our hearers; for who is not in one evil way or other? Con∣version is not onely to be preached to those that are in the High-ways, Gentiles and Heathens, but to you who frequent the solemn assemblies; yet what hear∣er goeth home, and thinketh with himself, I am yet to be converted, I am yet to turn from my evil way? Do not easily perswade your selves, that the work is done already; no, such a change as this would make more noise in thy conscience, it would make more alterations in thy life; thy soul would have been in travel and pangs ere this manchilde had been brought forth: How art thou turned from that, which thou art committing every day? how art thou turned from

thy prophanenesse when it is still in thy mouth, in thy words, in thy hands, and act∣ions. Oh if you did consider you had to do with God, and scripture Truths will a∣bide so, when sin hath cursed and damned thee into hell, thou wouldst not let these things passe away as thou dost. You will know that conversion hath been preached unto you, and that all thy destruction and damnation is of thy self.

SERMON LXXVIII.

Of the wilful obstinacy that is in some men, with the causes thereof; and that ignorance of ones duty is no excuse.

JER. 18. 12.

And they said, There is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart.

WE have considered Jeremiahs Commission in the two parts of it. The next thing to be considered, is the successe, or the event of it: and here we shall finde blasphemy writ (as it were) on their foreheads. Nothing but peremptory, and wilful obstinacy against this so just, necessary, and reasonable an Exhortation, And yet were this denial like that of the younger son in the Para∣ble, who said, He would not, but afterward repented, and went, it had been more tolerable; but they persevere in this impudent disobedience: So that we may take notice of the aggravation of their resolved wickednesse. 1. In their perem∣ptory Negation, And they said, there is no hope: Although it was Gods goodness to invite them to turn to him, it was their advantage, not his; and although he threa∣tens them with that evil he is preparing for them, yet they say, No: And herein their rude and obstinate rebellion is more evident, in that they make no excuses, pretend no reasons, but barely say, They will not turn unto God from their sins. Those in our Saviours Parable, that were invited to a feast, though it was their great sin to make any thing in the world an impediment to their coming, yet they feign∣ed reasons, and were willing to be excused; but how they fell, the Prophe•• plainly sets forth, They will be what they are, and they will not change. And this their obsti∣nacy is further declared in a two fold amplification. First, in that Phrase, There is no hope: There is the same expression, and the Hebrew word in Chapter 2. 25. some render it, Desperatum est, It is desperate; we are resolved to go on whatso∣ever it costs us; Vatablus, expectoratum est, in this sense, our heart is wholly turned aside, and plucked off from God; we cannot love him, or obey his commands. Others, Obfirmati sumus, we are setled, and obdurate in our wickednesse, Jeremiahs preaching is in vain to us; he may hold his tongue, for we are set upon that which is evil. On Translators render it, There is no hope, and that may be in this twofold respect; First, We have for so long a time given our selves up to the waies of wick∣ednesse, we have thus long accustomed our selves to them, that now there is no hope that ever we should become better. Or Secondly, we have for so long a time provoked God by our wicked rebellions, that there is no hope for us to be ac∣cepted with God if we would return unto him: But this seemeth not so proper, because at this time God did hold out his Scepter of Grace to them if they would come in, and turn from their evill waies. Now you may demand, Whether the Israelites did in plain and direct terms answer Jeremiah thus? For it might seem

improbable that they would acknowledge their way an evil way, and yet live in it: whereas they must needs do so, if they did in terminis thus refuse the Prophet; For (say they) we will walk every one in the imagination of his evil heart: Or whether doth not the Prophet say, They said so, because by their lives and conversations, wilfully persisting in their former impieties; They said thus by their actions, though not by their words? They might do both; for we see the Israelites sometimes telling Jeremiah to his face, That they would not do what God had commanded them by his mouth, Jer. 44. 16. a notable place to discover their avowed and open disobedience to God.

Obs. That there are some men, who though they hear never so much of their duty to turn from their sins unto God, yet are wilfully resolved to continue in the same. It * 1.1127 was not Jeremiahs portion onely, or the Prophets and Apostles in former times, but in all ages the Ministrie of God meets with such incorrigible and desperate hea∣rers. Let the word of God sound as terribly, as that Trumpet will at the day of judgement: Let all waies be used, Johns austerity, or Christs meeknesse: the moun∣tains of their sins cannot be removed into a sea of tears, and godly sorrow. Do we not every day see this fulfilled? How few are the hearers that come with this pur∣pose, and prayer unto God, that they may go out from Gods presence, cleansed from their leprosie? That they who came swine, may return sheep? That they who came Crows, may go home Doves? This undoeth you, that you come not to hear, that ye may be changed, made other men, but build still upon your old rotten foundation.

To make this Doctrine like fire in your bowels, consider, That under the Mini∣stry of the word there are two kinde of sinful and wicked hearers. * 1.1128

First, Those that live in their sins, and in an unconverted estate, by either an af∣fected, or a grosse ignorance. Or 2. Such who have knowledge, and yet knowing∣ly, and wilfully commit those sins, that inwardly their own Consciences, enlight∣ned by the word, condemns them for. In these two ranks all wicked men may be placed: For as for Heathens, who have a meer negative ignorance or unbelief in God and his word, because they never had Prophets sent among them, some (Di∣vines) say they are not damned for the not knowing, or not believing of those things which are manifested meerly by revelation; but because they detained the natural light of Conscience in unrighteousness. We speak not then of such, but of those who are under the sun-beams of the word, and yet are frozen in their sins, (a Di∣vels miracle) or under the sweet droppings of the Gospel, yet are a barren wil∣derness: Now some of these persevere in their sins, from a sinful damnable igno∣rance. They know not the necessity of conversion: they understand not what all these sermons tend to: They are altogether unacquainted with such a work of Gods Spirit. Tthis ignorance doth not excuse. For the servant that doth not know his masters will, shall yet be beaten with many stripes, Luke 12. 47. because it is ei∣ther first, an effected ignorance, they desire to be in darkness, and not to see the light, that so they may the more quietly, and securely lye down in their sins; they will not understand, that so they may not do good: there is this horrible impiety up∣on mens hearts, that they are afraid of divine light: they shut the eyes, lest they should behold that which is Truth, or good: even as a man draweth the curtain that no light may hinder him to take his rest; as the thief hateth the light because it discovers his wickednesse. Take heed then thou are not in the number of such prophane wretches; thou carest not for hearing, preaching, for reading the Scri∣pture, for acquainting thy self and family with the principles of religion: This will breed scruples in thy Conscience: this will make thee see thy prophannesse, thy in∣justice, to be crying sins; and therefore thou stoppest thy ear with the deaf Adder, that no inchanting may draw thee out of the hole. This is affected ignorance. Or secondly, It is grosse ignorance, and that is which cometh by negligence, and pro∣phane carelesness: and this is the cause that most in our Congregations are so igno∣rant about Religion, about Conversion, and these main points of godliness. A pro∣phane

negligence, they have no hearts, no minde, no affections to such things; there is nothing belongs to their Trade, to their husbandrie, but they can skill in it, only in divine things they are as brutish as beasts. Think not that this ignorance will ex∣cuse you; say not, I am not book-learned, such things are too high for me: What, wouldst thou be thought a Christian, and yet the necessary principles of religion too high for thee? Thou art to lay aside thy endeavour after all other things in this life, till thou hast attained to this: If thou dost not eat of this tree of knowledge, thou canst never eat of the tree of life. Oh then that at last God would make us Ministers sons of thunder, to awaken and terrifie you out of this grosse igno∣rance.

The second sort of sinners living in their impieties, are these in the Text, who * 1.1129 have knowledge and instruction, yet are so desperately wicked as they will persist in it however: and such are all wicked men who live in grosse sins, that are not onely condemned by the word, but by a mans own heart. There is no Swearer, Adulterer, drunkard, but he saith, as these in the Text, No, but we will go after the lusts of our own heart. Now though the other are inexcusable, because their igno∣rance is wilfull, so these are much more to be reproved. Christ prayed, Father for∣give them, because they know not what they do. Luke 23. 34. But here it is rather, Father, let thy wrath fall on them, for they know what they do. Gregory and Au∣stin speaking of those places, They go quick into hell, and the earth swallowed them up quick, applie it thus (if by way of allusion it may be received:) such who sin wilfully, who know their sin, who feel their sin, whose consciences are quick to con∣demn them: Oh (say they) these go quick to hell, and hell swalloweth these alive as it were. Now it may easily be demonstrated, that many sinners are in this latter rank with these in the Text, They say, No, we will do as we have done, take the pleasures of sin we used to do, whatsoever is said to the contrary. Thus men fol∣low one another desperately into destruction: even as Saul, he first fell desperate∣ly on his sword to kill himself, and afterwards his armour-bearer as violently de∣stroyed himself. It is an heavy judgement of all judgements, thus willingly and wittingly not to murther his body, but his soul, which is the greatest sin of self∣murther.

In the next place consider (as was hinted before) that two waies we may dis∣cover this obstinate disposition; either expresly in words, by a publick owning this impudent rebellion, or in our actions and deeds onely: Of the former sort the Scripture giveth some instances, such as those that say, The Lord seeth not, and bid the knowledge of the most high depart from them, Job 21. 14. And again such as Ps. 12. say, Who is the Lord? our tongues are our own, we will not be controlled. Of the latter sort are those, who though they utter not this mischief with their mou hs, yet by their works they deny him. Therfore think not to say within your selves, We are not such impudent sinners, we do not belch such blasphemie with our mouths; for if thou goest on wilfully in thy wicked way, against all those admonitions and ex∣hortations that are dispensed to thee, God will judge thee in the number of such high offenders.

Therefore in the third place observe, What are those causes that tumble down * 1.1130 men headlong this hill of destruction, that they seemed to be carried into hell as vio∣lently as the Swine possessed by the divel were into the bottom of the sea; for men came not to be thus wicked at the first Temptation. And one Cause is, Atheisme and unbelief: Where this is, presently a floodgate is set open for all impietie and wickednesse, as Faith is the first foundation stone in the building of all godlinesse: a man must believe that God is, & that he is a rewarder of all those that seek him: so Atheisme and unbelief is the first sin that makes way for all other impieties. He be∣lieveth there is no God, and that God is not a severe Judge of those that do wick∣edly. Hence are those expressions of the most flagitious men; Is there knowledge in the most high? and God is not in all their thoughts: so that when the fear of God and his judgements is stricken out of mens Consciences by unbelief, you may call

that man Legion, for many thousand of Lusts will quickly possesse him; Oh then if thou wouldst be kept from this pit of confusion, daily quicken up in thee faith in God, and all his attributes, as the Scripture revealeth him, and fear of him in all thy waies; for if these will keep a man from swallowing Gnats, much more Ca∣mels.

Secondly, Another cause is long custome in sinning. This makes a mans Consci∣ence * 1.1131 like Leviathans scales, as Job speaks of; this doth not onely make a man dead in sin, but burieth him in the grave, and rolls a great stone over him: this makes a man like the fat beast prepared for the slaughter, and yet fils us for the present with all joy and content: These often say, There is no hope, We have lived thus long in the pleasures of our sin, and they are so habituated in us, that we cannot do otherwise. Hence experience tels us, that many men sin, and that grievously; yet they do not so much as think they are sinners, because custome hath taken away all feeling from them.

Thirdly, Prosperity and abundance of ease and plenty in the committing of their sins, doth also make men lift up themselves presumptuously against God: Thus God * 1.1132 by Jeremiah, I spake unto thee in thy prosperity, but thou wouldst not hear: and Sole∣mon observeth it, because judgement was not presently executed, Therefore the heart of man was set in him to do wickedly, Eccles. 8 11. and David also takes notice of this, when being greatly troubled at the prosperity of the wicked, and relating all things are according to their hearts desires, he addeth, Therefore violence com∣passeth them as a chain, Psal. 73. 6. What was it that puffed up Nebuchadnezzar, so that he made himself as God, and Tyre and Sidon, that they set their hearts as God, but outward greatnesse? therefore successe and prosperity in wickednesse, makes men exceeding bold, even against God himself.

Fourthly, Hardness of heart: This doth violently carry on men to wickednesse, for as long as that stone is, there can no mollifying, or softening impression be re∣ceived. * 1.1133 Thus the Apostle argueth, Rom. 2. Despisest thou the goodnesse of God, and after thy harduess and impenitent heart treasurest up wrath? hardnesse, and then im∣penitency. Oh what is the reason that men do not give over, but still add more wickednesse? Is it not because of this hardnesse? It is a vain thing for the Artificer to think to bring his cold Iron into any form or fashion before it be melted, and heated in the fire.

Fifthly, Despair, That sometimes makes a man heap iniquity upon iniquity; he thinketh he can be no worse then he is, and therefore he will eat and drink, for * 1.1134 to morrow he shall dye, he shall be damned: Thus as you heard some explained this, There is no hope, that is, we have committed such foul abominations, and have sinned so presumptuously, that there is no hope, God will not receive us if we should come. This was Cains condition, despair made him cry out, his sins were greater then he could bear; and therefore he never humbleth himself before God, but goeth on in his resolved wickednesse.

Lastly, The Divels great power and dominien that he hath over such men, makes them boggle at no impiety. These are the Divels instruments prepared for every * 1.1135 high degree of wickednesse: As God hath his servants, and precious vessels fitted for all his greatest imploiment; so these are by the divel prepared for the worst kind of drudgery: thus when the divel had entred into Judas his heart, taken greater hold on him then ever, then he can guide him to that perfidious act of wickedness to be∣tray Christ into his enemies hands, yea and can so horribly dissemble as to give him a kisse, pretending much reverence at that very time of treacherie. Thus you see what are those milsiones that are hung about such mens necks to presse them down into the sea. Here must be one Objection answered, and that is, How can men sin willingly, and knowingly? for is it not a received rule among Philosophers, and own∣ed * 1.1136 by Divines, that Omnis peccans est ignorans, All sins come from ignorance? And is it not also another received maxime, That no man can will evill, because it is evill, Nemo intendens malum operatur? and the reason is, because no facultie can be

carried out beyond his object: as the understanding cannot give assent to any thing that is false, it is impossible but it should believe that which is true, or appearing so; so it cannot be but that the will should will good, or what it judgeth good, How then can thy sin, when they know it to be sin?

The Answer is two-fold; Those mentioned rules are true, but thus men come to sin wilfully and knowingly. 1. Although they have the knowledge of sins in the general, and do in the universal believe these things to be sin, yet in the par••icular they do not consider it at that moment of sinning; so that if we take ignorance for imprudence and inconsideration that men do not weigh circumstances or actions in the balance, then all sins come from ignorance. Or 2. Men come to sinne wilfully, because as their Consciences tell them such actions are sins; so their sense or corrupt affections, present at the same time the pleasure and the profit of sin, and by this means, they take the bait, not attending to the hook; and thus the evill of sin doth not so much deter them, as the seemiug good of sin doth allure them.

Use of Admonition to all that hear this Truth. Take heed that there be not many among you of this wilfull obstinate rebellion against God: How can God or his Prophets judge it otherwise, when he hath not onely framed evil, but actually ex∣ecuted his severe wrath upon you by sore judgements? yet many return not from their evil waies. If you are not guiltie herein, Why then after so many Exhorta∣tions and admonitions dost thou yet embrace thy lusts? What is this but like these in the Text? to say, No, we will walk after the imaginations of our own hearts. To be sure thou wilt confirm that there is this incorrigiblenesse, if still after this Sermon thou shalt persist in thy wickednesse; for it will come to this, either (Lord) I am convinced, I will stand out no longer, I will give up my self to thee; or else, For all that is said, I am resolved to go on in my impieties. Oh do not think to plead igno∣rance, think not to say, Lord for give me, for I know not what I do: Yea thou dost know what thou dost, and thy own Conscience with the word of God doth constantly condemn thee for it. Now consider the aggravation of sinning thus wilfully. 1. It is an argument of one that is hopelesse, and incurable; for if thou mockest at the day of judgement, and carest not for the threatning of God, What remaineth to cure thee? Hath not God used all means to reclaim thee, and yet thou art in thy sins?

2. Consider, God will one day over master that unruly spirit of thine, he will turn thy laughter into terror, thy jollity into horror: Who ever hardned himself against the Lord, and prospered? Job. 9. 4. Think not that this impudent boldnesse, and pro∣phane securitie will alwaies animate thee; no, God hath his time when he will make thee tremble and quake before him.

SERMON LXXIX.

Of turning not onely from sin, but to God; And how many wayes men may do the former, and not the latter; Also, what it is to turn to God.

JOEL 2. 12, 13.

Therefore also now saith the Lord, Turn ye even to me with all your heart, and with fasting, and with weeping and mourning: And rent your hearts, and not your garments, &c.

THe former part of the Chapter is very elegant and copious in describing a day of darkness, of thick darkness; that is, a day of Gods judgements, and his fierce anger. The Prophet is very Rhetorical and Metaphorical, in setting this judgement before their eyes. Some understand these Verses con∣joyned together, of the Army of the Assyrians, or some other potent Enemy, that God would raise against the Israelites: But Piscator from Verse 25. doth probably gather, that this whole destruction in several Verses, 3, 4, 5, 6, 7, 8, 9. is not to be applied to any Army of men and horses, but to that numerous com∣pany of Vermine, Locusts, Caterpillars and Cankerworns, that God sent a∣mong them to devour their fruit and corn; which the Prophet calls verse 25. Gods great Army; and indeed the Prophets phrase seemeth to conclude this; for saith he of this Army, verse 4. The appearance of them, is as the appearance of horsemen, and like the noise of chariots upon the mountains shall they leap: Thus God many times useth the vilest and most loathsom creatures, to punish the stoutest and most lofty men; for as they say of Gods providence and wisdom in making of the creatures, he is Maximus in minimis, the greatest in the least; so is he most dreadful and terrible, in the most contemptible instruments. It trou∣bled Abimelech to be killed by a woman; & what a debasement was it to Pharaoh and Herod to be overmastered by Frogs and Lice? Oh how greatly is God to be feared! who hath thousands of invisible Armies, that he can raise to destroy those that oppose him. After the solemn and magnificent description of this dread∣ful judgement, the Prophet adviseth the Israelites, what is the duty God re∣quireth of them, their case is not yet desperate. Caterpillars and Locusts are loathsom to them; let their sins be so, which are indeed the true Cankerworms that destroy their mercies: This judgement would make the earth and heavens to tremble, verse 10. let it work so upon their hearts. As God would punish them with the vilest of creatures, so let them be more vile in their own eyes, then monsters and beasts: If they would have God turn away his judgements, let them turn from their sins.

This Text I have chosen, because it containeth the term to which of our con∣version:

We have already handled the term from which, and that is Sin. Now the term to which is to be considered, and that is, God; so that in the words you have the preface to the duty, and the duty: The preface containeth the au∣thority and divine command inforcing to it, Thus now saith the Lord; its the great God of heaven that requireth this, who by his word made heaven and earth, to whom the winds and seas obey; how much rather should man? Oh apply this to your hearts; Who is it but God that bids me turn from sin? its not the Minister so much, its not the Messenger or Ambassador so much that I re∣fuse, as God himself; Is not his wisdom and his Soveraignty enough to command present obedience. 2. The duty; and there is 1. The duty it self, Turn ye, which is dispatched. 2. The term to which of this motion, Even unto God. 3. The maner, With your whole heart. 4. The effects, With fasting and mourning. 5. The form or nature of it, Rent your hearts and not your garments. 6. The mo∣tive to incourage, For God is gracious and merciful, &c.

We are in order to fix upon the term to which, and that is God. Turn ye even to God. Even to me, implieth, that a man may turn and turn, and yet not turn even to him; he falls short of this center, he cometh not to his journeys end: From whence Observe,

That it is not enough to turn from our sins, but we must turn even to * 1.1137 God.

Its not enough to go out of Egypt, but we must enter into Canaan; its not * 1.1138 enough to hate evil, but we must cleave to that which is good. Turn to me, even to me; let nothing else be the center, the end of your motion. This point is of great consequence; for hereby I shall discover the counterfeit conversions of many, And so set the true and counterfeit together; and not as in other Texts, handle the counterfeits separately by themselves. That it is not enough to turn from sin, unless we turn even to God, appeareth by that complaint, Hosea, 7. 16. They return, but not to the most high; they are like a deceitful bow. How do they return, but not to the most high? because they were diligent in fasting, humiliation, and the outward exercises of repentance, but still they were hy∣pocrites in heart; and therefore proverbially compared to the broken bow, that seemeth, as it were, to send forth its arrow directly upon the mark, but the string breaking, it either falls on the ground, or flieth back on the face of the Archer; so they seemed by all their external duties, to aim at God, and eye him, but all fell upon themselves; they looked no further then to their own advantages. For opening of this, consider, how many ways men may turn from sin, and yet not to God. 2. What it is to turn even to God. And

First; Men turn from sin, but not to God, when they commit them no more, be∣cause * 1.1139 the temptations and occasions are taken away: So that if they would, yet they cannot have an opportunity to satisfie or accomplish their lusts: There is nothing more ordinary then this, men conclude they are converted, because they do not sin as they have done; whereas the true cause is; the temptations and opportunities are removed; so that there is not the work of Gods grace changing thy heart, but the work of his providence removing the objects there∣of. Snakes and Adders they lie in their holes, and are alive as well in winter as in summer, yet because in winter they want the warm reviving beams of the Sun, therefore they appear not out of their holes: Thus sin, it may be, is as lively and powerful in thee as ever, but there are not the kindely and warm temptations to draw it forth: So then, this is no turning to God, because thy heart is still the same. The Lyon is a Lyon, though his claws be pared off, and he tied up in a dungeon: That King who stretched out his hand to lay hold on the Prophet, and his arm withered, was never the more innocent, because he did not actually commit his designed mischief; and certainly if the hearts of godly men have deceived them, that they have thought it not possible for them to commit such sins, as they have been warned about; as we see in Peter about

his Apostacy, no wonder if wicked men do so greatly delude their own souls: It may be then thou canst not be unclean, as thou hast been, thy body is an old painful decripit body; thou canst not be such a Prodigal as thou hast been, for thou hast not wherewith to do it: Alas! thou art not converted from sin, thou art onely deprived of the instruments of sin; therefore stand thou by, for here is no glad tidings for thee.

Secondly, They turn from sin, but not to God, that forsake their gross wicked * 1.1140 ways, but then either go no further then meer civility, or else divert to some superstiti∣ous way of worship: This is much to be regarded, for here men swallow down poyson, while they think it is honey: And

First, those that turn to civility onely, dye in the wilderness, and never come to Canaan; yet this is a great conversion and change in the worlds account: If they see a Prodigal turned a good husband; if a dissolute debauched man, a so∣ber temperate man, they cry out, Behold a true convert! but this is to turn half way onely to God: They leave the sin, and set upon the contrary duty, but from false and infirm principles: They turn not to God, to close with him, to receive him as their Lord and King, onely they have some inferior reasons, which make them thus change their lives: Fear of poverty and hardship makes them better husbands; so the indangering of their bodily health by gross in∣temperance, makes them more sober: Now in all this a man, though he turn∣eth from his sin, yet because his motions are onely humane, such as wise Hea∣thens have propounded to themselves, therefore they turn not unto God: These that from prophane men, turn to be meer civil men onely, and not godly, are, as it was with Jonah, who had got a goard to defend him from the heat of the Sun, and he thought now he had a sure defence, but a worm ariseth presently to devour it: So thou who art turned more civil and ingenious then once thou wert, beginnest to bless thy self, and admire thy condition, not considering that for thy black coals and dirt thou didst wallow in, thou hast not found gold, but copper. We may indeed, as our Saviour did, look upon such who have this change, and love them, and yet say, Thou art not far from the Kingdom of Heaven. The Prophets and the Apostles press a far other conversion, then the most exact Moralists among the Heathens; when therefore thou beginnest to turn and change, be sure thou goest to the proper end of such a motion; stay not in any thing but God; do not take up thy lodging any where, till thy soul rest on him.

But the second miscarriage in turning from sin, may be into some superstitious and seemingly zealous worship of God; and this is more dangerous poison then the former. It hath been the case of divers, when afflicted in conscience for sin, and feeling the load and burthen of it, presently to fall upon some austere superstitious exercise of Religion, which God never commanded, and by this means they think to make God amends, and to give satisfaction; but this is not so much conversion as subversion. Suppose the Pharisees had gained several pub∣licans and gross sinners to become their Proselytes, to leave their former foul sins, and to be very diligent and strict in outward superstitions; yet our Saviour saith, That such were made the children of wrath; they were not turned to God, but in some respects more from him: Take heed therefore of turning from a publican, to become a Pharisee; this is destruction still: And yet this kinde of conversion is for the most part onely acknowledged in Popery; for they speak much of their converts and conversion, but what is that which they so emi∣nently commend? viz. When men living in the world, and guilty of gross sins, do begin to feel the terror and burthen of them, and thereupon enter into some Monastery, joyn themselves to some Religious order, as they call it, and this i•• conv〈…〉〈…〉 easie and sutable to flesh and blood. As we see the Jews very forward for any 〈◊〉〈◊〉 Sacrifices, though they were ten thou∣sand Rams, and thousand Rivers of Oy••, when yet they would not turn from

one sin; and thus it is here: To bow to Altars, to go on pilgrimage, to keep a strict Lent, these are far more easie to flesh and blood, then to mortifie sin, Habes quod in to occidas, said Austin. Though we have not Rams or Sheep to kill for Sacrifice, yet we have several lusts to mortifie, and this is a greater pain: So then, beware of this delusion of Satan; for if he cannot keep men in pro∣phane security about their sins, but their consciences will tremble and cry out; then he leads them into dark superstitious ways, and so they damn themselves in a narrow way, that leads to hell; for there is a broad way to hell, and there is also a narrow straight way, which the troubled conscience of a man findes out, wanting the guide of the Scripture: And the Devil makes such take up their cross and follow him.

Thirdly, Then we turn not to God from sin, when we onely change the practice * 1.1141 of sin, gross foul bodily sins, to more spiritual soul-filthiness: As when we with indignation cast away our prophaneness and scandalous ways, but this filleth us with pride and self-confidence, and a carnal trust in our Righteousness: Oh this is not turning to God, but further from him then ever; I come not to call the Righteous, but the sinners to repentance, saith Christ, Mat. 9 13. such as are al∣ready conceited with a self righteousness, because with the Pharisee, they can say, They are no Theives, no Adulterers, nor like other men, these are in a di∣rect opposition to conversion. This was the great sin of the Jews, they went about to establish their own Righteousness, Rom. 10. 1, 2. to set up their own Dagon; but alas, that could not stand before God. Take heed then, that when thou hast cast out some black Devils, there come not white ones in the room; the Devil transforming himself into an Angel of light: Oh its a great matter, when these unclean spirits are cast out of the soul, what comes in the room thereof. Alas! the Parable tells us, that a mans heart may be garnished and fur∣nished to prepare for those Devils that are seven times worse, Luke 11. 25. and as this holds for self-righteousness and pride, so for vain disputations, and affect∣ing new opinions in Religion; for if thou hast given over all thy prophaneness, and on a sudden all thy strength runs out in disputations about Religion: Thou dost not minde mortification of sin, and close communion with God, but thou art of this opinion, and that, and runnest roving up and down in Religion, this is an argument thou art, it may be, unsettled from sin, but yet not settled upon God; Thou art too much a seeker, for it may be thou hast not yet found God. Do not thou think conversion is an exchange of one sin from another; no, its a well advised renouncing of all, and taking God in the room of them.

Fourthly, Though we leave sin, yet we do not turn to God, when afflictions and * 1.1142 calamities are the onely motive to make us keep off: So that we are beaten from our sins, as the dog from sheep, our hearts are not turned to hate those lusts we once loved: This was that which made the Prophet say, They returned not to the most high; because though they were constant in prayer, and humiliation, and fasting; yet it was meerly to divert judgement, and out of love to tempo∣ral mercies: And thus also Zachary the Prophet expostulateth with the Israelites, In those moneths, did ye fast to me, even to me? was it not for your selves? Zach. 7. 5. If therefore these temporal calamities be the great wheel to set all agoing, you return not yet to God.

Lastly, Let a man turn never so far from the committing of any gross sin, yet if * 1.1143 still he do not turn from himself, his self aims, self-ends, self principles, self interests, he is not yet turned to God; For conversion is the unhinging of the soul, hanging it upon another hinge, or setting it upon another bottom then it had before: Therefore the whole requisite to a Disciple of Christ, is comprised in this, To Deny himself: If a man deny his lusts, his sins, all his outward wickedness; yet if still he hath not denied himself, he hath not killed the Serpent in his head, and therefore he will revive again; for therefore were sins committed, because they were self-pleasure, self-ease, or self-profit: This was the blood that ran

in every vein; therefore till a man be no longer himself, till he be converted and turned from himself, what a change soever may be in his life, yet he is not turned to God. Thus you see, that several ways men may turn from their sins, and yet not close with God; they are removed from their former life, as the dove was sent out of the Ark, but they have not found any place to rest their souls upon. Oh how much doth this concern you, who have made some motion from sin! you will not, you cannot, you dare not live as you have done: Oh! but upon what terms is all this? Thou mayest turn from sin, and yet go round and round about, till thou hast fallen into the same sins or worse again: As some wan∣dring traveller, that hath lost his way, goeth directly to that place at night from whence he came in the morning: Oh take heed of being a broken Bow, to have all thy seeming turnings to God prove frustrated.

In the next place, let us consider, What it is to turn to God, even to him: And

First, it is, Because he is displeased and offended by sin: This is the very quin∣tessence * 1.1144 and differential mark of conversion. David bewailed this consideration in his sin; and the Prodigal, when he became a convert, this wounded his heart, Father, I have sinned against heaven, and against thee, and am no more worthy to be called a son: All is but forced and counterfeit in conversion, till this be the great motive to set all on work: This will hold for all sin, and at all times, whether in prosperity or adversity, life and death.

Secondly, To turn even unto God, is to be unquiet and restless in soul, till we do * 1.1145 enjoy his favor, and the light of his countenance: So that if all judgements for sin be removed, if all outward comforts and abundance overflow, yet all is nothing, till God be reconciled: Thus it was with David, Restore joy (saith he) and heal the broken bones, Psal. 51. This is a sure Touch-stone of grace, when honors, riches, and all outward accommodations are nothing, unless God speak peace: As Hu∣man said, when he spake of all the honor and greatness he had, yet all availed him nothing, as long as Mordecai lived: Oh say thou much rather, All health, friends, children, comfort me nothing, till God cause his face to shine upon me! Oh desire to bathe thy soul in this meditation! this will manifest the up∣rightness and sincerity of thy conversion: O Lord, in thy light is life, comfort, happiness, and all things else.

Thirdly, To turn to him, even unto him, is when the soul being weary of sinful delights, and earthly pleasures, doth wholly repose it self, and rest on God as its true and * 1.1146 proper center: It was the speech of a true Convert, Lord, whom have I in heaven but thee, and whom in the earth but thee? it was the speech of the converted Church, I will leave all my lovers, and go to my first husband, for then was it better with me then now: Thus in true conversion, the soul forsaketh all, and cleaveth to him onely, Jer. 3. 14. Return, O Israel, for I am married to you: No conversion, as long as God is not the onely center of thy soul; if thou hast other objects, be∣sides him, if other lovers besides him, thou art not turned even to him.

Lastly, To turn to God, is obedientially to resign up our selves unto him as a Lord, & our Soveraign, whose commands we wil faithfully obey, whose Laws we * 1.1147 will readily submit unto: Thus Paul, when converted, Lord, what wilt thou have me to do? and the Church cryeth, when converted, Come, let us return unto the Lord; as if she would say, Behold, here I am, do what thou pleasest: So that to turn to him, is to be like wax before the fire, melted into what form God would have it.

Use of Examination, Hast thou forsaken thy sins? art thou no more the beast, the Devil thou wast once? Oh Consider, and again consider, upon what * 1.1148 terms thou and sin did part: How hast thou closed with God? is he thy center, thy fulness? doest not thou take a picture for the true person? doest not thou lodge in some thing on this side God? Oh what sad shipwrack is that which is near the very haven! To turn so far and yet at last to be turned into hell! To get so far out of Egypt, and yet to have Pharaoh recover thee again: Fear imper∣fect and insincere conversion, as much as prophaneness.

SERMON LXXX.

That our turning to God must be with the whole Heart; Wherein Hearty Conversion consists, with the effects of it.

JOEL. 2. 12.

Turn ye, even to me, with all your heart.

THe object, or term to which of our Conversion hath been dispatched, we come to the manner how we must turn to God, and that is, With all thy heart. God doth not say onely, as in another place, give me thy heart, but all thy heart, Prov, 23. 26. The Scripture doth for the most part make the heart the seat of the rational soul, as if all understanding, reason, and affections were placed there, and herein it doth contradict the opinion of most eminent Philosophers, who make the brain or the head, the seat of the rational soul; now some learned men think that therefore the Scripture makes the actions of the soul to flow from the heart, because God doth not make any account of meer speculative, or brain knowledge; but as it is accompanied with the strong affections, and motions of the heart, which put a man upon practice. Aristotle observeth that loose dissolute practices, do not corrupt the habits of meer speculative sciences, as the Mathematiques, &c. but they do quickly destroy practical habits, as prudence and the abilitie to guide and govern our actions. Now the end of the Scripture being wholly to make us good, and to reform our lives, which cannot be done without the vigorous and strong affections of the heart, doth therefore attribute all to this, in so much that a good heart, or a bad heart, are made the good or bad treasury of a man. So then howsoever in some places of Scripture, Mat. 22. heart is opposed to minde, and to soul, and strength, yet when it is put alone, as here, then it stands for all these, and in this sense we are to understand it, Turn to God with all thy minde, thy soul, thy might, with all thy heart.

Obs. That we are to turn from our sins, even to God, with all our heart. This * 1.1149 [Whole heart] is but two words, but hath very great matter and consequence in it: for a man to mourn for sin, to seek to God externally onely, or with his whole heart, differ as much as a picture and a live man, as real burning fire, and painted: To leave sin unwillingly, as Phaltiel did his wife; to turn to God with a deceitfull heart, is very abnominable. If a false balance be so abominable unto him, How much more must false and deceitful, or heartlesse conversions? But this sacrifice doth not so much need an exact division, or cutting of it, as to be bur••••, or offered up in the flames of our affection. * 1.1150

Let us therefore consider, First what it is to turn to God with the whole heart, and then the consequents of such a total conversion.

And First, To turn to God with the whole heart, is when we do not reserve any part thereof for any sin, when we offer up our selves an whole burnt offering, and not like those Sacrifices where God had but part, and others they had part: such a con∣version

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Herods was, that did many things gladly, but not all things: such a Convert was Judas, Did it not seem a glorious thing in Judas to forsake all, and follow Christ? but yet still he kept part of his heart for a lodging to receive some Lusts. And such half hearted Conversions are frequent in the world: Experience teacheth us of many who turn from divers sins they once lived in; but there is one or two endeared sins, and those they would joyn with God. Thus they attempt a contra∣diction, to make light and darknesse have communion, to cause an agreement be∣twixt Christ, and Belial. As the Idolatrie of some is recorded, who feared God, and yet worshipped the Idol gods of the Heathens: They would have the Ark, and Dagon also; so these would turn to God, and to some beloved sin also, as if a man at the same time could turn one eye towards heaven, and the other down∣wards. Oh fear least it be said to thee, as it was to Ananias and Saphira, Why hast thou detained part of the price? Thou hast not lyed to man, but to God, Acts 5. 3. and so thou dealest deceitfully with God, who will not be mocked, as if thou hadst par∣ted with all thy sins, destroyed all thy enemies, and yet hidest some, as Rahab did the spies, that they might not be discovered. Know then that he who turneth to God, with all his heart, doth not wittingly or willingly spare any one Agag, he doth not keep any one Isaak alive whom God would have sacrificed. Oh what a sad conviction is this of the insufficient, and imperfect conversion of thousands: If it be with thy whole heart, How comes sin and the world to have so great a share of it? Remember the first Commandment, Thou shalt have no other Gods before me. God is a jealous God, not onely when his worship is given to other nuncupative Gods, but when thy heart and affections are given up to any Object besides him.

Secondly, To turn to God with thy whole heart is with our utmost might and endeavor, and highest perfection we are able to closewith him. It is muchdisputed in what sense * 1.1151 the whole heart is required in that commandment, Thou shalt love the Lord with all thy heart, with all thy soul, and with all thy might. The Papists give too low an Ex∣position, making it to be no more then sincerely or truely. Thus they bring down the Commandment to our power, and not make that to rise up to the Command∣ment, but by the concomitant phrase, With all thy might, it is plainly meant the utmost perfection of a man, and therefore can never be perfectly fulfilled in this life; yet a perfection the godly have, though it daily need more perfection, & in this sense we turn to God with the whole heart, when we cleave closer and closer to him; and draw nearer and nearer: So that this opposeth all faint, wearisome, and imperfect turnings to God. God complained of the Israelites, That they were weary of him; and such is the listlesnesse of man to what is good, that he quickly turneth out of the way, or fits down before he comes to an end. Thus they did not turn to God; that be∣gan in the spirit and ended in the flesh, Gal. 3. 2. and that with Lots wife look back, wishing for their old lusts again. It was no wonder that the Prodigal should with all his heart go from his swine, and his husks, to the dainty food in his fathers house; but if after that he should have gone from the fatted Calf, and been weary of his Fathers musick to his old husks again, this had been intollerable Apostacie. Do thou say then when turned to God, as the Church did, I held him and would not let him go, Cant. 3. 4. Do not go forwards and backwards as the children of Israel did in the wildernesse: Oh if thy whole heart were in this work, thou wouldst be more earnest, violent, and pursuing the enjoyment of God.

Thirdly, To turn to God with the whole heart, is to do it sincerely and uprightly. Oh this God hath complained of in the Israelites, that in their seeming conversions, * 1.1152 their hearts were not upright, and unfeigned in them: they did but dissemble with their tongues, and as it is said of faith, may we not also say of uprightnesse, When the Son of man shall come, shall he find uprightnesse on the earth? He may find the Chri∣stian faith, he may find praying and hearing, but shall he find sincerity? Thus the whole heart is very often used in the Scripture for a sincere and upright heart, as on the contrary a false hypocritical heart is excellenty called an heart and an heart. Oh this is too ordinary to pray with an heart and an heart; to confesse sin with an

heart, and an heart: An heart seemingly for God, and yet an heart for sin also: an heart apparently for Christ, and yet closely for the world also. This is commonly made the difference between the good Kings, and those that had a glorious shew of goodnesse, but wanted the power of it. The one is said to seek to God, or cleave to God with the whole heart; the other had an heart and an heart. As therefore the time was once when thou wert afraid of prophannesse, and grosse impieties: so now take as much heed of hypocrisie, and falshood of spirit.

Fourthly, To turn to God with the whole heart, is to have the heart all one in this * 1.1153 work, not to be overcharged with distractions and divisions of thoughts about other things. Thus David prayeth, Unite my heart to fear thy name, Ps. 86. 11. and dividing cares and thoughts, as also distractions about many things are frequently forbidden. Oh this is admirable, and comfortable, when the whole soul is inclined but one way, and that to God. As the Scripture speaks of a city, or family, it is excellent where they are all of one mind: so it is well when a man within himself is all the same way; nothing dividing, distracting, or disturbing in his motions to God: to run well, and to have nothing hinder. Thus some expound that promise, I will give them one heart, Jer. 36. 32. that is an heart not divided, not distracted, but wholly bent upon one object. As a Kindgom divided against it self cannot stand, so neither an heart in this sense divided; some thoughts for God, and some against him; some affections pressing towards him and some pulling back from him, so that if thy heart be wholly turned to God, Oh what a sweet harmony will there be in that motion. No unequal walking, no harsh jarring: but this being the predominant object, will carry all along with it. Indeed it follows afterwards, Rent your hearts, but that is a renting off from sin, not a renting it between God and other things. Do thou then grow acquainted with thy own heart more, see what it is that doth hinder thee from the one necessary thing: Is this turning with thy whole heart to God, when it is divided into many objects? Oh let thy heart rather be as the Tem∣ple was, into which they might bring no unclean thing, neither might men of no businesse walk there up and down.

Fifthly, He turneth to God with his whole heart, who doth not entertain any thing, * 1.1154 Supra, contra, aeque, or cum Deo, Above, or contrary, or equall, or with God: So that if all these particulars are necessary, we must conclude that conversion is a rare work. For first to turn with our whole heart, is to prefer nothing above God. This Christ makes a fundamental requisite in every convert. A man must hate Fa∣ther, or Mother, and his own life for Christs sake. Oh the wonderful change then that this converting grace makes upon a man: now his right eye, or his right hand is not dear unto him in respect of God, and is it not good reason that he who is the most high, should have the most high affections, the most high desires? is it not rea∣son to bid all things come lower, that God may have the highest room in our hearts. Oh but how many proclaim that there is a great gulf between them and conversion, for are not their base and filthy lusts preferred before God? is not the Divel obeyed in his lusts, rather then God in his Commandments? so that such instead of turning to God, with their whole heart, thy are turned to their sins, and to the world with all their heart: see then what that is which thy heart doth seek in the first place. The true Convert giveth the best and choicest of his thoughts and Affections to God: He now comes to Christ every day, and poureth out as it were a box of pre∣cious oyntment, the most excellent and quintessential vigour of his soul.

2. As an hearty Conversion makes a man prefer nothing above God, so neither any thing against him, he will much lesse love that which is hated and loathed by God. Oh then if thou art turned unto God, how comes it about that his enemies and adversaries do so often lodge in thy bosome? How is it that the prince of darknesse findes the Gates of thy soul open, when the prince of Glory should come in? No man can serve two contrarie masters: It was a plain argument that Dalilah was not heartie for Sampson, because all her projects were to advantage the Philistims, that were deadly enemies to Sampson; and so when all thy desires and purposes

are to promote the waies of sin, to further the Kingdome of Satan, thou mayest quickly conclude thou art far from conversion. As Joab adjured David, Thou lovest thy enemies better then thy friends: so mayest thou expostulate with thy own soul, That it entertaineth her own damnable enemies, rather then her friends who would bring the greatest good to her.

3. Hearty conversion goeth further still, and loveth nothing equally with him; for where all the heart is, there all the heart cannot be any where else: God will have all or none. It was the false mother that was willing to have the child divi∣ded; the divel will take half, because in that he hath all.

Lastly, Still higher the true Convert goeth, for he entertaineth nothing with God: Minus to amat, qui tecum aliquid amat. So that God being the Center, and the ultimate repose of the soul, he entertaineth nothing with him in that relation. There are some things that do so challenge a primacy, that they admit nothing with them, as we say in our controversies with the Church of Rome: It is a contradi∣ction to say, a primary head, and a secondary head; so a primary husband, and a secondary husband; and thus it is here: God is the head, the spouse of every faith∣full soul, and so he will have no co-partner with him. And although we are allow∣ed to love lawful comforts here below, yet because all are in subordination to him, and because of him, therefore still God is onely beloved. As we say, Such an house is such a mans, because though there be many servants, many attendants, yet because they are but servants, and one master onely, therefore it is his house only: so it is here; The heart of a Converted man is onely Gods, and for him, because though other things be received, yet as servants onely, and with reference meerly to God. Thus we are said to turn to him with all our heart. Oh then if all these things go to an hearty Conversion, In how narrow a compasse will this work be found? Who that heareth these things may not cry out, And who then can be saved? Who may not begin to make a stricter search into his heart?

In the next place, Consider the effect of this hearty Conversion unto God. And

First, It is inseparable for the future. He that hath turned from his sins to God with all his heart, will never go back again, as Hypocrites, and Apostates do, such * 1.1155 backsliding argueth that they never were rooted, or built up upon this rock: see how confidently that eminent Convert Paul tryumphs, Who can separate us from the love of God in Christ? Rom. 8. And there he challengeth all things that can be named; so true is that, He which drinketh of this heavenly water, shall never thirst more, John 6. 35. He becomes even like God: He prayeth, heareth, be∣lieveth, and loveth God; and in these things he changeth not. Oh this incon∣stancy and unsetlednesse, is a plain enemy to hearty Conversion.

Secondly, Hearty conversion to God is insatiable: it hath never enough of God, still it would have more in him, as we see in David, how full of longing and pant∣ing * 1.1156 expressions after God! It will never repent him that he did turn to God: He will never say, It was better with me when I enjoyed my pleasures, and my lusts, then since I took God for my portion. And now here is one thing more to Solo∣mons four things that never say There is enough, and that is a Godly heart enjoy∣ing God.

Thirdly, This turning with the whole heart is invincible, nothing can conquer it: This fire will dry up all waters: A man that hath an half heart, or a weak and * 1.1157 lazy heart, will quickly be beaten back. A Lion in the way, or tall Giants will soon discourage some men from Canaan: but where the whole heart is fixed, there it will break through stone walls: Christ became our Saviour with his whole heart; and because this Law was written in his heart, hear how readily he speaks, Re∣hold, I come to do thy will, O God, Psalm 40. 8. This made him conflict with Death, and all Agonies through his Fathers displeasure. No wonder then, till thy whole heart be in Conversion, if thou delayest, and findest out many ex∣cuses.

Lastly, This turning with the whole heart, is accompanied with much joy, delight * 1.1158 and pleasant sweetnesse: What is done with all the heart, causeth a great deal of joy. Thus God saith, He would rejoyce over his people, and do them good with his whole heart, Jer. 32. 42. An admirable expression to shew what joy and delight God would take in doing good to them: so that to leave sin with some trouble, with many murmurings and repinings, argueth all thy heart is not in this work.

Use of Exhortation, to take up this Duty. God meeteth with many hypocrites, and in nothing more then in their turning to him: men would seem to do some∣thing, they would gladly be thought Converts, but (alas) these things are not done with their whole hearts. And know this, to turn with all the heart to God, is a work of great difficultie and rarity. As Christ said in another case, were there not ten cleansed, but where are the nine? There hath returned but one. So of those many that pray, and weep for sin, and say they will become new Converts, may we not say, There is but such a man, and such a woman, that turn with all their heart? Now be moved to this cordial hearty Conversion.

1. Because the work of the heart is more accounted of by God, then all thy out∣ward worships, though never so diligently, and zealously performed: Rent your hearts and not your garments: God cared not for rent clothes, when mens hearts were too sound in sin: and so, a broken and contrite heart, thou wilt not despise; this is preferred before whole burnt-offerings.

2. Thou hast turned to sin with all thy heart, thou hast drudged in the world with all thy heart: Now which is the most large and ample object to fill thy heart: God or sin? God or the creature? Fecisti Domine cor nestrum, & irrequietum est donec ad to veniat. Oh be for ever ashamed that thou shouldst have thy whole heart for sin and the Divel, and not for God.

3. To turn imperfectly, and faintly, will be the greater confusion to a man; for thou hadst almost laid hold on God; thou wert very near closing with him; thou wert almost entering into the haven, and then some suddain blasts of sin or other, drive thee back again. Oh thou that beginnest to run in this race, What hinders thee that thou dost not get the prize?

Lastly, Thou wilt one day lament and mourn with all thy heart, that thou hast neglected the day of conversion; but then it will be too late. Would not the dam∣ned in hell with all their heart be delivered from eternal flames, and put into a day of grace again? Do they not with all their heart, and all their soul roar out for their undone estate to all eternitie? Oh that at last these Truths might prevail with you: Oh that it might be no more published in Gath, or Ashkelon, That our preach∣ing is not converting.

SERMON LXXXI.

Of Tears and Sorrow for Sin; And that they must accompany Conversion.

JOEL. 2. 12.

Turn even unto me, with all your Heart, and with Fasting, and with Wee∣ping, and with Mourning.

THE third part observable in the division of this Text, is the effect, or if ye will, the concomitant property of a cordial Conversion to God: for we being not immateriall and spirituall substances, as Angels are, but com∣pounded of a soul and a body: therefore many affections are required of us as so compounded, which spirituall substances are not capable of: such are these in the Text, Fasting, Weeping, and Mourning. So that tears and bitter weeping for sinne, are a good sign to evidence an hearty Conversion to God. As for Fasting required also in the Text, that is not commanded primarily and intentionally for it selfs sake, but as its instrumentall and subservient to prayer and mourning for sinne; for as precious seed sown in Bogs and Quagmires, can never come to any maturity; so neither will any duty of humiliation thrive, where the body is not by fasting or debasement prepared for it. What ever else needs explication in the words, shall be discussed in the Doctrine.

Obs. That true and hearty Conversion to God from sinne is to be accompanyed with sorrow and tears for sinne. Its not a slighty, formall craving of forgivenesse * 1.1159 from God, but the soul is so wounded and pierced, and in such agonies, that many tears flow from it. The Scripture commands this sorrow, promiseth such a mel∣ting heart to those that are converted; and we have many examples of those who were hard rocks; but when converted, much water of godly mourning came from them. For a command, (because some have thought this afflicted, mournfull spi∣rit, to be an old Testament-spirit, and not beseeming the spirit of Adoption in the Gospel:) See it in the new Testament commanded, James 4. 9. Be afflicted, and mourn and weep, let your laughter be turned into mourning, and your joy into heavinesse. This is required of Christians in the new Testament. And as the Spirit of God did once move upon the waters, so he will still upon spiritual humiliation. This exhortation is directed to those that were fallen into grievous sins, and there is no other way for peace, but through this salt sea of tears. Every word is em∣phaticall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be miserable and wretched; that is, be inwardly tou∣ched with a deep sense of your sinnes, which make you miserable. Oh, he that is turning to God from his sinnes, must cry out of himself; O miserable and wretched man that I am, what shall I doe? where is any ease? who will poure oyl in my wounds? The other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mourn, isallusive to the custome of mourning in the old Testament, when they went in Sackcloth and Ashes. Thy soul ought to be full of pensivenesse, and bitternesse, as Tamars was, after she

had been destowred, and thrust out of doors; she teareth her garments, puts Sackcloth on her head, wrings her hands, goes wailing; And I, whither shall I goe? So sinne and the Devil have ravished and constuprated thy soul, which should have been left pure to God. Oh cry out, and make bitter lamentations, for thou art undone for ever, unlesse the grace of God interpose. Let your joy be turned to heavinesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, such an heavinesse and grief as may be seen in a mans very looks; Thar all may say, What ailest thou? What troubleth thee? Thus as they abounded in carnall pleasures, and sinfull delights; so now all must be turned contrary; and as this is commanded, so our Saviour makes those blessed that practise it: Blessed are they that mourn, Matth. 5. 4. viz. for their own sinne, and the sinne of others; for they shall be comforted: yea he denounceth a woe to those that laugh and are merrie, that never rend their hearts, or wound their souls for the sins they have committed. Oh then blesse God, and count it an happy time, when God shall turn thy barren heart which was like a wilderness, in∣into running streams for sinne. This is so necessary, that its a grace particularly promised under the Gospel, Zach. 12. They shall mourn, as one mourneth for his only begotten Sonne. See there is the spirit of prayer and mourning promised under the Gospel, and that for sins against Christ, as cordially, affectionately, and a grie∣ved manner, as a mother cryeth for her onely Son. You have examples also for this in the new Testament. Did not Mary Magdalen make her head a fountain of tears, that could weep such showrs as she did? Which made Chrysologus say, Ter∣rarigat Coelum. Could she have cryed more heartily for the losse of her onely child, then she did for her sins? And thus Peter, after his relapse, upon his recove∣ry, is it not said, He went out, and wept bitterly. Matth. 26. 75. So that you see it a∣bundantlie proved, that our turning to God, ought to be with mourning and wee∣ping: but yet the point so generally delivered is subject to misconstructions; and therefore take notice of these particulars.

First, That these waters of tears may arise from a four-fold Spring or Foun∣tain: As, * 1.1160

First, There are Naturall tears; Such which come naturally from the complexi∣on, or peculiar disposition of the bodie at that time. Philosophers say, That onely man of all creatures doth properly weep; and they dispute much about the effici∣ent cause, and nature of teares. Gregory Nissen, one of the Ancients, that had much learning in naturall Philosophie, makes the cause of tears, to be the vapours that doe upon the apprehension of any evill, quickly arise by consent from the com∣motion and stirring of the bowels, which ascending to the brain, by the coldnesse thereof are presently heated and congealed into water; as clouds are by the coldnes of the middle Region: Yet latter Philosophers reject this: but my purpose is to speak of weeping and tears, not as a Philosopher, but as a Divine. This is certain, there are natural tears, which arise from a tender complexion, whereby children and women are more ready to weep then men, and some men more then others: yea Aristotle observeth, some Drunkards are very prone to weep while they a∣bound with liquor; we call them, Magdalen Drunkards, that while they are full of Beer, and like beasts, will then crie and weep, and complain of their sins: but these tears being nothing but the excrementitious humour of vapours within, they are not at all to be regarded. Some Godlie men have complained, that they cannot weep, nor shed tears for their sinnes. They can for other things, Temporall evils, that afflict sense, but not for sinne. To this I shall Answer anon.

Secondly, There are worldly tears, and carnall weeping; and that is when we weep for the losse of any temporal mercy, or the evill of any misery come upon us: such tears are daily to be seen among us, who live in the world, that is nothing but a Valley of tears. This Christ forbade, when he said, Weep not for me, but for your selves, Luke 23. 28. And this might be every day published aloud, Weep not for the losse of such mercies, Weep not because of such miseries, but because of

sin and the losse of God. This when immoderate, is an heavy sin, and it worketh death, as the Apostle saith, and is repentance that must be repented of, 2 Cor. 7. 10.

Thirdly, There is hypocriticall weeping. The tears of Crocodiles, when men fast and publickly mourn, yet all this is because of temporal respects, not because * 1.1161 that God is displeased. We have too much of this weeping also: God com∣plaineth of such sorrow among the Israelites, and he compareth it to the how∣ling of beasts. All weeping and crying about sin, if not for sin, is but dissimulation with God.

Lastly, There is a godly weeping, which is wrought in us by the Spirit of God, and that is because we have sinned, and grievously offended God, which fils our * 1.1162 hearts with Gall and Wormwood: This latter is like the rain of the cloud that comes from heaven, sweet and refreshing; the other is like the salt water of the sea, or the muddy filth of boggy places.

Secondly, Godly tears they also arise from a two-fold cause. There are tears of hatred and indignation, or great displeasure against our selves, because we have so foolishly and wretchedly dishonoured God, and ventured our eternal undoing for a moments pleasure. There are also tears of love, and joy, which the heart poures out with much melting, partly because they have grieved so good a Father, and partly through ioy to see so much grace vouchsafed unto them. The former kinde of tears, viz. of hatred and grief, Manasses abounded with, and Peters eyes gush∣ed out such. The latter did flow from Mary Magdalen; for our Saviour attribu∣teth all that sorrow to her much love, because much was forgiven her, Luke 7. 47. and the true Convert is to expresse tears of both these kinds, of grief, and love; of hatred, and joy; Verus paenitens de peccatis dolet, & de dolore gaudet; The true repent∣ing Convert grieveth for his sinnes, and joyeth in his grief. Even naturally there is much ease in weeping, Expletur lachrymis, egeriturque dolor. And hence Tully complained, that though all his tears were spent, yet grief did stick at his heart, How much more will godly tears afford spiritual joy? Let thy heart there∣fore be like the Stillatory, which having the hot love of God daily under it, will plentifully vent forth the warm tears of Godly sorrow for sin.

Secondly, There may be a superstitious and Popish advancement of tears, and a Christian Scripture-acknowledgement of them. This must be also remembred, a * 1.1163 Popish commendation of tears is, when any Merit, Causality or Worth is attribu∣ted to them. Thus in Popery they make them have a spiritual effect, they attribute the washing away of sin to them, they are judged satisfactory: But how arrogant is this Doctrine, to make our tears and Christs bloud equal? If the bloud of Christ only doth purge us from our iniquity, then cannot our tears, which themselves need washing, as he said, Lava Domine Lachrymas meas, O Lord wash my tears, they are so foul. Could we therefore weep an Ocean of tears, yea bloud, yet this could not blot out one debt of ours to God. We do not then require mourning and weeping, as Friers and Popish Writers do: And yet on the other side we abhor those Antino∣mian Doctrines, that make all sorrow and weeping for sinne to be legal, and unbe∣seeming the spirit of the Gospel. No, the Scripture carrieth a mean between these two extreams.

Lastly, This must not be forgotten: There is a two-fold sorrow, or mourning; the one is intellectual, and spiritual; which is an act of the soul, whereby it detesteth * 1.1164 and abhorreth sin above all evil, and vehemently dislikes it, chusing any temporall evill, rather than this evill of sin. And there is a sensitive sorrow; which is accom∣panyed with bodily tears, and expressed in a sensible manner. Even as there is a two-fold prayer, a mental prayer of the soul, whereby we immediately make our requests known unto God; and a vocall bodily prayer, by the mouth also. Thus there is a two-fold sorrow, one rational, affecting the soul of a man, the other sen∣sible, discovering it self in the eyes, and face. Now the former kind of mourning, which is an act of the understanding and will, full of displicencie and vehement

detestation of sin; this is absolutely to be pressed: No man can think he is con∣verted that hath not this. But then for sensible and bodily tears, practical Di∣vines give these directions: first that in the pangs of our conversion, and while the soul is in its first labour, then many times such Tears abound: whereas afterwards in the progresse of sanctification, they are not powred out so easily. Be not then pre∣sently discouraged, as if thy heart were a rock, and an hard Milstone, because thou findst no affection, no melting, no tears; say not, Thy heaven is made Brasse or Iron; for it may be the time hath been, that thy two eyes have been as the Chur∣ches in the Canticles are said, to be like the Fish-pools of Heshbon. Remember then the bottles of tears thou then didst fill. Its not probable that Mary Magdalen could alwayes weep so plentifully as she did at her first Conversion to Christ, and recon∣cisiation with him.

Secondly, Divines give another good Rule, which is to regard thy pur∣pose, and well advised forsaking of sinne, so as never to return to it, more than any tears whatsoever; for Hypocrites have shed tears, and they many times arise from the bodily Constitution: Some can weep when they list; as there were women hired to mourn: and experience tels us, of many that will weep and cry for their sins, and yet for all that commit them again. Dost thou therefore finde that thy soul loatheth sin, and that thou darest not, or canst not entertain any sin in thy life? never then question thy condition, because thou canst not shed tears, for these are accidental and separable, but the other is eslential to grace; and this dis∣covers the hypocrisie of manie, that because they can sometimes weep and crie, when they speak of their sins, they therefore conclude all is well, though they go on in the practice of sin. No, its inward hating, and outward forsaking of them upon spiritual grounds, will more testifie thy Conversion then rivers of water flowing from thy eyes.

Thirdly, If thou hast mourning and sighing, because thou canst not be so passio∣nately affected with thy sins, as with temporal evils: This may also stay thy heart, thou canst not go out and weep bitterly, thou canst not water thy bed with tears, as David did. Oh, but dost thou groan and ••igh after more degrees of godly sor∣row? this may satisfie thee: for they that hunger and thirst are blessed; and if the Spirit of God work in thee groans unutterable, this is greater sorrow than weep∣ing; Groans of heart, are more than tears in the eye. When one Psannenitus an Heathen saw his friend put to death, he wept abundantly; but afterwards, when his Sons were brought to ex-cution, he did not weep. The reason was asked, and this was returned, Leves curae loquuntur, ingentes stupent, Light grief may be vented, but infinite grief stupifieth; and so many times the godly heart is in such an amaz••ment and astonishment that stupifieth it.

Lastly, Then onely is want of Tears for sin, matter of trouble, when it is because of want of hatred to sin, want of meditation, or want of love to God. As for ex∣ample, Thou hast lost thy husband, thy friend, such an estate, and thy daily thoughts of this aggravating every circumstance, makes thee weep many showrs. Now if thou didst seriously set thy self to meditate about sin and all the aggravations of it, thy heart would melt as abundantly also; but thy negligence, thy worldly cares, thy hard heart, thy carelesnesse that makes thee so senselesse. Know in this case, the want of fears is thy fault, and thou dost not meditate and pierce thy heart with sharp considerations that water may gush out.

Now let us see, why Conversion is to be with mourning and weeping: And * 1.1165 First, Because the evill of fin is far greater both in the losse it brings us, and the positive damage it plungeth us into, than any outward evill whatsoever. What a shame then is it, to see people weep over their dead friends? Oh none have sucha loss as they have, and not to weep over their dead souls, for there is no such losse as that by sin: Shall that superstitious man make such a waiting for his Idols that were taken away, and shalt not thou mourn bitterly, because thou losest God and heaven by sin. Its the bitter evill of sin, that makes all other afflictions bitter; there had been no other

evill in the world to provoke tears, had not sinne been: This brought not onely Thorns and Thistles on the ground, but on every thing else; why then shall we not have mourning for that which is the fountain and root of all other sad things?

Secondly, Therefore we are to turn from sin to God with mourning; Because there is a condecency, and congruity of Justice in it. Its the greatest reason and justice * 1.1166 in the world, that as thou hast by delight and pleasures in sin offended and provo∣ked God; so thou shouldst by grief and bitternesse for sin manifest thy love to him: shal there be a time when sin was sweet and shal there not be a time when it shal al∣so be bitter? Oh consider this all you who have found the short and momentaneous honey of sin, but not the sting of it; that have found it sweet in the mouth, but not like Ezekiels Roll, bitter in the bellie.

Thirdly, Its necessary there should be bitter mourning in our Conversion; Be∣cause of the manner or method God takes in bringing men from sin; which for the * 1.1167 most part is accompanied with such strong convictions of sin, such tremblings, and agonies of soul, that as the woman by Gods appointment is to bring forth in pangs and travail; so doth the heart of a man labour till Christ be formed in it. Gods method is generally to convince of sin, the hainousness of it, all the bloudy circum∣stances that aggravate it, and that in a powerful, particular way; so that he seeth and seeleth himself to be this sinner: Then God discovereth the exactnesse of the Law, the spirituall extent of it, the innumerable curses that it threatens to every disobedient person; and lastly, it discovers an impotency, and an utter inability in a mans self and in all the world to help him, so that he is despairing wholly of himself, and receiving a sentence of condemnation upon his soul, onely the grace of God comes in, before the soul be over-whelmed: That stretcheth out the hand, as Christ did to Peter, before he sink in the waters. Now tell us, Can all these exercises, fears, conflicts, and commotions of heart be without mourning and weeping? It is true in some Converts these pangs and conflicts are greater than in others; yet it being Gods ordinary way to bring about Conversion by Con∣viction out of the Law, here must be needs great divisions and troubles of heart.

Fourthly, There will be mourning and weeping in our Conversion to God, Be∣cause of the sympathy and natural conjunction of soul and body together; so that * 1.1168 what the soul is excessively affected with, there is an over-flowing and redundancy of this upon the body. Thus David is so often in sensible passionate expressions of tears and desires after God, because his soul and heart did so affectionately burn after God; Insomuch that not onely his heart, but his very flesh (he saith) longeth after God, Psal. 84. 2.

Use is, Severely to reprove that stoninesse and hardnesse of heart upon many sinners: When did they ever turn to God with bitter lamentations, and mourning, * 1.1169 and weeping? When was their laughter and joy turned into heavinesse? You have indeed sometimes seen them wring their hands, cry aloud they were undone, be∣cause their estates are lost, their friends are dead, great pains and aches of body have tormented them; but not a sigh, not a tear for their sin. Oh know that in hell there will be weeping and wailing, and gnashing of teeth; then thy sins will be appre∣hended in a more horrid and ghastly manner than now they are. A tear in the eye for sin, is more commendable than a jewel in the ear: and if thou canst not weep, yet sigh and mourn like the Dove. O smite upon the thighes, knock on the breast, say, Even Rocks (Lord) when thou hast smote them have given us water; but thou hast smitten by thy Word, by thy Judgments upon my heart, and yet no mour∣ning at all. The tears of the hearers are the commendations of a Sermon: Did you hear aright, you would pour your hearts out like water, as the Scrip∣ture expression is. Neither doe thou think it a childish weak thing to weep for sinne: For David, who had more knowledge than all his Teachers, yet how plen∣tifull in those showers! Neither doe thou think it an Argument of an ignoble

spirit; for besides that Homer makes his Heroical spirits 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, easie to weep, who more warlike and potent then David? yet how many penitential and mourn∣ful Psalms doth he make for sin.

SERMON LXXXII.

The Nature and Necessity of Godly Sorrow and Weeping for Sinne, as accompanying Conver∣sion.

JOEL. 2. 13.

And rent your hearts, and not your garments.

WE are arrived to the fourth Observable passage in the Prophets Ex∣hortation, and that is the form or nature wherein this turning to God doth consist. The very being and substance of conversion to God, is expressed in this phrase, Rent your hearts, and not your garments. To Rent the heart, is a Metaphor from bodies or garments, as in the Doctrine is to be shew∣ed: Onely two things may be taken notice of in this phrase. To rent the garments, was a custom among the Jews, whereby they did declare their excessive and im∣patient sorrow or detestation: Thus the High Priest rent his cloathes, when he charged Christ with Blasphemy; and Ahab rent his cloathes, when there was fear of some great judgements coming upon them: Thus Paul and Silas rent their garments with indignation, when the people of Lystra would have sacri∣ficed to them as Gods, Acts 14. 14. Thus you see it was a custom among the Jews, in apprehension of great grief, either for sins or judgements, to rent their garments; as they used also to cover their heads with ashes, and to go in sack∣cloath, which outward forms of mourning, are not to be drawn into practice a∣mong us, because all Nations have their several ways of publique mourning. The next thing observable is, the expression by way of negation, Rent your hearts, and not your garments; its usual with the Hebrews, to express a compara∣tive by a negative, Rent your hearts, and not your garments, that is, rather then your garments; so, I would have mercy, and not sacrifice; i. e. rather then sacri∣fice: God by this teaching us, that all external duties of Worship and Religi∣on are nothing at all, without the gracious and godly frame of the heart.

That Conversion unto God, is accompanyed with a tearing or rending of the * 1.1170 heart.

It is with as much grief and agony, as if the very heart were torn asunder. He tells us, that turning to God doth not consist in outward acts of humiliation and sorrow; if this were so, hypocrites would be very diligent in it; no, there must be a cutting or dividing the heart asunder, from all those former sins, that were so constantly committed. This point is worthy the Ministers earnest zeal, for people generally are not in earnest about this work; they will hear much, yea, it may be, say much about it; but to have the heart thus wrought upon, is very rare.

To open it therefore, consider, First, That the Scripture hath other equivalent expressions to this in the Text: That which is here called A rent heart, in other * 1.1171 places is called A broken heart, yea, A contrite heart, Psal. 51. 17. A wounded spirit A tender melting heart, An heart of flesh, A soft heart, Ezek. 32. All which have, their peculiar efficacy, to demonstrate this gracious work of God.

A broken heart, is taken from a broken vessel, or broken bones: Now this doth imply, what pain, what grief, yea and misery a man undergoeth, while he is in turning unto God. David expresseth his broken heart, by broken bones: Oh think not then, that thou who hast lived with an heartfull of ease, mirth, and carnal jollity, that ever thou hast attained to this duty: No, this is that thou art afraid of; As Luther said, his soul hated the word Repent, because he appre∣hended it a word of bitterness, gall and wormwood, and at that time knew no∣thing of Christ, and the Gospel that might sweeten this bitterness: Thus the hearts of many wicked men, do even hate and abhor the very name and thoughts of a broken and rent heart for sin: They would not be put out of those plea∣sures and jolly security in sin, upon any terms.

Again, as the vessel, when broken, hath presently all that was in it discover∣ed and laid open: Thus it is with an heart in conversion to God, the breaking of it, makes all that wickedness and ungodliness appear, which formerly was hid and covered: Then he wallowed in such foul and noisom ways, and never took any notice of it; then he always blessed and flattered himself, still saying, I hope in God, I trust in God, I have a good heart, &c. O but when once the spirit of God breaks that hollow and hypocritical heart of thine, then O what depths of iniquity appear! What swarms of lust shew themselves! Then thou art monster, and abominable in thy own eyes; then thou canst no longer indure thy self, thou wilt be no longer a stranger, and unknown to thy self. The hea∣thens commended that sentence, as fallen down from heaven, Nosce teipsum, Know thy self: But (alas) they had onely candle light, or moon light, not the light of the Sun, the Scripture, to discover themselves, and to judge of them∣selves by it.

The other phrase is A Contrite heart, and that is more then broken; for this is to be bruised or pounced into small dust: So that this doth excellently denote, what a rent heart is; viz. An heart that is beaten into small pieces, that doth not retain the outward form or shape that once it had; it is wholly changed and altered. Take an earthen vessel, and let it be pounced into dust, and there re∣maineth nothing of its old beauty or figure: So it is here, when the heart is thus contrite, Oh it hath nothing of its old security, of its old mirth and jollity, it hath nothing of its old false peace and self-flattering, but becomes changed in∣to another hue.

The phrase likewise of A wounded spirit, doth fully set forth this Rent heart. The body wounded, is subject to much grief and pain, but a spirit wounded to much more; therefore saith the Wise man, A wounded spirit who can bear? Pro. 18. 14. If thy heart be ever wounded for sin, it will be the heaviest burthen in the world to bear: Oh then thou wilt think poverty, outward torments, bodily pain, nothing to a wounded soul: Oh but when shall we, like that good Samari∣tan, meet with such persons that lie wounded for their sins, that we may pour oyl into their wounds! when shall the two edged Sword of the word give such heart-wounds!

As for a Soft, tender melting heart: These come much to the same sense; for be∣fore our conversion, every mans heart is of stone, and adamantine, like cold iron, will receive no impression; Doth not experience teach it? Why is it, that after so many mercies, so many judgements, so many afflictions, so many sermons, men are as prone and ready to sin as ever, but from the hardness of their heart? * 1.1172

Secondly, Let us consider, what this phrase implyeth, Rent your hearts; and then the negative, Not your garments: And

First, It supposeth grief and trouble in the heart: The parts of a mans flesh can∣not * 1.1173 be rent or torn asunder, but it must be with great sorrow: And thus it is with the heart of a true convert, he findes much spiritual trouble and grief up∣on his soul; his soul is rent and torn into many sad dividing thoughts, between hope and fear, between faith and despair, between joy and grief; as you may see in Davids Psalms, such contrary affections working on him, that his heart seemeth to be like the sea, when contrary winds blow upon it: Oh then! this argueth, that many men have never been in these spiritual deeps, and to feel the wondrous works of God upon them; they have never said to their sins, as Paul to his weeping friends, Why do ye break my heart? They have never said, O how is my heart torn in pieces! There have been bodily punishments for hainous crimes, when the Malefactors have been torn in pieces, limb by limb, by wilde horses; this must needs be exquisite torment, yet this hath been born; But a wounded spirit who can bear? These tearings and divisions of heart, when sin in all the guilt and aggravations of it, is laid upon the conscience, who could in∣dure, did not God support in these agonies?

Secondly, It implyeth, violence offered to the heart: Even as a garment rent, or * 1.1174 our flesh rent, it is even by a violent motion; and so it is here, in conversion there is an holy and mighty violence offered unto our unregenerate part: To take that off from the sinful objects, it hath been fixed upon, is like keeping the greedy dog off from the sweet blood he hath begun to suck: Thus the Scri∣pture expresseth the work of godliness, by such words as implyeth great violence and pain offered to the carnal part in a man: Hence its called Crucifying the flesh, Gal. 5. 24. Rom. 8. 13. Gal. 3. 5. There was great violence and lingering mise∣ry the party crucified was put unto; and so we are called to mortifie the sinful lusts of the soul; so that although there were no external tribulations in the way to heaven, though there were no persecutions, no troubles, yet that which is done upon thy heart, upon thy sinful lusts, will make the way to heaven a straight and narrow way. There is a soul-Martyrdom, as well as a body-Martyr∣dom; and which is more terrible for flesh and blood to undergo, is hard to tell. No wonder then, if you see men stick so at conversion; O its an hell, its a torment to them; Why? the reason is plain, conversion is a real Purgatory; they go through fire and water to be made clean; they give themselves to be sacrificed by grace: Grace will not spare any one dear sin or lust they have been accustomed unto. Its also no wonder if Gods children finde it so difficult, so contrary to nature, to do any thing graciously; for how can it be but painful to hang crucified upon the cross, as it were? for thus, as Christ dyed for sin, so they dye to sin.

Thirdly, In renting, there is a separation and disunion of the heart, from that to * 1.1175 which it was once united: And herein lieth the very formal nature of rending, to make a violent division of one part from another, so that the near union is per∣fectly dissolved; especially this is seen in continuous bodies: And thus it is also in a spiritual consideration; herein lieth the very proper and real notion of a godly rending of heart, when its wholly divided from those sins it did once cleave unto: This is true, that love doth make the party loving, and the object loved all one. Hence it is, that the believer joyned to Christ, is said to be made one spirit, because he cleaves as glue to the Lord: Thus those that constantly follow sins, they are made one with sin and the Devil; when therefore they are truly converted, then comes this glorious separation and disunion; they are no longer one, but twain, now sin and they have no more union or communion, as it were: And how blessed is it to separate those, whom not God, but the De∣vil hath joyned together.

Fourthly, This implyeth impatiency of spirit, as not being able to hear, see, or * 1.1176 bear sin: It supposeth an extraordinary and raised apprehension of some dread∣ful evil before us: Thus the High Priest did, when he thought Christ spake

blasphemy; and thus the true Convert, he hath raised and aggravating thoughts about the evil of sin; he looks upon it with a more dreadful and sad eye then men of the world do: Doth the flesh, doth the world or Satan tempt to sin? Oh what horror takes hold upon him, what trembling amazement is upon him! he hath no patience, the zeal of God doth so burn in his heart: Oh this is a sure evidence, that few do truly turn to God; for where is that trembling, that im∣patience in thee against sin? how readily and willingly doest thou imbrace this Serpent, this Toad in thy bosom!

Fifthly, As impatiency, so indignation also, and high disdain is included in this phrase: Thus Paul and Silas when the men of Lystra would have Sacri∣ficed * 1.1177 to them as gods, tore their garments with indignation, looking upon it as a most unsufferable thing; and the like indignation against themselves have all un∣feigned converts; for every sin hath gross idolatry in it; for thereby a man at∣tributes his supreame affections, desires and thoughts, also to sin, which do belong to God. The Body-Idolater, he worships a stock or a stone, and bow∣eth down to that: Thou settest up lust or sin, and bowest down thy soul to that: Oh then, what cause hath the soul to cry out, as Christ did, Get thee be∣hinde me Satan! In every sin, Satan doth tempt thee to fall down and wor∣ship him.

Lastly, This doth suppose that a true Convert is thus affected, as well for other mens sins as his own: For seeing this renting of the heart, implyeth a deep ap∣prehension * 1.1178 of the dishonor that is done to God by every sin; then wheresoever it seeth sin committed, whether by our selves or others, it cannot but break out in this heavenly impatiency and indignation; yea, the nearer they are to him who do sin, if his children, if his servants, if his family, they are in the greater zeal: Oh then, if you ask for a sign of a mans conversion, see how he is affect∣ed to other mens sins as well as his own: When thou art converted, strengthen thy brother, Luke 22. 23. Conversion doth not stay upon a mans own self, but reach∣eth it self to others: Then will I teach transgressors thy ways, and sinners shall be converted to thee, said David, Psa. 50. 1. so that if ever thou hast turned to God with thy whole heart, with this mourning and rending of soul, thou couldst never bear sin in others: What? can a true convert endure those that are prophane and ungodly in his company, in his family? No, light can agree with darkness as well: Come then and behold your selves in this glass; by this see what judgement thou mayest pass upon thy self: Thou art so far from casting out the wicked from thee, the ungodly out of thy family; thou art so far from zeal to Gods glory, to bid all evil works depart; that thou onely choosest such, and makest them the object of delight; and thou canst not endure, but art mad through malice against those that walk purely, and more strictly then thou doest. Could David say, Rivers of waters run down mine eyes, because men keep not thy law, Psal. 119. 116. and shalt thou sit in the seat of the scorner, and walk in the ways of ungodly men! Oh let this truth make thy ears to tingle, yea, thy heart to tremble: How canst thou say, without gross hypocrisie, that thy heart is rent for sin, and yet lovest to see it committed by others, thy family being like an hell, rather then heaven, wherein all kinde of impiety is committed!

The next particular is to consider, what is implyed in the Negative or Com∣parative, And not your garments: And that is, * 1.1179

First, That no outward sign of sorrow or grief of heart, is regarded by God, if the heart it self be not exercised therein: God allowed of sackcloth and ashes, of smiting on the breast, of rending garments; but this was as dung before him, he abhorred it, if the hearts of men were not wounded for sin: And no won∣der if God did refuse these outward signs, if without the heart, when his own solemn and Religious duties, Prayer, Sacrifice, and the like, his soul did loath, while their hearts were unwashed, and unclean. Hence are those frequent complaints and expostulations God hath with the people of Israel, why they

were so diligent in external duties of Religion, and so little careful about clean∣sing and washing the heart: O that people could once be fit subjects to receive this truth. We still cry, The Temple of the Lord, Circumsion, as the Jews did; Our Baptism, our Prayers; but O where is the man that looks to any godly work upon his heart.

Secondly, Therefore is the heart thus prized above all things, because that is the foun∣tain * 1.1180 of all spiritual life: That is the good treasury, that is the fruitful tree; even as the heart in the body doth give life to all other parts of the whole man: My son, give me thy heart, saith God, and, With all keepings, keep thy heart, Prov. 4. This is the seat of all good, or of all evil: This is the souls Magazine, or spiri∣tual Store-house.

Now its very good to observe the reasons why God doth thus prefer a rent * 1.1181 and converted heart, before all outward acts of Religion, for men do not consider these things: They would think themselves beasts, and unworthy the name of Christians, if they should not pray, hear, and come to Church; but then for this curious and necessary workmanship upon the heart, they never minde it at all: Think therefore All is but a tinkling Cymbal, till God hath turn∣ed thy heart thus in duties: For

First, God never commanded simply and meerly any outward duty of Religion, * 1.1182 for its self sake, But especially he required gracious qualifications in the exer∣cise of them: He never commanded prayer, meerly for prayers sake; nor the keeping of the Sabbath, meerly for external observations sake; and in this sense some expound that, Sacrifice and burnt Offerings thou wouldst not have: If therefore these duties be not required, meerly and barely for themselves, why doest not thou attend to that which is the principal? Oh say, Its not this duty, so much as a converted heart in this duty; its not my coming to the Assemblies, its not my hearing Sermons this day, so much as a changed turned heart that God looks at: This is the Benjamin God commands you to bring, else not to see his face. Hence when the hearts of men do not spiri∣tualize this duty; the Scripture calls it no more then a Carnal Religion, or a Religion of the flesh, Phil. 3. and Heb. 9. The Legal Rites, because they did not reach to the purifying of the conscience, are called Carnal Ordinances: See how despicably the Scripture speaks of these things, when performed without spiritual reference to Christ.

Secondly, Its Rent your hearts, and not garments, because all outward duties of * 1.1183 Religion, are but the vessels or pipes which receive such liquour, good or bad, as are put into them: A man may be acting his sin, or his godliness, while he is per∣forming of them; as the Pharisees were: Although a constant, ordinary neg∣lect of Religious duties, be a sure sign of a prophane heart; yet the constant, daily performing of them, is not a sure sign of a gracious godly heart; for they are such as is put into them: Even as the good Angels, and the Devils also have sometimes appeared in humane bodies: And thus godliness or sin may work in outward Religious duties; so that those external performances and expressions, are not to be made arguments of gracious men: These leaves will grow upon corrupt trees, as well as good trees.

Thirdly, No wonder if God prefer a rent heart, before outward signs of humi∣liation, * 1.1184 because these have been, and still are consistent with the most abominable wickedness: They wrought miracles, and cryed, Lord, Lord, who yet were found to be workers of iniquity. The Jews had their New-Moons, and their Oblations, and their daily Fastings; and at the same time also had Idolatries, Adulteries, and all manner of outward filthiness: So that it is a great matter to know wherein true godliness doth consist, what is the life and soul of pray∣ing, hearing, and all Religious duties: One word spoken from a converted rent heart, is more acceptable, then many thousands expressed in a meer custo∣mary and formal way.

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Use 1. Is Conversion a breaking, wounding, tearing and rending of the heart? * 1.1185 then you may quickly judge how remote they are from this blessed estate, that make it their businesse to keep their hearts jolly, secure, merry and full of ease. Oh they must hear nothing, that must be like a two-edged sword at their hearts; you must never tell them of hell, and the day of judgement, of the narrow strict way to heaven. Oh bring not these sad and troublesome things to their ears. Oh thou foo∣lish wretch, that dost wilfully fat thy soul for destruction. Oh think that the word of God never works as it should do, till it hath grieved thee, diseased thee, till it hath made all worldly delights bitter to thee. Dost thou think to eat and drink, and sin, and to have the good things of this life, and yet no threatning enter into thy heart? Oh wert thou not bewitched, and hardned by sin, this present discourse would fall like fire into thy Bowels; and if there were nothing to rend and tear thy heart, the very civil and religious rents that are amongst us, might move thee. What woundings and rendings have there been of the body by the sword? What religious tearings in opinions and affections? Doth not the Lord then teach us by these rents and distractions what we should doe in our hearts? And if after all this thou findest thy heart like Leviathans skin impenetrable, and sayest, How may my heart be rent, and thus graciously affected? I say, depend upon the power∣ful preaching of the Word: That is appointed by God, not only to set Father a∣gainst Son, and Son against Father, but a man against himself, his heart against his heart, his affections against one another.

SERMON LXXXIII.

Of the Ministry of the Word as the Means of Conversion, with the other Ends thereof, &c.

JEREM. 23. 22.

But if they had stood in my Counsell, and had caused my people to hear my words, then they should have turned them from their evill wayes, and from the evill of their doings.

THis Chapter hath two main principal parts; the first is Promissory, the second Comminatory.

The Promissory is of a three-fold benefit. 1. Reduction from Captivi∣tie. 2. Godly and holy Governours, both Civil and Ecclesiastical. 3. The Mission of Christ, who is described in his glorious Office, he shall be called, The Lord our Righteousnesse.

The Comminatory beginneth verse 9. against the false and wicked Prophets, as the fountain of all the wickednesse in Jerusalem. The sins they are accused of, are a prophaning of the holy things of God, Adulteries, and swearings; as also Hy∣pocrisies, which not onely they themselves were guilty of, but infected others al∣so. The wicked lives of Ministers make a great deal of Atheism among people:

They are like poisoned Fountains or Springs, which do presently conveigh poison to all that drink of them. Now as their sin is decyphered, so their judgment is threatned ver. 15. grief and heavie trouble of mind; for saith God, I will feed them with worm∣wood, and make them drink the water of Gall. They fed the people with Gall in their deceiving Sermons, and God he feeds them with Wormwood. Now my Text doth by way of contrarie aggravate the sad and damnable effects of a corrupt and sinfull Ministry; for whereas verse 14. he had shewed that they did strengthen the hands of wicked doers, so that none did return from his evill wayes. On the contrary, in my Text he declareth the good, and soul-saving effect of it, in case of a godly and conscientious discharge of their Function. So that in the words you have good qualifications supposed: and secondly the godly and blessed successe that will flow from hence.

The good qualifications supposed are two.

First, If they had stood in my Counsell. To understand the full sense of this con∣sider, 1 Kings 22. 19. and Job 1. 6. Where God is described as a Judge sitting up∣on his Throne, and all the Host of heaven standing by him on his right hand, and on his left; so that the meaning is, If those Prophets had not delivered the ima∣gination of their own hearts, but had attended for my commands, had received all from me, as the Angels do; then, &c. And further note, that To stand before one, is an Hebraism, describing the ready posture of servants, to receive any command. Thus Gehezi is said to stand before his Master; and we are forbidden to offend any of those little ones, because their Angels behold alwayes the face of God, Mat. 18. 20.

The second qualification floweth from the former, And cause the people to hear my words. The false Prophets preached their own words of peace to them, whom God cursed; but they must be like the Trumpet, that sends forth no other voice than was breathed into them. Embassadors must keep themselves strictly to the words of their Commission; and Executors to the Will of Testators: for If it be but a mans Testament, no man may add to it, how much more to a Divine?

The next thing supposed, is the good successe, They shall be Fishers of men in∣deed; though while they followed their own ways, they laboured all night and day, and took nothing; yet then Christ will command them to throw in the Net, and they shall catch abundantly. When they thus water and plant, God will give great increase.

Doctr. That the Ministry of God faithfully discharged, according to Gods own * 1.1186 Counsell, is a sure way to turn men from their sins.

To explain this, consider:

First, That God hath firmly and immoveably set Ministers and Pastors, or their Office in the Church, for glorious and supernatural effects. That although God was pleased to make the world, the old Creature, by his own word immediately, using no Angels, or other things as instruments (nay they could not be used instru∣mentally to that infinite work of Creation) yet he is pleased to appoint spirituall Officers in the Church, To be co-workers, as the Apostle saith, with him, 2 Cor. 6. 1. Not that they co-operate with God in the infusing of grace in the soul, (no, that is Gods sole work) but they prepare and dispose the subject in a morall way, by convincing and instructing the Consciences of their hearers. That God hath thus firmly appointed such spirituall Offices is plain, 1 Cor. 12. 28. God hath set some in his Chnrh, set as he hath set the Sun and Stars in the Firmament: and then he reckons up extraordinary and ordinary Offices; and these are called gifts given to men, and the fruits of his Ascention, Ephes. 4. 11. where they are again enumerated: So that by these places, you see a Ministry is a Divine Office, a plant of Gods own planting: and that it is not a temporary, but a perpetual Office appeareth by their end, which is perpetual, Eph. 4. 13. till we all come to a full stature in Christ: And the Apostle in his Epistles to Timothy, laying down the Characters and Qualities of

such who are to be Ministers, he chargeth those Commandments to be kept impar∣tially till the coming of Christ. 2 Tim. 5. 21.

Secondly, As God hath appointed this Office, so it is the expression of his wonder∣full goodnesse and love to mankind therein. Hence God doth so often tell the Jewes of this his great love to them, that he sent them his Prophets, rising early and war∣ning of them: and in Ephes. 4. they are called the gifts, which Christ gave after his Ascension; and indeed they are greater than any temporall mercies, if men could spiritually judge. The giving of us the heavens and the earth, with all the abundance thereof, is not like to the giving of faithful Ministers to a people. There∣fore God to comfort the people of Israel when they were in great extremities, he tells them, He will give them such Pastors as shall rule after his own heart, Jer. 3. 15. And their eyes shall see their Teachers, though he feed them with the bread of affliction, Isa. 30. 20. Hence are those triumphing expressions to them by the godly; How pleasant are the feet of those who bring the glad tidings of the Gospel? Rom. 10, 15. And how can it be but thought an exceeding great mercy, when God who needeth us not, shall yet send his Embassadors daily to us, to intreat us to be reconciled un∣to him? As if a glorious Emperor should send Messengers to win the affections of a poor despised Beggar to be espoused to him.

Thirdly, The end of this Office is supernaturall, for divine and spirituall effects. And herein it differeth from all earthly imployments, who have onely outward * 1.1187 happinesse and prosperity for their end. Hence it is that they are called Angels; their imployment being sacred and heavenly, like that of the Angels. Now this supernaturall end is reduceable to a fourfold effect.

First, They are appointed for the Conversion, and spirituall change of the hearts and lives of those to whom they are sent. What a wonder was that of Peter, who * 1.1188 Converted three thousand at one time from their former ignorance and wicked∣nesse! Let not the Heathens any more boast of their Orpheus and his Harp, which would make wild Beasts came, and follow him; Here Peter doth farre more by the spiritual Keys of his Ministry: and thus James saith, James 1. We are begot∣ten by his word, and its the Word of Regeneration. Hence they are called Fathers, spiritually begetting Children unto them in the Lord. And if that be true, as it is, which Austin saith, The Conversion of the soul is a greater wonder than any mi∣racle; then where the Ministry hath this Divine effect, its more admirable than to cure blind eyes, or deaf ears, or raise dead men from the grave. Oh then this is a strong and mighty experiment of Gods work in the Ministry, when it doth reach thus into the inward hearts and consciences of men.

Secondly, Another main end is to confirm and strengthen those that are converted; To make them grow more and more, as Ephes. 4. till we come to a full stature in * 1.1189 Christ. Its pride and arrogancy to think thy self so knowing, or so godly, as not to need a Ministry; for suppose thou dost hear no more than what thou knowest, yet how dull are thy affections? how apt to apostatize, and back-slide! and there∣fore the righteous man he needs Ezekiels Watchman as well as the wicked, that he may not turn from his righteousnesse, Ezek. 3. And this is a noble fruit of the Mi∣nistry, to build up, when a foundation is already laid, to be adding cubits to thy sta∣ture, to be always blowing upon thee with this spiritual wind, that thy graces may be flourishing and sweetly fragrant alwaies.

Thirdly, Another effect is to revive and comfort those that are cast down with the sense and burden of their sins. Hence they are said to preach glad-tidings, and this * 1.1190 is called the tongue of the learned, to speak a word in season to those that need comfort. These are the good Samaritans, that bring precious oil, these apply the Balm of Gilead: And oh that we had more subjects to improve this glorious ef∣fect of the Ministry upon: A wounded conscience for sin, is an unknown thing to men of the world: To feel the Agonies of sinne through Gods displeasure, because of our iniquities, is a Riddle to natural men: but where such are, how welcome are the glad tidings of a Christ untothem!

Lastly, To direct in matters of doubt and to advise in cases of Conscience. Hence * 1.1191 they are compared to light, and to guides, that lead the blind, and direct in un∣known and dangerous wayes: and certainly, this is no mean task: Who is suffici∣ent for this very imployment, To determine in perplexed cases of Conscience, what is to be done, and not to sin? Thus Paul determines many cases of Consci∣ence in his Epistles, about eating, and not eating, about presence in Idololatrical Temples, about marriage and single life, 2. Cor. 7. and the meeting of a Synod at Jerusalem, Act. 15. was in one part to advise in matters of conscience. These are the four noble and supernaturall ends, for which God hath appointed this Office; so that we are to attend upon the Ministry, and to expect these divine effects in no o∣ther ordinary way; for Christs promise is to be expected only where his Instituti∣on is.

Fourthly, The wisdome of God is herein observable, That having appointed the * 1.1192 Ministry for such supernaturall effects, he is pleased to use such outward contemptible means. We carry, saith the Apostle, this Treasure in earthen Vessels, 2 Cor. 4. 7. The Vessel is contemptible and unworthy, yet the treasure therein is glorious: That God should work such admirable effects in a way so unlikely to flesh and bloud; this was to confound the world; for when he appointed the twelve Apo∣stles, who did more to change mens hearts, than ever all the Emperors could do to propagate their Empire by the sword; how mean and despicable were they? Thus God hath still appointed, that not the humane eloquence and externall pomp of the world, should be instrumentall to this savoury and spiritual operation; But the plain and simple Explication and Application of Gods Word; which made Paul truly say, That God hath chosen the foolish and weak things of the world, to con∣found the wise and strong, 1 Cor. 1. Hence Rom. 1. Paul again cals it, The foolishnesse of Preaching••; that is, in the eyes of carnall and humane wisedome. The Jews they require a Sign, and the Greeks wisdome, that is, eloquence and acute demon∣strations: But this foolishnesse of Preaching, is the power of God to salvation. Oh then take heed, that vain carnall pride and contempt doe not hinder thee from this spiritual good; as Austin was offended at the simple and plain stile of the Scrip∣ture, he found not such swelling, tuned eloquence, as in humane Authors, which made him say, Dedignabar esse parvulus. Oh know, that unlesse a man become like a little child, he can never with faith and trembling receive this word aright. I wonder not then, if the great wise men of the world do so undervalue this plain way of Gods Word preached; They cannot become like little children.

Fiftly, Consider, That although the Office and Ministry of the Church be thus * 1.1193 ordained and owned by Christ; yet so universall and generall may the ignorance and corruption be of those that are in this Office, that the clean contrary to Gods end is brought about. In stead of Instruction, men are more nourished in Ignorance; in∣stead of Conversion, men more strengthened in their wickednesse; as the false Pro∣phets spake peace, and promised good to those whom God abhorred. Oh this is the most fatall judgement that can befall a people, to have blinde, ignorant, dumb and scandalous Ministers; and although people generally may love to have such, because some eyes cannot abide the light; yet its the heaviest expression of Gods wrath upon a people. This Chapter complaineth that from such false Pro∣phets all evill came to Jerusalem. Even as if the Sun and Moon should be turned into darknesse and bloud; so is it, when those that should be guides, eyes, watch∣men, are clean contrary: onely by the way, when these are called here false Pro∣phets, observe, that they may be called false in two respects, either in regard of their Office, or in regard of their matter; of their Office, and such are false Prophets, or false Ministers, as have no true Call either mediate or immediate from God: So that although a man should preach that which is true and good matter; yet if he have not lawfully entred into this Office, he is a false Prophet. Consider that remarkable place: If there arise a false Prophet, who foretels a thing, and the thing come to passe, I the Lord doe it to try you, Deut. 13. 1, 2, 3. Observe, that a false Prophet may

tell those things that are true; and God doth thus wisely and justly permit these things, to try people whether they be soundly rooted, or not.

But secondly, a false Prophet or Minister is he, who though he have a true Cal, yet preacheth false and corrupt matter to please sinners: Thus these here are condem∣ned for both: They run, and I sent them not, they were forward, and yet had no Call. Thus they preached peace to obstinate sinners, and incouraged them in their wickednesse. Marvell not at it, if the Sons of Levi sometimes need to be purified, Mal. 3. And the Devils main design is either to overthrow the Ministrie, or cor∣rupt it.

Lastly therefore, if so be that Ministers would find the spiritual effect of their Ministry; and that Gods promise and power might go along with their Office, they are here directed to stand in Gods Counsels, that is, wholly to be inquiring of him, and directed by him: for to convert souls being it self supernatural, the means also must be supernatural, and that can be known only by divine Revelation. What coun∣sel therefore is it, which God giveth them, in the exercise whereof this comfortable effect may be produced? And,

First, That which is to be done before all other things, is to reform their own lives; That the world may say, they believe that to be true which they preach to others. Thus * 1.1194 they are to be an example of all purity, chastity, meeknesse, faith, temperance, hea∣venly-mindednesse. Not but that wicked men will cavill and find spots in the Sun. You see Christ and the Apostles were much traduced, and they walked through good report and bad; but let them approve their works to the Lord, and then they shall have comfort. Thus the Apostle to Timothy; Attend to thy self, and to thy Doctrine, 1 Tim. 4. 13. so shalt thou save others: To himself first, and then his Doctrine; the life of a man preacheth; Aarons Bels hung at his feet. What an uncomely thing is it to see a foul deformed Painter to draw a curious lovely Image? No lesse is it to hear a prophane Minister pressing his people to purity; a dissolute Minister to urge his people to strictnes: and therefore God threatned in Malachy, To make the Priests contemptible, and as Dung, because they had not kept his Word, Mal. 2. 3. This is woful: But when the Ministrie, for their faithfulness and oppo∣sition to the wickednesse in the world, are then as the Apostles were, made the off-scouring of the World; this is glorious.

Secondly, To take Counsell from God, is when they preach true Scripture, sound Doctrine, which is after Godlinesse; for so the Apostle describeth it, which is after * 1.1195 godlinesse: To please your ears, or delight the fancy, is not an acceptable work to God; no more than if a Priest in the old Law in stead of offering a Lamb, or Bul∣lock, shall Sacrifice a Butter-flie, or a Peacock, because of the radiant colour. No, you are to feel it as a two-edged sword, as an hammer; and the neglect of this solid Scripture-Preaching, hath made many Ministers through carnal affectation vent themselves into vapors and meer froth; and the people have been fed with wind, instead of solid food. What hath the Chaff to do with the Wheat? saith the Prophet in this Chapter. As it was said, He had made great Progresse in Rhetorick, to whose Palate Tullies phrase was pleasing, which is not so swelling and affected as some o∣ther: So he is a good judicious hearer, and like to get good by preaching, to whom the Scripture matter appeareth sound, admirable full of Majestie and worth.

Thirdly, As he is thus to preach sound Doctrine, so there are several qualifications which are like whetting, to make this two-edged sword enter the more powerfully. Such are our zeal and tender compassion to mens souls, to cry out with Rebecca, Give me * 1.1196 Children, or else I dye. Our Saviour Christ, when he saw multitudes of people, though they enjoyed the Teaching of the Scribes and Pharisees, which had some good use in it, else our Saviour would not have directed the people to hear them; yet its said, His Bowels were moved with compassion towards them, when he saw them, as Sheep without a Shepherd: Zeal makes the spiritual meat hot, and so the fitter for digestion.

2. Boldnesse to reprove sin; Rebuke with all authority. Ieremy must not fear the

faces of men, lest God confound him before them: That which some in a crafty insnaring manner spake to Christ, Master, we know thou speakest the truth, and art 〈◊〉〈◊〉 accepter of persons, should be applyed to every Officer in the Church. Charge them that be rich in this world, That they be not high minded; We have not received the spirit of fear, but of power. Thus Iohn to Herod, Paul to Felix, Chrysostome to Eudoxius.

3. With labour and diligence, Preach in season, and out of season: All their names and titles imply diligence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Bishop or Over-seer, a Watchman, a Shepherd. VVhat labour did Iacob undergoe in that Office? The Titles they have are not so much of honour as solicitude; those that labour in the word and Doctrine.

4. Consideration of their great account which is to be given not onely for their own sins, but of all others committed to them. The Sacrifice that the Priest was to offer, was greater than that the King was, yea as great as the whole Congregation for all their sins: to shew that their sins as Ministers were of an horri∣ble aggravation; which made Chrysostome wonder, if any in that Office could be saved; and indeed with God this is possible, and not with man.

Lastly, all these must be coupled with earnest prayer to God for a blessing upon his word; for its he that teacheth to profit; he opens eyes, he changeth hearts; he raiseth up the dead. We may lay the staff as Gehezi did, but God giveth life. Christ preached in the day time, and prayed in the night: While thou ragest, fret∣test, and art full of heart-burnings against them; little dost thou think what earnest praiers he puts up to God, that his word may be blessed to thy soul.

Use of Examination: Whether the word preached hath obtained this saving * 1.1197 effect upon your souls, although the Ministers of God have stood in his Counsel. Have they been able to say, we have not ceased to give them daily warning? O Lord, thou knowest our pains, our prayers, our desires; and yet they are trees that bring forth no fruit. Well, God will say to such, Well done, thou good and faithfull Ser∣vant, Thou hast delivered thy soul, their bloud will be required at their own hands. Its the great question' Why Conversion is not so frequent, and ordinary now, as in the Primitive times, yea as at the first reformation out of Poperie? To that we may speak the next day: only know, Gods anger is gone out against men, that he makes them have miscarrying wombs and dry breasts. How few Ministers can say, as Isai∣ah, Behold I and the Children which thou hast given me. We would fain, as Iacobs sonnes were commanded to bring Benjamin with them into his Fathers presence: so gladly when we shall appear before God, would we also bring all our hearers with us, saying, Not one of them committed to my charge is lost: but we have too many sons of perdition.

SERMON LXXXIV.

Why Gods power unto Conversion doth not alwaies go along with his Word though dispensed by a faith∣ful Ministry; and whether corrupt or prophane Ministers may be a means of Conversion.

JER. 23. 22.

If they had stood in my Counsel, &c. then they should have turned them from their evil way.

A Faithful Ministry (as you have heard) following the counsel of the Lord, is the sure and ordinary way for conversion of men from their evil waies. This Doctrine hath been explained: Let us now Answer some material questions which will further clear this point.

And First, It may be demanded Whether that Ministry which doth indeed stand in Gods eouncel, may not for all that be without this spirituall successe? May not they * 1.1198 for all that see no good and comfortable issue of their labours? May not they com∣plain they have laboured in vain? Shall we argue such a Ministrie to be corrupt, and unfaithful, because they are not blessed with spiritual children, like Olive plants about them.

I Answer, That it doth too often fall out, that even those who stand in Gods cousel, that follow this star, do yet plough and sow upon the rocks, and see no * 1.1199 seed grow up. Therefore this Text or Doctrine is not such a general, but that it hath its exceptions; and if we will seek for instances, how plentiful are they to con∣firm this: Shall we think that this Jeremiah, who is so zealous against the false pro∣phets, that he did not take a true and faithful course in his Ministrie, yes, his whole prophesie doth manifest that. Yet how sad are his complaints that he had no suc∣cesse in his Ministrie, Jor. 6. 29. The bellows are burnt, the lead is consumed of the fire, the founder m••lteth in vain, the wicked are not pluckt away; where Jeremiah is com∣pared to a Refiner, or Founder, his mouth is the bellows: The prophesie he had from God, was the breath, or blast, the corrupt and impure mettle was the wicked Jews. Now all this blowing, and pains in refining, was in vain, for the drosse would not melt away. Thus also the Prophet Isai, he stood in Gods councel, yet he crieth out, Who hath believed our report? Isai. 53. 1. And again, All the day long have I stretched out my hands in vain. Ez••chiel also, a Prophet so frequently in communi∣on with God by spirituall visions, and therefore so often called the Son of man, that these revelations may not puffe him up: Yet God tels him, he goeth to a peo∣ple that will not hear: but whether they will hear, or forbear, they must have a Prophet sent to them, Ezek. 3. Yea, what need we go further for witnesse to confirm this, when Christ himself, in whom were all the treasures of wisedome and holinesse, and no man ever preached like him; yet the number of his converts were few, in respect of the multitude he preached unto, which made him so bewail

the Nation of the Jews, as a tree that had enjoyed much culture and dressing, but still continued unfruitfull, and so was to be cut down and cast into the fire.

But what are the reasons, Why Gods power should not alwaies go along with his in∣stitutions? * 1.1200 What hinders, if when all things requisite on the Ministers part are concurrent? Yet God withdraweth himself. Now there may be reasons, first on Gods part two waies.

First, From the freedome and arbitrarinesse in his works: He doth in heaven and earth whatsoever he pleaseth. The spirit bloweth where it listeth, John 3. Though therefore God hath tyed and bound us to wait on the Ministrie, we must frequent the Ordinances, yet he hath not bound himself to work at every time, to every Au∣ditory. God keeps this soveraignty to himself: one Ministrie shall be more success∣full then another, and at one time more then another, and to some people more then others: Yea, many times God makes the weakest, and most unlikely Mini∣strie to be more fruitfull then a learned able one: even as Leah, that was more deformed, had more Children then Rachell, who was more comely and beau∣tifull. So that as it is solely in Gods will, to whom he will to send a faithfull Mi∣nistry, he gives to some that make no use of it, yea that hate it and are weary of it; and again denieth it to others that long for it, or that would with the Ty∣rians and Sydonians manifest greater affections to it. Thus also when he hath be∣stowed this Ministrie upon a people, it is successeful no otherwise then he will ap∣point: And herein we are to advance Gods dispensations, which are wise and just, though the reasons be not alwaies visible to us. Even as although God gave the Apostles power to work miracles, yet they could not do these when and where they plesed, for then Paul would have recovered Epaphroditus; but they did them only when he vouchsafed power. So that it is not of us that plant or water, But of God that giveth encrease, 1 Cor. 3.

A second reason on Gods part is his justice: For when a people have by their for∣mer * 1.1201 obstinacy, and unfruitfulnesse under the means of Grace, provoked him to anger, he doth inflict that just judgement of a blinde mind, and an hard heart, never to understand or be converted: and this is very wofull, but very ordinary. Thus John 12. This is the reason why the Jews, notwithstanding the daily preaching they had heard with their ears, and the miracles they had seen with their eyes, yet it is said, They could not believe, because of that spirituall judgement which was upon their souls. And thus it was also with Esaias, Cap. 6. He is sent, not to turn them from their evil waies, but accidentally through their corruption, to make them more obdurate, Oh then if we see where much faithfull preaching is, yet little Conversion, let us fear and tremble at the wrath of God upon such a people. If God hath given them up to their own lusts? If he hath smitten them with blindenesse of minde, and wilfull rebellion against his word, then they are under the judgement of all judgements? And is not this anger of God visibly gone out against all our Congregations? Was it not a plain demonstration that God had for∣saken Saul, when he would neither answer him by Prophet, or Urim and Thum∣min, or any other way? So it is thy case; Neither prayer for thee, or preaching to thee is made powerfull to convince thy Conscience, to change thy heart: Oh men in the state of Gall and Worm-wood, though they think not, or believe not so of themselves. Thou shouldst after every Sermon say, Oh Lord why is it that this word hath not yet turned me from my sins? Oh what is the matter that it hath not such power upon me? Oh what shall I do? Have pitty upon me, O God, and soften my heart. Have pitty upon me, O ye Ministers, and pray for me, that God would give me a soft heart.

Another reason why the Minister, though faithful, may not yet rejoyce to see * 1.1202 the good fruit of his labours, is from the Ministry it self, and that two wayes allso.

First, The Ministry doth not work like a natural cause to the Conversion of men, * 1.1203

as fire burneth, and the stone falleth down, but as a meer instituted, and Morall cause, as they call it, that is by the Councell and power of God accompanying it. If it did work as a natural Cause, from an inbred power, in it self, then it would work alwaies alike; then it would never be frustrated of its operation without a miracle: as that the fire did not burn the three Worthies, it was a miracle. If the Word of God preached should turn men from sin this way, it would be a miracle that every Sermon, did not convert every sinner: but it works onely as an in∣stituted cause. And thus as the pool of Bethesda did not at any time vouchsafe healing, but when the Angel descended into it: so neither do our Sermons upon every person, and at any time work upon those that hear; but as Gods power shall come in; and therefore as was said at the Sacrament, should be also at preaching, Sursum Corda, lift up your hearts to him that is a Teacher in hea∣ven: as he Baptiseth not with water, but with fire; so he teacheth by fire also. And this should direct people by earnest prayer to look up to him: say, Lord, if thou goest not along with me in hearing; if thou speakest not to my dead heart to live, to my hard heart to become soft, it cannot be. Lord if thou hadst been here, saith she, my Brother had not dyed And so may we say, Lord, if thou hadst gone along with this Sermon, with this truth, it had not perished without profit.

Secondly, The Ministry, though faithfully discharged, yet is in a subservient way to Gods election. Now many are called that are not chosen: the Ministry is sent where election hath not to do sometimes: But then to such it is like an excel∣lent Medicine that is onely proffered, and not received to work any good: where therefore the Word of God doth convert and make these admirable changes, it is but the execution of Gods Election from eternity. Thus it is said, As many believed, as were ordained to eternall life, Acts 13. 48. And Paul was to preach at one place, because God had many people there; so that Election is sure to obtain, Rom. 11. 21. Wonder not then that the Ministry doth not Convert all, no more then that God doth not Elect all. For on whom God hath fixed this purpose of Love, there he will take away the Heart of stone, make plain the highest moun∣tain, and change a most ravening Wolfe into a Lamb.

Thirdly, Therefore a Godly Ministry following Gods Councel, may yet bring forth none, or very little fruit, because of considerations on the Ministers part also: For * 1.1204 as in the Old Testament, though encrease of Children were promised as a bles∣sing; yet many good women were much afflicted with barrennesse, as Sarah, Ra∣chel, Hannah, and others: So it may be here in the dispensations of Gods word. Those that have received five, or ten, may be diligent in employing of it, and yet have no more encrease then he that hid his Talent in a Napkin, though with lesse guilt: For successe is Gods work, not the Ministers duty. And this may be

First, To humble Godly and faithful Ministers. Had they a multitude of Con∣verts? Did they see God so visibly go along with them? this might stirr up pride * 1.1205 and vanity in them, as multitude of revelations was in danger to puff up Paul. The Disciples when they returned from their spiritual progress to Christ, were carnally rejoycing that the Divels were subject to them; and they could work miracles in his Name, our Saviour to humble them saith, Rejoyce not in this, but that your names are written in heaven, Luke 10. 20. God therefore may say not in anger, as he to S••alum, but in mercy, Write this man childlesse.

Secondly, God may give no more successe, to draw out their Grace, and their love to him the more: For this is a great testimony of it, when we can rejoyce * 1.1206 that Gods work goeth on, though he will not use us as instruments. Wee see Johns Disciples had some envious thoughts to Christ, and his; and therefore told John, That all went after him whom he Baptized; now see how graciously John answers them, I told you I was not the Messias, but I must decrease, and he must encrease, John 3. 30. The Pharisees envy against Christ, because the multitude ran after him, did work the clean contrary to that in John, even to the killing of him. It

much that affection in Sarah, to be willing Abraham should have children, though it was not by her: There is this corruption in us, that we onely would be the in∣struments God should use. As he said in vain glory, This is the Babylon I have built; so we, This is the Jerusalem I have built.

Thirdly, Hereby God would teach even faithful Ministers, that he needs no mans * 1.1207 parts, no mans gifts or abilities: Christ took three of his Disciples up into the trans∣figuration; this was a great favour, for it was the glimpse of glory. Now he did this to them, and not to other of the Disciples: Christ hath some special favours which he will dispense as he pleaseth; for as the fountain heedeth not the stream, nor the sun its beam, but they are wholly from them; thus God needeth not the graces, the gifts, the enlargements of istruments; but many times (as the Apostle in another case) puts the greatest glory upon the most uncomely parts.

Lastly, A Ministry following Gods Counsel, may yet finde no successe, because of * 1.1208 the froward, and indisposed temper of the people. Thus Christ weeps over Jeru∣salem; How often would I have gathered thee, and thou wouldst not? Thus the Word also did not profit the Israelites, because it was not mingled with Faith: and if our Gospel be hid (saith the Apostle) It is to those that perish, whose eyes the God of this world hath blinded, 2 Cor. 4. 3. O words worthy of all observati∣on. If it be hid, that is, if men do not understand it, do not feel the power of it, it is because thou art one to perish, one to be damned: It is because the Divel hath shut thine eyes. Oh then lay the fault where it is: Thou art apt to to blame the Ministry, to cavil at him, or to blame his preaching. But see what the Apostle saith, If our Gospel, if our preaching be hid to you, it is because you are to perish: For as the husbandman, though he should be never so laborious in ploughing, sowing, and fitting the ground; though he be never so careful to provide precious and choyce seed, yet if the nature of the ground be so barren, as it will bear no seed, or cause it to degenerate into Cockle, all the labour is in vain: Or as the Gardener, though he water and dresse never so carefully, yet if the tree be dead at the root, it is all to no purpose: So though the Ministers of God are very earnest in praying, preaching, informing, rebuking, yet where the Tree is dead at the root, What hope is there!

The second grand quaere may be, Whether a corrupt Ministry that neglects the * 1.1209 counsel of God, may not yet be a means of Conversion? Whether an ungodly Mini∣stry may not be used by God to convert others? This was a question discussed of old, between the Orthodox, and the Donatists; for the Donatists thought, that if any Minister fell into grosse sinnes, neither the preaching of the word, nor his administration of Sacraments could do any good to others; for how, said they, can death be a means to beget life? How can darknesse produce light? How can a Mem∣ber of the Divel make a Member of Christ?

To answer this case, First, We must distinguish of the corruption of a Minister: * 1.1210 For either it is Doctrinal, in respect of that matter which he preacheth; or else pra∣ctical in regard of his life and Conversation: if the Corruption be Doctrinal, then it is either totall, or partial: Total, when he doth wholly forsake the Truth, and preach nothing but damnable Heresies, and the vain lies and imaginations of his heart: and he that is thus corrupted universally, can never convert others: The reason is, because the word and Truth of God is that immortal seed, by which we are begotten: Sanctifie them by thy truth, thy word is truth, John 17. So that Divine truths are the only instrument of life spiritual, as good food and not poyson is of natural; but if it be onely partiall, not in fundamentals, but superstitious additions; that ministry in some respects may be profitable: and hereupon our Saviour bid them hear the Scribes and Pharisees, While thy sate in Moses chair, i. e. as long as they preached the Doctrine of Moses, but then those that live under such a corrupt Ministry, had need be very judicious to distinguish between good and bad, There∣fore our Saviour, who allowed the people to hear the Scribes and Pha∣risees,

did also at the same time bid them take heed, and beware of their Doctrine.

But in the next place, suppose they be Orthodox, and sound in their judge∣ments, * 1.1211 yet ungodly and prophane in their lives, Can we think God will honour such? Can salt if it hath lost his savour season others? Can light, not put under a Bushell, but under a noysome dunghill, Can that enlighten others? Yet such unsavourie salt, such obscured light is every prophane Minister. To Answer this, Consider,

First, That if that Holy and good discipline which Christ hath appointed in his Church were observed, no such ungodly Ministers were to be endured in publick of∣fice. * 1.1212 Hence Paul commands Timothy, That he ordaine no man a Minister that is of an ungodly and prophane life; and certainly if Christ would have every parti∣cular person, that is an obstinate wicked person, cast out of the Church, how much rather an ungodly officer in the Church?

Secondly, Yet suppose that a corrupt Minister is continued for want of good Discipline, it cannot be denied but an ungodly life is a great occasion to pull down as much as the word builds up. Examples do work more then precepts. The lives of Spiritual Shepheards are like those rods Iacob laid in the way for the sheep to look on, that they might bring such coloured lambs; and therefore if ever they are instru∣ments to convert others, it is a strange, a rare and wonderfull thing. Hence in Da∣niel, those that convert others to righteousnesse, are said to shine like the stars in the firmament, Dan. 12. 3. which wicked men cannot do.

Thirdly, But for all this we cannot say absolutely and universally, That no ungod∣ly Minister is used at any time an instrument to convert others, no more then their un∣godlinesse may hinder the good effect of the Sacraments they administer, for these two reasons. First of Example in Scripture, That makes no distinction between Judas and the other Disciples in the successe of the Ministry; They all twelve were sent out, they all did miracles, they all casted out Divels, they all returned to Christ and gave him an account of their successe. To them all Christ said, He had ordained that they should go out, viz. in their preaching, and bear much fruit, viz. in their Ministry, John 15. 16. And our Saviour expresly saith of some, That they should prophesie in his name, yet he would bid them depart, because workers of iniquity: and Phil. 3. There were false Apostles who preached Christ out of envy, supposing to adde more afflicti∣on and persecution to Paul, which must needs be an high degree of wickedness and malice, yet Paul said, He rejoyced that Christ was preached howsoever, which could not be if their preaching did no good. Although indeed to these examples of Ju∣aas, and the false Apostles, it may be answered, That they were not at that time grosse and scandalous sinners for ought can appear, but unregenerate and spiritually wicked, not corporally.

2. They may be used by God for conversion, because the Ministry is gratia gratis data, not gratia gratum faciens; It is appointed for the publick good of others, not for the Ministers good so much; and therefore God may work that end of the pub∣lick good, though the instrument be sinful: As saith Austin, The seed that is sown by a foul diseased hand, may bring forth fruit as well as that which is sown by a clean hand.

Use of Admonition, take heed that the Word of God have no effect upon thee because of thy sins. Oh how terrible will it be when it shall appear, God hath done for thy conversion what a gracious God might do; The Minister hath done what a faithful Minister should do, but thou hast not done what a good hearer should do: What is that? 1. Thou art not swift to hear, thou art carelesse, neg∣ligent, thou dost not diligently wait on the gates of wisdom, as sick men do at the Physitians doors. 2. Thou dost not lay aside all superfluity of naughtinesse, as the same Text requireth; and so the word is like rain falling on dirty ground that makes it more dirty. 3. Thou dost not retain it and hide it in thy heart as David, thou dost not cover it with warmth, as the fowl doth her eggs; thou art but almost per∣swaded to leave thysins.

SECT. X. Of the Nature of Grace, under the Expressi∣ons of Taking away the Stoney-Heart, Giving a Heart of Flesh, and, Writing Gods Law in the heart, with the counterfeit thereof.

SERMON LXXXV.

Displayeth Gods Soveraignty and Dominion over the hearts of men.

EZEK. 32. 26.

the latter part.

I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

AT Verse 21. in this Chapter, God begins to open the trea∣sures of his mercies. We may say, This latter part of the Chapter is like the Land of Canaan, a Land of Promise, flowing with spiritual milk and honey; for here is the pro∣mise of reduction from their miserable Captivity, Verse 24. But because outward mercies are nothing, without spiri∣tual, therefore there is 1. The promise of the pardon of their sins: It was not enough to be delivered from the power and rage of their Enemies, unless also they were saved from the guilt of their sins; this is promised Verse 25. But if men have pardon of sin, and not saved from the power of it, they will every moment make themselves obnoxious to their former misery; therefore Verse 26. there is a promise of Conversion and San∣ctification, with the consequent effects of it, in the 27. Verse: So that this Text, if opened, is like a Box of precious Ointment; or like the Tree in the Revela∣tion, not onely the fruit, but the very leafs, every particular word hath its efficacy. And for the better method, consider, 1. The Author and Efficient cause of the mercy promised, I will take away, I will give: See here Gods So∣veraignty, and immediate power over mens hearts. No King or Emperor in

the world is able to say so, I will give men other hearts. 2. The mercy promised, and that is 1. By removing the obstruction or contrary, I will take away the stony heart. 2. By the position of the good vouchsafed, and that is set down, 1. In the root. in the habit or fountain, A heart of flesh. 2. In the fruit, stream or actual operations, I will cause them to walk in my statutes, &c. 3. There is observable, 1. The manner of Gods vouchsasing this, it is by way of promise, I will do thus and thus; an absolute promise, not suspended upon mans merits or pre-requisites. 2. The manner of the working of this, its irresistably, insupera∣bly, omnipotently: So that the heart of a man is a subject meerly patient to re∣ceive it; not a free Agent to co-operate with this mighty grace In all these particulars, we shall finde what Sampson did in the Lyons carcass, many honey combs of spiritual honey: And let us begin with the first, The sole efficient cause, who hath the dominion over mens hearts: I will take away the heart of stone; he that by his omnipotent word could say, Let there be light, and there was light; doth also here say, Let the stony heart become soft; let the hard heart become tender, and it presently yields, it doth not withstand God; as if God had said, I know your hearts are too hard for you, you cannot master them, you cannot change them, but I can do it: Whence observe.

That God hath an immediate dominion and power over men hearts. * 1.1213

This is the sole prerogative of God, he can raise what terror and horror he pleaseth there, and all the world cannot asswage it: He also can give peace and comfort, and all the Devils in hell cannot take it away: If they were so affect∣ed, as to cry out, What manner of person is this, whom the winds and seas obey? how much rather may we cry out, What is that God, how great and wonderful, who works in the hearts of men what he pleaseth? Thus Psalm 33. 15. an ex∣cellent Psalm against Atheism, wherein the Psalmist giveth several arguments to prove the providence of God, that things are not carried in this world, as mens lusts and counsels would have it, but as God orders it, either in mercy or justice: This, I say, the Psalmist would have men believe; for when we see things done in the world, contrary to that we judge righteousness, and yet no judgements immediately following, we are ready to be tempted about our faith. As Pompey, when he was overcome by Caesar, fled to Athens, and there disputed there was no providence, because he thought he was deserted in a just cause: But this is to be ignorant of God, and not to be able to plough with his heifer, to understand the Scripture, by which all those Divine Riddles may be opened. Now among other arguments, he brings one that confirms my Doctrine, He fashoneth their heart alike: The Argument is this, He that makes the heart know∣eth every thing in the heart, and can make it think, will and love, as he pleaseth. As the Artificer that makes a clock, he knoweth all things about the clock, and makes it strike when and where he pleaseth: And the words are Emphatical, He fashioneth; the same word is used of Gods fashioning mans body out of the dust at first: So that God can as easily form and fashion the souls of men, as he can their bodies; he can as easily strike them with fear, as the body with diseases. Again, He fashioneth them alike; in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Simul; that is, as some expound, all mens hearts, there is not one mans excepted; or else as others, totally and wholly, there is nothing can arise in the heart, not the least thought, or the least motion, but it comes by Gods providence. Hence Prov. 21. 1. the Kings heart is said to be in the hand of the Lord: A Kings heart, the greatest of men, and whose counsels and purposes seem to be most hidden, and most potent to be effected; And its in the hand of the Lord: A notable expression, to shew how easily he can govern and turn as he pleaseth; and then he useth an excellent similitude, He turneth it as the Rivers of waters: That as a stream of water running down the torrent, can easily by the husbandman be stopt and turned down another course, either to refresh his ground, or annoy it: Thus the Lord turneth the hearts of those that rule in the world, either for mercy or

judgement, as he pleaseth. Now the better to clear this truth, we will am∣plifie this Soveraign Dominion of God over mens hearts, in three particu∣lars: * 1.1214 1. As in the way of his general Providence. 2. In the way of his Justice 3. In the way of his Grace: And in all these three particulars God is admirable.

In the way of his Providence, his power over hearts is manifested:

First, In a suddain changing and raising up of their hearts by his mighty work for such imployments, that they were no ways able for before: That which * 1.1215 all the men in the world could not give; That which all the Angels in heaven could not, that God doth immediately. Thus Saul, when he was appointed to be King over Israel, he was of the meanest Tribe, the mean∣est Family in the Tribe, an ordinary man; and yet it is said, God gave him another heart; and when he had that, with what courage and boldness did he take the Government upon him: That other spirit, was not a spirit of Grace and Godliness, as the Arminians would have it, but of Government, and Political Abilities; in token whereof, Samuel at the Sacrifice, gave him a shoulder of it; to shew the Government upon his shoulders, and how he must bear the people: And as this was wonderful for God to make such a change in him, so on the people also to receive him for their King: All those followed him, whose hearts God had touched, saith the Text, 1 Sam. 10. 26. God did but touch their hearts, as the Musician doth the strings of his instrument, and they sound what he would have them: Such a spirit of Government, those seventy Elders had, that were to assist Moses; God took of Moses his spirit, and bestowed on them: Thus the Judges that God raised up in Israel, when they were in so many extremities, especially Joshua, whom some say, was the Heathens Hercules: These all felt the mighty work of God upon their hearts.

Secondly, Gods power over mens hearts in a general way, is seen, In the * 1.1216 abating and asswaging those fierce affections, and angry resolutions that men have one against another: God in a moment can command those waves and winds to be still. We have two famous examples for this; the former, in Esau and Jacob; what resolved malitious intentions were in Esau, after the mourning for his father was over to kill Jacob? and now there was a full opportunity put into his hand; Jacob had no power to withstand him, and of a sudden Esaus affections are wholly changed to him, Gen. 33. 20. How cometh this black cloud to blow away so immediately? was it not because God wrought, and moved upon his heart. The latter instance, is of Laban and Jacob, he goeth out also in a great fury against Jacob; but what saith God to him? See thou doest not speak any word to Jacob, Gen. 31. 24. and this presently softned his heart: We might adde to this, the meltings of Sauls heart towards David some∣times, when otherways he was full of poyson and venom: Thus also Joseph found favor in the eyes of Pharaoh: And a notable instance there is, 2 Chron. 18. 31. where the Army of the Syrians surprizing Iehoshaphat, and thinking to destroy him, he cryed out, and God helped him; But how? the Text saith, God moved them to depart from him. So that we see, all our applications should be to God. Men have not their hearts in their own power; men can∣not think hurt to thee, yea, they cannot but think and purpose good to thee, wherefore God moves the hearts of men thereto: Thus he saith to these waves, Hitherto thou shalt go, and no further; he bindes up these clouds in the air.

Thirdly, Gods Providential working on mens hear••s, is seen in the inclination * 1.1217 and determination of them (when they are indifferent in themselves) to such ways, as whereby he will bring honor and glory to himself: In nothing under the heavens is Gods Soveraignity so much seen, as here: For the hearts of men, are those great instruments, by which he produceth so many notable ef∣fects in the world: Nebuchadnezzar is remarkable herein; the Prophet de∣scribeth

him as standing at two ways, Ezek. 21. 21, 22. either to fight against Israel, or another Nation: Now it was all one to him, which way he went, yet God so ordered, that he should go against them. Thus as God is said to ponder and weigh mens hearts in one sense; so in this sense also, he layeth mens hearts in a ballance, and they easily incline this way or that way, and God he puts in something that inclineth their hearts rather this way then that way. Hence the great Monarchs of the world, the Babylouian and Persian, they are compared to Hatchets, to Hammers, to Bees, over which God hath a command. The whole world is his Host, and God is the Emperor or Com∣mander; and he bids this go, and he goeth, that come, and he cometh; as the Centurion did his men under him: What a wonderful work was that up∣on Cyrus his heart, and his Successors, to let the Jews build their Temple un∣to God again; yea, what a strange passage was that of good to Mordechai, when the King could not sleep, that he should call for a Book to read, ra∣ther then for sports or pleasures; and that of all Books, the History or Chronicles of memorable things done in the Kingdome; and in that Histo∣ry, he should pitch on the good service Mordechai had done, and was not rewarded. Its remarkable also, that when God intended to punish Abimi∣lech and the Sechemites, Iudges 9. its said, God sent an evill spirit between them, and that was their ruine at last: Oh then how much is this God to be feared, to be obeyed, who doth in Heaven and Earth what he wills! Its not as Great men, as Mighty men, as Wise men will; but the counsel of the Lord that shall stand.

Lastly, God in the Old Testament had a notable way of bringing about the hearts of men for his great and mighty works by Dreams. * 1.1218

There are three kindes of Dreams, Natural, Diabolical, by way of delu∣sion: or Supernatural, immediately raised in men by God. In such a way God * 1.1219 formerly did inform men sometimes: Thus Iacob laying his head on a stone, had a dream; and Ioseph a dream about his Superiority over his Brethren, Gen. 48. 12. yea, Pilates wife had a dream, which she told Pilate, that he should have nothing to do with that just man, to shed his innocent blood, Mat. 27. 19. But that is disputed, whether the Devil did not put that dream into her, because he would not have Christ crucified, knowing that by Christs death, his Kingdom would be dissolved; But how doth that agree with Satans entring into Iudas heart, tempting him to betray his Master. There were two great Kings, and Heathens, such as had no knowledge of God, and yet God did visit them by dreams, of things to come; as Pharaoh by seven years of barren∣ness, and seven of fruitfulness; Nebuchadnezzar of the change of his King∣dom, and the mighty alienation of it in time: But these did not understand them, till Ioseph, and Daniel, revealed the mystery to them.

Secondly, In the next place, Gods power over the hearts of men, in a way of * 1.1220 Iustice, is also admirable: And that in two respects:

First, In infatuating the counsels and thoughts of wise men: He strikes the great ones of the world, when he is angry, with the spirit of madness and gid∣diness, Isa. 24. 45. Thus David prayed, That God would turn Achitophels coun∣sel into folly, onely God could do it: And the Princes of Zoan and Egypt, that thought they were wise, and none like them, God stroke them with folly and giddiness: So true is that old observation, Quos Deus vult perdere, prius dor∣mentat, When God intends to destroy and ruine man, he first beginneth with their understanding, inflicting giddiness upon that: The eyes of a man first dye, theu say, and so men perish first in their counsels, thoughts and designs, after∣wards in other things: Thus God is said To catch the crafty in their own wis∣dom, and he knoweth that the thoughts of the wise they are vain, 1 Cor. 3.

Secondly, Gods Iustice upon mens hearts is, in the spiritual blinding and harden∣ing * 1.1221 of them: Thus God is said to harden Pharaohs heart; and Elys sons would

not heaken to good counsel, because it was of the Lord to destroy them: Whom he will, he hardens, saith the Apostle, Rom. 9. But this is a tender point, Divines are large about it; onely know, that God doth not infuse hardness of heart, nor any evil disposition in men, for he cannot be the author of that of which he is the Avenger; but it is by withdrawing and denying his mollifying Grace: And then as the withdrawing of fire from the water, makes it presently cold, and return to its native temperament; so it is here, God forsaking the heart by denying his mollifying and softning oparations, it cannot but grow stiff and obdurate against God.

Thirdly, In the last place, Let us view the glorious power of God, over the hearts of * 1.1222 men in a gracious way; and that is properly intended in the Text: I will give an heart of flesh. Now Gods work on the heart, when he changeth it, in these particulars:

First, He convinceth and enlightens the minde with such a glorious light, that * 1.1223 the person converted stands amazed at it: That we should shew forth his praise who hath translated us out of darkness, into his marvellous light, 1 Pet. 2. 9 And you that were darkness, are now made light, Ephes. 4. This is the seeing eye that God vouchsafeth to some men: Now then, if to restore eyes to the blinde, was so won∣derful a work, how wonderful is it to give a man new light? God gives a man new abilities to see; he doth not onely bring the object, and the medium, but the ability also; and till this be done, its impossible men should ever love or de∣sire what is good: Oh look up then to this! you are apt to be wise in your own eyes, you are apt to say, as the Pharisees did, We see: But pray earnestly to God for this spirit of illumination; thou wilt then finde as much difference in thy self, as one in a dark close dungeon; and another, that is come out into the open Sun-shine.

Secondly, Gods work on the heart, is to raise up such affections as may make the * 1.1224 yoke of Christ easie: That may make thee with delight and joy, to imbrace what is good: for here is the great obstruction against conversion, men have carnal and earthly hearts, they delight in what is evil, they imbrace the dunghill, they love the mire, like swine. hence all heavenly and spiritual objects are grievous and burthensom to them: Now then God he can turn this clod of earth, in∣to a star in the sky; he can change this heavy lumpish temper, into a gracious spiritual disposition: And when he doth thus, then what was once tedious and grievous, now becomes pleasant and joyful.

Thirdly, He doth make the heart tender and melting: And this is the great mer∣cy * 1.1225 here promised: for naturally the heart is a stone in spiritual things; it hath ••o apprehension, no joy, no sense; lay all the wrath of God before it, and you cannot move it, you cannot make it mourn and grieve; but when God puts forth this power, then a dry wilderness is turned into a pool of water; then the mountains melt like wax before him; then rocks are turned into streams of water: O then admire, and pray for this mighty work of God! doest thou complain thy heart is like the neather milstone? Oh it will not melt, it will not change, it will not yield to God! go to this heart maker, and he will be an heart breaker.

Fouthly, That which is the most admirable operation upon the heart, is the bow∣ing * 1.1226 and bending of it, so as to make it of unwilling willing: Thus this expression of the Text, I will give an heart of flesh, doth denote the efficacy and in∣timateness of his power; and so the Apostle saith, God worketh in us to will; and in this very point, upon this hinge hangs that great and special truth, which the Orthodox maintain against Arminians and Papists: They will grant an ir∣resistable work of light upon the understanding, they will grant a potent work upon the affections, but this they will not yield, that God makes the will to will, that he so boweth and changeth the heart, that it readily imbraceth, what once it abhorred; yet in all that are converted, this power so efficacious, must

be needs put forth; for will not experience witness, that every mans will, be∣fore converting grace came, was as opposite to God, as averse to all holiness, as any natural mans in the world? did he not dispute, argue, refuse, and shew all unwillingness, till God broke open the gate of the soul; he comes into the heart while the doors of it are shut: Thus he is said to open the heart of Lydia, Acts 16. and Paul, was he willing to receive Christ? did not he oppose, persecute and violently pursue the Church of God; and while he was in these furious out∣rages, did not God in a moment bow his heart, that he cryeth out, Lord, what wilt thou have me to do: But of this more in the manner of Gods conversion.

Lastly, The soveraignty of Gods power, is to be adored, that he can comfort the * 1.1227 heart with heavenly joy, or wound it with sad and heavy temptations and desertions when he pleaseth! Our hearts are calm and tempestuous, even as he speaks the word, Job 34. 29. who can give trouble, if he speak quietness, whether to a per∣son or a nation. God struck the heart of great Nebuchadnezzar, and made him like a beast; and he can strike the heart of a wicked man, and make him roar like one damned in hell: Thus we see David sometimes complaineth of the great terrors that he was even distracted with; and at another time, his heart over-floweth with joy: This ebbing and flowing is according to the presence or ab∣sence of Gods favor.

This point is worthy of all practical improvement: And * 1.1228

First, It sheweth what poor, weak and empty shadows all the great, wise, powerful and mighty men of the world are: They are not the masters of their own hearts, they cannot tell what they shall think, what they shall purpose, much less, do, the next day. Well doth the Psalmist say, They are lighter then dust orvanity: What a folly then is it to put confidence in such, to trust in any arm of flesh: You see a shadow is not able to move it self, but is this way or that way, as the body stirreth; so is all earthly and humane power: God useth these Rods, these Axes, which way he pleaseth: Oh then say, nothing is great but God, hope in nothing, trust in nothing but in God. An hill or an high mountain may be something, if compared with the low valleys; but if with the heavens its but a pins point: So earthly power and greatness, may be a terrible thing to those that are weaker. Gyants are tall things to Grashoppers, but compare them with God, and they are nothing, yea less then nothing.

Use 2, Is God thus powerful over the heart, then let the godly be comfort∣ed, * 1.1229 who finde their hearts too strong for them; O their proud heart, their hard heart, their unbelieving heart, their earthly heart, what shall they do? Its true, shouldst thou pray the Potentates of the world, yea the Angels of heaven, to give thee a better heart, they could do nothing: O but God he is gracions, ready, willing and able.

Lastly, Of terror to wicked men, how easily can he raise terrors and horrors * 1.1230 in that jolly heart of thine: If Iudas and Cain would have given all the world for a quiet heart, they could not have purchased it: Do not then presume too long; do not still venture to offend him; he can send thee home with a roar∣ing, restless heart, he can make thee cry out, There is no help for me, O for a drop of ease.

SERMON LXXXVI.

Of the Heart of stone, and what wickednesse that name implies.

EZEK. 36. 26.

I will take away the stony heart, &c.

THe second thing observed in this Magna Charta, or grand promise of conversion is, the good it self spoken of, which is described, 1. Nega∣tively, or by removing the opposite. 2. Positively. Let us consider what is that grand obstruction which must be taken away, ere we can have an heart of flesh; and that is the heart of stone must be removed. The word stone when it is used Tropically in the Scripture, it is sometimes taken in a good sense, and sometimes in a bad sense: In a good sense, for that which is firm and induring; thus Christ is called a foundation stone, Isa. 28. 16. and Believers living stones, 1 Pet. 2. 5. because of their solid and firm compacting and union with Christ. In which sense Bonaventure said the clean contrary to this promise, Nolo Domine cor carneum, da lapideum, O Lord, I will not have an heart of flesh, that is, flexi∣ble, and easily drawn any way; but a stony heart, that is firm and induring in good against all opposition whatsoever. But in this place the word stone is used in an ill sense, for a senseless, stupid and rebellious heart against Gods word. As the stone in the fire will sooner fly in the face of him that sits by, then melt. So the heart of every man by nature will sooner oppose, gainsay, and rage at those who reprove or instruct then melt, or yield obedience: Whereas, Ier. 23. Gods word is said to be an hammer, beating the very rocks in pieces; here it will have no such operation, unless God make this promise effectual.

That every man naturally in respect of any divine or spiritual good, hath a very * 1.1231 heart of stone.

The disease of the stone in the body is an exquisite and unexpressible torment, how much would men give to be eased of it. But this stone in the heart, where∣by we are wholly senseless and stupid about heavenly things, moved neither with love or fear, or grief, is above all this torment, if men did rightly judge of it. It was the Poets fiction, that men were made of stones, Inde genus durum sumus: to be sure, there is this spirituall stone on the heart; whereby we are an hard, tough, rugged, and untractable people; insomuch that wheresoever God con∣verts men by the Ministry, there he raiseth up children to Abraham out of stones, there he makes water to gush out of rocks, there he makes dry bones to gather together and live. To amplifie this, let us consider how much wickednesse this * 1.1232 Epithete (stony) doth imply to be in every man naturally.

And first, It denoteth senselesnesse and stupidity; for so commonly we expresse that by a stone. We say of a senseless, irrational man, As good speak to a stone. Thus Nabals heart is said to be dead within him, and become like a stone, he was astonished and amazed through the danger coming upon him, he was made stupid, and apprehended nothing. The Scripture delights by way of contempt to call the Heathen Idols, wood and stones, because they had eies and saw not, feet and

walked not: Just such stocks and stones are all men by nature; they have cors and hear not, they have hearts and understand not. That whereas the Prophet cryed to that insensible Altar of stones, O Altar, Altar, 1 King. 13. 2. and presently it rent asunder, here the Ministers of God may cry aloud, and no man is sensible of his sin, or crieth out, What have I done? Oh then pray that God would re∣move that heavy stone, which lieth upon thy heart, that under all preaching and teaching makes thee still so insensible, that Ministry or no Ministry, judgements or no judgements are all one to thee. Do not then be any longer like the stones in the wall, who know nothing, understand nothing, though they are built in the wals of the Church where much preaching is. Some derive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people, from a stone, I know for other reasons, but we may say, because of the stony heart, and insensibleness that is in them.

Secondly, It implieth incapacity and indisposedness unto any thing that is holy. As they are not sensible, so much less prepared and fitted for any spiritual duty. * 1.1233 The building of the material Temple was a type of believers. Now as the stone could not polish and fit it self for the Temple, so neither have we any power in our selves to take away the least enmity that is against God. Insomuch that this text doth triumph over all those corrupt doctrines that advance free-will, and power in man to spiritual things. What, can a stone make it self to live? Can Ezekiels dry bones produce life of themselves? Could the bone taken out of A∣dams side, make it self a living woman? Its true, man hath reason, understanding and a will, and so in that sense he is not a stone; but he hath no reason to think what is good, no will to choose what is good, and so in that respect is like a stone. And hence it is. that we need not wonder, if men of great parts and wisdom are yet so foolish and void of all love and delight in what is good, for a man may be very quick and apprehensive in all matters of learning and humane perfections, and yet be a very stone about what is godly. Nicodemus had great understand∣ing in the law of God, yet how unfit for that doctrine about Regeneration!

Thirdly, The stoniness of the heart doth imply, not only indisposition, but active contrariety and resistency to what is holy. Thus the Jews are called a people of a * 1.1234 stiff neck, that is the same with a stony heart, Act. 7. Ye have alwaies resisted the holy Ghost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, you fall like an heavy stone with violence upon the word of God, and all divine exhortations. The stone is not only indisposed for polish∣ing, but as much as lieth in it, doth resist, and beat back again the hammer that fals upon it. Oh this active enmity and vigorous opposition which is in all men by nature, to that which is holy, is much to be lamented. The Apostle, Rom. 8. speaks of this enmity of the flesh, which doth so far prevail, that it makes a man not only not subject, but it cannot be subject to the law of God, for these two are contrary, the spiritual law and the carnal heart, and so as light and darkness, fire and water cannot accord, so neither can these. Marvell not then if ye see men, whose thoughts, purposes, affections, and all ineavours are against godli∣ness: Their hearts to conceive mischief against it; their tongues to be alwaies railing or deriding of it: For can the toad vent hony? can the serpent spit cor∣dials? no more can these indure what is supernatural.

Fourthly, This describeth the hardness of the heart, and impenetrableness of it. Its a stone, and though the word be a two edged sword, yet is it any wonder, if * 1.1235 a sword cannot pierce through an hard stone. The Scripture, Ephes. 4. 18. speak∣eth of a threefold hardness, natural, acquired, by voluntary sins against conscience, and judicial, inflicted as a just judgement by God upon those who have rebelled against the light; now this which we speak of is the natural hardness, that which is in every man and woman. Take the most civil and ingenuous man, who is so tractable in all things of morality, yet he hath an hard heart to that which is spi∣ritual. The doctrine of repentance, mortification, and powerfull walking with God, is that which can finde no entrance in him. Oh therefore that this spiri∣tual hardness were more apprehended; you can complain of hard times, of hard

dealings in the world. Oh what hard dealing hath God from thee! His judge∣ments have not broke thy heart, his mercies have not melted thy heart, Oh think if there were any softness, if any drops in thee, if any meltings in thee, thou hadst not to this day continued such a rebellious wretch against God. Illud est cor du∣rum, quod non trepidat ad nomen cordis duri; If thy soul doth not break, and trem∣ble, and melt at the very preaching about a stony heart, its because thou art over-whelmed by it. This hard heart is else where called an heart of adamant, which is as much as that, which cannot be turned: Oh this is thy case; nothing hath tamed thee, or humbled thee to this day.

Fiftly, This word holds out the pertinacy and immoveableness of the heart from * 1.1236 the way of sin. A great heavy stone lieth many years in the same place; and thus it is with every man naturally, how self-willed, how unmoveable! you cannot stir him out of his former waies of impiety. Though he hear much, though he be intreated, reproved, and constantly warned over and over again, yet he is still the same man he was. Thus as the godly are commended for their immoveable state in godliness and in happiness, they stand like Zion, which can never be moved; the same are they in a state of wickedness and impiety. Oh then, how doth experience daily witness this pertinacy of mens hearts in adhering to wick∣edness. When they are so convinced, that they can say nothing for their sins, they must needs confess its their duty to be other men; they cannot say one word for self-justification, yet they will not move from their former course of impieties. What kinde of hearts we have, was typically represented by Moses, when the law was commanded to be written in stones, for albeit one main reason was to preserve the laws perpetually; as Heathen lawgivers have commanded their laws to be ingraven on brasse, or cypresse trees, that will not putrifie: Yet the Apostle alludes to an Allegory, when he tels the Corinthians, they were his Epistle not written (2 Cor. 3. 3.) in tables of stone, but fleshy tables of the heart. So that to have hearts of stone, is to be pertinacious, wilfull; say what you can, bring the Scripture never so plainly, demonstrate and convince the haynousness of sin ne∣ver so clearly, yet nothing shall make any alteration in them; they will be wick∣ed, because they will be.

Sixtly, An heart of stone is an heart altogether cold, and destitute of any warmth * 1.1237 or heat of grace. A stone is nothing but hardened earth, and as siccity and frigidi∣ty are the two properties of that element, so are they of a stone. Hence, it was a miracle to bring water out of the rock: Citius e pumice aquam, is a Proverb. Stones have these two qualities, as the earth out of which they are generated, Siccity or driness, there is no moisture, there is no wateriness in them, and thus it is in every mans heart, a dry barren spirit, there is no juyce, no sap of any grace. Therefore the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hardness, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doth excellently ex∣press this cursed temper, for that is properly the driness of any herb, when it is withered, its then good for nothing, all the juyce is out of it. And thus men by nature have not the least dropping or melting of soul: And observe this, A man may have a very tender, juicy heart, as it were, about earthly things; Jet an husband, wife, or any earthly advantage be lost, and rivers of water can gush out of thine eies: They may be of a pitifull and tender complexion, and yet as dry and barren as a very stone about the sins they have committed, and the iniquities they are guilty of. Indeed David speaks of a drought upon his soul, that it was like a parched wilderness. Psal. 42. 1. but that was in a gracious sense, because of the earnest pantings and longings he had for the injoyment of Gods favour. But this is in a very wicked and desperate sense, when men have not the least mel∣tings, or thawings of soul upon any divine administrations. The other property is frigidity, or coldness, As cold as a stone, we say; and thus every mans heart is destitute of all that fire and heat which doth usually accompany the life of grace. Hence men are said to be dead in sins, Eph. 2. 4. death and coldness go together. The Spirit of God in its operations is compared to fire, because of the efficacy and

fervency of it; now men destitute of this spirit, are wholly liveless; and cold in any thing that is good.

Seventhly, Seeing a stone is nothing but a product of the earth, it hath also the pro∣perty of the earth, which is heaviness or gravity, an inclination to descend, to fall down∣wards. * 1.1238 And this also is wonderfully seen in every mans disposition by nature: His affections are wholly set upon earthly things, though he hath a body streight up towards heaven, and so excelling other creatures, yet his soul is bowed down to the ground, so that in this sense, as well as others, we may say, he is a worm and no man. The bodily curse of the serpent, is spiritually fulfilled on him, To lick the dust of the earth, and to make that his food; this is the heavy portion of every man by nature, to swallow down iniquity like water, to center upon earthly objects, as naturally as the stone fals downward; Wonder not then, if you see men wholly plunged in earthly affairs, they minde not, they regard not, they un∣derstand not heavenly things; for (alas) how can the earth ascend upwards? how can a clod of clay move of it self towards the skies? here must be a change of our natural properties, before these things can be done.

Having thus described the properties of this stony heart, and how much the word may purport. Let us now consider ••ome effects or signs, which do abun∣dantly * 1.1239 discover, that men by nature have such hearts of stones.

And first, What can be a greater evidence, then the security, quiet, and ease, which men naturally have, though thus obnoxious to guilt, and the wrath of God. Do but consider what the word of God saith of every man by nature, how it aggravates his sin and misery, makes him every moment ready to fall into eternal torments, that all within him and without him is hated of God all the day long: Consider all this and believe it. Now what a stone and stock is man, that for all this truth of God, thus informing, thus threatning, thus cursing, is no more troubled and affected about himself! Certainly were not men like Niobe, turned into very mar∣bles and stones, they could never be thus stupid, yea they would run up and down crying out, What shall we do to be changed? How may this stone, this moun∣tain be removed and thrown into a sea of tears and sorrow? Do ye then doubt, whether men be thus by nature so stupid and senseless about divine things? What need ye go any further, see how they can eat, drink, rejoyce, and be secure, when yet so many woes are denounced against them: Oh then say, Lord give me a soft heart, give me a broken heart; yet Lord it is not broken, yet it is not broken. Oh let any judgement fall upon me rather then this hard heart. Oh let any affliction lye upon me rather then this heart of stone.

Secondly, This stony senseless heart is manifested, in that Though in the generall they commend holiness and godliness, and so in the general detest and abhorre vice, yet * 1.1240 when it cometh to the particular, then they act and love that which they did in the gene∣ral condemn. As now, Come to any prophane man wallowing in any grosse sin, and ask, Is it not an excellent, admirable thing, a life to be desired, to live with the fear of God, to obey his law, to take heed of impiety, to walk religiously, so∣berly and righteously? Oh without doubt they will say: and yet the same men live in direct opposite waies to this piety. Now if men were not stones and stocks; they could not but see their contradiction, they could not but see, how vainly they oppose their own selves; for if wickedness be to be abhorred, then thy wick∣edness, those lusts thou livest in are to be loathed.

Thirdly, That men have this heart of stone, appeareth, in that they consider not the extream contrariety that is in their wicked lives to that holy profession they take upon * 1.1241 them. Whosoever is baptised into the name of Christ, and owneth his law, doth thereby ingage himself to live as Christ his Lord hath commanded. The Apostle James at large sheweth the vanity and insufficiency of such a faith as doth not make a man give an universal obedience to what God commandeth: and the A∣postle cals upon us, Phil. 1. 27. that our conversation should be as that which be∣cometh the Gospel of Christ, to be sheep and not swine. Now if men were not

meer idols, having eies and see not, hearts and perceive not, it were impossible they should joyn an unholy life to an holy faith, an impure, prophane life, to so sa∣tred and pure a profession. Canst thou see or observe any thing, and doest thou not this? Why hath Christ called thee out of the world but to live in an unspot∣ted manner?

Lastly, Herein we discover stony hearts, That neither the unexpressible wrath * 1.1242 of God revealed in the Scripture, nor the love of Christ, and the joyes of heaven promi∣sed, do work us ont of our sins. Oh what can be a greater argument of our stupidity then either of these neglected? The wrath of God manifested in the word, how unsupportable is it! Is not hell described by every thing that is terrible, fire and brimstone, chains of darkness, despairing horror; a death without death, crying for death and it cannot be had? so that the damned in hell can neither kill them∣selves, nor others destroy them, and this torment to continue to all eternity, which is a perpetual woe, wherein there is no past or to come. That all this fury should be made known to a sinner, yet he to go on in his sins desperately venturing up∣on it, must you not cry out, Oh men, no men, but stones! And then on the con∣trary, To consider the love of God described in the Gospel, to see Christ, God and man, made poor, miserable, ignominious, lying under spiritual agonies, grapling with the infinite anger of God, and at last dying that cursed death for our sakes, would not this make the very stones melt? and yet our hearts are not softned by this love. The Temple clave asunder, the very sun was in a fainting eclipse, as histo∣rians say; and thy heart is not rent, nor doth thy spirit faint within thee. Besides the joyes of heaven so full, pure and eternal, which are tendered to thee, if thou wilt forsake thy sin; might not they be like the hot sun beams that arise and melt the ice? but with man naturally all is in vain. Earthly comforts they are most lo∣ved and desired before the injoyment of them, and when injoyed they do not satisfie and so are less esteemed; but heavenly joyes they are lesse desired and lo∣ved before injoyment; but when partaken of, the desire will increase, and love shall then imbrace more then faith could believe, or hope desire.

Use 1. Not to wonder if men after much preaching, yea after many judgements * 1.1243 and mercies, remain obdurate and immoveable in their wickedness. This text tels you the cause of all. They have hearts of stone, yea how many are worse then stones, for gutta cavat lapidem; continual dropping will make impression upon a very stone, and consume it at last. But the word of God hath often distilled like a soft rain upon thee, and behold thou art not at all softened, not one lust is yet washed away. And stones upon the change of weather will stand on a dew, as if they were sensible of the alteration, but how many changes and alterations doth God make by his just judgements on sinners, and thy heart is not affected? Oh then let this be thy daily praier, Lord I finde a load upon me, a mountain, an heavy stone upon me, I cannot pray for it, I cannot mourn for it: Lord whatsoever thou shalt deny me, deny not the removall of this.

SERMON LXXXVII.

Of Gods making a true Converts heart tender and flexible for every duty. Also what Heart of flesh implies, with the effects and consequents of it.

EZEK. 36. 26.

And I will give you an heart of flesh.

WE come in the third place to consider the mercy, as it is positively set down, I will give an heart of flesh. If flesh were taken here properly for a massie part, then it could be no gracious promise, for every mans heart by nature is of flesh; but flesh is taken improperly or metaphorically; for when it is used in the Scripture improperly, it is either taken in a good sense, or a bad sense: In a bad sense, it either denoteth fragility, misery and vanity. Thus All flesh is grasse; and thine horses are flesh, not spirit. Or else sinfulnesse and cor∣ruption: Thus, John 3. Whatsoever is born of the flesh is flesh. And In my flesh dwel∣leth no good thing, Rom. 7. It should greatly humble us, that the Scripture cals sin in us by such names, for it argueth sin to be innate, inbred in us, that we and sin are all one as it were: as if we were not so much sinners as sin it self; it cleaveth to us as the flesh to the bones. But secondly, this word [fle••••] is used in a good sense, though not so frequently, signifying a tender, pliable and flexible heart to what is godly, and is by way of opposition to a stone. Thus, 2 Cor. 3. The hearts of the Corinthians which so readily received Pauls doctrine, are called fleshy ta∣bles; and here it is used in this sense in the text, I will give an heart of flesh: We may justly admire the mighty work of God in making waters to gush out of the rock, in touching mountains, so that they melt like wax; but above all, this mighty power of God, that makes hearts so story and impenetrable, to be rea∣dy and capable for all duties.

That God in conversion doth make a mans heart tender and flexible for every duty he requireth. * 1.1244

The example of all converts witnesseth this; when Mathew is converted, he leaveth his custom feat, though full of profit, and followeth Christ, which could not be without much self-deniall and persecution. Is not here a stone made flesh? Zacheus the Publican, no sooner wrought upon by grace, but he makes restituti∣on and satisfaction: even above the exact command of the law; but his heart is made so tender that he had rather be beyond, then come short of his duty. Mary Magdalen a notorious sinner, called the sinner by an emphasis, when wrought upon, this dry wilderness is made a fountain of water. The Jailer a cruel harsh man to the Apostles, when his heart is touched, in what amazements doth he fall, how tender and compassionate to the Apostles whom he had wronged; he that did cast them in prison, put chains and ••etters upon them, in a moment is alter∣ed, and washeth their soars. And let Paul close all, what a stony heart had he!

His heart was like the stones they stoned Stephen with, and although he stoned not Stephen with his own hands, yet he was consenting to it, and kept their gar∣ments, insomuch that Austin saith, Omnium lapidantium manibus lapidavit, he stoned him with the hands of all them that threw stones at him. He that compel∣led the disciples to blaspheme, and was mad against them, see how in a moment his stony heart is taken away, Lord, what wilt thou have me to do? Oh tender heart, now he is willing to do and suffer any thing! Thus God wheresoever he vouchsafeth this converting grace, of an obdurate, averse stony heart, he makes tender and pliable.

To open this, let us consider first, What is implyed in this heart of flesh; for that * 1.1245 comprehends several gracious qualities: And

First, A tender melting heart is principally intended. The heart of stone will neither yeeld to threatnings, or be softened by mercies; but the fleshy heart, that is tender under both. Thus Josiah is commended for his tender, melting heart, while the threatnings of the law were read, 2 Chron. 34. 27. and certainly thou∣sands of people discover, this promise was never effectual to them; for how ob∣durate and wilfull are they against the word of God! they rage and roar like bears and tigers with vexation, rather then tenderly be softened about the mat∣ters of religion. Oh then consider, how tender thy spirit is about Gods com∣mands, doth it presently thaw? is it immediatly softened when Gods word comes to thee? this is a good sign. I know the people of God do much com∣plain their hearts are not so tender and softened as they desire: They complain they are very stocks and stones sometimes; as the Church, Why hast thou harden∣ed our hearts from thy fear, Isa. 63. 17. But yet because they feel this stoniness, and they can tenderly bewail this, therefore it's a plain argument the work of grace is in their souls, though it be imperfect, and so it is not to be expected that all stoninesse should be removed out of the heart in this life. Contra vitia pugnamus non ut penitus vincamus, sed ne vincamur, Seneca.

Secondly, From this tender softnesse of heart floweth A quick sensiblenesse, * 1.1246 and a lively apprehension of any spiritual thing that concerneth it. The tender skin doth presently feel the least offence, whereas that which is brawny and rugged is not so sensible. Thus it is in the true convert, he is very sensible, he is quick in understanding, as the Scripture expresseth it. And this sensiblenesse is discerned in several particulars; as first, he can discern between things that differ, Heb. 6. He hath senses exercised, to discern between good and evil. He is compared to an Eagle, his eye will quickly discern afar off. He is the spiritual man that judgeth all things; so that the true convert is not easily seduced by errors and false doctrines, for he hath a tender sensible heart: he is not easily inticed by Satan to sinfull lusts, for he is presently sensible. So secondly, his tendernesse appears, in that the least sins, the very motions, the very inclinations are an heavy burden unto him: Thus Hezekiah humbled himself for the pride of his heart, 2 Chron. 32. 26. David when he numbered the people, though the act it self were lawfull, yet because he did not keep Gods order, he did it out of vain glory, and Gods anger broke out because of it: See how tenderly be is affected, Let thy anger be upon me and my fathers house, What have these sheep done? When he cut off the lap of Sauls gar∣ment, his heart smote him. Paul, how sadly and miserably doth he cry out of the inward lusts of sin within him! Thus the fleshy heart is so tender, that it feels the very weight of a mote, as well as of a beam.

Thirdly, The sensiblenesse of it is discovered, in that When he repents of sin, he * 1.1247 is much affected because of the unkindnesse that is in sin against God. Against thee, this only have I sinned, Psal. 51. These Israelites should loath and abhorre them∣selves when God was pacified towards them, Ezek. 16. 63. This fleshy heart is so sensible of the ill requitall that is in all sin, for God his favour and love to them, that this affects them abundantly.

Fourthly, This fleshy heart implies Tractablenesse and dociblenesse in the under∣standing, * 1.1248

and flexibility in the will. Tractablenesse in the understanding, that whereas a man naturally shuts his eyes against the light, he will not hear or un∣derstand, but is froward, cavilling and alwaies disputing against the things of his everlasting peace; now he hath obtained that religion which the Apostle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, easily to be perswaded. This is one great corruption in man, that his un∣derstanding exalteth it self against the word, and he hath many carnall cavils and and prejudices against grace: now when God worketh on the heart, the under∣standing is captivated and brought into obedience, 2 Cor. 10. 5. The word of God destroyeth all those strong holds, and they are glad that this spiritual light should enter into their hearts. Oh there is little hopes of a proud, froward, ca∣villing person, that loveth to be arguing and contradicting those things that make for purity and godlinesse: When a man is taught of God, he is easily brought off to beleeve, to submit, A little childe can lead them, as Isaiah prophesieth, Isa. 11. 6. As tractablenesse in the understanding, so flexibility in the will, is also implied in this heart of flesh. The will of man, that is the hardest part of the stone in a man, that is contumacious, wilfull, opposite; that is the King, the Lord, the gover∣nour; till that be mastered, till that stoop, nothing in man will turn to God: but this converting grace makes willing of unwilling, makes it to choose and imbrace that which once it abhorred; as Paul, What wilt thou have me to do? Oh it's th••se wills of men, that are the great enemies to godlinesse. Hence God is said to work in us to will, as well as to do, Phil. 3. To will, this is admirable; oh pray importunately that God would give thee to will good, that God would give thee to choose and imbrace it. It's wonderfull to consider how this hard iron, when melted by grace, will be put into any frame or fashion.

Fifthly, This fleshy heart implieth, An obediential resignation of our selves up into Gods hands. That now we stand at nothing, we refuse nothing, we object * 1.1249 nothing, we do not pick and chuse in our obedience, This (O Lord) I could do, but excuse me in the other thing. No, a fleshy heart is that which is all over yielding and submitting: He doth not say, I will give them an heart partly of stone, and partly of flesh; for although stoninesse be in the regenerate heart, yet because it is not there by constant prevalency and universality, therefore it is still an heart of flesh, so that nothing will discover this work upon thy soul, sooner then an obediential resignation to all duties. He that breaks one is guilty of all, in this sense, because he breaks vinculum obedientiae, the bond of obedience, which is the authority of the law-giver: For to be fleshy supposeth a capacity and easi∣nesse to receive any impression: wheresoever it findes a command, there it crieth out, Lo here am I to do thy will, O God: Thy law is written in my heart. We shall not inlarge this particular more, because the explication of a stony heart, doth by way of contrariety illustrate this fleshy heart. Let us therefore take notice of the severall effects and consequents of a fleshy heart, and they are remar∣kable. * 1.1250

First, This heart of flesh is accompanied with an awfull fear and trembling under the word of God, and his glorious Majesty. They have deep thoughts of fear and reverence when they come before God. Thus Iosiah, whose heart was tender, and melting, did also tremble at the threatning in the word of God. If Abraham was so deeply debased in his spiritual approach to God, because he was but dust and ashes, how much rather because of sin! We may then quickly discover grace in the tenderness of it, if it be not prophane, careless, and formall in religious duties. If thy heart be a melting heart, thy praiers are melting praiers, thy hearing is melting hearing, thou wouldst not be so senselesse, carelesse in these duties as most men a••e. Oh then cry out of thy self, for the want of this gracious dispo∣sition. Thou findest thy heart like brasse and Iron, not like flesh, when thou com∣est to him.

Secondly, A gracious fleshy heart doth readily bow and yield to God in all afflicti∣ons and chastisements for sin. The stubborn oak, that will sooner break then bow; * 1.1251

but the tender withe, that will move every way, as it is desired: and thus it is here, Men of stony hearts, unbroken hearts, if any waies afflicted or chastised for sin, how full of rage, discontent, fury, and all manner of vexation, fretting even at God himself and all his instruments! but the tender fleshy heart that pre∣sently accepts of the punishment of its sin, as God calls upon, Levit. 26. 41. It saith with the Church, I will bear the indignation of the Lord, because I have sin∣ned against him. It wholly studieth to clear and justifie God, but to condemn and accuse it self: O then let the people of God in the midst of all the waves and tempests that rise in their soul, remember to allay all by this, that they are fleshy and not stone. That as God made it an argument to take off his afflicting hand, because it was frail weak flesh; Gen. 6. My spirit shall not alwaies strive with man, because he is flesh: so he may also abate his anger, because thou art gracious and tender flesh. This is a precious symptom of grace, when thy soul afflicted, is like a box of precious oyntment broken, or like sweet flowers pounced, many precious and fragrant graces discover themselves. As the fire doth discover the mettals, whether good or bad; and tempests and windes, whether trees be well rooted or no; so do calamities, whether men be gracious or no; and in nothing doth thy grace more manifest it self then justifying God, and abhorring thy self. Have any frettings, any repinings made a commotion in thy heart? quiet all, and remember, the work of grace is to make a man yielding and readily sub∣mitting.

Thirdly, The godly heart of flesh is so tender, that it doth not only avoid sin it self, * 1.1252 but the occasions of it, the appearance of it. Abstain from all appearance of evil, 1 Thes. 5. 22. David would not drink the water of Bethlehem, because it had the appearance of mens bloud, and thus the godly are to provide all things honest in the sight of all men. Christ that would not wash his hands before meal, though otherwise a civil custom, in it self lawfull, yet he refused, that he might not con∣firm the Jews in their superstitious conceit about it, did hereby instruct us that we should not only keep from the fire of sin, but also from the very flame. The first sin that proved so fatall to all mankinde came by occasions and temptations; Eve saw the fruit that it was good, and desirable. God had not commanded her to forbear looking on it, but this became a temptation to her, and by those win∣dows of her eies death comes in. This made Paul keep down his body. This caused Job to make a covenant with his eies; and David to set a watch before his mouth. Look then to this, wouldst thou know whether this gracious ten∣der heart be in thee or no; art thou then afraid to come near the brink of sin, any thing that hath the appearance of it, thou runnest away from it, as Moses did from his rod, when turned into a serpent. This you should especially observe who venture into the occasions of wickednesse, haunt the places where the pro∣phane lusts of the flesh are daily committed: You do like the moth, that never leaveth buzzing and flying about the candle, till she hath burnt her self. The He∣brews that were to eat no unleavened bread in the Passeover for seven daies, were so carefull, that they did diligently search the house, to see none was there, yea they would not so much as make mention of the word signifying bread, lest it should do hurt, and tempt any. And wilt not thou be afraid to come where the infection of the plague of any sin is? Dost thou fear the infection of the body, and not that of the soul? come not then near this mountain, least thou beest de∣stroyed.

Fourthly, A godly heart of flesh is tender and apprehensive of all inward heart-sins, * 1.1253 and secret sins, as well as publick and notorious. Paul had a soft heart of flesh, when he could finde those motes in his eies, and complains of them as beams, Rom. 7. and indeed because the dishonour of God, and offending of him, is the great mountain and weight upon his soul, therefore whatsoever sin is done in secret, he is as sensible of it, as if it had been done in the eies of the whole world. That is a known instance of the tender heart of Joseph, when in the temptation

of secresie in sinning, he cried out, How can I do this and sin against God! Oh then this discovers the many degrees thousands are off from the tender work of grace: For its a shame to speak of what is done by many in secret. Secret un∣cleannesse, secret injustice and fraud, secret theeving, secret drunkennesse, if it can be carried so that the world may not know it, that reproach may not brand them for it, they care not. Oh men of stony hearts! Did not God behold thee? Is not darknesse and light, night and day all one to him? Never be incouraged to sin in hope of secresie, for God will bring out those deeds of darknesse, without repentance, one time or other, to thy great confusion. I know no such differen∣tiall mark from an hypocrite and a true godly man, as this. An hypocrite may have as great abilities and inlargements, may have as external a strict conversati∣on as a godly man: but then in this he alwaies fails, he doth not humble himself for, or mortifie inward motions and lusts of sins. He is not affected with heart-corrup∣tions, because God looks into the heart, and beholds the heart. Oh then, that the word of God might powerfully work upon you in this respect. Its not an heart of flesh, as long as wicked, proud, earthly, unclean thoughts can lodge in thy soul, though they break not out into action.

Lastly, A tender heart of flesh is greatly afflicted with the dishonour that is done to God by other mens sins as well as his own. David must needs have a very soft heart, * 1.1254 when rivers of water came from his eies, because men kept not Gods Law. Flesh is easily wounded, it is easily pierced, and thus is a godly mans heart, because God is not owned, is not magnified where he liveth. The Prophet Isaiah cried out, We is me because I dwell among men of unclean lips, Isa. 6. 5. How then do other mens impieties work upon thee? are they like a sword in thy bowels? Doth the tearing and rending of Gods Name by blasphemous courses, even tear and rend thy heart? Doth the prophane naming of the wounds and bloud of Christ, even make wounds and bloud in thy heart? then thou maiest praise God, that he hath not left thee without zeal for his glory. Is thy soul grieved and tormen∣ted with seeing and beholding the wickednesse of men done in the world?

Use. 1. Of consolation and comfort to those to whom God hath vouchsafed this tender and soft heart. Its such a mercy thou couldst not help thy self to, nor * 1.1255 all the world could vouchsafe it to thee. Say, Blesse the Lord O my soul, and ad∣mire his grace, who hath thus melted thee. The time was when thou wast harden∣ed and bold in sin, thou couldst swallow down great Camels, and it did not trouble thee; thou couldst commit such and such impieties, and thy heart would never smite thee for it. Oh but now if there be any distemper, any rebellion, any unkindnesse in thy life to God; it dissolves thee, it moveth thy bowels: go on blessing God for this mercy. Do not think it a losse to thee, nor a reproach to thee: Not a losse, for happily thou maiest say, If I had not such a tender heart, if I were not so afraid to sin against God, I might get such earthly advantages: If I were as bold and as large in my principles as others, then I could thus inrich my self; but this tender heart of mine hinders me. Do not judge this a losse but again; the later end of this will be a rich crop, though for the present thou hast but gleanings: God doth with thee as Boaz with Ruth; first he gave her but gleanings, and a little measure of Corn, but afterwards he gave her himself and all that he had. Thus God at last will give the injoyment of himself and eternal glory, when hardened sinners shall vomit up their advantages, which will be like gravel in the mouth. Nor do not thou judge it a reproach; the world judgeth it pusillanimity, a tender heart, a foolish, scrupulous heart. But as it is said of God, He can do all things, only he cannot sin, for that is an impotency, Potentissimè hoc non potest; so it is here, thou darest loose thy comforts, thy advantages; thou darest be hated, persecuted, only thou darest not sin, Magnanimiter hoc non audes! At the day of death, at the day of judgement, what boldnes, what confidence wilt thou have? when the great bold men of the world shall tremble like leaves, and have fear round about them.

SERMON. LXXXVIII.

Holding forth Inducements to get this promised Heart of Flesh; Also shewing the Counter∣feit of it.

EZEK. 36. 26.

I will take away the stony heart out of your flesh, and give you an heart of flesh.

THe Doctrine about An heart of flesh, hath already been explained, and some practical use made of it: And the matter being so exceeding necessary; (for without this Heart of flesh, we preach in vain, you hear in vain, Gods mercies, and Gods chastisements are in vain;) I shall therefore adde another Use, by way of Exhortation, Not to have any rest or quiet in your souls, till God vouchsafe this mercy to you: God here promiseth it, as the main mercy, to qualifie and sanctifie all their temporal mercies; as if return∣ing from Captivity, injoying their own Countrey, their Liberties, Houses and Comforts again, were nothing, if this Heart of flesh was not also bestowed up∣on them. And to speak to our condition; though God hath brought us to∣gether, that by the last wars were scattered one from another; though many of those fears and terrors that did then overwhelm, are in some measure abated; yet if God give not this Heart of flesh, a worm will quickly arise and consume this gourd: Be therefore as importunate with God, as the Widow was with the unjust Judge; for God loveth importunity, he loveth seeking, knocking, fervent praying; and if the unjust Judge was overcome by importunity, how much rather will the bowels of a gracious God move towards thee? How graci∣ously did God reward that Petition of Solomons, because he did not ask for riches, long life, the life of his enemies, but wisdom to discharge his trust: So will God say to thee, Because thou hast not asked temporal mercies, nor earthly greatness, but a tender soft heart, be it according to thy desire. As David therefore resolved, He would give no sleep to his eyes, or slumber to his eye-lids, till he had settled the Ark: So do thou resolve to have no rest in thy minde, or to let God alone, but importune him day and night, till he hath made that heart of stone flesh within thee: Oh! why are you solicitous about earthly things! what you shall eat, what you shall drink, what you shall put on? and not in a godly manner enquiring, How may I pray, hear, live, dye, with this soft and tender heart? And if reason may be any motive to you, consider, how much may be spoke for this particular.

First, This heart of flesh will be a constant Antidote, and Preservative against * 1.1256 sin: This bitter potion will kill all those worms of temptation, that may crawl in thy breast; the Devil can never come and finde the room of thy heart swept and ready garnished for him; he is continually upon his Watch-Tower, that

hath an heart of flesh. Davids heart when it began to be stony and senseless, see how willfully he falls from one sin to another; whereas if his heart had been as tender as at other times, the very entrance and appearance of sin would have amazed him. As it is the nature of sin to harden, and to make obstinate, so of grace to mollifie and soften: Now there is always in every condition, in every occurrence of providence, something that would stiffen the heart against God, were not grace a continual thawer of the heart by the heat thereof: If there∣fore thou wouldst be preserved from those sad falls, and wretched backslidings, which others have been tumbled into, Keep up this heart of flesh; Oh it could never be that thou wouldst entertain such monstrous Doctrines, or do such unjustifiable practices, if thy heart were of flesh: No, it is of steel and iron, of a rock, or adamant, and that makes thee bold to commit such sins, which tender godly persons have their hearts ake at, and their ears tingle to hear.

Secondly, As this tender heart of flesh preserveth from sin; So from the con∣sequents, * 1.1257 and the woful effects of it; which are woes, wounds of conscience, hor∣ror of heart, darkness and gloominess of soul, sad tears, lest God hath for ever forsaken them; the loss of all their former sweet peace and communion they had with God: Oh! God of a gracious father, is now become a frowning ene∣my; their hearts are made like an hell, wherein legions of sad unbelieving thoughts do constantly lodge: This is the portion of those godly men, who by negligence, carelesness and hardness of heart, come to fall off from their former measure of holiness: Oh but a tender heart of flesh, as it prevents the cause of these, so the effects likewise; it will keep thee from this roaring Lyon: So that as soon as ever thou findest this soft heart abating in thee, do thou then fear some grievous storm may be coming on thee, if God prevent not.

Thirdly, Without a tender heart of flesh, a man cannot perform any Religious * 1.1258 duty, in an acceptable manner to God: Prayer without this heart of flesh, is like a dry unsavory herb; hearing of the word, if it come not from an heart thus softned, is but desperate boldness against God, and so an immediate provocati∣on of his anger. Hence a broken heart is preferred above all sacrifices, Psal. 51. above all outward worship; they are the body, this is the soul; they must not be neglected, but this is the Benjamin, without whom, we must not see Gods face: Oh then as thou darest not but pray, and hear, and come to Church, so also be as much afraid, lest those duties be done without an heart of flesh.

Fourthly, A tender heart of flesh is accompanied with patience, under the sorest * 1.1259 afflictions, and thankfulness under the least mercies: What a sudden tempest and whirlwind of afflictions fell upon Iob; and yet in all that he did not charge God foolishly, Job 1. ult. but reproved his impatient wife with this saying, Shall we receive good, and not evil from the Lord? And as for thankfulness under the least mercies, see how the Church in the Lamentations can taste a little honey in an ocean of gall; Its of the Lords mercy that we are not consumed, Lam. 3. 22. and so the woman of Canaan, acknowledgeth her self a dog, and is glad of the crums that fall from the table, Mat. 15. 27. Now what a lovely and comely sight is this; to see a Christian patient under the greatest trouble, and thankful under the least mercies! and there is nothing will bring the heart to this admirable tem∣per, but the fulfilling of this promise.

Lastly, This tender heart of flesh, is the onely fit soil, wherein the word of God sown, will grow up, and bring a plentiful crop: For as they say of the soul, Animae * 1.1260 fabricat sibi domicilium, The soul fashioneth and prepareth the body, for it self to dwell in; as the Spider makes her own web, wherein she resides: Thus the word of God at first makes the heart of hard and stony, fleshy and soft, which when done, then is the heart ever afterwards a fit room to receive this spiritual guest: So that the word never thriveth or prospers, in respect of the progress

and increase of godliness, but where it meeteth with a tender heart. Lydia's heart is said to be opened to attend to the words of Paul, Acts 16. 14. Thus naturally mens spirits are bolted, the word findes a gate of brass upon it, till it be made tender, and after that its careful to lose nothing: Oh then that we could say of our hearers, what Paul of the Corinthians, The word is written in their fleshy tables of the heart, 2 Cor. 2. Now for the better clearing of these things, it may be demanded:

Whether all tenderness and softness of heart, be this work of grace here promised? * 1.1261 may not the soul be deceived about tenderness of heart?

Yes, very easily; for there is a twofold soft heart of flesh, which yet is not the heart in the Text.

There is a natural softness or aptness to relent, and to be pitifully affected; such as Austin speaks of in himself, when he read the History of Dido, Lord (saith he) I could not but weep when I read that, and yet at the same time I could not weep for my sins. That tender heart of Ioseph, whereby he dissolved into tears concerning his brethren, was not so much an act of grace, as of na∣tural tenderness: And it should seem he was a tender father to all Egypt, as some expound that name they gave Ioseph, when they blessed him, and cal∣led him Abrech, Tender Father.

Again, There is another tenderness or softness, whereby men are so melted under * 1.1262 the consideration of sin, as they refuse, like Rachel, to be comforted: It seemeth Mary Magdalene was too tender, by that remedy our Saviour applyed, when he bid her Be of good comfort, her sins were forgiven, Luke 7. 48. To be sure the Incestuous person was too soft this way, insomuch that he was even swallowed up with sorrow, 2 Cor. 2. 7. For as the string of the instrument, if it be too wet, can make no melodious sound; so neither can an heart overwhelmed with sor∣row, set forth the praise of God with faith and thankfulness.

It will be therefore worth the while, to discover this Counterfeit heart of * 1.1263 flesh, from a gracious one: And let us examine the first, which if put to the Touch-stone, will be thus discovered:

First, Natural tenderness ariseth from the bodily constitution, or natural tempera∣ment of a man; whereas this gracious sofness is the work of God in a superna∣tural way: Thus in the Text, I will give the heart of flesh: God as the Author of grace makes this; so Zach. 12. I will pour upon them the spirit of prayer, and they shall mourn for their sin, Rom. 8. Those groans unutterable, which came from an heart of flesh, are wholly attributed to the spirit of God; so that the tender heart of the one, is like Egypt, that is not made fruitful by rain from heaven; whereas the other comes onely from above: If then you go to the fountains from whence these streams flow, they are as far distant as heaven and earth; and if ye see them both melting and dissolving into tears, under the chastisements and judgements of God upon them; the one hath a spring from under the earth, the other from heaven above: Do not therefore presently con∣clude grace is there, when you see a tender, soft, yielding disposition, for this may come from nature, as well as grace; it may be a natural complexion, not a principle of Sanctification within.

Secondly, The instrument by which this softness and tenderness of heart is pro∣duced, is far different from the other: For the natural softness is wrought, by see∣ing the objects of pity and compassion; but this gracious softness is by hear∣ing, and by the word preached: So that the instrument by which a man comes to be thus changed from his obstinacy, is wholly by the word of God; that received by faith, hath been the furnace or coals of fire to the iron, that doth make it flexible for every shape; whereas the former is onely by a natural sym∣pathy between the eye and the heart: The eye affects the heart, Lam. 3. 51. and hereupon tenderness is wrought; its not a work of faith, which as it purifieth the heart, so it makes the heart tender. By faith Noah was moved with fear,

Heb. 11. and by faith we finde the rockiness of our heart subdued, and we readily yielding unto God.

Thirdly, The motive, Which is the very same thing in Morals, that the specifi∣cal form is in naturals; in this there is a great gulf between one and another: For the * 1.1264 onely motive of this natural tenderness, is outward evil and misery, not sin, or the displeasure of God: There are hundreds of people, that for the loss of dear friends, or outward comforts, can weep till they are able to weep no more, but are as a rock, and as hard as a stone, in respect of any consideration about sin; yet sin is the greatest evil, and that which depriveth the soul of the most excellent good: Thou art therefore very prone to sigh, to be troubled, thy heart is like a fountain of water; But what is the reason? outward discon∣tents, want of such mercies as thou doest propound to thy self: Alas, this is not an heart of flesh, in the sense of the Text; indeed it is too much an heart of flesh in another sense; for it is wholly carnal, and is carried out upon carnal con∣siderations: If therefore thy tenderness and softness of heart, be in the want of Gods favor, and the apprehension of his displeasure, as Davids so of∣ten was; no doubt but thou hast then felt the power of this promise to thee.

Fourthly, A natural softness and tenderness, is flexible to any evil; it will receive any impression of sin: But this gracious softness, though it be flesh to what is * 1.1265 good, it doth easily receive that; yet its a stone and an adamant to what is e∣vil; and this is a remarkable difference: you have many soft and flexible hearts, and that is their fault, for none so insnared as they; they are like wax, that receive the stamp of any seal upon them; they are like the reed that is shaken up and down with every wind; now this is a great sin. It was Reubens curse, To be unstable like water: To be for good in good company, and for evil in evil company; to be such a Chamelion according to every company, is contrary to those many commands, To be stedfast and unmoveable in the work of the Lord, 1 Cor. 15. 58. And to confess Christ and his truth, in the midst of a crooked and per∣verse generation, Luke 12. 8. Their yea should be yea, and their nay, nay: Oh do not judge this the gracious heart of flesh; for he that hath this grace, though he be like a Lamb, and all sweetness of carriage be in him; yet he is also like a Lyon, in respect of courage and boldness for what is good: So then consider, that as the work of grace is in one sense making man tender; so in another sense it doth establish and settle upon a rock.

Lastly, This natural tenderness can, and often doth consist, without any trouble and grief for the dishonor of God, wrought by other mens sins. Now you have * 1.1266 heard, that a gracious heart of flesh was easily wounded and torn asunder in pain, for the wickedness of others: You heard, David had rivers of waters running down his eyes, because men kept not the Law of God; but how many may ye see of tender soft spirits, that are very senseless stones of the blasphe∣mies and impieties that others are guilty of! They have such in their families, they have such in their company, and in their delight; How can he be cal∣led a godly man, to whom a wicked ungodly man is not a torment and a bur∣then: Horror hath taken hold on me, saith David, because of the wicked, Psal. 119. 53. Oh if thy heart were sensible of Gods glory, horror and trembling would surprise thee, to see or hear others commit iniquity, even as if thou didst see them falling into the fire, or deep waters.

Secondly, In the next place, let us consider the other sinful tenderness, and * 1.1267 that is, When the heart is indeed godly for the main, but there is a degeneration: This tenderness doth go beyond its bounds: God indeed by his grace doth wound the heart, but then it bleeds too much, and so groweth the weaker thereby: Now the sinfulness of this softness will appear thus:

First, When it hinders a man from those other gracious duties that God doth re∣quire: All grace is consonant, and one grace is to be added to another, and they

are to cooperate one with another, even those that seem to be at the greatest distance; thus Joy and trembling, faith and fear, are to accompany one ano∣ther: Now there are some graces, that it is very hard to have co operate with this heart of flesh; and therefore we must take heed that our gold become not dross, that we do not take even sin for grace: This is worse then to take Iohn Baptist for Christ, this is to take a false Christ for the true one: And this is done first, when they cast both their eyes upon their sins onely, not at all eying Christ; as if the Israelite wounded by a Serpent, should always have cryed out of his pain and rosting, but never look up to the exalted Serpent: This the incestuous person was blamed for, he was ready to be swallowed up with sor∣row: When thy soul is so dejected, that it refuseth the comfort of the Go∣spel, will suffer no oil to be poured in its wounds, this is a sinful softness; this is as wetted paper, the moisture of it hinders any writing upon it; and so the softness of thy heart makes the glorious promise of the Gospel not to be writ on thy soul; for as God writes the Law of obedience in the hearts of the godly, so also the Gospel of comfort in their souls: And as hardness of heart hinders the former writing, so too much softness and moisture the latter: Know then, that all tenderness and softness, which keeps off from Christ, which re∣jects the promise of grace, is sinful, and is not of God.

Secondly, If thy tenderness and softness make thee more unable and unfit for any * 1.1268 service unto God: If it weaken thee, that thou canst not pray, do or suffer for God, this is also sinful; when it makes thee have feeble hands and knees, as the childrens bones and joynts are so soft at first, that they cannot go, this is sinful. The trees that have not their sap and juice excocted out, are not able to bear up any building; and so the soul that is inordinately tender, and sin∣fully softned, it cannot go through with the work of the Lord: See there∣fore that thy tenderness makes thee not less serviceable.

Lastly, If this tenderness makes thee slavishly and ignorantly scrupulous, that thou * 1.1269 canst not enjoy the Liberty of the Gospel, and the freedom of the spirit, which Christ hath purchased for thee: Though this may seem wonderful tenderness, yet it is not so indeed: Its true indeed, as we told you, the godly through their ten∣derness, abstain from all appearances of evil, and they fear sin may be, where it is not; yet they do not incourage a slavish, scrupulous disposition; but they labor for a sound minde, and a filial frame wrought by the spirit of adoption: So that although there are too too few in the world, that need the regulating or moderating of their tenderness; yet some there are, and this may be a word of season to them, Do not take that doubtful, fearful spirit of thine, for this heart of flesh; let not the water overflow the banks, for then it presently gets soil, and is turned into mud.

Let the conclusion be by way of Information, concerning the cursed and miserable estate of those, who have not this promised mercy of An heart of flesh. As Ezekiels Scrol had woe and lamentation written within and without; so hath such a wicked man the inward and outward curses of Gods word be∣longing to him: Oh thou rock and stone! that art neither by the instructi∣ons, exhortations or reproofs of the word, softned; nor yet by his mercies or judgements mollified: How could thy heart indure against all those ways God hath used to melt thee. Consider, that thy heart is naturally an heart of flesh, in respect of the frailty and weakness of it; Why then should it not be an heart of flesh in a gracious sense? Were thy heart of brass, and iron; were it immortal, and such as could not dye; then thou mightest go on with bold∣ness in thy sin, and say, Who shall contradict? but it being an heart of flesh, fainting, miserable, and always dying: Oh why should not this stir thee up to be partaker of this inestimable mercy! Oh cry out, and say, Lord, my weak frail flesh, cryeth out for that tender heavenly flesh; and further, thy heart being naturally of flesh, how unable is it to combate with the wrath of God,

who is an infinite spirit? Thy heart cannot keep off those sharp arrows, which he shall shoot into thy heart of flesh; Why then doest thou not take that coun∣sel, to agree with thy adversary in the way; with God, who for the present is thy enemy, while thou art in the way, before death come, and then there be no ransom: Oh that you would meditate of the terror of God, how easi∣ly he can fill that heart of flesh with hellish horror; how spedily he can make the Devils take thee by the throat, and hale thee to damnation; and if so, there is no remedy, but to cry out, Lord make good this promise to me: Oh it is this I want, this would make me happy.

SECT. XI. Handling Grace under the Notion of Gods putting his Spirit within us, and causing us to walk in his Statutes.

SERMON LXXXIX.

Of Gods giving his Spirit to a Man, and what that Promise implyes. Also of the Operations and Effects of the Spirit of God where it so comes.

EZEK. 36. 27.

And I will put my Spirit within you, &c.

WE have a further Description in this Verse of the Grace here promised; for although it be the same thing, yet the diffe∣rent expressions represent different notions about it. That which in the Verse before is called an heart of Flesh, is here called, My Spirit: And in the Verse before, A new Spirit. For the opening of the words, let us consider, the mercy vouchsafed; and secondly, the subject receptive of it. The mercy God calls, My Spirit. The Subject is, Within you. Of which in its due order.

At this time let us take notice of the mercy, My Spirit. It will be very imper∣tinent to give you a Theological, and Biblical use of the word Spirit, which is of a great latitude in its signification. In this place a three-fold sense may claim to be understood, which also may easily be composed and united, not opposed: For,

First, By Gods Spirit, may be meant the third Person in the Trinity: so that they are promised here to be made partakers of it. Its a very grave and solid dispute in Divinity, whether the godly, besides the graces and fruit of the Spirit, are also made partakers of the Spirit it self: some affirm it, others deny it. But no doubt severall places of Scripture doe evidently demonstrate that we do receive

not onely the graces of the Spirit, but the Spirit it self; and therefore the Spirit is said to dwell in us, and we are the temples of the Holy Ghost: But yet this is in such a supernaturall and mysticall way, that though the plain Texts compell us to believe it, yet the manner how is very difficult to expresse: but this is not my work to doe at this time.

A second sense may be by spirit, to understand the soul, or spirit of a man, as re∣newed and qualified by the graces of the Spirit; and therefore its called in the verse before, A new Spirit, which is the same with a new heart. So that Spirit is here put for the soul of a man, enlivened and quickned by the graces of Gods Spi∣rit: and this sense we conceive to be the most genuine and proper. Hence Ezek. 18. verse 31. where you have that commanded as a duty, which is here promised as a gift: Make ye a new heart, and a new spirit; which cannot be primarily un∣derstood of the Person of the Spirit, but the graces of the Spirit. The last ense that may here come in, is to take spirit, for heavenly activity, vigor, and holy impulses, and motions from God, which are as the winde to the sails, to carry it to its expe∣cted Haven. Now the first and this latter sense cannot wholly be excluded, yet the second is that, which I will pitch upon as most proper, bringing in the other by consequence.

Doct. That Conversion is the enlivening, or qualifying of a man with the graces of Gods Spirit. * 1.1270

Thus Iohn 3. That which is born of the Spirit is Spirit. Hence the Godly are said to have the Spirit in them, and guided by it, led by it, and are said to walk af∣ter it. I need not multiply places for this. As Christs body was by an extraordi∣nary supernatural manner, the Holy Ghost over-shadowing the Virgin Mary; In such a miraculous way as to humane power and strength, is this new, holy, and spiri∣tual Creature bogotten. The Spirit of God moving upon the waters of the Ordi∣nances, produceth this spiritual man: As at first God made the Fowls of the aire out of water, which soar up to the heavens.

To improve this necessary point, let us consider, what is implyed in this promise, I will put my spirit into you: And,

First, It supposeth every man naturally a meer dead lump, without life or motion * 1.1271 of himself to any thing that is holy. For as God at first breathed into Adam the breath of life, and he became a living soul; So God doth still infuse into us his graces, that make us live the life of the Spirit. Hence some Expositors make this promise to be Parabolically represented in the next Chapter, by the resurrection of dry bones, whereas the winde is called upon to come and breath upon the Bones and sinews and all parts to be united together, that they may live: So doth God in the Conversion of men. But that Parable is to represent the recovery of Israel out of their Captivity, and miserable estate; which as to the eye of sense, had no more possibility ever to return again then those dry bones to live. Yet by way of similitude, it may also represent their restitution unto a spiritual life of Grace, unto which they had more impossibility than to return unto their own Land. Oh then this very phrase, I will put my Spirit into you, should fall like thunder and lightning upon all those Doctrines and Opinions that maintain Free-will, or the power of nature in Conversion. Can man co-operate to the infusion of Gods Spirit? The order of nature, and the order of Grace, differ as much as heaven and earth, and one cannot prepare for the other; so that this expression doth inform that we all are animall or sensual, destitute of the spirit. And as bruit beasts cannot perform the Offices or acts of Reason; so neither can men naturally doe the actions of grace; he cannot pray or hear spiritually, he cannot love God, or repent of a sin in a spiri∣tuall manner.

Secondly, This doth suppose an elevating or lifting up the heart of a man to those affections and actions, which otherwise are far above his power. For as the Spirit of * 1.1272 God, when it came upon men in other extraordinary wayes of assistance, they did those things they were never able to doe before. Thus Sampson, the Spirit came

upon him, and gave him such mighty strength; so Paul had another Spirit, in respect of Government: those gifts of Gods Spirit in the Church that made them work miracles, speak with tongues, lifted them above humane power; so this Spirit of God sanctifying, doth also raise a man to such holy, spiritual, and sublime dutie, that in former times he was not acquainted with: neither did he understand. Hence to be a man, to walk as a man, 1 Cor. 3. 2. in the Scripture Phrase is a di∣minution, and a carnal imperfection, because we are to have the Spirit of God who inables us to spirituall actions in a divine manner. Thus to believe in God, to love God, to be heavenly minded, to be patient, even every exercise of grace, are acts transcendent the power of a man, and God must put his Spirit into us to in∣able us thereunto. And this is that which makes the world so mistake about god∣linesse, that makes them grossely erre about serving of God, and repenting of sin; They doe these things as men, by custome, by the principles they were born in; so that till this Text be made good in you, I will put my spirit in you, our Congregati∣ons are but so many Golgothaes, places of dead mens skuls.

Thirdly, To have the Spirit of God put into us, denoteth, That we doe all our duties upon those motives which are by Divine Revelation in the Word man••fested to * 1.1273 us, For the Spirit of God works in his people two wayes.

1. Effectually, By inlivening, and enabling of them to holy duties.

2. Directively. By his Word guiding and leading of them. Now in the Word of God we are directed to such Motives in our actions, which humane light would never discern, as to doe duties. First, Meerly because God commands, out of obe∣dience to his Soveraignty, because it is the Law of such a Law-giver. Where is the man that doth not by custome, or because of the talk, and report of men, good things, rather then out of obedience to God? Therefore observe the order of the promise, I will put my spirit in you, and then I will cause you to walk in my Com∣mandments, and do them. Thou then that prayest, hearest, abstainest from grosse sins; why is it? Is it because thou hast respect to Gods Commandment: God saith it, and therefore I do it. This is to have the spirit in us. But secondly, not meerly because of Gods command, but from an inward principle of love, and delight in God also, therefore we perform our duties: If ye love me keep my Command∣ments, John 14. 15. Love to God, that presently makes us do or suffer any thing for him. Now love, that is reckoned in the front of the fruits of the Spirit, Ga••. 5. and the Spirit of God descended in tongues of fire. Of fire, to represent the Nature of the Spirit of God: Hence we are commanded not to quench the Spi∣rit, 1 Thes. 5. 19. which is like burning fire in our hearts. Oh this performance of duties from love, is that which crowns them, is like the perfume and Frankin∣cense at the Sacrifice. Thirdly, we are to perform holy duties, not onely out of love, but for holinesse sake, because God is holy, and the duty is holy. Hate evill, and cleave to that which is good, be gl••wed to it, and made one with it. Be ye holy, for I am holy, saith God, Lev. 11. 44, 45. Now as God loveth holinesse for holinesse sake, wills good for goods sake, (or rather good is good, because he wills it.) Thus ought we, to imitate him, there may be earthly motives, and humane advantages, which may incite the heart to what is good: but goodnesse for the beauty and glo∣ry of it should make thee in love with it: Say then as Abraham to the King of So∣dome, I will not take so much as a Shooe latchet from thee, lest thou shouldst say, Thou hast made Abraham rich: so do thou; I will not so much as entertain, or consult with shy earthly advantage, lest that should say, I have made thee pray, I have made thee professe the Name of Christ. Wicked men are carried out to evill for evills sake: but there is more fulnesse, goodnesse and excellency in God, then there can be appearance of these in sin: Therefore it is unsufferable, if when Draff shall move for the sweetnesse it hath to a distempered swinish appetite, that honey it self shall not affect a sound appetite. But I have somewhere else spoken of the nature of this spiritual life: I shall therefore in two things more onely instance the pro∣perty

of Gods Spirit dwelling in the godly, and then speak of the concomitant effects of Gods Spirit in us.

Fourthly, To have the Spirit of God put into us, as in duties to be done it lif∣teth * 1.1274 us up above humane strength, or motives, So in matters of sufferings, herein the Spirit of God doth wonderfully demonstrate it self in the Converted. For hereby they are more then men: God is plainly in them, that they can deny their dearest comforts, endure the most exquisite torment, and that with joyfulnesse and alacri∣tie. Look upon Paul and the Disciples of Christ in the New Testament, What re∣proaches, persecutions, spoiling of their goods, taking away their lives, were fre∣quently executed upon them? and yet with what gladnesse of heart, with what pa∣tience, faith, courage did they endure all, rejoycing that they were accounted worthy to suffer any thing for the Name of Christ, Acts 5. 41. The History of the Martyrs doth abundantly declare the Spirit of God put into Believers; and there∣fore this should support the godly, they are afraid that in times of temptation and of great troubles they should never be faithful to God, they find their hearts so weak and feeble that they shall never be able to persevere. Why dost thou not con∣sider, that the same Spirit of God which lifteth thee above nature for active obe∣dience, will also for passive? To love God, to believe in God, to do any reli∣gious duty spiritually, flesh and bloud can no more doe it then Iron of it self can swim: but the spirit of God takes thee, and fixeth thy heart upon heavenly things. So flesh and bloud cannot be persecuted, imprisoned, cannot dye for the glory of Christ, but the spirit of God can and doth inable hereunto. Sampson could not doe those extraordinary actions of strength as a man, but as having the Spirit of God mighty upon him so he did: neither canst thou do or suffer in a gracious manner as a man, without any more power than thy own; but as spirituall, as having Gods Spirit in thee so thou canst. VVhat mans power can do in the hour of temptation, Peters presumptuous expression will teach us, Though all men forsake thee, yet I will not; and yet he forsook Christ more desperately then any else. Oh therefore do nothing that may grieve, or chase away the Spirit of God; for who knoweth what Conflicts, what trials God may reserve thee unto? and then without the mighty work of this Spirit of God, thou wilt prove an Apostate, and so a very Iudas or Cain at last: for first a man is forsaken by the Spirit of God, as sanctify∣ing, and then as comforting: Not that the Holy Ghost is totally and finally ever driven away from him that once had him graciously; but there are many looked upon as godly and forward in profession, who are judged so by others, and they themselves make account also they are godly; yet in the day of triall make a wo∣full Shipwrack of their Faith, and a good Conscience. Lastly, because the Spirit of God is thus put into them, they are therefore said to be the Temples of the holy Ghost, 1 Cor. 3. and if their bodies be, much more their souls are. O what a strong Obligation is this to all godlinesse, You are the Temples of the Spirit of God, No unclean thing might enter into the Temple! How did God complain, when they made his Temple a Den of thieves. How angry then must he needs be, if thou make this Temple a stye of Swine, or an hell of Devils? This evidently proclaims that most men never had this grace in the Text vouchsafed unto them: For what is there no unclean, no bruitish and polluted thing that enters in thy soul? Is thy heart as the Temple, an house of prayer, an heart of prayer, thy soul a soul of prayer? Dost thou not defile this Temple every day by prophane and filthy lusts? VVhat hopes canst thou ever have that this is made good to thee? Do not hear these things, as if they did not at all belong to theee. Doth not thy own heart tell thee, that if the Spirit of God did dwell and work in thee, thou couldst not doe as thou dost, nor commit such sinnes as thou daily committest? It was the Devill that was in the Swine, and hurried them violently into the Sea; but the Spi∣rit of God appeared in a Dove: With what holinesse then, and all godlinesse should you walk, who have this benefit vouchsafed to you? what manner of

persons should ye be who are the Temple of the Lord, whose souls are made an heaven? Is it for you to be vain, earthly and immoderately affected unto a∣ny Creature? Have you not that within which may be in stead of all com∣forts to you? Thy frail body is a Cabinet wherein excellent Jewels are.

Now that we may the better know whether the Spirit of God be in us, * 1.1275 causing us to walk in his Commandments, consider whether the other effects attributed to the Spirit in the Scripture be also in thee: for as the Sun vouch∣safeth heat as well as light, and is not with either of these alone: so the Spirit of God comes not alone, but hath divers and noble operations with it. Hence some expound that place from the seven spirits in the Revelations, Revel. 1. 4. of the holy Spirit in its manifold operations. As,

First, Its called the good Spirit, Psalm 143. Let thy good Spirit lead ••••e, in * 1.1276 opposition to the evill spirit. So that as the evill spirit or the Devil in wicked men is continually inclining and moving of them to all evill thoughts, affe∣ctions and desires: They think evill, they conceive evill, they act evill: as the Spider doth onely vent poison, so the good Spirit of God in good men doth incline and move them to good thoughts, good affections, good actions: Hence they are said to have a good Treasure in their hearts. And of what conse∣quence it is to have this Spirit of God, appeareth, in that its named for all good things: For whereas one Evangelist saith; If ye being evill, know how to give good things, how much more will your heavenly Father bestow good gifts? Mat. 7. 11. Another saith, How much more will he bestow the Spirit? Luke 11. 13. So that the Spirit is in stead of all good things. If then it cannot lie hid, it will be quickly discerned, whether this good spirit, or that evill wicked spirit abides and dwels in thee. The fruit will discover the tree: Its strange that people should no more consider what the Fountain is from whence all flows, whether it be bit∣ter or sweet.

Secondly, Its a Spirit of Prayer, and Supplication, joyned with a tender * 1.1277 mourning heart, Zachary 12. and Rom. 8. Groans unutterable are said to come from the spirit; yea in that place is excellently described the help, guide and support, which is afforded to the Godly in Prayer, by the Spirit: VVe know not what to pray, or how to pray: so that if thou hast this mercie in the Text, thou findest it mightily working in the duty of Prayer, enlightning thy minde, heating thy affections, softning thy heart, supporting thee against unbe∣lief, fears and distrust. Indeed the spirit of God giveth a Gift of prayer, which many unregenerate and hypocrites have; yea they may be admirable in it: but there is the Grace of prayer, when the soul is powred out in a gracious manner, and this is only in the godly. A naturall man cannot pray acceptably, and they trust in a broken Reed who put confidence in their good prayers, which yet they have by Rote or Custome, not through Gods Spirit. Do not then scornfully passe over this touchstone.

Thirdly, Its called The Spirit of Wisedome, and Revelation, Isaiah 11. 2. * 1.1278 which was first communicated to Christ the Head, without measure, and then like Aarons Oyl descends to the Members of Christ. This Spirit of Revelation, is to see and behold the Glory of those things Revealed in the Gospel, and the discerning of things in a spirituall manner, which the na∣turall man cannot doe; and the spirit of Wisdome is to make a man under∣stand the matters of Religion in a Godly and practicall manner, so to believe and know, as to referre all to Godlinesse. Now how destitute many are of the Spirit in this sense, the ignorance and dulnesse about holy things doth evidently Demonstrate; they know and understand nothing in the principles of Religion, so as to have their lives Transformed by the power of it.

Furthly, and lastly, Its called the Spirit of Adoption, Romans 8. 15. * 1.1279 which puts a Filiall boldnesse into us, and makes us call God, Abba Father:

Those slavish fears and suspicious doubts in thee, they come not from Gods Spirit. These drive thee farther off from God, they fill thee with hard and discontented thoughts against God: No, its the Spirit of Adoption; and as of Adoption, so its a Comforter, and an Advocate, John 14. 16. As Christ is an intercessor in heaven for us; so the spirit is in our hearts pleading Gods love, his readinesse to forgive, his willingnesse to receive: as the godly are to pray for the Spirit of Sanctification, so also for the Spirit of Adoption; you are to pray for the Comforts of the Spirit, as well as the Graces; for these are wings to the soul.

Use of Instruction: How necessary this Grace is to all our Congregati∣ons. Oh that God would breath this spirituall breath into your souls. Oh that * 1.1280 you knew experimentally what it is to have the Holy Ghost descend upon you. We speak not of an extraordinary Miraculous way, much lesse of fan∣tasticall Delusions and pretended Revelations by the Spirit of Darknesse; but the gracious operations of the Spirit in a Sanctifying way. Oh where will you Blasphemers and wretched Mockers appear, who scoff at the Spi∣rit, and make a jeer about it? This is not onely to grieve the Spirit of God, which is a grievous sinne, but to doe despite to it. Now if the Spirit of God be vouchsafed to you, it will come with this two-fold benefit.

First, Its a Spirit of Truth, its called so, and its promised to lead the Godly into all Truth. Therefore let men never so much talk, or boast of the Spirit; if they be Errors and Heresies which they broach, the good and holy Spirit is not in them; or if they be Opinions that carry to loosenesse and liber∣ty; For its an holy Spirit.

The second benefit is to doe duties no more in the oldnesse of the Letter, but the newnesse of the Spirit; this the Apostle calls for. Now to do a Du∣ty in the oldnesse of the Letter, is customarily and formally to perform a∣ny thing without Christ, and his Spirit inabling of us: This is a dead Religion, a dead Faith, and yet few, even very few, goe any further.

SERMON XC.

That the work of Grace is a deep, powerfull, and inward affecting of the whole man. And how far Grace may be tendred or received, and yet not be put effectually into our Inwards. Also what this inward, deep work of Grace is, with the signs and effects of it.

EZEK. 36. 27.

And I will put my spirit within you.

THe grace promised in this Text hath been dispatched, viz. The putting of Gods Spirit in the converted. The next thing considerable is, The subject recipient; The subject wherein this grace is put, and that is briefly but very emphatically expressed, Within you. And indeed the English doth not rise up to the efficacy of the Hebrew, which is, in the midst, or the inward deep parts of you. Hence it's translated in intimo vestri: So that there is a great deal of weight li∣eth upon this Hebrew phrase, for it supposeth the work of grace to go deep into a man. Its an hearty rooted work, it excludeth all superficiall, formall or noti∣onall, and meer brain-work in godlinesse: And its good to observe, how in pa∣rallel places this promise doth still relate to that intimate deep working of grace upon the heart, Ezek. 11. 19. there is the same promise repeated, with this Em∣phasis; so that you may see the excellency of this promise for conversion to God, in the repetition of it, as if the Prophet delighted to mention nothing but this. The Prophet Jeremiah also doth twice or thrice declare this grace here pro∣mised in the Text; and Chap. 31. 33. with this Emphaticall description, I will put my law in their inward parts. Oh this is the main thing; All outward pro∣fession, all parts, all notions, all inlargements, if these be not accompanied with grace in the inward parts of a man, they are but a blaze: they are a tinkling cymball. Such mens Religion is like Davids great men in the world, compa∣red to grasse upon the house top, with which the mower filleth not his hand.

That the work of grace is a deep, powerfull and inward affecting of the whole * 1.1281 man.

The Spirit of God is put into their inwards; the law of God is written in their inwards; and therefore the spirit of man as sanctified and renewed, is called of∣ten the inward man, Rom. 7. 22. 2 Cor. 4. 16. Alas, we may say of many, It's the outward man of their godlinesse, not the inward; because it consists only in the tongue, and in expressions, and transient affections at farthest, but as for the deep, constant and solid working of grace, that is a mystery they understand not. Now that the work of grace is such an inward deep changing of a man; is also plain, in that its called so often, life. Now we know life is not the external motion, or speaking, or eating, or working; but the inward fountain of these. Life is the

actus primus, the first act, or fountain, or rise of all other motions. The Painter he can give external lineaments, and outward representations; but he cannot give this actus primus, this life. And the hypocrite or unsound man, he can give ma∣ny outward colours, and glorious representations of grace, so that he may be ad∣mirable in the eies of others, and confident in his own goodnesse, but yet not at all acquainted with this grace in the inward parts. This point deserveth a pow∣erfull opening, to go to the inwards of it, as well as that must go to our inwards. And first, Let us shew how farre this grace may be either tendered or received, * 1.1282 and yet not put into our inwards.

And first, it's easily granted by all, That as long as the word of God sounds only in the ear, and it pierceth no further, here is no descending of it into the bowels: and yet are not the greatest part of our auditors no further wrought upon, then as to the ear! They come and hear, they sit and hear, it may be; but still here is no work of the Spirit upon the heart. Our Saviour in his parable compareth such to the high-way ground; the seed fell upon it, and presently the devil, like the birds of the air, fetcheth it away. Oh that men should judge it a great sin if they did not come and hear, and not also think it a greater sin to hear, and not inwardly to receive the power of the word. For the end of hearing is to let the word fall down into the very bottom of thy soul. Physick in the mouth, not received into the stomack, cannot do any good. R••in upon the surface of the ground, and not soaking to the root, will never make the plant grow; and thus it is here, Though thou hearest a thousand sermons, thou that neglectest not any Sabbath day; yet if thou hearest and hearest, and only hearest; the word doth not like Aarons oil go from thy ear, thy head, but to thy heart, thy inferiour deep parts of thy soul; thou goest home as ignorant, as prophane, as obstinate as thou camest hither. Know then that the perfection and fulnesse of every action lieth in accomplishing its end, without which it is in vain. Eating without digesti∣on doth not nourish, but breed diseases; so the end of hearing, is to have a po∣tent and divine operation upon the very bowels of thy soul. As Saul when he was among the Prophets, the spirit came on him, and he also prophesied. Thus while the word of God, the instrument of the spirit, is displayed before thee, what a mighty change and deep alteration should come upon thee! Thou shouldst go home praying as others, repenting as others, fearing God as others: Do not then give the ear only, but the heart also; otherwise Christ only stands at the door and knocks, thou doest not let him in.

Secondly. A second outward and insufficient work is, When the word is re∣ceived with understanding, and the grace of God doth indeed open his eyes so far, that * 1.1283 his minde is inlightned, that he doth both know and believe the truths of Religion, but it goeth no further. Although this work be inward, being upon the minde of man; yet I call it outward, as in respect of the inward parts, mentioned in the Text, for that speaks of more then a minde to know, or an understanding to understand the things of Religion. Although inlightning be sometimes put for the whole conversion, and light for grace, yet at other times it's made a di∣stinct work from it, and such even as reprobates have, and apostates, as Heb. 6. where inlightning, though it be a good, yea and a great gift of God; yet the Apostle hopes for better things of them, and things that accompany salvation: So that knowledge, parts, understanding in Religion doth not necessarily ac∣company salvation; and we hope better things of men, then to be able to repeat or remember Sermons, or with some understanding to give an account of the principles of Religion; and many times knowing of Gods will, and doing it, are put as two separable things; how far then are they from the fruit of this promise, who remain in grosse ignorance, who have blinde eies, know nothing about their corruption and misery by sin, or about Christ, and faith in him! To whom all our Sermons have been as a book sealed up; unto whom, though in English, yet we have preached unknown matter: A people likely to dye, and to

be damned in ignorance; for it understanding, knowing men, who receive the word with attention and knowledge; yet if they finde it not changing their inward man, come short of grace, where must the ignorant man appear? * 1.1284

Thirdly, The retaining of the word of God in the memory, that is not this grace in the inward parts: That indeed is very laudable; and a forgetful hearer is blamed by the Scripture, James 1. 25. Davids resolution is, To hide the word in his heart: And this is a great cause to make it work so deeply; for a man can∣not carry coals of fire long in his bosom, but they will set all on a flame; yet the meer retaining it there, doth not attain to the inward parts in the Text.

Fourthly, The transient and suddain working upon the affections and heart, are not * 1.1285 also the putting of his spirit within us, or the writing of the Law in their inward parts: This comes nearest, but they want root and continuance, and so at last wither. Iohns hearers did for a season rejoye in his light; the temporary Be∣liever doth receive the word with joy, and yet he hath no root: This is a two edged sword, this truth makes divisions between the secret and hidden things of the heart: Oh how nice a point is that, wherein the temporary and the true convert differ! both pray with sorrow, both hear with joy, both per∣form duties with some inlargements and sweetness: Simili fere sensu afficiuntur, said Calvin: Yet as two high hills may seem very near together at the top, when their bottoms are far distant one from another; so these inlargements, affecti∣ons, may seem very near, when the bottom and root do much differ. Oh the Minister of God should never be upon this point, but even horror should take hold on the hearer, and he be like one that looketh down an high pinacle, & trem∣bleth to see how easily, and yet dangerously he may fall; and yet looking upon the battlements he holds upon, the grace of God, and the promise of God, which his soul hath had experience of, have hope; so put faith and trembling together!

Lastly, The meer external cleansing of a mans life, from former lusts and gross * 1.1286 impieties, is not this putting the spirit within us? As the Angels, when they took humane bodies, they did but seem to eat, and seem to do vital actions of life; they could not indeed, because they were not personally united to the assumed body: so all men who have their lives cleansed, and they set up a form of Re∣ligion, they do not these things as vital actions of grace; they move, as the wheel of the mill is moved, by the force of the water, not by an inward principle of life: These are compared to Swine washed in the water, but re∣turning afterwards to the mire: Though the Swine be made as white as the sheep, yet because not inwardly made a sheep, therefore she turneth at last to her former impurity; but I hint onely these things, because treated on be∣fore.

Let us in the next place come to consider positively, what this inward deep work * 1.1287 of grace is, wherein it doth consist: And

First, It is then fulfilled in us, when the things of Christ, his Glory, Will and Command lie closest, and nearest to the heart: For that is indeed within a man, and intimate, which is next to his heart, as we say; and this our Saviour re∣quireth in every Disciple, He that loveth father or mother more then me, is not worthy of me, Mat. 18. 37. We know the love of father and mother is a most na∣tural thing, it comes not by teaching, by custom, its inbred in us as soon as we are born; and yet the love of Christ, his Glory, and his Commandments should be more intimate then this. Hence the Apostle, to express this innate and inward life, saith, I no longer live, but Christ in me, the life that I live is by faith in Christ, Gal. 2. 20. What an emphatical expression is this, I do not live, but Christ; I live not the life of sense, I eat not, I drink not, I breathe not bodily breath; that is, comparatively to the life of faith: So that you see our very natural life, which is the most inward and deep thing in a man that is, is said not to be lived, in respect of this life of grace, which is more in∣ward

then these: Oh then examine, how close and dearly heavenly things lie to thy heart: Is there any thing more prized then God, then Grace, then Godliness? then know, God hath not put his spirit in thee, but the Devil, or the world, and sin have put their lusts in thee: Now this is a sure discovery of the woful and sinful estate of most people, God is not in all their thoughts, Christ is not in their affections, they chuse other things rather then him. Further∣more, as God and Christ is the beloved of their heart; so that which is most hated and abhorred from the heart, is sin and all evil; its more loathed then any other thing, more feared, more avoided; so that they chuse affliction and all misery rather then sin, their heart is most sensible and apprehensive of this: Oh what then can they think of themselves, who harbor and nourish sin? they no longer live, but sin in them; this is their meat and drink, to do the works of the Devil: Oh then that at last men secure and bold in sin, would be awaken∣ed: How cometh that to be imbraced in thy bosom, and practised in thy life, which thou should 〈◊〉〈◊〉 avoid as hell it self?

Secondly, This inward work of grace is seen, when the work of humiliation is * 1.1288 laid low enough: We read of the Parable of him that built an house, and when the tempests and storms arose, all fell to the ground immediately; and why? because this was not diged deep enough: Now our repentance and humiliation is then deep enough, when its for sin as sin, when its for sin because its an offence to God, and displeases him; when they loath themselves, and count them∣selves abominable in this respect. To be humbled for sin, as Ahab and the Israelites were often times, because of the temporal judgements following sin, was not to go deep enough: Oh! herein people come too short, they cry out of their sins, in the fear of death, in the extremity of pain: Alas, this is not to go to the bottom; there is a worse thing in sin, then all the temporal calamities it brings with it; and that is, to offend God, to separate between his favor and thy soul: Its therefore very meet, that thy humiliation should be for that which is the worst evil in sin. Again, in humiliation men go deep enough, when they do not onely stay upon actual sins, but go to the very original and fountain of all: Thus David, Psal. 51. he went deep, when beyond his actual sins of Murther and Adultery he also bewailed the native corruption of his soul: Oh! the grace of God must indeed have a close and inward work in that man, who discovers the root of sin, as well as the branches; the fountain, as well as the stream. God in the universal destruction of the world, did not onely look to the actual impieties then committed, but to the imagination of the thoughts of a mans heart, which were onely evil, and that continually, Gen. 6. and thus he that will make a sure and good issue of his humiliation, must still dig deeper and deeper; and see more and more abominations, till he go to the foul and bitter root of all.

Thirdly, Then the word of God is put in our inward parts, when we do truly, sin∣cerely and unfeignedly, perform all the duties God requireth: This is to do it with * 1.1289 the whole heart; and if we had any thing better then our hearts, they should be offered up to God: Thus David, Psal. 51. Thou delightest in the truth in the inward parts: Oh this a man should have in all the service he doth for God! So that all those, who by Religion accomplish their self-interests; all those who seek themselves, have carnal movtives in the profession of Religion; these are but pictures, not living creatures in the way of grace: Great is the number of hypocrites, even among those that profess the name of Christ: Its damna∣ble blasphemy to charge it upon all, as wicked men do; this is to condemn the generation of the godly, to blaspheme Christ and the Gospel; yet it cannot be but that through the hypocrisies of many, grievous offences and scandals will fall out: None of those who follow Christ because of the loaves, or who tread out the corn meerly because they may feed on it, set up in seeming manner the ways of Christ, that they may get outward advantages, can by experience

witness this promise made good to them: They pray, they hear, they perform holy duties, but still they want something within, still the soul of all is want∣ing; but its not the appearance of Good, not the name or profession of it, will bring thee any true or sound comfort: The time is coming, when all things without will fail thee, and leave thee; it must be something within that may support thee. * 1.1290

In the next place let us observe, What are the signs, or the effects of this in∣ward deep work of grace in a man; and they are excellent:

First, He doth not rest in the external outward performance of any holy duty; if all within him be not moved and excited thereunto: He hath no comfort, no content, in praying, hearing, or any Religious duty, if all the inwards of his soul, and the depths of his heart, have not also been moved therein: Thus Da∣vid, Bless the Lord, O my soul, and let all within thee praise his holy name. Psal. 104. 1. All within thee, observe that: Thus the godly, as the Cock stirreth up himself before he crows, do prepare and stir up themselves to every duty: Hear the word of God, O my soul, and let all within thee give ear thereunto; so that the dull, sleepy, and formal performances of holy duties, discover a man void of grace, as well as gross impieties: Not onely prophaneness and ungodliness abroad, but dull, lazie, and formal duties, and that in a constant manner, dis∣cover a man devoid of this work of Grace: Oh if this were in the depth of thee, in the•• midst of thee, it would break out more vigorously then it doth.

Secondly, Where this deep work of grace is, there a mans inward thoughts and meditations are often about holy things: The tree that is deeply rooted, hath se∣veral * 1.1291 strings, as it were, whereby its fastned to the earth; as the yong infant in the womb is to the mother: So that thou art to observe, what thy inward thoughts, thy inward meditations do most run about: If grace be deep with∣in, thy soul will be like an heaven, such holy thoughts, holy meditations, ho∣ly affections do lodge in thee: Thus the godly is described, By meditating in the Law of God day and night, Psal. 1. 2. As the Psalmist describes the wicked man, by his thoughts, God is not in his thoughts; and his inward thought is to leave himself a greet name. Thoughts are the first born of the soul, they most discover what a man is, they come nearest to the fountain. As the liquor tastes and smells of the vessel, so thoughts have either filthiness or godliness in them, as they come immediately from the heart; Oh then consider, what thy in∣ward thoughts for the most part are, for such art thou as they are.

Lastly, A man that hath this deep grace, he is will rooted and established; he is upon the rock Christ, and so he can abide all temptations: If there come * 1.1292 the temptations of persecution, he can shew his patience; if of error and heresies, his godly wisdom and soundness of minde: When men want a bot∣tom, or are not built upon a rock, they are like children tossed up and down with every wind of Doctrine.

Use of Examination: This Doctrine should even amaze you, and put you in∣to * 1.1293 a godly fear; for do not most men content themselves with the externals in Religion? is not all the whole worship and godliness of many in the meer form? others place it in disputes, in opinions; but to have grace in the inward man is rare: Oh consider that place, Every mans way is good in his own eyes, but God pondereth the heart, Prov. 21. 22. And God is often described by this, He tryeth and searcheth the hearts of men: Not that these outward duties of Religi∣on and Worship are to be neglected; but we are not to judge of godliness in our selves by these; the soul and excellency of them lieth in the inward man: Oh remember, that if there be not a good treasure within, thou wilt roar and tremble one day, when all things else will fail. Hezekiah comforted himself in this, That he had walked in truth and uprightness of heart: Then something with∣in, will be a joy to thy soul, even then, when all outward things will leave thee.

SERMON XCI.

Of the Order and Method that God takes in our Conversion; First, Working in us inward Prin∣ciples, and then causing us to walk in his Sta∣tutes, opposite to the Doctrine of Pelagians, Pa∣pists, Arminians, and Moral Philosophy; Also signes to discover whether our outward Duties proceed from Grace within, or from Hu∣mane respects.

EZEK. 36. 27.

I will put my spirit within you, and cause you to walk in my Statutes.

THe precious and great mercy of conversion promised in this Text under se∣veral Titles and Notions, hath been fully considered of and improved. There remain several other particulars, which are not without their great weight and moment. As in the first place, The Order and Method of the promise is to be taken notice of; for he worketh in the same method as he promiseth: the Method is this: First, He promiseth to give the inward root, then the fruit; first the foun∣tain, then the streams: He first promiseth the inward principles, and habit of grace, a new heart, a new spirit, and then he will cause them to walk in his command∣ments. God is both the Author of Nature, and the Author of grace; now as the Author of Nature, he first worketh the principles of life, he giveth the principles of Motions, and all vital Actions, and afterwards the exercise. So it is here, God doth in the way of grace bestow a supernatural principle upon men, and then be∣ing * 1.1294 First made good Trees, then they bring forth good fruit. The Obser∣vation.

That God doth first work the foundations and principles of holinesse, and from them men walk and live holily. Thus the Apostle saith, We are his workmanship, created to every good work, Eph 2. 10. We do not first do good works, and so become Gods workmanship; but we are first his workmanship, and then we exercise our selves in good and holy works.

This Doctrine hath its great use, both in matter of information, and exhortation; and there is more consequence in it, then an ordinary apprehension will at first con∣ceive. Therefore to clear this, we will first illustrate this Truth, by the opposite of it, or contrary opinions.

And first, Grace doth not come at first into the heart, as sin came into the world; for Adam was not made a bad tree, and so brought forth bad fruit; his person was not made wicked, and his nature, and then that infected his Actions; but God made

him after his own image, in righteousnesse and true holinesse: So that his soul be∣ing furnished with all graces, as the heavens are adorned with several stars, he might have continued in all holy actions sutable to his original perfection. Adams sinful disobedience, did not as outs, flow from a polluted unclean nature, but from the meer liberty of his will: and when he had thus actually transgressed, then that act∣uall sin infected, and poisoned his whole nature. Thus you see the actions of sinne were before the habits, and principles of sin: there was a branch before a root; there was a sweet fountain, and yet a bitter stream•• but God in converting and changing of us, doth take the contrary course; he first sanctifieth our Natures, all the faculties of the soul; layeth a spiritual life as a foundation, and then being thus inwardly enlivened and established, we are carried out to all holy actions: So that all the glorious outward actions of religion, that are visible to the eyes of the world; if they be built without this inward foundation they will prove but a Babel: They are but like Sodoms apples, glorious for shew, but indeed dust and Ashes. It is good to observe, How that God in the Creation of the world, both in vegetative, and sensitive creatures, still created the principles first, and that in perfection, Semina∣tive, able to beget and propagate others; and thus it is also in conversion, he work∣eth these holy and excellent principles, which afterwards are operative and vigo∣rous.

Secondly, God working thus a new Nature, and thereby enabling to new acti∣ons, * 1.1295 takes a far other course to make holy, then Moral Philosophy teacheth: For if we read all the Moral Philosophers, perswading us to be temperate, just, or prudent, if you ask them, How shall we come to have the habits of these things? They will tell you, by frequent actions, justa agendo sumus justi, by doing many righteous actions frequently, so we come to have habits. Thus they know no other way, and there is no better Divinity in most people; for they think by doing godly actions, they are made godly: and so they think by walking in Gods commandments, to get a new spirit, which is the clear inverted order to the Text; for God first giveth this New spirit, and then causeth to walk in his Law; we indeed are commanded to be diligent in the use of the means; we must attend to the Ordinances of grace; but till this spiritual life be infused, there is not one good action done by us in a good manner: All that thou dost till this new principle be put in thee, hath but the body of a good action, not the soul of it. Nothing thou dost is pleasing to God, Heb. 11. 6. God is angry with thee all the day long, All things are become polluted, and unclean to thee, Ti••. 1. 15. Oh were not men hardened in their sins, and led ca∣ptive by the D••vel according to his pleasure: they could never eat, or drink, or take any rest till they got out of that damnable estate, wherein all the day long they were treasuring up wrath against the day of wrath. Belshazzar saw but one hand-writing in the wall against him, and he knew not what it was; yet it strook him with terror and trembling: But now thou hast many hand-writings, and Or∣dinances against thee, even the whole word of God; and thou canst not but know what they are, yet thou art not affected with fear. What was written of Belshaz∣zar, Thou art weighed, and found too light; The same Gods word saith of all thy Duties, performances, and seeming religion, It is weighed, and it is found too light: And the reason is, because all thy religious duties are like leaves fallen from the tree dried, and without s••p or moysture.

Thirdly, This work of grace is in a far other manner then Pelagians of old, or * 1.1296 Papists, and Arminians of late, do confidently aver, for they attend not to this Or∣der in the Text. But they say, that man by the power of Free-will, doth joyn with the grace of God, and co-operate with that; and so partly from free-will, part∣ly from Gods grace, comes this new spirit, this new grace. But this doth directly contradict many places of Scripture, which makes Regeneration and a New-birth necessarily to go before all holy actions; and if a man cannot make himself a man, much lesse like God, as grace doth: But say they, Ezek. 18. 31. there the Scripture saith, Make ye a new heart, a new spirit; Therefore we by our working

obtain a new heart; But this is answered thus, That the same thing may be both our Duty and Gods Gift: when the Scripture saith, Make ye••a new spi∣rit, there it declareth our Duty, what we ought to do: but when God saith, I will give it you, that shews our Impotency, we are not able to make new hearts; and therefore God graciously worketh it for us. Augustine did admi∣rably and orthodoxly defend this truth, That we were not made holy by doing holy Actions, through Grace and Free-will; but God first made us holy; as saith Augustine, The Wheel runs round, not to make it self round, but be∣cause it is round, therefore it runneth round. Indeed our Saviour saith, Make the Tree good (Matth. 12. 33.) and then the fruit will be good; but he doth not there describe our power, but that excellent order all should look unto in Religion; the Pharisees, like most people in our dayes, they looked to the outward Actions, did not dare to omit them, They washed the outside of the Cup; but saith our Saviour, not the outside but the inside must be first cleansed: The Tree must be first made good ere the fruit can. Oh there is no Doctrine more necessary then this. Who looketh to good insides! Many dare not neglect the outward Obedience unto Gods Commandments, but who mindes the new heart, the new spirit within; and hence they set most prepo∣sterously upon the work of Conversion; they think by good Deeds, by out∣ward Duties to obtain a new spirit from God, not considering this is to build the top of an House before a Foundation be laid, Non per opera venitur ad fidem, sed per fidem ad opera; We do not come to Faith by Works, but to Works by Faith; Oh then be affected with this excellent Order and Method that God takes in our Conversion, beginne where God beginneth. What the Apostle said about his Preaching, As a wise Builder (1 Cor. 3. 10.) I lay a good Foundation: So do thou as a wise Builder for Heaven lay a good Foun∣dation; Tempests and Stormes will arise; God will have his windes and waves to assault you, so that unlesse you be built on a Rock, you cannot continue im∣moveable.

These things premised, let us consider the Reasons why God takes this * 1.1297 order, first giving a new heart and spirit, then causing us to walk in his wayes, and

First, Otherwise our Duties would be dead Duties, there would be no Life in * 1.1298 them. If a Ball or Wheel move, this Motion is not a vital Action, because its not from a Principle within, it comes wholly from without; so all thy Obe∣dience to Gods Commandments is but a dead Obedience, a dead Work, if this new Heart be not first in thee. God in the Old Testament accepted of dead Sacrifices to be offered to him, but now we must give up our selves, as li∣ving Sacrifices, Rom. 12. 1. The Scripture delights to call the Work of Grace, a Life, and the Graces of Gods Spirit are compared to living Waters. And thus indeed it is, Every Prayer must be a living Prayer, thy Obedience living, or lively Obedience, but this cannot be till God beginne in the inward man first. As therefore thou canst not delight in a dead Wife, dead Children; so neither doth God in thy dead Religion. We Ministers while preaching of these things, may say our Hearts are inditing of good things, and our Mouths drop like the Honey-comb; for how glad shouldst thou be to hear of a way that may put life into all thy dead Duties. If those that lived in Christs time, did so exceedingly rejoyce to receive their Friends from the dead; what joy should it be to have all thy Duties arise as it were from the dead? How necessary is this for such who live in a meer formall customary way of Duties! We read of the Aegyptian Plague, that the first-born in every Family was dead; and thereupon in the Morning there were great out-cryes in every Family for a dead son. Oh how should this truth make many Families mourn for their dead Du∣ties, their dead Religion! There is no life in any thing thou dost, till God be∣gin within and so cure thee outwardly.

Secondly, As there is no life in thy Duties, so there is no worth, no excellency, up * 1.1299 solidity in them, if first Gods Law be not written in our inward parts. We reade in the Canticles of large commendations that Christ gives the Church, viz. every godly soul, and how her graces are commended for the lovelinesse, sweetnesse and fragrancy in them; whereas if she had only paintings, a meer outside with∣out the inward substance of Grace, there might have been some glittering but no true worth. What worth is there in an Image of clay and dirt, though co∣vered over with gold? Godlinesse is aurea not deaurata; the Churches Glory was within: What worth is there in straws or flowers, when their juyce and moisture is dried up? The hypocrite is compared in his fastings to a Bulrush, and such a Bulrush is every mans Godlinesse without this inward foundation; its empty and light. Therefore weigh your Duties in the balance of the Sanctuary, do not judge that godlinesse and holinesse which the Scripture rejects as refuse. As the Prophet speaks of the Israelites, Reprobate Silver shall men call them, Jer. 6. 10. So reprobate Duties, a reprobate Godlinesse, shall both men and God call these. As God by the Prophet complains of his defective and deformed Sa∣crifices, Go and offer such to your Governours and Rulers; so we may say in this case, Go to men and serve them without an inward heart, without inward affections, and will they thank you or reward such service?

Thirdly, As there is no worth, so there is no sutablenesse in such Duties to God; * 1.1300 for God is a Spirit, and he searcheth and trieth the hearts of men, our Saviour from this consideration inferred, that those who worship him must worship him in spirit and truth, John 4. Now then if God have not begun this foundation in thee of a new heart, a new spirit; here is no congruity between God and thy worship. Oh how remote are these things from the common understanding of most men, who know no further in Religion then a bodily praying, or a bodily hearing! Sursum corda, was the ancient acclamation at the administration of the Sacrament, to take them off from the Elements of Bread and Wine; and this should be a daily Memento, Lift up your hearts on high in every Duty you go about. But men that would be thus elevated in their hearts, and fasten upon God himself, must go out of all their low and bodily apprehensions. As God bad Abraham come out of his Tabernacle, and then to look up to Heaven to number the Stars if he could; thou must be drawn out of the Tabernacle of thy bodily affections, before thou canst set thy heart upon God himself. Oh then consider that as long as this new spirit is not in thee, there is no more proportion between God and thy soul for any holy Duty, which is nothing but a familiar communion with God, then is between Earth and Heaven.

Fourthly, Therefore God begins here before the outward man be sanctified, because * 1.1301 the greatest power and strength of corruption lieth in the inward parts. As the Law of God is in the inward parts of the godly; so the Law of sinne, as the Apostle calleth it, is reigning in the members of every wicked man; so that the godly have a good Law in their inward parts, and the wicked, the Law of sinne. If therefore God should only inable us to outward Obedience without this new spirit, his greatest work of Grace would be left undone; for its not the body so much as the soul that the Devil possesseth, and taketh for his own. The great∣est part of wickedness lieth there, where most men do neither perceive or feel it. Though sickness when it come to the heart be presently felt, yet sinne when it cometh to the heart, and lieth at the heart, is not felt as a burden till Gods Spirit convince a man; seeing therefore that this converting Grace is vouchsa∣fed as an healing, and a medicinal cure, it is necessary that the greatest operati∣on of it should be upon the vital parts within. So that as in unregenerate men, the imaginations of the thoughts of their hearts are only evil, and that conti∣nually; so the imagination of their thoughts should be godly and heavenly. As the wicked swallow down iniquity like water, so rivers of living water should flow out of their bowels. As in the wicked no man can bring the clean out of an

unclean, so it should be hard to bring an unclean from a clean. In these things lieth the marrow and quintessence of Religion, men are but in the porch, and never enter into the Holy of Holies till they be experimentally acquainted with these things: O that all our Congregations were understanding of these things. If Ministers preach against outward grosse impieties, such as the light of nature condemneth, with that you can go along; but concerning this new spirit and new heart, or the old heart and old man; which the Scripture so much speaks of, you know nothing of it.

In the next place let us consider, What are the Signs that may discover when we * 1.1302 perform holy Duties from this new Spirit within, and not rather as most do from Edu∣cation, Custom or carnal Respects to the good or ill will of man. For this is certain, All men perform holy Duties, either from inward principles of Grace, or out∣ward principles of humane respects; now how shall we know when a man doth them from this inward new Spirit?

First, He that doth them from an inward principle; is constant, and uniform, and immoveable in them, for this is made a divine Nature in him. Now as all na∣tural * 1.1303 principles in the creatures do carry them on in a constant setled way; The fire doth alwayes ascend upwards, the stone descend downwards; so the wicked man he is constant to his principles of sinne, you shall never finde him check∣ing or stopping himself, but by some extraordinary power; Thus the godly man, his heart and soul doth carry him on to the things of Godliness, and if he be at any time stopped in it, or hindered, it is, as they say the disease is to the body, Praeter Naturam, besides the nature and inclination of a godly man. Hence Paul makes such a miserable complaint of those lusts that did stirre, and move in him, as those that had led him away Captive against his will, Rom. 7. Look to this then you who are inconstant, and are for holy Duties in some fits, in some sad moods. So that it is accidental, and wholly inexpected, if thou set upon any religious Duty, we may by way of wonder cry out, is they did, Is Saul also among the Prophets? What makes thee pray, come to Church? What putteth thee in this fit? What good Disposition art thou in so sud∣denly?

Secondly, Men that perform outward Obedience from inward principles, they do * 1.1304 it with delight and joy. There is nothing so pleasing and connatural to them. All principles have a kinde of delight in their connatural actions and objects. Thus the voluptuous principle is for the pleasures of the flesh, the ambitious prin∣ciple for honours and earthly greatness, and the godly principle is for holinesse and godliness. David how often doth he profess his delights, and even ravish∣ments in the Ordinances of God, and the enjoying of him! Christ called it His meat and drink to do the will of his Father; and why? because the Law of God was written within his heart. Indeed the godly sometimes finde dulnesse, list∣lesness, and even a wearisomness upon them in the wayes of God. But yet their main and chief delight of soul is in God and the Ordinances that lead to him, ra∣ther then in any thing else; Thou hast put more gladnesse into my heart, then they have had, when their wine and oyl increaseth, Psal. 4.

Thirdly, Where inward Principles are, they will carry to the Obedience of Gods Commands, though there be no outward Encouragements to allure and draw on. * 1.1305 The Father and Mother love their Children, though they have no outward ad∣vantages by them, because it is a natural principle. You do not hire and intreat an hungry man to eat his meat, or a wearied man to take his rest. Natural appe∣tite cals for these things. Thus he that hath the new heart and spirit within him, he is godly, and liveth holily, though there be no favour, no encouragement, no honour to such men.

Yea fourthly, Where inward Principles of Grace are, They grow the more pow∣fuller and active, by how much the more they are opposed. Thus the water that is * 1.1306 stopt doth swell the higher. The colder the weather is, the hotter the fire burn∣neth

by an opposition; And so the people of God have been most holy in times of Troubles, and Oppositions: They have born the best fruit, and loo∣ked most green in the Winter time: whereas when men have not inward prin∣ciples of grace, then they presently wither as soon as the Sunne riseth; because they have no root. The godly are Stars, that shine most in the night, in dark times.

Use of Exhortation, Still and still to look from whence all thy externall Obedience comes. Whence is thy Hearing, thy Praying, thy Family Du∣ties? * 1.1307 Yea, what advantage is it to set up Dagon? he will fall down again and again; as long as he hath no inward life in him, and it will be no profit to thee, or Comfort at thy Death, or at the day of Judgement, to say, I have prayed, I have heard, I have been diligent to come to Church; if first this new Spirit have not been put in thee. But Oh! How long shall those things be dark Parables, and hidden Mysteries to most men? Who will give you un∣derstanding in these things? Remember your inwards of Nature decay every day, and your outward body; lay up then some enduring Treasure.

SERMON XCII.

That true Principles of Grace within must needs Demonstrate themselves by an Outward Godly Life.

EZEK. 36. 27.

I will put my Spirit within them, and cause them to walk in my Sta∣tutes, &c.

WE desire not to lose one jot or tittle in this gracious promise, a drop of this cordiall is of great prize. The Order and Method which God useth both in promising and working, hath afforded us one Obser∣vation already; but its so fruitful as to bear a second Crop. VVe may in the second place observe a Practical Doctrine; which is,

That wheresoever God works the principles of Grace within, there they cannot but * 1.1308 shew themselves in the outward life and conversation.

For thus God promiseth, he will first put his Spirit within them, and then cause them to walk in his Statutes. There is a necessary Connexion between these two, God hath put them together, and so neither man or Devil must put them asunder. Thus our Saviour sheweth, that the heart within is either the good Treasury, or the bad, out of which flow either good thoughts and actions, or bad, Mat. 12.

34, 35. Out of the abundance of the heart the mouth speaketh, the mind thinketh, the hand worketh.

To open this Doctrine; consider * 1.1309

First, That there are many in the world, who flatter and blesse themselves with the goodnesse of their heart, when yet their lives are full of noisome lusts. You would wonder men should be so bewitched; and yet how often is it? Take the prophane man, and the most ungodly wretch that is, yet he will say, He hath as good an heart as the best of men; not considering how impossible it is to devide a good heart, and a good life one from another. As men doe not gather Grapes of Thorns, nor Figs of Thistles: so neither can Thorns be gathered from Grapes, or Thistles from Figs. As we cannot expect a clean thing from an unclean; so neither an unclean thing from a clean: so that the lives and constant wicked actions of most men, doe declare it to their faces, that there is no new heart or spirit within them: and as there are such kind of Self-Deceivers: so there are another sort of Persons, called Nicodemites, such who thought they might lawfully communicate in any raise or Idolatricall Worship, or might deny the outward profession of the truth of Christ, if so be that they kept their Conscience clear to God. This grievous error did much prevail when the outward profession of Christ and his Truth was accompanyed with great and imminent dangers: they thought they might give up their bodies to any outward pollution: so that they kept their souls for God; but God will be glorified in soul and in body also, 1 Cor. 6. 20. And as we must with the heart believe, so we must with the mouth make Confession to salvation. Rom. 10. 10.

Secondly, Even in the godly, the heart many times may be desirous of that good * 1.1310 which yet through the power of corruption they are not alwayes able to perform. So that although a new heart be within them, yet much corruption, and many ••rail∣ties may be in their life Rom. 7. Paul exceedingly groaned under this miserie, That the good he would do, he could not do; and although out of the abundance of the heart the mouth speaketh, yet the mouth cannot speak all the abundance of the heart: There is more strength of Grace in the heart then possibly can be ex∣pressed outwardly. As no child can expresse how much it loveth its father; so nei∣ther can any soul manifest how much it loveth God. Howsoever therefore a new heart is in the godly, yet because it is not perfectly and absolutely new, it faileth in many outward performances; some outward or inward temptations make it come short of the grace it desireth. Thus the Apostle, The Spirit and the flesh lu∣steth one against another, so that ye cannot doe the things ye would, Gal. 5. 17. A god∣ly man then must judge wisely concerning himself; they are ready to think, Oh if Grace were in my heart, if the spirit of God did dwell in me, how could I be over∣taken with passions, with dulnesse and sluggishnesse; they must remember, that though the spirit be willing the flesh is often weak; yea many times both spirit and flesh also may be weak: But why doe we speak of this as a strange thing? That where the Principles of Grace are men may fail in outward duties; for sometimes we see where they have been, yet foul and grosse sins have been committed, yea and for some season continued in. David had the Spirit of God within; yet in his Murder and Adultery he did not walk in the Lords Statutes; and so of divers others! So that we must not absolutely condemn those as hypocrites, and without any true principles of grace, who living after a godly manner, yet sometimes fall in the mire, and tumble in bloud: for although such a condition is very terrible, and greatly scandalous; yet the seeds and inward principles of grace are not quite extinct; and therefore when we say, A godly heart, and a godly life are necessarily conjoy∣ned together, that is to be understood for the most part, and according to the na∣ture of things, though accidentally, through suddain temptations, the clean con∣trary may appear.

Thirdly, There may be inward principles of Grace, and yet no outward fruits of * 1.1311

righteousnesse: When either the subjects are not capable of actions, or they have not time and opportunity to produce them; No doubt but in Infants that are ele∣cted, the inward principles of grace are infused, and therefore they are made Members of Christ: yet as they have a soul, but that soul cannot put forth any actions of reason; so they have the principles of grace, but they bud not forth into fruit. The Thief also that was Converted at the last hour, there was a new spirit in him, yet he had not time to bring forth the fruits of righteousnesse: so that it is one thing not to bring forth the fruits of righteousnesse, because there is no inward root within; and another thing, because there wants an opportunity, or the objects about which such graces are exercised are not present. Paul speaking of the Saints care and love to him, excuseth them, because though they were ready to doe good to him, yet they wanted an opportunity, Phil, 4. 10. A godly man is indeed a tree that is planted by the waters side, and brings forth its fruit, but it is in due season. Though Christ cursed the Fig-tree, that had no fruit on it, although it was not the season; yet hereby (haply) he would admonish the Iewes, of how much sorer curse they have cause to be afraid, who had the season of grace, but neglected it.

A Godly man therefore ought not to be dejected, if he doe not abound in such plentiful exercises of graces as others doe, if his minde be willing: Onely he hath not such opportunities, nor such Instruments, whereby to make his light shine before others, as many of the Children of God have.

Lastly, consider this, Although a constant practice of ungodlinesse be a sure demon∣stration * 1.1312 of a graceless heart, yet a constant abstinence from grosse sins, is not presently a sure evidence of a good heart. Understand this, that thou do not deceive thy soul; for many think, if they indeed should wallow in the Mire and Filth of sinne, it were sure they were beastly Swine; but because they keep themselves clean from the grosse Transgressions of the wicked, therefore they conclude this new heart is within them: but you have heard that men may be restrained from sin, by the providence of God and otherwayes, who yet have not this spi∣rituall life infused in them. For this Spirit of God doth not onely cause a man to forbear from sinne, but in such a manner also, and upon such grounds, that the most painted Sepulcher, the most exact Formalist can never reach unto. These things laid as a foundation, it is good to consider, why a man cannot carry this coal of fire, this principle of grace in his bosome, but it will break out into a flame. And,

First, The reason is evident from the nature of Grace, or this new heart within * 1.1313 men, its of an operative, and spirituall vigor, it will not let a man alone, he can have no rest, or quiet within himself, if he should not outwardly practise that god∣linesse, the root whereof is in his heart. Hence the principles of grace are com∣pared to active and vigorous things, to seed sowen, which though little in quantity, yet is great in efficacie: Thus John saith, A man born of God, doth not, nor can∣not sin, because immortall seed abideth in him, 1 John 3. 9. And so the Word of God received by faith in the heart, is compared to seed sowen, that brings forth much fruit. Thus Ieremy and David, when they were withheld sometimes from good, they felt a fire kindled in their breasts that burnt and scorched them, and could not but speak: So the Apostle, We believe, therefore we speak, 2 Cor. 4. 13. And grace is compared to a Fountain of living waters, always springing out of the belly of the Godly, John 7. 38. The love of Christ constraineth us, saith the Apo∣stle. This is the new Wine that the Spirit of God puts into the Converted, where∣by they are heartned, and cheered within. O then be afraid of thy negligence, carelesnesse, and neglect of an holy life! If grace were like seed, like fire within, it would set thy whole conversation on a flame. Now grace in the heart must needs be a sharp Arrow to wound sinne, seeing that it is in the hand of Christ, and the spirit of God; so that it cannot but conquer sin in the life, seeing Christ and his

spirit dwels in those that are his. Greater is he that is with you, then he that is against you, saith the Apostle, 1 Ioh. 4. 4. And though Satan be the strong man, that keeps all things in quiet, before conversion, yet Christ is stronger. No wonder then, if grace in the heart rest not, till it reformeth the life, and subdueth the most strong corrup∣tions in a man; for Christ and his Spirit sets these on working: and therefore the Apostle saith, If they be led by the Spirit, they shall not fulfill the deeds of the flesh, Gal. 5. And sin shall not have dominion over them, because they are under grace, Rom. 6. 14. So that as the house of Saul did wax daily weaker and weaker, and the house of David stronger and stronger, because God had forsaken the one, and was with the other; Thus it must needs be, that a new heart will make a new life, because the new heart hath God on its side, Christ and his spirit is with it. We may see the Combate of sin and grace excellently represented in the Israelites fighting with the Canaanites, how wonderfully did they subdue all their enemies! no adversa∣ries, though they were of the most terrible Gyants, were able to stand before them: so its here in Conversion: No sinne, though never so pleasant, so sweet, so powerfull, is able to stand before the spirit of God, Crucifying the deeds of the flesh; and therefore let none excuse themselves, saying: Such a sinne, or such distempers I cannot overcome, I am not able to master such infirmities: Why saist thou so? for grace inlivened by Gods Spirit, is able to de∣stroy all thy stoutest corruptions; Though they be too strong for thee, yet not for him.

Secondly, A new heart within, must needs have an outward godly life, because that is the end and the perfection of it. In Morall Philosophy, acts are accounted the per∣fection * 1.1314 and end of their Habits; and they use to say, That power is in vain, which is never reduced into act: and thus it holds in Religion: God gives us the princi∣ples and inward abilities of grace; that they may be in action and exercise. Hence God requires actions principally, and the inward principles by consequence. Thus God requires the act of Faith, and the act of Love: Thou shalt love the Lord, viz. actually: So that all inward principles of grace being for this end, to be in outward action and exercise, it cannot be that they should be frust rated of this; yea in the Scripture to have a Talent, and actually to improve it, is all one; and they are said to receive the grace of God in vain, who do not put it forth in exercise; so that eve∣ry godly man, who is not diligent in the daily exercise of grace should consider, Why God hath given him the principles of grace, why a power to believe, a power to be heavenly-minded, when this is not demonstrated in his life: and all those who live in gross: impieties, yet boast of a good heart, may conclude they have a good heart in vain; for a good heart is to have a good life, especially the people of God, who have indeed the principles of grace, yet walk dully and negligently they should startle at this saying, Have I received all my grace in vain? hath God wrought all these great works in me in vain? How severe was that servants Master to him, who took his Talent, and hid it in a Napkin! Even as they buried their dead, tying them in Napkins, Cast that unprofitable Servant (saith he) into utter darknesse, Mat. 25. 30. Not profuse, deceitfull, thievish, but unprofitable servant. Maist thou not fear this doom, thou who happily host enjoyed the principles of grace within thee, but thy outward life is like a barren wildernesse. Stir up thy self therefore and say, All principles of Grace are to act with, are to be daily exercised and im∣proved.

Thirdly, therefore principles of Grace within will demonstrate themselves in a godly life, Because God at the day of judgement will make our actions and works the measure of his judgment. The judiciall processe will not be according to what is * 1.1315 within, but what is without. Thus Paul, We must all appear before the judgment∣seat of Christ, to receive according to what we have done in the flesh, 2 Cor. 5. 10. whether good or evill, Why then hast thou any hope, who livest in all manner of un∣godlinesse? Think not the cry of thy prayers, nor the groans of thy heart will be

above thy crying sins: At that great day God will not onely enquire what thy thoughts, or thy desires have been, but what thy actions have been. If therefore any grain of wisdome be in thee, thou wilt be sure to look to that against which the Judge will most surely manifest himself, and that is thy actions. It will be then no plea to say, Lord I had a good heart, a good meaning, I desired to doe other∣wile; if thou hast not indeed done otherwise.

Fourthly, The Scripture doth expressely declare such to be Hypocrites, who ha∣ving a profession of Christ, and of faith and love of him, do yet rowl themselves * 1.1316 in all impieties: Let every one that nameth the name of Christ, depart from iniquity, 2 Tim, 2. 19. And the wicked mans Sacrifice, the wicked mans prayer is an abo∣mination unto the Lord: the Apostle James doth at large vehemently presse this, That Faith without the good Fruits and works of Righteousnes is altogether dead, and he calls that man a vain man, who reasons otherwise. Thou then who are so apt to brand those who endeavour to walk strictly, and in an unsported manner from the world, with hypocrisie; see thy self the most notorious hypocrite of all; for thou sayest, Thou believest in Christ, thou sayest thou lovest God, and yet thy life is full of prophanenesse, and enmity to his holy will: Sincerity is the sweet ac∣cord and harmony of the heart, and actions together; and it is hypocrisie to pre∣tend heart and affections for God, when with thy works thou dost deny him. As the Prophets of old complained of such, who would come into Gods Temple, call up∣on his Name, yet curse, swear, steal, and commit Adultery, Ier. 7. With no lesse zeal may the Ministers of the Gospel complain, That men will be Chri∣stians, will come to Church, will hear, and yet their lives are full of such noi∣some sins.

Fiftly, Therefore Grace in the heart will break out into action, because the godly * 1.1317 are to endeavour the conversion of others. They are to be examples of holinesse, to win others thereunto: now this can never be without holiness in the life: For men cannot trie, or discern the hearts of men, they judge of the tree by the fruits; so that if ever we would be instruments to reclaim others from a wicked life, we our selves must be exemplarie in our own: Thus the believing wife is exhorted to walk in such an holy manner, that her unbelieving husband may be brought to the faith thereby, 1 Cor. 7. 16. Our Saviour exhorts his Disciples, That their light should so shine before men, that they beholding their good works, may glorifie God in the day of their visitation, Mar. 5. 16. Oh what a sad thing is it for thee by thy wicked and un∣godly life to harden others in impiety! They see that, a rich man, a great man, a wise man, scoffing and opposing the way of godlinesse, and this confirmeth them the more in their impieties.

Sixtly, Therefore the Spirit of God within, will cause us to walk in all holiness, * 1.1318 Because the daily exercise of Grace affords a great deal of sweetnesse, comfort, and a good assurance of our interest in Christ. Though good works and and a godly life are not a cause of our justification or sanctification, yet by these we come to have comfortable evidences of Gods love to us, and ours to him. As Leah said, Her hus∣band would love her, because she was fruitful in children; and thus it is here, Our Election is made sure to us, by adding one grace to another, one godly action to another: Barrennesse in the knowledge of God is reckoned a great curse by the A∣postle Peter, 2 Pet. 1. 8. and hence it is, that the more Gods own children fail in a daily and diligent practice of Godlinesse, the lesse comfort and assurance they have in their own Consciences.

Lastly, principles of grace, wil have the acts of grace, that so they may stop the mouths of all those who would reproach and blaspheme the holy profession of his Gospel. David * 1.1319 by his wicked action of murder, had opened the mouths of Gods enemies to blas∣pheme him: And the Apostle complaineth, Rom. 2. That by their ungodlinesse, the Name of God was blasphemed among the Gentiles. Oh then, if nothing else, yet let this make thy heart and life accord in the power of Godlinesse, that the name of God may not be blasphemed, that his pure honour may not be wounded.

Use 1. Of Instruction: How vainly all those do comfort themselves, who plead duties or opinions, or any high thing in Religion, whose lives are not cleansed: Its a vain thing to plead the spirit of God in thee, if that cause thee not to walk in Gods statutes, and to do his judgments; yet this hath been, and is a great deceit; men think duties, and external acts of Religion are enough to save them, though their lives be full of noisome filthinesse.

Use 2. What a wonder it is, That that there should be any in Christian societies, that have their lives stained with any grosse sin; for who is there that doth not think and hope that he hath this new heart, the Spirit of God within him, when yet his life speaks nothing but open rebellion and enmity against God? Its not what thou art here in the Church, with the appearance of piety and devotion upon thee, but what thou art with thy Companions in the temptations of sin. Oh who would think that thou wouldst ever go from the Word preached, from Gods pre∣sence, to commit any lewdnesse more? yet nothing is more ordinary: Oh how wilt thou endure the triall at the day of judgement? thy works, thy wayes, what thou hast done, they will be examined.

SERMON XCIII.

Gods not onely infusing the inward Principles of Grace, but also vouchsafing his Quickning, Actu∣ating, Assisting Grace unto his people, inabling them to walk in his Statutes; maintained against Pelagians, Arminians and Papists; Also, the happy condition of those who have this lat∣ter grace, as well as the former.

EZEK. 36. 27.

I will cause you to walk in my statutes, and ye shall keep my judge∣ments.

THe method that the Spirit of God useth in promising these great mer∣cies, hath afforded us profitable observations.

In the next place you may remember, that in the general division of this Text, there was the grace of God vouchsafed in the root, and in the fruit; in the principles or habits, and in the actual exercise of grace. We have al∣ready dispatched grace in the root, in the principles, which is called A new heart, and, Gods spirit put into us: Let us now admire the goodness of God in the fruit; for the Text beareth both an holy root, and holy fruit; and this is expressed in this promise, I will cause them to walk in my statutes: This is a fur∣ther d••••finct mercy of God; it is the first and principal mercy indeed, To put his Spirit in us; and its the second, and no less necessary mercy, when this is done, To

cause us to walk in his statutes: So that the former part of the promise, is for the principles of grace; this latter part, for the acts and exercise of grace. We read in Scripture, that David, Peter, and others, who had the inward princi∣ples of grace, yet for want of the actual exercise of them, did grievously wound their own souls, and sadly dishonor the name of God: So that here we have a special remarkable point afforded us, viz.

That God doth not onely at first infuse the principles of grace in his children, but * 1.1320 its necessary he should also inable them to act and improve those principles.

He doth not onely give us power to holy actions, but he works also the holy actions themselves: So that not onely the principles of Believing, Repentance, &c. are the gift of God, but the very acts also of these graces: Thus the Apostle saith, That God worketh in us, not onely to will, but to do, Phil. 2. 13. not onely the power, but the action it self. This point in the explication of it, will much manifest and exalt the grace of God as all in all; and then it will set forth the exact duty of Christianity, whose glory lieth in the daily exercise of grace, not in the principles or root of it: And

First, We will open the sense of the Dostrine, and then prove it by several Ar∣guments; * 1.1321 for Pelagians, Arminians, and several Papists, are against this ex∣cellent and glorious truth, attributing indeed the sufficiency and power of doing a good action, to Gods grace, but the actual efficacy of it to a mans will.

In the first place therefore, consider, that there is a twofold grace of God, as to * 1.1322 our matter in hand; There is grace Regenerating, or Converting; whereby of men dead in sin, and wholly senseless, we come to have a life of Grace, and a Di∣vine Nature we are made partakers of.

Secondly, There is after this a quicking, preventing or exciting grace; where∣by * 1.1323 that former principle of grace is stirred up, and provoked to action. I shall not strictly attend to the School distinctions of grace, Prevenient, Conco∣mitant, and Subsequent, of grace operant, and co-operant: I shall use the Scripture phrase, Quickning Grace; which is not onely at first of men dead in sin, and giving life unto them, in which sense Paul useth it, Ephes. 2. but also for the exciting and stirring up those principles of grace in us, both to act, and also to increase; as David, Psal. 119. prayeth many times, especially verse 88. Quicken me after thy loving kindeness, so shall I keep thy testimonies: This is a blessed temper, and happy are those who do not by negligence, or any other sin, provoke God to withdraw this exciting grace; for although a godly man loose not his principles of grace, yet if he loose this quickning, this acting of grace, he is for the present like a barren wilderness: So then you see, God hath a twofold grace, Initial and Converting, Exciting and Quickning, which we need every hour, every moment, and must pray for more earnestly, then we would for our daily bread.

Secondly, You must know, that there is a great difference in man, while he re∣ceiveth * 1.1324 the one, and while God enableth him to the other: These are not speculative notional points, that tend not to edification, but are exceeding profitable; for if we consider man as the subject of that first converting grace, so he is meer∣ly passive, he doth not at all co-operate or work with the grace of God; for you heard, he had A stony heart, and he is dead in sin; and grace converting, is compared to the Resurrection: So that as Lazarus, when he was raised to life, did not contribute any help thereunto of himself, but was wholly passive; so it is in every man that is at first converted to God, he doth not further this great work, he doth not desire, he doth not set it on; yea, he useth all the power and re∣sistance he can against it, till God conquer the heart by his Omnipotent power; but it is otherwise in this exciting and quickning grace, for there being the super∣natural principles of grace before, when he is stirred up, he is not meerly passive; but being first acted by the grace of God, we then act & move also; so that we are voluntary and free in those exercises of grace; though grace moves, yet we also

move: This is excellently expressed by the Church, Draw us, and we will run after thee, Cant. 1. 4. The Church was listless, unprepared; therefore she desireth the grace of God to draw her, and then she would run after him. Draw a dead man, and for all that he cannot run; but the Church had the life of grace in her, onely she wanted this quickning, exciting grace.

Thirdly, When we say, That God doth not onely work the principles, but also * 1.1325 the acts of grace, that is to be understood as an efficient, not as a subject: So that although we say, God worketh in us our Faith, our Repentance, yet we can∣not say God believeth, and God repenteth; for they came from him as an efficient meerly, but from us as subjects in a vital formal manner, Deus non potest supplere vicem formalis aut materialis causae: So that we are the formal causes, as well as the efficient. Even as God in the order of nature, worketh all natural actions for us, In him he we live and move, saith the Apostle; yet we cannot say, God liveth, or God moveth, or God eateth or God walketh; because he is the efficient cause of these onely, not the formal.

Thus you have the sense of the Doctrine; let us observe the grounds: And * 1.1326

First, Its clear, that God doth not onely give a new heart, but cause us also to walk in the ways of holiness, because these are two distinct mercies, and are very se∣parable one from the other: It may be, and experience tells us, it doth too often fall out, that where the former mercy is of Gods spirit, and a new heart in his people, yet the latter may not be. David you heard, even while he committed those foul and gross sins, yet had not the principle and seeds of Grace quite dead within him; no more then the tree in winter, that is stript of all its ornaments, is dead at the root; yet he was far from this latter mercy in the Text, To walk in the statutes of God: And so at any time, when the children of God fall into sins of lusts, or carelesness and negligence, they are not fallen from the Root Christ; but yet this exciting and quicking grace they have lost for the present. Seeing therefore, that this latter is separate from the former, and you may see even one of Christs sheep for the time, wallowing like the Swine in filthy mire, it is necessary that God should not onely do the one, but the other also for us: Therefore the people of God are to consider this: please not your selves that you have had the experience of conversion upon your souls; you can tell, that God hath made a wonderful change in you; for how doth God accompany you with this exciting, acting grace? Are ye not all over rusty, as it were, are you not very often unfit for holy duties, unprepared to hear, to pray? Are not your hearts like a barren mountain, yea, like a noisom dunghill sometimes? Do you not refuse to open the door, that Christ may come in, who hath stood all night knocking at the door, while his locks are full of dew? Is it not thus, and far worse with you many times, who yet hope of your conversion to God? And whence is all this? you have not this acting, this exciting grace, and so thou art like one in a deep sleep.

Secondly, The people of God have earnestly begged for this acting grace, as not thinking the principles of grace enough: Thus David often, Quicken my heart, in∣cline * 1.1327 my heart (saith he) to keep thy testimonies: That man prayed, That Christ would increase his faith; yea, all the prayers that you read any godly men have made for the acts of grace, that they might repent, believe, walk holily, all these do plainly convince, that God doth not onely give the life of grace, but the constant motions of that life afterward: So that if God did not work these exercises of grace for us also, it would be a vain thing to importune God in prayer for them.

Thirdly, God doth this latter, as well as the former, Because he encourageth the godly to set upon the exercise of grace, because he will inable them, and assist * 1.1328 them therein: Thus the Apostle, Work out your salvation with fear and trembling: Why? because its God that worketh in you to will and to do: This argument may seem very strange, Work, because God worketh in you; but its the greatest rea∣son * 1.1329

and comfort that can be: Do thou set thy self upon the works of Faith, Re∣pentance, Mortification of the dearest and strongest corruption, though thou art apt to be discouraged, and savest, It cannot be, yet God is ready to help with his hand. Paul speaking of those high expressions of grace, To know how to abound, and how to want, he addeth, I can do all things, through Christ that strengthens me, Phil. 4. 13. A godly man hath a kinde of Omnipotency; he can do what God can do, because he hath the help of God inabling him thereunto: A Christian then should not dishearten himself with such thoughts as these, What shall I do when death comes? What if such suddain calamities should overwhelm me? for he must remember, that God useth to put forth his hand at that time; and then Peter is imboldned to go upon the waters to Christ.

Fourthly, There must be such acting and inlivening grace, as well as the principles, Because otherwise God would lose great part of his glory, in bringing a * 1.1330 man to heaven: For not onely Justification, but Salvation is attributed unto Grace; and Rom. 9. Its not of him that willeth, or runneth, but of him that calleth and electeth: Now grace could not have the glory of all from the beginning to the end, if God should not constantly inable and help in the progress of god∣liness, as well as at the beginning: So that if God did onely give principles of grace, and not daily assist and inable; we might indeed be thankful unto him for what once he did for us, but we might thank our own power, and sacrifice to our own will for what is done afterwards: But what hast thou, saith the Scri∣ture, that thou hast not received? 1 Cor. 4. 7. Its a general assertion, Every good and perfect gift comes from the father of lights, James 1. and we cannot think a good thought, much less have any good affections or desires, though already con∣verted, of our selves, if grace were not always ready at hand: So that this truth should put the soul into daily and constant thankfulness, because it hath daily and constant supply from the throne of grace.

Fifthly, If so be that in natural things, where God hath given natural princi∣ples of actions, yet they cannot act, without daily concourse of God, how much more * 1.1331 must this hold in supernaturals: Take the fire, that is a natural Agent, and so determined to one action; viz. To burn, yet if God doth suspend his influence, his actual motion, as in the example of the three Worthies, then it cannot burn; and this is much more seen in natural creatures: In him we live, and move, and have our being, saith the Apostle; we do not onely live by him, but we are not able to move or stir without him. Now if it be not enough for a man to have God give him life once, but he must daily inable him to move and stir, will not this follow much more in supernatural things? Cannot we stir the hand or the foot without him? and can we stir the heart or affections to God without him? So that as God, though he did rest from the works of Creation, yet he doth not from them of Conservation: But hitherto, saith Christ, I and my father work: So neither in the spiritural new creature doth God cease from daily conservation, and constant help in all its actions.

Sixthly, The Dominicans arguing against the Jesuits in this point, reason thus, * 1.1332 Every thing that is potential, must be reduced into act, by some thing that is it self in act: Now, say they, God he is Actus primus, & purus, he is the first and pure act. The principles and habits of grace are potential, and therefore they must be determinated and actuated by God, who is always in act: This Argument hath much strength in it, but it is too metaphysical: I come to a more popular one; And

Seventhly, God doth not onely bestow principles of grace, but also excites * 1.1333 and quickens, as is plainly evidenced, In that two godly men, living under the same means of grace, yet one doth not profit, but groweth colder and colder; the other groweth and thriveth more and more: How comes this difference to be? but that one hath the grace of God assisting and inabling of him, the other hath not; not

that he who falls into sin may blame God; for his slothfulness, negligence and carelesness, makes God to withdraw his helping hand in that need: So that al∣though the cause of one mans fall, is his own sin: Yet the cause of the other mans standing, is Gods grace vouchsafed unto him, yea, the same godly man: as David, findes a great change in his own heart: sometimes he is able to trust in God, to overcome temptations; at other times he is cast down, and hath no strength within him; Whence is all this? but from the ebbings and flowings of exciting grace: And this is a clear experimental demonstration of this truth, At sometimes the least temptation, the least snare, is ready to make a godly man fall; at another time, though strong winds and tempests blow upon him, yet he is able to stand like Mount Sion, that cannot be removed. Now this diffe∣rence comes not from within a man, but from without, as this assisting and ex∣citing grace is ready, or afar off.

In the next place, let us consider, how blessed and happy a thing it is, to have * 1.1334 not onely the principles of grace, but the actings and causations of it: And

First, Hereby the soul will be kept from negligence, dulness, and all abatements or falls in our love to God: All the while grace is thus causing thee to walk, cau∣sing thee to be always doing, no dulness or stupidity will enter upon thee; all the while a man is in exercise and motion, he doth not take cold; all the while the streams run, they cannot grow muddy: Now a godly man is said To have Rivers of living water flowing from his belly; he is not a fountain sealed up, they are daily flowing, and then they cannot grow noisom; the iron that lieth still groweth rusty, and is not fit for use: Now what a comfortable condition is this to the godly, to have thy heart never lie still, but always hungring, thirst∣ing, or moving after God and good things one way or other! As the heart it self, you see, never lieth still, but is always in motion; so grace in the heart, when stirred up by God, it is always working, putting on, drawing out the soul: What makes the godly so grieved, so dejected many times? its the decay, the fall they finde within themselves, but this causing grace makes all things flourish.

Secondly, This causing grace, as it preserveth from decays in the degree of grace, so much more from gross and foul sins: Oh David and Peter wanted this * 1.1335 help in the midst of their temptations, and therefore they were so dangerously overcome: This is the onely Preservative and Antidote against sin; not the principles of grace, but the actings of grace: This is called by the Apostle, Grace to help in time of need, Heb. 4. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oh this is admirable, when grace comes in the very need thou wert in! thou wert even falling into such a sin, thou wert even drowning, and this comes and lifts up thy head.

Thirdly, This actuating grace will make a man in a prepared frame for every du∣ty; and to resist every kinde of temptation; And what can be more desired then * 1.1336 this? Ask this of God, and you beg the whole Kingdom of grace: He that is prepared to do every duty, and to resist every temptation, though he should drink any deadly thing of sin, though a Viper of lust should fasten on him, yet it would not hurt him: Thus the Scripture speaks often of being prepared, and ready for every good work: When God commands Faith, Patience, Zeal, to say, My heart is prepared or fixed, I come to do thy will, O God: The heart of it self is no ways fitted for any good action; and though the principles of grace be within, yet a man may be very indisposed to what is holy: Now this causing grace is the file to take off the rust, its the whetting of the edge, its the stirring up or blowing of the coals into a flame; and the excellncy of this grace, is no less seen in the confirming and corroborating of the heart against temptations: We are taught to pray constantly, That God would not lead us into temptations. Temptations have discovered the rottenness, guile and falshood of mens hearts: It was a temptation discovered the second kinde of ground to have no root; who knoweth his heart in temptations? Peter in a temptation, differed much from himself when without it. Now there is nothing doth so fortifie and

make the heart in flexible, as this grace, to help in time of need.

Fourthly, This actuating grace will make a man fruitful and profitable in his * 1.1337 place: This is the trading and merchandizing grace, this makes a man redeem the time, take the present seasons of grace, observe all opportunities, that he may serve God in his generation; so that no good thing will be wanting to that man, who hath this daily influence; whereas men lie like lumps of earth, or stand like dead and dry trees in the garden of God, if this grace doth not always water them.

Fifthly, This causing, exciting grace, puts a man in a comfortable posture; inso∣much, * 1.1338 that whensoever our Lord and Master shall come, he will be pronounced faithful and blessed: Thus our Saviour, Blessed is he, whom his master when he cometh, shall finde so doing, Luke 12. 43. He must be doing, he must be in his masters work: This will make a man have oyl enough; Oh therefore that the people of God would hunger and thirst more after this working, living and quickning grace: How many opportunities doest thou neglect? how many prises are put into thy hand, and thou like a fool doest neglect them? how often is thy heart sluggish, dead, and very much indisposed, if Christ should come at this or that hour? All is from want of this grace, which puts thy heart in tune, but this would wind up thy soul, so that thou wouldst be ready for the work of the Lord.

Use of Conviction, unto the greatest part in our Congregations, that they are * 1.1339 such who never felt the power of this Text upon their souls: Where God re∣news, there he causeth men to walk in his statutes, he will overpower their hearts, he will subdue their contumacy, he will remove their unwillingness: But alas, wo, and again wo for thee! thou findest the Devil, that unclean Spi∣rit ruling in thy heart, he causeth thee to walk in all the lusts of sin, be moves thee to serve this corruption, and thou doest it; that sin, and thou doest not refuse it; what is more plain and evident, then that yet this mercy is not vouchsafed to thee? and yet how confident, how secure art thou? what, art thou not afraid of Gods word? doest thou not believe? doest thou think to mock God, and to finde his word false? Oh miserable and wretched men! the more to be pitied, because they pity not themselves, neither consider how near they are to eternal wo.

Use 2. Of Admonition to the children of God: you have the principles of * 1.1340 grace, know, that is not enough, but the sweetness and comfort of these, lieth in the exercise of them. In all good things of this life, thou doest judge the use and improvement of them all in all; why not then in the principles of grace? Be always ready to say, My heart is prepared, O Lord, I can do and suffer thy will; especially take heed of all those sins that may drive or chase a∣way this exciting grace; take heed thou doest not provoke God to withdraw this assistance and strength from thee, for that is easily done; and know, nothing doth sooner bereave you of this assisting grace, then neglect of the Ordinances, or the careless and sluggish performance of them; for in and by the use of these, God doth discover his power: He bids us wait for this strength, and expect it in these.

SERMON XCIV.

Shewing that true Converts make Godlinesse their ordinary Practice; And what to walk in Gods Statutes implies.

EZEK. ••6. 27.

I will cause you to walk in my Statutes.

THis latter part of the promise contained (as you have heard) grace in the fruit, and the exercise of it, I will cause you to walk, in my Statutes. To sub∣divide this Promise of actuating grace, consider the action promised, and the object about which it is conversant. The action promised, is, To walk. The ob∣ject, My statutes. I shall speak onely of the action vouchsafed, To walk. Its so known a thing, that I need not spend time, to enumerate places, that to walk doth denote the constant course, endeavour, and practice of a mans life, and that whether in good or evill. Many examples of Scripture might be produced, to evidence this, even as the word Way also in Scripture doth signifie that Form of Doctrine, Worship, or manners a man accustometh himself to. And this expression of Wal∣king is excellently transferred from the body to the soul; for by faith, love, and o∣ther graces, the soul walketh as well as the body, by fe••t, and doth signifie not sud∣den fits, and transitory a••ffections about Godlinesse, but a daily setled, stedfast, and unmoveable way in godlinesse: so that the Doctrine is:

That a Man Converted makes Godlinesse his constant, ordinary practice.

Its a walking, yea the Scripture cals it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 2. 10. To walk round * 1.1341 and round in the whole circle of good works. All Christians are of the Peri∣patetick Sect in this sense, Gal. ul••. The word to walk is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (who walk after this Rule) and that denoteth an exact methodical walking, as in a word a man doth carefully put one letter after another to make sense; but the opening of particulars will give life to this matter: Let us therefore, first consider, what is implyed in this expression or Metaphor, to walk in Gods Statutes. And,

First, It signifieth, that we make Religion and Godlinesse our businesse, our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our main work, our Joseph, our Benjamin; whatsoever is neglected that is not: * 1.1342 Thus our Saviour, Seek ye first the Kingdome of Heaven, and other things shall be added, Matth. 6 33. Grace is the principall; things of this life are but ac∣cessory. Hence 1 Cor. 7. We must buy as if we bought not, we must marry as if we married not, and do all earthly things, as if we did them not; that so we may serve the Lord without distraction: Christ gave us a good example in doing Gods will, when he did so attend on it, that sometimes he refused natural refreshments, to promote Gods glory, giving this remarkable assertion, Its my meat and drink to do my Fathers will, John 4. 34. And David describeth the godly man by medita∣ting

in the Law of God day and night. That phrase doth not imply, we should give over our Callings, and read norhing else but the Bible, it onely sheweth that we make it our chief businesse and imployment to attend to that rule. Therefore, the Rabbin took it too litterally, when being asked, whether a man may read Greek Authors, or any humane books but the Bible? He swered, If there were any time, that was not part of day, or night; he might an take that time and spend it in reading such Books: but this was too strict; it commands us to give the Principality, to give the fat, as it were, to the matters of God. Oh, but who then is converted, if this be so? Where is the man that makes Godlinesse his main work and businesse? VVho riseth up early, and goeth to bed late to get this bread of life? Look into Persons, into Families, are not the matters of the world prefer∣red before the matters of godlinesse? Doe not earthly things make you pray, as if you prayed not, serve the Lord, as if you served him not? You that are godly think of this truth, and mourn; it is a two-edged sword: Doth not thy own heart tell thee often, that thou dost not make godlinesse thy main businesse; The cares, the snares, and the temptations of the world makes thee many times seek the things of the earth in the first place.

Secondly, It implyeth voluntarinesse, delight, and pleasure in the wayes of Godli∣nesse. * 1.1343 Its not onely our imploiment, and labour, (for we may be haled to that) but it is our delight, our joy, our greatest pleasure we have in this life. To walk is a voluntary action, and frequently used for the expression of a mans delight. He is gone to walk, or He walketh in his Garden. Thus God to expresse his protection, and delight he hath in us, he promiseth to walk with us, or amongst us, & set his Ta∣bernacle amongst us, 2 Cor. 6. 16. So that those who are converted, finde it more than honey, riches, or all advantages, to be doing the will of their Father. Hence Psal. 110. they are called a willing people, or willingnesses. David doth many times expresse that great delight and pleasure he takes in the Commandments of God: And Paul, Rom. 7. I delight in the Law of God, in the inward man. If there∣fore Grace and Godlinesse be thy walk, how great will the joy and gladnesse of thy heart be in all approaches near to him? Everie dutie will be like the Mount of Transfiguration, of which thou wilt say, Its good to be here. As our Savi∣our said, He that drinks of the old Wine, would not care for the new. And thus the godly man that hath tasted of the goodnesse of God, and the sweetnesse of grace, will forget his earthly pleasures. This Manna will make a man despise Egyp∣tian Garlick: This fatted Calf will make a man regard no more any Husks: So that you who look upon all godly duties constantly as a wearisomnesse, a burden, how can you say God hath wrought this new heart in you? Indeed the dulnesse, sluggishnesse, and partial wearisomnesse that surprizeth even the godly many times, doth argue Conversion is but in part, and imperfect: and therefore they should be in an holy manner grieved, and shamed in soul to hear and think of these things, saying. These holy truths have too much luster and dazeling in them, more then my weak infirm eyes are able to behold. Oh then hunger and thirst more after this sweetnesse and pleasure, which is to be had in holinesse. This will be On to the wheels; yea like the spirit in Ezekiels wheels to make the soul move swiftly.

Thirdly, To walk denoteth diligence, frequency and Customariness. There is a great * 1.1344 difference between setting a mans foot accidentally or occasionally in a path, and walking in it: Ahab occasionally humbled himself, but it was not his way. Ba∣laam desired to dye the death of the righteous; but did he ever doe so before? He did not walk in the way of righteousnesse. To walk is a constant, frequent, custo∣mary exercise of a man, and doth not signifie what a man in some fits, or some oc∣casions may doe, but what he is accustomed to: Even as the godly man, he some∣times turns aside out of the path of righteousnesse into wayes of wickednesse: Da∣vid and Peter did so: yet we doe not say, they did walk in wickednesse; wicked∣ness was not their constant customary practice: so it is with the wicked man, they

sometimes, especially under calamities and fears, step into the wayes of Godliness, they doe some godly and righteous things: but this is not their way, its not their custome: So that its not the bare doing holy and righteous actions: but are these thy way? dost thou walk in these? Is it not by meer accident, some suddain occa∣sion; as a contrary wind sometimes driveth in the passenger to another Port then he expected or desired.

Fourthly, To walk, implyeth progresse and increase in godlinesse. To walk is a pro∣gressive motion, and every step a man takes he gaineth more ground, and is nearer * 1.1345 to his journeys end; and thus it is in godlinesse. The Converted man he gaineth, he groweth, he is nearer the top of the hill than he was. Thus Paul you may see him not onely walking, but even running 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I presse hard after, I forget the things that are behinde. Oh this is a necessarie point: for who attends to growth in Grace? To get more of this treasure, though the Scripture doth so often presse it. The old rule is, Non progredi, est regredi; Not to go forward, is to go back∣ward. Yet how many are at a stand, yea decay and abate in former graces! Is this to walk in the wayes of God? like Hezekiah's Sun, thou art gone so many de∣grees backward. Into what a Consumption art thou fallen? who would take thee to be the same thou wert once? Every duty and grace is so withered, that as Da∣vid said of his body, Thy bones stand out through leannesse. It may be indeed e∣ven a Converted mans condition, not to walk on forward, but to fall backward, and be many degrees short of what others are, who set out at the same time with him, but then they recover again to their great advantage. As Children after a disease hath pulled them down, when they recover, they shoot out higher. As stom∣bling makes a man get more ground, so that even in their verie sins, though they be extra semitam, yet not extra viam; for the grace of God recovering them will make this very letting a whetting to them, and be more zealous and active, by how much they have been negligent. Howsoever therefore there may be accidental ob∣structions, and checks to grace in its walk: yet the Nature and inclination of Godli∣ness is to be always carrying us on to further perfection. This walking is still nearer and nearer to our journeys end: Faith is increased, Love and heavenly-mindedness are more promoted. Remember therefore, thou art a Traveller, thy godlinesse is a walking; sit not down, and say, Soul take thy ease, for thou hast grace enough, godlinesse enough: This is an Argument thou hast none at all. When Laodicea said, She was full, and rich, and wanted nothing, then she was poor and miserable, and wanted all things, Rev. 3. Apelles when he had drawn his line, would write faciebat, in the imperfect Tense, and not fecit; to shew that still he did intend to perfect, to complete it; still something is wanting; and this may be written upon all our graces, Credebat, not credidit, amabat, not amavit, There is some imperfe∣ction, yea many defects which are constantly to be amended. I earnestly desire this truth might be fastned upon the godly. They are not in growing postures: they come not and say, Lord this Talent of five hath gained ten; they say not, This mu∣stard-seed is grown up into a great tree; they speak as a child in grace, and not as perfect men.

Fiftly, As to walk implyeth Progresse, so it supposeth that in this life we can never attain to a period, to a full rest; all is walking here in this life, in heaven there is rest, * 1.1346 then we are set in our Thrones after victorie and conquest over our lusts, and the world. As God in the old Testament first had his Tabernacle, which was not fix∣ed, but ambulatorie, removed from place to place; and afterwards his Temple, a place of rest, where his people were to sit down and enjoy God: so it is with his Children in the New Testament, they are in a Tabernacle here, their Temple is in heaven: This should comfort the people of God, as the former might provoke and inflame them; they have not such masterie over their hearts as they desire, they are in continuall combate and conflict, they are exceeding short of those excellent graces propounded to them; let not this dismay them, they doe but walk as yet in the way of godlinesse, they are not come to their journeys end, they are

not yet to sit down. The godly would havean have an here upon earth, whereas God hath made this life, and that to come in two distinct dispensa∣tions.

Sixtly, This walking in the way of Godlinesse doth suppose a guide, a light to direct * 1.1347 and inform them, that they may not stumble and fall. There are Land marks and Sea-marks for Passengers; and so the Word of God that is the guide, that is the light to walk by. As many as walk according to this rule, saith the Apostle. There are many walk in a disorderly, loose, and lawlesse manner. They have no Law but their lusts, no guide but their blind passions, and affections: but the walking of the godly is in an exact, orderly and godly manner. Now onely the Word of God can direct and guide herein. Hence David doth so often commend it for a Lant∣horn to his feet, and a Lamp to his paths. No man can tell how to live, or how to believe, or how to worship God, without his Word: We cannot tell how to pray, how to hear, how to live godly, and righteously without this rule: so that thousands of people discover they have none of this mercy in the Text vouchsafed to them; for, do they not live like bruit beasts? Are not their lusts, their fancies the rule they live by? Give me the man that lives by the Scripture, that walks by the Scripture, that thinketh, that speaketh, that doeth by Scripture directions. There could not be such walking in darknesse, and stumbling therein, if men did attend to this light. Oh that this truth might enter into you; My life is a walk, and I must have some Rule to guide me; and what is that but Gods Word? How then can I lye, curse, blaspheme by that information? Where doth the word allow, or command me such things? Be no longer like the Horse and Mule that have no understanding, but re∣member you are men, and so must have a rule of reason and piety to live by, and that is Gods Word. Men are convinced that they must have no other faith or Religion then what the word commands: but they doe not consider this is as true also for their lives: They must live no other lives, do no other actions, then this word requireth.

Seventhly, As Gods Word is the rule they walk by, so God himself is the compa∣nion * 1.1348 that they ought to walk with. You are not alone in this walk, but God is with you. The Scripture hath a three-fold phrase: There is walking with God, walking before God, and walking, or following after God, and they all have their peculiar Emphasis. To walk with God; Thus Enoch is said to doe, Gen. 4. 22, and that im∣plyeth an heavenly, holy, and humble, yet familiar enjoyment of God in our way. Can two walk together except they be agreed? And therefore no wicked man can walk in these paths of godlinesse, because not agreed with God: God is an adver∣sarie and an enemy to them: but the godly in this their journey to heaven have sweet communion with, and enjoyment of God: As God spake to Moses as one friend to another, by way of apparition; so doth God in a spirituall way to the godly; God is graciously present with him, he supports him, comforts him: And if he said, Come•• jucundus pro vehiculo est, A pleasant Companion is in stead of a Coach in the journey; How much more admirable is it to have God our Compa∣nion in the way. Then there is to walk before God, Gen. 17. 1. Thus Abraham is commanded, and that is so to walk in the wayes of Godlinesse, as to eye God, to have a respect to please him, to take heed of the most secret sinnes, knowing God hath an omniscient eye, and therefore that is the ground of sincerity, which the Scripture cals Perfection; Walk before me and be perfect. Lastly, the Scripture hath the expression of walking after God, in opposition to that phrase, of walking after their Idols, or other gods, or the imagination of their own hearts, Jer. 18. 12. And that is, when men follow the directions and guidance God vouchsafeth, especially in matter of worship: God goeth before us, as it were, with the light of his Word in his hand, and we are to follow after. This truth hath been too spirituall, even for all the ages of the Church almost, who have not followed God in their worship; but the Customes and superstitious Inventions of men. Now among other qualifica∣tions in walking that the Scripture may speak of, there are four observable.

First, To walk uprightly. He that walketh uprightly, Prov. 10. 9. walketh bold∣ly. Contrary to this is halting in the way of Godlinesse. The Apostle, Heb. 12. 13. * 1.1349 exhorts them to make straight paths for their feet, lest that which is lame be turned out of ike way. Its not enough to be in the way of Godlinesse; All Hypocrites are so: but we must take heed we halt not between God and Baal, as the Scripture speaks. Judas was in Christs way, but he halted between Christ and the affections of the world. As the Heifers taken from their young ones, they went straight on with the Ark, but they bellowed and moaned for their young ones: so it may be thou art driven on in the external wayes of holinesse, but thou moanest, and thy heart runs after sin, or the world.

Secondly, To walk by faith, and not by sense; so the Apostle, We walk by faith, 2 Cor. 〈◊〉〈◊〉. 7. And this is such a walking that the world doth not understand, * 1.1350 To walk by faith is to be above all principles of sense, carnall reasonings, wordly fears, or delights, eying the Promise, beholding Gods favour in Christ. This is a comfortable, peaceable, and secure walking.

Thirdly, To walk, requireth that our feet be sh••d with the preparation of the Go∣spel, Ephes. 6. 15. That was part of their Armour in former times, to have a de∣fence * 1.1351 or munition for their feet; & this the Apostle makes the preparation made by the Gospel of peace. We have many doubts, fears, and other discouragements in the way to heaven; Not sluggishnesse, but truth it self may say, There is a Lion, yea, many Lions, and such as go roaring to devour in the way: and the guilt of Sin may make every man a Cain to go up and down trembling. Now the Gospel makes a sure and good preparation against this.

Lastly, Its required that we should walk circumspectly. So the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Not as fools, but as wise, Ephes. 5. 15. And were this the main intent of the Text, it * 1.1352 would have been profitable to shew the grounds of this circumspect walking; we may hint them to you. The way you walk in is a strait narrow way, its easie step∣ping out of it into the pit. Godlinesse is bounded with limits, but sin is a broad way. Now how difficult is it, so to order our steps as to step aright continually? Tertullian cals Christians, Funambuli, Rope-walkers, Those that step in the least manner awry are in danger of killing themselves. How apt are we to take that for faith, patience, and zeal, which is not so. Secondly, walk circumspectly, because we have a great journey to go, and a little time; our walk is a very long one, and night is suddenly coming on us; if he said, Ars longa, vita brevis, we may say, Pietas est longa, lata & prefunda. Thirdly, there are many enemies, thieves, and Robbers in the way, spiritual and invisible adversaries in heavenly places; and these watch to intercept thee in the journey: They do not lye in wait, as those spies to kil Paul, but damn the soul. Thy Grace is a precious treasure, and they strive to ••ob thee of it.

Use of Examination, Try thy self by this Touchstone, what is thy walk, thy way, thy imployment. Is it not to make provision for the lusts of the flesh: The * 1.1353 Scripture saith, Some mens hearts walk after their own imaginations, others after covetousnesse; some mens tongues are said to walk through the earth. Oh do not think, if thou walk in such wayes, that heaven will be the journeys end. Neither maist thou take Sanctuary under thy Duties, thy Devotions on some solemn occa∣sions; for these are not thy walk, thy way; and so they will not be owned for the paths of godlinesse: we that walk and passe away as shadowes, how should we lay up for an enduring treasure?

Use of Exhortation to the godly: Make Godlinesse your chief imployment, your businesse, and your great delight. Oh take heed of every thing that shall steal * 1.1354 away thy heart. Though grace indeed be such a Treasure, that Thieves and, Rob∣bers cannot by violence steal it away, yet there are spirituall thieves, that are sweet and sugred enemies, either temptations within or without; and these may deprive thee of thy choice Jewels, if thou watch not. Oh say, I am not my self, I am not as I would be, all the while I am hindred or opposed in

the work of godliness. Is thy heart at any time overcharged, and even drunk with the comforts of this life? Reprove and chide thy self. Count every day and hour lost that doth not make for Heaven one way or other.

SERMON XCV.

That Converted Persons are very Carefull and Tender of the Worship of God, observing that and only that which he hath commanded.

EZEK. 36. 27.

I will cause them to walk in my Statutes, and keep my Judgements, and do them.

WE subdivided the Grace here promised in the later part of the Chapter, wherein was considerable, The Action, I will cause you to walk. 2. The Object of the Action, In my Statutes; and this we are to treat upon at this time.

Now although there are three words in the Scripture, which often are used for the same thing, Commandments, Statutes and Judgements, yet there is also in many places a difference between these.

Commandments being properly those perpetual rules of the moral Law, which * 1.1355 enjoyn the same Duties in all ages of the Church.

Judgements are strictly used for, those Duties of the Judaical Law, which con∣cern * 1.1356 Justice and equity one to another.

Statutes are all those Rites, and that manner of worship which God had com∣manded; * 1.1357 and howbeit we may in this Text make Statutes and Judgements. all one, yet its better to distinguish them, because the holy Ghost doth here seem as it were to branch out the whole practice and life of a converted person, which lieth in two things, His Duty to God, and that is, To walk in Gods Statutes; His Du∣ty to man, and that is, To walk in his Judgements to do them. And although in the New Testament, we have not the same Statutes of worship as they had, nor the same judicial Law for justice and equity between man and man, yet the mea∣ning is, that God will cause his people to walk in all that worship and equity which God at any time shall command: And it is very usual in the Old Testament to expresse the Worship of God, which shall be used in the times of the Gospel, under these names, which were proper to the legal Administration. This then is the sense, That when God hath put this new heart and new spirit into his children, he will make them diligent in all that worship which he hath commanded, they will be careful to worship him in that pure and holy manner, which is appointed: All their Worship will be Statute-worship, there is the Statute-Law of the Scri∣pture for it. They dare not take up any form or manner of workship con∣cerning of which God may say to them, Who hath required these things at your hands? From whence observe,

That converted Persons are very carefull and tender in the worship of God, obser∣ving * 1.1358 all that, and onely that which he hath commanded.

You may discover the work of Grace in a man, as much about h••s principles and

practice in the worship of God, as about moral principles and actions. Idola∣trical and superstitious worship grosly practised, is no more consistent with grace, then prophane and ungodly wayes. I grant indeed that even godly men may for want of light and better information live in some rel••ques of superstitious wor∣ship. As in some good Kings Reigos, the high-places were not taken away; and Johns Disciples, yea and Christs Disciples they were but old bottles, they were not able suddenly to receive such pure and spiritual worship, as Christ intended for them: Nay in the Infancy of the Church how much were Believers led aside with their love of, and doting upon the ceremonial Worship! they would be cir∣cumcised still, they would observe meats and dayes still, yea the worship of Angels was brought in under pretence of humility.

To open this point consider, * 1.1359

First, That Divines make a two-fold Worship, Internal and External, Internal are all those spiritual graces of the soul, which are immediatly terminated upon God himself. Thus faith in God, and love of God, to give him the preheminency and chief room in the heart, is the worship of God: This is spiritual and inward, and this Worship is commanded in the first Commandment. But the external Wor∣ship of God consists in all those visible parts and means of worship which God hath appointed, as in the Old Testament praying, reading the Word, offering of Sacrifices, and many bodily adorations; and these are commanded in the second Commandment: for when God forbids the worshipping of him by Images, he doth thereby forbid the making to a mans self, without the Commandment of God, any part or means of Divine Worship. In the New Testament Gods ex∣ternal Worship lieth in prayer, reading and hearing the Word, administration of the Sacraments, sanctifying of his Sabbaths, and singing of Psalms; so then he who is truly godly, he will be carefull to perform all those Duties of Religious Worship, which are commanded in the New Testament. He doth not take up the vain customs of men, neither doth he follow the traditional worship of his Fathers, but he worshippeth as it is written, he knoweth God is most jealous of his Worship; God is very sensible of any abuse of his Worship, any corruption or mixture of it by humane presumption.

Secondly, Although God hath commanded this Statute-worship, yet that golden Rule of our Saviours must alwayes be remembred, John 4. where Christ taking off * 1.1360 the woman of Samaria from her old traditional worship, thinking that such a Mountain was better to worship God on, then other places, God (saith he) is a Spirit, and will be worshipped in spirit and truth, and my Father seeketh such: By this we are admirably instructed, that all external worship of God must yet be spiri∣tual: It is not the bowing of the body, nor the external humiliation that God looks after, God is a Spirit, and so doth chiefly require Spirit-worship: This Text would have been like the flaming fiery sword to have kept off that intollerable bur∣den of false worship which afterwards crept into the Paradise of God. It is a sin that we are very prone unto, to rest upon an external worship, not lifting up our hearts unto God, and that made the Apostle speak so contemptibly even of the ceremonial Worship, and all those Jewish Ordinances though appointed by God, calling them carnal and beggarly elements. The superstitious Jewes made them Elements, even the first principles and foundation of Religion, but he cals them beggarly, because they were without Christ; so that all thy outward service and worship of God is but an empty, beggarly Religion, unlesse it be spiritually per∣formed, and that is mainly by resting on Christ in those Ordinances. But I do not intend an exact treating upon the religious and divine Worship of God; I shall therefore in the next place instance in two or three of the New Testament Statutes which God hath commanded to be religiously observed, and then shew the grounds of this pious and religious disposition in converted persons.

And first one of Christs main Statute-worships is Prayer. Not in the Socinian sense who make Pryera new instituted worship by God, and that it was not a * 1.1361

Duty commanded before; Not so, only Christ continueth and confirmeth this Du∣ty, revealing the manner of it more clearly. Thus you have many Precepts and Examples for prayer, yea and this is to be done fervently, humbly, incessantly; and it is recorded as a sign of Pauls Conversion, Behold he prayeth, Act 9. 11. and Zach. 12. The Spirit of Prayer and Supplication, with mourning and hearty grief is promised under the Gospel: Insomuch that you cannot have a surer signe of a graceless man then one who is not diligent in this Duty and worship of God, Pray∣er. For although our own manifold necessities of all sorts might provoke us to this Duty, God hath also so diligently enjoyned it, that there might be an oppor∣tunity to open the fountain of his mercy to us. Oh then how few are there that partake of this benefit? Where is he of whom we may say, Behold he prayeth, constantly, fervently, effectually? nay in stead of Prayer there is cursing, swear∣ing and blaspheming; if they do pray, they have some short prayers of rote, which they utter as Parrats understanding nothing of it, and so irreligiously dis∣charging of it: Now Prayer is three-fold, Private, personal Prayer, of which David speaks much, and Christ went many times apart to prayer. Tell me then, Dost thou take Christs command, Enter into thy closet, and shut thy door after thee, Matth. 5. Doth God see thy secret groans, thy secret tears, thy private debase∣ments? if grace be in thee, thou wilt be diligent in this course. Then there is pub∣lick prayer, of which the Prophet Jeremiah speaks, and Christ alledgeth it, That his house shall be called an house of Prayer; and our Saviour speaks of two or three, any company gathered together, Matth. 18. 20. to ask any thing of the Father in Christs Name. Now this publick Prayer is also much observed by the new heart, for therein is an united strength and force to lay hold upon God, and God is in the midst of his people so gathered together, to open his hand plentifully to bestow on them his mercies.

Lastly, There is Family-prayer, so Joshua, I and my house will serve the Lord, Josh. 24. 15. And God takes special notice of Abraham, He knew Abraham would make his Family to serve the Lord, Gen. 18. 19. Jeremiah prayeth, That God would pour his wrath upon those families that call not on his name, Jer. 10. 25. You may reade of the Churches in some Christians houses, because of the spiritual worship of God therein. If then God had ever wrought this new heart in thee, how dili∣gent wouldst thou be to walk in all the statutes of Prayer, Private, Publick, Fa∣mily-prayer; Thou darest not for a world so sinfully neglect this worship of God, as thou doest; Think not that any civil and honest conversation in the world is enough without this worship. Oh but what unclean dens, yea noisome hels are some mens families! Is prayer there? Is there constant religious calling upon God? No, in stead of these, dissolutenesse and prophanenesse; Oh the pillars of the house, and the wals thereof will one day witnesse against such.

The second Statute for religious duties, I shall only instance in, is of The Lords * 1.1362 day, and the strict holy Observation of that: Where godlinesse is, there they will call the Sabbaths a delight, Isa. 58. 13. and not speak their own words, or think their own thoughts; that is a promise to be fulfilled in the times of the Gospel. That the observation of a seventh day is not Jewish, is plain, because it was instituted for Adam in innocency; so that although Adam was made so pure and holy, that in all his works of his calling, viz. To till the garden, &c. he could not but have an heavenly heart, yet God would have him to have one day, which God blessed and sanctified, for the wholly applying of himself to the immediate worship of God; and for the continuation of a seventh day, though the Jewish day be alter∣ed, you have upon Christs Resurrection plain examples of the altering of it to the first day of the week, so that we reade of their Church-assemblies on that day; and John cals it, The Lords day, Rev. 1. All which conjoyned make it appear, That there is a moral and perpetual obligation lying upon us to the diligent obser∣ving of it. So then, Where God puts his new Spirit, there he makes a willingnesse, a tender conscience and delight to sanctifie it; Oh then take heed of those licenti∣ous

Doctrines that cry down the Lords-day, for by the holy sanctisying of it, thou wilt come to delight in the Lord more, thy graces will increase and flou∣rish; As some from corrupt principles neglect it, so others from vicious and prophane affections, or from worldly covetous desires. Thus they in the Pro∣phet asked, When will the Sabbaths be over, that they might buy and sell and get gain? Amos 8. 5. Thy tender conscience therefore about the holy sanctisying of the Sabbath, will much demonstrate the savoury work of grace upon thee. This may suffice for two examples of the Statute-worship of God in the New Testament.

Now let us see, why the godly are so careful and tender about Gods wor∣ship. * 1.1363

And first it is, Because God himself is so tender about it. There is no sin about which Gods jealousie is so much said to he provoked, as in matter of false wor∣ship: Reade the Prophets, you shall see the great controversie God had with his people, was for the corrupting of his worship; This in every Chapter is almost complained of; therefore the common word the Scripture useth for Ido∣latry and false worship is Abomination: And Christ using that expression, What is highly esteemed amongst men is abomination unto God, speaketh it chiefly to that pharisaical instituted worship, wherein they did place all their righte∣ousnesse; now this, that was so highly advanced as the onely religion and ser∣ving of God, was abomination unto him: Seeing therefore that Gods worship is the apple of his eye; the main thing he is so jealous about, and his judge∣ments have been so terrible upon men, who have in any manner violated his order about religious things; as his punishing Nadab and Abihu for offering with strange fire, and striking Uzzah dead for not keeping meerly to order, makes a godly man very carefull about the worship of God, to see he giveth no∣thing but that and all that which God requireth.

Secondly, He therefore is diligent in this, because the word of God is the onely Rule of worship, and so every one must be able to give a reason from Scripture, be∣cause * 1.1364 of such and such religious Duties. Those that have a new heart are made light in the Lord; They take the Scripture for the way to walk in; and whatso∣ever is not Scripture-worship, what Religion is not Scripture-religion, they dare not own it. Tell a godly man of the Antiquity of such worship, of the universality of it, of the excellent fitnesse it hath to keep humble and devout, all these are but fig-leaves. Is it commanded worship? Is there the Statute Law of the Scripture for it? Alas, let thy Fathers and Grand-fathers, yea let all the world admire such and such worship; if it be not Gods command, it is a vain thing: How clear is our Saviour, In vain do they worship me, teaching for Doctrines the traditions of men. Our Saviour told the woman of Samaria, She worshipped she knew not what, because she had not the Scripture, Joh. 4. Oh then, how might this put to silence all the cavils and foolish pleas many people have, for superstitious false wayes of worship, bring thy Scripture for it, shew Gods word for it: Thy doting and raging for these things, where Gods word is no light to thee, is as great an argument of a carnal heart devoid of grace, as well as pro∣phanenesse, and they for the most part goe together; Those that are for such superstitious worship are commonly prophane, and ungodly in their lives.

Thirdly, Therefore the people of God are carefull of worship, and that only which God hath commanded, because they are a spiritual heavenly people, endowed with know∣ledge * 1.1365 and wisdom out of Gods word, and so able to discern of things that differ. The Apostle Col. 4. useth this argument against observation of superstitious worship, which he had spoken against in the Chapter before, If ye be risen again with Christ, seek those things that are above, and set your affections on things above; which Calvin doth solidly understand, not only of lusts and earthly things, but also of those humane Ordinances and will-worship he had immediately spoken

of before; so that he is of a brutis, blinde minde, an unclean beast that never cheweth the cud, who doth not consider and well advise about the worship of God, but takes every thing out of custom, and what is obtruded upon him; but a godly man is of a more noble rational spirit, he will search the Scripture whe∣ther such things are to be done or no.

Fourthly, Therefore the godly are diligent in the pure worship of God, because God * 1.1366 draweth nigh in those religious Duties; where every thing is done according to his will, there he delights to be present; How many glorious blessings did God promise to his pure worship in the Temple, till they defiled it by abominations; and then he destroyed both the Nation and the Temple. Where therefore the pure worship and ordinances of God are, there he walketh, there he poureth out his love. The Church is then in no strange habit, but the beautiful orna∣ments God hath decked her with; and when Gods worship is thus purely perfor∣med, he addeth to their graces; None seek Gods face in vain, his promisé and institution go along together; let a man a thousand times over use such Cere∣monies and worship God hath not commanded, he will never be the more holy. There cannot be any spirituall effect communicated unto him, because God will onely work where he hath promised, and his promise is only to his own in∣stitutions.

Fisthly, They are careful to observe his Statute-worship, because it is a Duty to God; * 1.1367 He is their Lord and God, their Soveraign from whom they have all, and outward worship is a paying of homage to him, as an humble and submissive acknow∣ledgement of God; Come (saith the Psalmist) let us fall down and worship before him, because he hath made us and not we our selves; All solemn religious Duties, they are not onely instituted means of grace, but solemn testifications and ac∣knowledgements of our humility, submission, dependance upon God, and ex∣altation of his great excellency; so that if the godly man should be negligent here, he should not give unto God that which is Gods: And hereby is greatly discovered the falshood and arrogancy of those spirits who think they are above Ordinances; for suppose (which is not in this life) that thou wert already so holy and perfect, that thou wert above any benefits by the Ordinances, that thou didst not need the benefit of the Word preached, and the Sacraments; yet thou canst not be above them, as they are testifications of thy duty towards God. Hence the Angels in Heaven they worship and serve God according to their * 1.1368 way; and wilt thou (O vain man!) set up thy self on so high a pinacle, as not to worship God? Remember Ordinances are not only means of grace, but so∣lemn testifications of our humility and dependancy on God.

Use of Examination, Try the work of grace in you by this particular, how * 1.1369 tender and carefull are you about the worship of God? Are you such who pray for the purity of Ordinances, to have every thing in Church-assemblies done ac∣cording to the patern in the Scripture? David cried out, How amiable are thy Taber∣nacles, O Lord of hosts? In what zeal was Christ, when he saw the Temple of God turned into a den of thieves? What holy invectives doth Paul in his Epistles make against superstitious worship? yet how few are the men that minde the pure instituted worship of God, that would have the fountains of Israel with∣out the mixture of any mud in them? Outward oppressions in Popery were no∣thing so heavy upon the godly, as the corrupt mixtures in Gods worship; but if you observe the general disposition of men, they are wholly carried out to some sensible superstitious wayes of worship. They love not the simplicity and purity of Gods worship. It is great proficiency in Christianity not to have our minds corrupted herein. As children delight in babies, so do men in some wor∣ships of their own that they have made. What is Popery but a meer stage-play in the worship of God? And if you ask of hundreds of Ceremonies they have, Whose Image and Superscription is upon them? you shall finde none of Gods im∣printed on them. There were the Statutes of the Heathens, Levit. 20. and these

the people must not go in, Ezek. 20. There are statutes of our fathers we must not walk in: Oh there is too much of this superstition still in men! Men by false worship, manifest they have not spiritual hearts.

SERMON XCVI.

Of Righteousness and Equity between man and man: And how tender and conscientious a true Convert is therein.

EZEK. 36. 27.

And ye shall keep my judgements, and do them.

I Am now upon the latter general Branch, into which the whole work of Conversion divideth it self. Religion to God, and Righteousness to man, are the two pillars upon which this spiritual Temple is sustained: God hath put these two together, yet how often doth the Devil and mans corruption di∣vide them! some attend wholly to the Religious Worship of God, but are grosly neglective of righteous and just things; others glory much in their righteous∣ness to man, but shew no piety at all in their lives to God. Now where God giveth this new heart, there is a tender conscience of both: And the first hath been dispatched, under the notion of Statutes, which strictly taken, relateth to the purity of Gods instituted Worship.

We come to the second particular; viz. Righteousness and Equity to man, contained in these words, Keep my judgements, and do them: It cannot be de∣nied, but that the word Judgement in the Scripture, is of a vast and large sig∣nification, which I shall not enumerate at this time: Here I take it strictly and distinctly, as in other places, for obedience to those Laws of God, which contain righteousness and equity between man & man; in which sense the Prophets often call upon the Israelites, To do judgement, and justice, and to break off the ways of vio∣lence, oppression, wrong, and all unrighteousness. So that we may observe:

A Converted person is very conscientious and tender in all the duties of righteous∣ness and equity to others. * 1.1370

He dareth not pray, hear, make a strict profession of Religion to God; and yet lye, cozen, deal falsely, wrong or defraud any man in his dealings; He hath a respect to all Gods Commandments, Psal. 119. he knoweth the same God who commanded the Precepts of the first Table, containing duty to, and worship of God; doth also equally and indispensably require duties of faithfulness and righteousness to men. This point is of singular use, for wherein doth Religion get greater wounds, the Gospel more dishonor, then when men in repute for godliness, are found guilty and blame-worthy in the ways of dishonesty? To have wicked men lye, swear and forswear, to defraud and injure others, the world expects no better, looks for no other; but for thee, a professor of Re∣ligion, it expects all truth, fidelity, righteousness, else thou art a dead flie in the box of ointment, a scandal and reproach to the ways of God; and thou hadst better never to have been born, then to prove such a stumbling block in the ways of piety. Indeed, there are passive scandals, when men will malici∣ously and falsly raise slanders and false reports of the professors of Religion,

laying to their charge things they never did, believing lyes, and misinterpreting their words and actions; and these will be, as long as wicked men are in the world: And hence it is, that all godly men are looked upon as Hypocrites, as such as will lye and do falsly, yea, do any thing for their advantages: But these are passive scandals, and these offences come from the venimous disposition of wicked men; and the godly may rejoce in their innocency, while such crimes are laid upon them. But then there are active scandals, when men of strict pro∣fession, do indeed walk in such unjust and unrighteous ways, that thereby the name of God is blasphemed among wicked men: Our Saviour saith, Wo be to that man, by whom such offences come, Matth. 16. 7. So that we desire this truth should sound aloud in the ears of all those, who take themselves for Converts; their faith and piety must be accompanied with all righteousness and honesty. Hence whereas converted persons have several Titles and Attributes, denoting several qualities in them; there is nothing more frequent and ordinary, then to call them Righteous, this is in every page; How then is a Lyer righteous in his words? how is a breaker of his word and promise, righteous in his fidelity? how is a cheater or an overreaching man righteous in his dealings?

To open this, consider, That there is a twofold original fountain of Righteousness * 1.1371 towards man: 1. There is the immediate command and word of God, and that is called Jus Divinum, Divine Righteousness. 2. There is the Law and Com∣mand of Nature, and that is Jus Humanum, An humane Righteousness, or Right: And this is either general, the first and immediate principles of nature, such as the Apostle speaketh of, Rom. 1. concerning the Gentiles, That they had a Law written in their hearts, verse 7. about just and unjust things, and their con∣sciences accusing or excusing, upon the omission or commission of such things, or else they are more remote and particular dictates, such as the good and whole∣somes Laws of all Law-givers, in respective Nations: So what is righteous and just between man and man, is to be determined by the Laws of that Land where they live: Indeed, if any Law-givers (as some Heathenish have) commanded or allowed any thing that is against the Law of God, or the universal dictates of right reason; such commands are not worthy the name of Laws, they are rather unjust decrees, and so do not binde: But otherwise, the Laws of a Land determine what is righteous and just between man and man: for although it be Gods command, That a man should not steal, yet they are humane Laws that give the bounds and proprieties of estates to men: So that we Christians, and the Jews, do something differ about the Rules of Righteousnes and Equity; for God was the immediate Law-giver unto that people: Moses as a messenger from God, received from Gods mouth the Judicial Law, which he delivered to them; so that the Judicial Law appointed by God himself, was the Statute-Law of that Realm: Their Laws were not Humane, as all the Laws of Kingdoms and States are since Christs coming, but they were Divine: Their Laws about a Theif, a Murtherer, the Buyer and the Seller, were all Divine Laws, because immediate∣ly commanded by God, though the matter was meerly humane: Now its great∣ly disputed, how far these Judicial Laws, commanding Judgement and Justice between man and man, do binde us Christians; and whether all Law-givers and States-men, are not bound to bring in those Judicial Laws? for who can de∣termine what is Righteousness and Equity better then God, a righteous and wise God? Its not pertinent to wade into this excellent Question at this time: Though some in this point are very rigid, to make all Obligatory, that are not expressly repealed by Christ; and some again are very remiss and lax; yet all conclude, That the Moral Equity and Reason that was in every Judicial Law, doth binde Christians as well as Jews; and with that we shall conclude this par∣ticular, whatsoever Law God made about Justice, Restitution or Punishment to the Jews, the Equity and reason of that Law, doth still binde us, though not the particular maner. As for the New Testament, Christs Kingdoms was not

temporal, or of this world; and therefore he onely commands Righteousness in the general, and commands that excellent Maxime, which an Heathen Em∣peror did so much admire, saying, He received it from Christians, What ye would have men do to you, do ye to them, for this is the Law and the Prophets, Mat. 7. 12. that is, All the duties commanded by the Law, or required by the Prophets, are comprized in this Maxim, Whatsoever ye would that men should do to you, do ye even so to them: Oh the world would not be full of such wickedness, unrighteous∣ness as it is, if this were observed: And further mark, when our Saviour had pressed them to earnest prayer, and incouraged them therein, he addeth this as a necessary condition to their prayers: So that let men be never such Angels in duties and expressions, let them pretend never so much Piety and Religion, if they walk not by this rule, they follow not Christs directions: Christ therefore he hath onely given us general rules of Righteousness, and for the particulars, he doth command Christians to obey and submit to the wholesom Laws of that place where they are; as Rom. 13. Pay tribute to whom tribute, custom to whom custom: And this the Scripture doth often press, that none might think that the freedom they had by Christ, did take them off from Humane Obligations and Relations: This was a great temptation, they thought because they were * 1.1372 Christians, and made free by Christ, that this also did take them off from obe∣dience to Civil Magistrates, and from the Laws they lived under: No, the Scripture is diligent to teach this, That Christianity and the Gospel doth not a∣bolish Political and civil Government, but rather greatly advanceth it as an institution of God, pressing obedience thereunto for conscience sake.

Thus I have opened unto you the fountain and rise of all Righteousness and Equity between man and man.

Now let us consider, what are the grounds why converted persons are tender * 1.1373 to do what is just and righteous; yea, the Doctrine may be heightned, They are not onely tender about righteous things, but they are very conscionable to do them, though to their external loss. The Psalmist describing who shall as∣cend into the holy hill of Sion, a type of Heaven, giveth such Characters, most of which relate to duties of honesty and righteousness, Psal. 15. 2. 3, 4. Verity in words of assertion, and veracity in Promises and Oathes. Our Saviour is large Mat. 5. in convincing and heightning those duties against Mur∣ther, Adultery, Perjury, condemning all the subtil distinctions the Pharisees had invented to palliate their guilt. And you may read of Zacheus, when con∣verted, the first thing that works upon his conscience is, to restore fourfold where he had wronged any: He went above the command of God, that re∣quired not so much; but a godly man is so tender in matters of wrong and in∣justice, that he had rather do above then under his duty.

Well, Let us see what is the cause of tenderness herein: And

First, Because this new heart promised in the Text, is nothing but that which in * 1.1374 other places is called the image of God: Now the Apostle saith, The image of God, which is renewed in all converted persons, consists partly in righteousness, and partly in true holiness, Ephes. 4. 24. Holiness, that lieth properly in the things that belong to God. Righteousness, in the matters that belong to others: So that wheresoever the image of God is, there is Righteousness as well as Holi∣ness; so that as we are called upon To be holy, as God is holy; so to be righteous is our duty, as God is righteous. The Scripture doth much celebrate this at∣tribute of Gods righteousness, that his nature is righteous, his judgements, his word, his actions, yea all his ways: And now every converted man, la∣bors to write after this copy: If then you see a man unjust, unconscionable and false in his ways, say, How is the image of God in this man? how is God the father of such an unrighteous man? Oh its not thy prayers, thy parts, thy abilities, all thy spiritual inlargements, can witness thee to have Gods image on thy soul, unless this also be accompanying thy conversion.

Secondly, A converted person cannot but keep the judgements of God, and do them, * 1.1375 because God doth expressly reject all his worship, though performed never so zealously and fervently, if we do not also the things of Justice and Equity: Shouldst thou walk in the Statutes of God, the Ordinances of his Worship, and not keep his Judgements, God will not own thee, Jer. 7. Will ye lie, and steal, and swear falsly, and come into my house, and say, The Temple of the Lord, the Temple of the Lord? See with what indignation God rejects such hypocrites, Will you come to my Worship, to my Temple, and yet live in those sins of fraud and injustice? Oh then think God speaks to thee, if such guile and falshood may be found in thy life: Wilt thou cozen, lye, deal falsly, overreach others? and yet pray, repeat ser∣mons, speak of God and Christ? Oh thou vain man, know, God is not mocked. The Jews who were more forward in outward Worship then others, they profered ten thousand Rams, and Rivers of Oyl, yea, the first born of the womb; But what saith the Prophet Micah, Cap. 6. 8. He hath shewed thee, O man, what is good, and what doth the Lord require of thee, but to do justly? Oh notable place! worthy all your considerations that profess Religion in a strict manner: Its not parts, opinions; no, though thou hadst reve••ations, and the high admirable points of Religion, that will advance thee, unless thou do justly also; and verse 11. Shall I count them pure with the wicked balances, and the bags of deceitful weights: See, God accounts no such pure, or to have purity, that use any fraud or deceit in their dealings.

Thirdly, A godly man must needs walk righteously, because such outward acti∣ons between man and man, are objects that work upon the conscience, or are matters * 1.1376 wherein the conscience is concerned as well as in any thing else: Consider what Paul saith, Herein I exercise my self, to keep a good conscience both towards God, and to∣wards man, Acts 24. 16. He exerciseth himself, that sheweth his diligence, his industry, his setting of himself apart with all his might to keep a good consci∣ence, and then observe a good conscience towards God; for if I be never so just and righteous towards man, yet if I do not also perform all that Worship, and all those Duties that immediately belong to him, I have not a good con∣science: And then towards man: see conscience is exercised in things towards man as well as towards God. A man of conscience is seen as well in humane affairs, as in religious; he abhorreth that speech, Quicquid libet, licet, What is pleasing to a mans desire, that is also lawful: Conscience is not onely seen in mat∣ters of Religion and matters of worship, but also in civil and worldly matters; yea how many cases of conscience do learned men handle, about the righteousness and unrighteousness of civil actions: De Jure, & Justitia, what exact disputes are there? do not then think, that Christ hath purchased any such freedom, as that thou needest not make conscience about civil things; its no matter for them, if thou keep the Doctrine and Worship of Christ: This is a sinful de∣lusion; For the grace of God which bringeth salvation, hath appeared, teaching us to deny ungodly lusts, and to live righteously and soberly: So then, not onely the things of God are matter of conscience, but the things of man; yea, the things of man work more upon a natural conscience, because they are discerned by the natural principles of reason: Hence the sins of unrighteousness and injustice, do more trouble the conscience, if once awakened, then any other sins: The pardon of them, or the sense of the pardon, is difficultly obtained; and such sinners have much ado to get comforts, because they have sinned against the plain and clear light of Nature; and therefore for such sins that a natural con∣science would condemn, a catalogue whereof the Apostle giveth in Rom, 1. 29, 30. 31. men have had more terrible wounds of conscience then for other sins: It must needs then be, that a converted person abounds in all righteousness, be∣cause his conscience is tender, Its An heart of flesh.

Fourthly, Therefore they walk righteously, because there are so many promises * 1.1377 in Scripture made to righteousness: That must needs be a duty in an eminent

manner, to which so many great and glorious promises are annexed: Now you shall scarce finde any action so incouraged by God, nor any men so much as righteous men: If a righteous man have but a little estate, yet that little is better then many riches of the wicked, Psal. 37. 16. To have great estates, to have large revenues in this world, and not by righteous ways, by fraud, oppressi∣on, violence, either by thy self or Ancestors, is like Ionahs gourd, that gave him some ease and shelter for a season, but presently there arose a worm with∣in it that consumed it: So that a righteous man with his little Cottage, little morsel of bread, with his little cruise of drink, is better then rich Dives, that gets his wealth unjustly. The rich man may fare more deliciously every day; but the other fareth with more true joy. Lazarus may be glad of his crums, but Dives may be glad of the crums of his spiritual joy and contentation; yea, the righteous man hath that promise, which the greatest Potentate in the world * 1.1378 hath not, Verse 22. The righteous shall never be forsaken, nor his seedbeg bread▪ Thus you see righteousness hath Gods spiritual bonds for his outward happiness; and then for outward calamities, if they overtake a Nation, who is looked upon but a righteous man? Noah, a righteous man, and a preacher of righteousness, 2 Pet. 3. 5. God makes an Ark to save him: And from Lots example, see what a comfortable conclusion Peter maketh, The Lord knoweth how to deliver the righ∣tecus, 2 Pet. 2. 9. So that if thou art never so forward in any Religious parts and duties, if thou art not a righteous man, thou canst nor lay hold on any temporal mercies, neither mayest thou expect deliverance in time of publique calamities; yea, righteousness in evil times, is better then all policy, all wisdom: Men think if they take this side, or that side, then they are sure to do well; Oh! remember, righteousness is the surest wisdom, and the surest safety, Prov. 4. 18. The path of the just is as the shining light, that shineth more and more unto the perfect day; yea, righteous men are the Saviours of a Land, of a Nation: For as injustice and violence destroy it, so righteousness exalteth a Nation.

Use of Admonition, To all those who have a tender respect to Gods Worship; they long for a Reformation in the Church, they pray for godly order, they * 1.1379 observe the Sabbath, they are diligent in family duties; Oh take this along with you also, Remember righteousness, let thy words be righteous words, void of lying, guile, falshood, let thy actions be righteous actions, without fraud, op∣pression, or overreaching thy brother, else God will cast all thy duties and Religion as dung upon thy face: Oh let the world blush, and be for ever ashamed, to take up such reproaches, As that those who will not swear, will lye, will overreach, will deal unjustly; Oh let all men be ready to say, They regard thy word, more then other mens oaths.

Use of Instruction, How far most men are from this new frame of heart: May * 1.1380 we not with the Prophet, go and search for a righteous man, and finde none: What lyings, falshoods, what fraud, what unjust trading and overreaching of other men! Oh that many men can sleep in the houses they are in, can walk in the fields alone, for horror of soul, for their unconscionable dealings, for their unjust bargains, for their secret fraud they have used to get wealth? Doest thou not hear the very timber in the wall groan against thee? Doth not the rust of thy money witness against thee? The crys and sighs, and groans of those whom thou hast wronged, cry aloud for vengeance.

SERMON XCVII.

The Hammer of Arminianism: Demonstrating; That God in Converting and Changing a Sinner, works after an Omnipotent, Efficacious and Ir∣resistible Manner. Against the Patrons of Free-Will and Power of man to Supernaturall things.

EZEK. 36. 26.

A new heart also will I give you, and I will take away the heart of stone and give you an heart of flesh.

ITs now time to draw nigh to a conclusion concerning this full and quintessenti∣all Text. There remain two particulars onely to be improved, that were taken notice of in the main division of the Text. For as we told you, here was obser∣vable, the precious mercie promised, described both positively, and oppositely. Here was also the efficient cause of this mercie, and the fruit thereof: So we told you there was a two-fold m••dus, or manner observable about this mercie: There was modus rei, and modus dicti; The manner of Gods working this grace in those whom he Converts; and that is, By his mighty omnipotent power, efficaciously, insuperably, irresistably: For consider with what authoritie God speaks it, I will take away the heart of stone, I will give an heart of flesh. God will doe it, and Mans will shall not hinder: Here is no conditionate, suspended operation, as if God would not convert, or turn our hearts to him, till we also by our Free-will began to turn to him: So that this Text is an Hammer to beat in pieces all those Doctrines of old, and which now of late multiply, concerning Free-will, and the power of man to super naturall things. May not this Text satisfie every man? Doth it not make eve∣rie mans heart by nature a stone, insensible and stupid about holy things? Doth not God here appropriate the whole work of Conversion to himself? I will give an heart of Flesh, I will take away the stony heart: Yea doth he not also declare the manner how he will doe this by his Soveraign, Omnipotent, and irresistable pow∣er, so that the heart cannot but bow and yield, and give it self up. Whereas now, if the Patrons of Nature and Free-will, who are enemies to Gods grace, did speak truth, then God should have said no more but this, I will give you an heart of flesh if you will; I cannot doe it alone, unlesse your Free-will goe along with it also; 〈◊〉〈◊〉 must suspend, or stay my work till I see what you will doe. This is the first manner observable. Then there is modus dicti, the second manner how God will vouchsafe this, and that is by way of Gift, by a free absolute Promise, I will do thus, and thus; he doth not suppose any previous, or antecedent Conditions on our part. I shall at

this time pitch onely upon the manner how God works this glorious mercie in us. And from thence observe,

That God in Converting and changing our hearts works after an omnipotent, effica∣cious, * 1.1381 and irresistible manner. When God speaks to the soul to believe, to repent, to reform, it cannot, it will not but repent, he makes of unwilling willing: Even as at the first Creation God said, Let there be light, and there was light: There was no power in the Creature to reject Gods Omnipotency: so it is, when God seeth a man wallowing in his bloud, or dead in his sin: if he say, Arise and walk, Come forth out of the grave of sinne, as he did to Lazarus, presently the soul obeyeth. This point both Doctrinally, and Practically, is very necessary. The Orthodox handling of it, makes much for the excellent praise of grace, and the utter over∣throw of those dangerous and proud errors that advance Free-will, giving it either all, or part, in the work of conversion. Contrarie to the whole scope of the Scripture, which continually debaseth man, discovering his impotencie and unworthines, but giving all to the power of God. Let us first explain this Doctrine, and then prove it. * 1.1382

First therefore, we distinguish between a man in his first Conversion, and after∣wards in the progresse of it. In the first moment and instant of Conversion, which is the taking away the heart of stone, and giving an heart of flesh; there we say man * 1.1383 is meerly a subject passive, and receiving the work of God, he doth not any wayes co-operate, he hath no strength or power to joyn with God; but as Austin saith well, These things are wrought in nobis, sine nobis, in us, yet without us, God works this spirituall life, this tender heart in us, without our help or strength; E∣ven as when Christ raised up any dead men, he put natural life into them, this was done in them, yet without their help; Life was put into Lazarus, and Lazarus had no helping hand to effect this: I shall prove this in the grounds of the Doctrine, I onely now explain it. This then is the truth of God, and plainly grounded on Scripture, that man in the first instant of Conversion, hath no Free will, no power working with God, but is a meer passive subject, receiving the mighty work of God upon his soul: but if you consider man in the progresse of Sanctification, thus having received this heavenly supernatural life, he is not a meer patient, but being acted and moved by God, he also acts and moveth: Then in∣deed we need grace to quicken and inliven those principles of grace, as before was proved; but yet we doe not need a new life to be infused into us.

Secondly, Although this is the good truth of God, yet hereby we doe not take away * 1.1384 the nature of a man, and make him a beast, as the Adversaries calumniate. Oh say they, this is to turn man into a stock or stone, to deprive him of reason and liber∣tie of will. No, we deny the consequence; for although we say, That he is thus * 1.1385 passive for the initial working of Grace; yet we say he hath his understanding, his reason still, he hath a will still; onely, to discern, or will what is good, that he can∣not: So then we deny not but a man hath understanding, hath a natural libertie of his will, he cannot be a man if he have not these: but yet in respect of that which is holy, so his mind is blind, his will is obstinate, and rebellious against it. So that in man here are these three things; To be able to understand, to be able freely to will; this is of meer nature. To have a corrupt understanding, and a corrupt will, is of defiled nature. To understand and will what is good, is of sanctified nature: So then, what is the true state of the question, not whether there be an understan∣ding, and the natural faculty of Free-will in a man, or not. None denyeth that, every man hath Free-will in natural and civill actions; onely the question is about the object of these, whether he hath power to understand or will things that are meerly spirituall and supernatural; and this the Scripture doth expresly deny.

Thirdly, When we say, God doth work grace thus powerfully and irresistibly, the meaning also is not, as if the heart of a man in conversion did not resist and * 1.1386 reject the work of the Spirit, in some measure, and in some degrees; for there is no question but the heart of a man doth naturally refuse and oppose the Spirit of God. Stephen told the Jews, They had alwayes resisted the Spirit of God, Acts 7.

and the word of God is said to cast down those strong holds, and every high thing that exalteth it self against God, 2 Cor. 10. So that as there is a natural contrarietie, and active opposition between fire and water; thus there is a constant enmity and active resisting of Gods Spirit by our spirit; for if this combate and conflict remain still in a godly man, how much more in natural men that are altogether carnal? You must therefore distinguish between a prevalent, conquering resisting, and a graduall: God in Conversion so works, that he takes away the prevalent, but not the gradu∣all resisting. Though a man before he be converted, is froward and full of cavils and prejudices, is unwilling to be saved, cannot abide the truth, doth what he can to stifle all good motions; yet if he belong to Election, God will at last over-ma∣ster his heart, and make him of unwilling willing: his hard heart cannot refuse this Converting grace, because the first thing it doth, is to take away the hardnesse of heart.

Fourthly, Therefore its not every kind of grace that a man may acknowledge is e∣nough, * 1.1387 unlesse it be such a grace as is antecedently efficacious to our will, and omni∣potently bowing, and changing of it. Austin said, That the Pelagians did use the word Grace, ad frangendam invidiam, to decline the hatred that their opinion might get; so those that cry up Free-will: They will acknowledge grace, and God for∣bid they should speak against grace: But thou must know, there hath been in this point an horrible abuse of well-meaning men, by acknowledging grace, but not such a grace as we told you, that is efficacious of it self by its inward power, not depending upon mans will. Pelagius of old, when he saw his opinion was univer∣sally distasted, as if he disputed against grace; he then to avoid such an odium, be∣gan to use the word, and to acknowledge it: insomuch that he deceived an whole Counsel, by his ambiguities and generalities, who acquitted him: yea Austin him∣self who was so diligent an opposer of him, was almost deceived by him. If there∣fore any who dispute for Free-will, speak also of grace, & they say they are for grace; remember its not every kind of grace that is enough, but such as shall mightily change the heart; not that shall work with Free-will, but first make the will free, which was a Servant, and a Captive to lust: Tunc est liberum, quando liberatum, Then are ye free if the Son hath made you free, John 8. 32.

Fiftly, Although God thus omnipotently bow the heart, and grace be vorticordis, * 1.1388 as Austin called it, yet there is great use of the Ministrie; of exhortation, of reproof, of commands, of promises and threatnings; for presently men are apt to cavill and say, If God work all, why then is the Ministry? Why are we exhorted, when we have no power! why doth God command, when we have no ability? For exhortation and the Ministry is necessary, because its the instituted means, by which God will worke this, as Christ did not in vain say to Lazarus, Lazarus come forth, because it was a practical powerful word, and thus it is here; the Ministrie speaks not in vain, we exhort not in vain, because in and by this, God inflames the heart, and quickens it to Good. And so the commands to turn to God, to love him above all things, are not in vain, because they are not to demonstrate our power but our duty. The Creditor may lawfully demand of his prodigal Debtor the sum of money he oweth, though he be not able to pay, especially we being full of self-righteousnesse, carnal confidence, and earthly adherence, these commands are the more earnestly to be pressed, that we may be ashamed and confounded.

Sixtly, It cannot be denyed but that this Doctrine of Gods sole power, and efficacie of * 1.1389 Grace in Conversion, hath been and may be abused, and that two wayes, either to sluggishnesse and negligence, men thinking, that if God take away the stony heart, what need I care? I may sit down and take my ease: Or to Enthusiasm, such as will not pray, nor go to the Ordinances, they will onely stay at home, and expect the Spirits immediate working on them; and these were two reasons, saith Chem∣nitius, why Pelagius a Brittan, otherwise an ingenious man and famous, as also very innocent in his life, did fall into his error on the other side. But there is no truth of God can be preached, but carnal hearts will abuse it. Paul doth abundantly

testifie this, when he speaks of those corrupt inferences some made from his prea∣ching of grace: and the best truths corrupted prove most dangerous: as when they did not use the Manna according to Gods Institution, it degenerated into noisome worms.

Let us discover the grounds of this truth: And First, All those places of Scrip∣ture which doe describe the totall, and universall pollution of man, making him not * 1.1390 so much a sinner, as even sin it self; doth plainly argue, that Gods converting grace is all in all; that man is a meer patient, and cannot actively consent to the least good thing. Thus Gen. 6. The imagination of the thoughts of a mans heart are only evil, and that continually: What can be said more, Every imagination or thought that stirreth in a man, its evil, and only evill, and that continually! How then can this consent, or be active to God? so Ephes. 2. You hath he quickned that were dead in sins: What doth a dead man do to get life again? Who can bring a clean thing out of an unclean? Not one. That is, no man, God only doth: Our Saviour saith, A corrupt tree cannot bring forth good fruit; especially Rom. 8. A naturall man per∣ceiveth not the things of God, Neither can he; he doth not, and he cannot. See what pregnant places of Scripture here are; Mark them because that unsavorie error doth so much spread. If these Texts be true, all our thoughts and affections are onely evill; we are dead in sin, we do not, we cannot so much as perceive the things of God: how then dare any think of the power of nature, and her ability to what is holy?

Secondly, This is fully proved by those excellent and empharicall similitudes which are used to declare the work of Conversion; which the Spirit of God on purpose u∣seth * 1.1391 to declare Gods glorious power in us. As its called often A Creation, and Grace is A new Creature: we are said to be Created to good works. Now Creatio fit ex nihilo, Creation doth suppose nothing pre-exsistent, either physically or mo∣rally. Was the world when it was created any wayes co-operant to its Creati∣on? Neither is it here. Remember then i••s he that hath made us, and not we our selves: If we did not make our selves men, shal we make our selves new Creatures, better then men? so its expressed by the similitude of a new Birth. He hath begot∣ten us by his word. A godly man is said to be born of God. Now these are full ex∣pressions to shew that we are not born by our free-will, or consent, but by Gods sole power; as John 1. Lastly, its compared to the Resurrection; You that were dead hath he quickned. Now was there ever any man that could raise up himself out of the grave, and give life to himself? yea Eph••s. 1. Its compared to that glorious power of God in raising up Christ, the very self same power is ••here said to work in those that believe. Now how can any man answer these comparisons the Scrip∣ture useth? for howsoever similtudes must not be stretched beyond the scope of him that useth them: yet the Holy Ghost doth for this end use such expressions, that we should attribute all to God, be debased in our selves, saying, Not unto us Lord, not to our free-will or our power, but to thy Name be all glorie.

Thirdly, All those places prove this, which take all ability of good from man, and attribute it wholly to God: So our Saviour likeneth every man out of * 1.1392 him to a Branch separated from the Vine John 15. The Branch out of the Vin•• can bring forth no fruit; Thus every man out of Christ: Hence our Saviour concludes, Without me ye can do nothing. He doth not say, You cannot do any great thing, but nothing: And again, 2 Cor. 3. the Apostle saith, We are not sufficient of our selves to think one thought, viz. In reference to the good either of others, or of our selves. Thus you see how man is made utterly impotent. Well, then see those places that po∣sitively attribute all to God; Its God that works in us both to will and to do. You see all is given to him. And again, What hast thou that thou hast not received? But above all, how plain is this Rom. 9. Its not of him that willeth, or him that runneth, but of God that sheweth mercy. This is a noble place, for who is likely to have it, but him that willeth, or that runneth? yet it is not of him, but of him that sheweth mercy; whereas if Free-will, or mans power had any co-partnership in this work,

we might as well say, Its not of him that sheweth mercy, but of him that willeth or run∣neth. So that this Doctrine robs God of all that honour and glory that is due to him both in the prayers and praises of his people. For how will the Patrons of Natures Free-will deport themselves in this Duty? Must they not in effect come to this? Lord, I pray thee mollifie and soften my heart, if I will. Again, Lord I praise thee, that thou gavest me an heart to repent, when I consented and was willing; And is not all this highly derogatory to Gods glory? This made pro∣found Bradwardine encourage himself to write against P••lagius, because he could heartily pray for the grace of God to help him in that work, whereas his adversaries could not do so.

Lastly, If so be that the will and power of man, did make grace effectual to * 1.1393 us, so that Gods grace should not take away our stoninesse, till we consented, Then the greatest glory of a mans Conversion would belong to him: For we may sup∣pose God offering grace equally to the same men; They both live in the same Family, both under the same Ministery. Now what is the cause why one recei∣veth the Word, and not the other? Shall we say, because he by his free-will entertained the grace of God, and not the other? What derogation would this be to Gods glory? Doth not the Apostle say, Who hath made thee to differ from another? 1 Cor. 4. 7. Why was Peter converted, and not Judas? They both enjoyed the same means, they both saw the same wonderful miracles: Shall any man say, Because Peter used his free-will well, and not Judas? This were to make Peter no more beholding to Christ then Judas was. Oh a gracious heart knoweth not how to digest such presumptuous opinions! God made me to differ from others, By the grace of God I am what I am. So then, have all these argu∣ments in your eyes, they are plain and easie; and then though error be never so subtilly painted, yet it will not make you inamoured with it, especially if to all these places of Scripture, thou canst set to thy own experience of Gods won∣derful change upon thee. Art not thou able to say, That though ten thousand teachers should come and preach free-will, yet thine own experience in thy Con∣version will make thee not believe it, for thou wert so farre from consenting or agreeing to the work of grace, that all thy shifts and care was how to put off the work of God? How often didst thou labour to blinde thy own eyes, to har∣den thy own heart, how unwilling to be convinced, how sorry to part with thy dear lusts, how often didst thou put off and defer; saying, Yet a little more and still a little more, that had not God by his mighty power opened thy heart, made thee of unwilling willing, to this very day thou hadst still been wallowing in thy bloud!

Use of Instruction. Concerning a three-fold duty: 1. Of deep debasement * 1.1394 and humiliation, How vain, weak and unprofitable are we become? Of rich to become pooor, of honourable to become debased, is nothing to this; of holy and altogether holy, to become altogether sinful: Oh why doth not this wound thee? Is there any room left for pride, carnal jollity; and confidence, while in this polluted estate?

2. Of daily thankfulnesse to God, who hath put forth his great power on thee; Oh call upon thy soul, and all within thee, to speak for the grace of God.

3. Here is encouragement to pray to God for the subduing of any strong cor∣ruptions or passions: He that did the greater, take away the heart of stone at first; cannot he do the lesse?

SERMON XCVIII.

The Freenesse of Gods Grace in Conversion di∣splayed and maintained against Arminians and others.

EZEK. 36. 26, 27.

A new Heart also will I give you, and a new Spirit will I put within you, &c.

I Shall now make an end of this Text, whose matter like our Saviours loaves hath multiplied and increased in the breaking and distributing of it. The last thing observable is the manner of the conveyance and bestowing of it, which is by an absolute free promise, I will do thus unto you, here is nothing spoken of what they should do, but what God will do; here is no speech of their prepa∣ratory dispositions, but Gods gracious operation. Now although it be true, that immediately and directly this promise is made to the exiled Jews; therefore with the promise of Justification and Conversion, is joyned that of restitution into their own Land again, with all their former temporal mercies; yet the Apostle Paul makes it plain, that this is an evangelical promise, or the Covenant of Grace for all ages in the Church, Heb. 10. 16. So that this promise is not to be understood of those only in the Captivity, as the Remonstrants would evade, whom God should convert, but of all that in successive ages, shall be brought home unto God. So that as Isaac is said to be a childe of the promise, because he was not born by natural power, but by the meer promise and power of God, so all the godly are in this sense as well as in another, like Isaac, the children of the promise, being not born by the power of flesh and bloud, but by vertue of this promise. It is this Text that giveth spiritual life to all that receive it. It is because of this promise that the word of God hath any succesful effect at any time.

That the Promise of Conversion and Regeneration is an absolute free Pro∣mise. * 1.1395

Thus you see the Text runneth without any Ifs; God will take away the heart of stone, nothing shall frustrate his intention. The Lord hath said it and it will come to passe. Iter ad gratiam is per gratiam, perque ipsam venitur ad ipsam. Grace makes way for it self. As by the light of the Sun, we come to see the Sun, God doth not on∣ly offer grace to the heart, but sanctifieth the heart to receive it. He doth not only give the oil but the cruise to receive it. He giveth the bread of life, and the stomack also to eat it.

To open this Doctrine, Consider

First, That a promise is a farre more comfortable thing then a meer prediction. God doth many times meerly fore-tell what he will do, but at other times he doth also promise what he will do: a prophecie of what will be, and a promise differ very much. This Text is not a meer prediction, or a meer prophecie, but it is a graci∣ous

promise: Now a Promise is only of that which is good, either temporal or spiritual, but a Prophecie or Prediction may be of that which is evil, as well as what is good: All the desolations and calamities that came upon Jerusalem, were prophesied of; but we cannot say they were promised, for Promises are to be im∣braced, as Paul excellently expresseth it, Heb. 11. 13. to shew how hearty, joy∣ful, glad and ready the heart should be, to receive them: Oh remember, thou that art exercised with diffidence and discouragement, a promise is to be imbraced, as thou wouldest the dearest, welcomest friend in the world! Again a Promise doth induce some tie and obligation in him that promiseth, but so doth not a meer Prediction; and because God promising cannot properly be said to be bound to us, or tied to us; Therefore he is by his Promise a debtor to his own fidelity; he cannot deny himself or his own word, Reddis debita nulli debens, so that the soul urging God with a promise, may say, O Lord, it was in thy choice whether thou wouldst do such a thing or no, but since thou hast promised it, and the word is gone out of thy mouth; Thy truth, thy constancy, thy fidelity must needs make good thy Promise.

Secondly, The Promises of God as for the matter of them they are two fold, some * 1.1396 are temporal, and some are spiritual; so for the manner they are either Absolute or Conditional; Absolute Promises are such as God hath made, and he will ful∣fill, though we believe not at all. Such Promises doe not depend upon any Grace in us fore-going, neither doe they suppose any good qualification in us; Thus that temporal promise, that God will not drown the world, is absolutely determined, though men do not believe it, yet God will make it good: So Isa. 9 The promise of sending a Christ, a Messias into the world, was an Absolute Promise. The calling of the Gentiles, and the calling of the Jewes again after the destruction of the Gentiles: These are absolutely promised. For as God hath some absolute Threatnings for a destruction of a people; and then though there were Noah, Job and Daniel, they were not able to deliver that Land; so he hath many absolute Promises, which all the wickednesse and unbelief of men shall not make void; and of these Absolute Promises it is that Paul saith, He is faithfull and cannot deny himself, 2 Tim. 2. 13. and that our unfaithfulnesse shall not make void the faith of God, Rom. 3. 3. For it is plain in many Promises, if we doe not be∣lieve God doth not fulfill them; as if we do not believe, we cannot be justified: but he speaks there of such absolute Promises, as God will certainly accomplish, ta∣king away all obstructions that hinder.

2. There are Conoitional Promises, but that must be understood in a right sens••, not as if there were any Conditions to be performed by our strength and power, as if these Conditions were causes and merits of the grace promised. No, they are onely Qualifications of the subject, without which he could not be partaker of the grace promised. Thus Justification is promised to Faith, pardon of sinne to Repentance, overcoming of temptations to him that persevereth, growth and increase of grace to him that improveth the grace he hath, and finally glorifica∣tion is promised to him only that is sanctified, Here you see are some Promises made onely to such as have grace already, Grace is the Condition for Grace, on∣ly there is no Condition or Qualification required, which is not the Absolute Gift of God at first; for although Justification be promised to him that believeth; If you ask, How a man comes to believe, here that we may not sunne in infini∣tum, we must say it is absolutely promised and wrought by God himself. I doe not here curiously dispute about a Qualification and a Condition, nor of the Na∣ture of Conditions; that is to be expected in the controversal part. Now this Promise in the Text, is of the former sort, an Absolute Promise, making way for its own self; As Kings use to carry their own Furniture for their en∣tertainment; So it is here, Grace doth qualifie and worke the very ini∣tiall preparations so, that all is from God in a Promise. Nothing is our

plea, but a Promise; all our spiritual riches and treasures are bound up in a Promise.

In the next place, let us consider what is comprehended in this, when * 1.1397 we say, Conversion is absolutely promised to the Converted, and that implieth:

First, The free grace of God bestowing this inestimable benefit, Where he pleaseth, and When he pleaseth. Who can give any reason, why God takes a∣way Jacobs stony heart, and doth not Esaus? Who can give a reason, why God softens Peters heart, and not Iudas, but onely the meer grace and good pleasure of God? See Paul Rom. 11. even ravished with the depth of Gods unsearchable wisdome in this matter; and Christ himself greatly affected herein, Matth. 11. I thank thee, O Father, that thou hast revealed these things to babes, and hidden them from the wise. And To you it is given to understand, Matth. 13. but not to others. So that God making this absolute Promise to some, and not to all, doth thereby make his free grace perspicuous, that every mouth may be stopped that would boast of it self.

Secondly, It supposeth, that we cannot so much as prepare, and fit our selves to * 1.1398 receive Grace. God findes an heart of stone in every man, and a stone is im∣penetrable. It was a Doctrine received a long while, Facienti quoá in se est, Deus dat Gratiam, though differently explained. Let a man doe what he can by naturall strength and power, and then God will vouchsafe Grace and su∣pernaturall Mercies to him; yea this is too much divulged at this very day; let a man use his Naturals well, and God will give Supernaturals; but first there is no such Promise in all the Scripture; you cannot in all the Scripture finde any Promise of Grace made to Nature, or the improvement of Nature; God no where saith, Doe as much as you can, what you are able by your own power, and then I will come and help you. There is no such Promise in Scripture, but either it is absolute, as you have heard, or else Conditional to some Grace wrought by God already in us.

Thirdly, This Promise is of a most excellent and precious Nature, it farre * 1.1399 exceeds all temporall Promises: Should God promise thee all the glory of the World, all that thy heart could in this life desire, yet it is nothing to this Pro∣mise of a new Heart. Hence Peter cals them Precious Promises, 1 Pet. 1. whereby we are made partakers of the Divine Nature. God to this people in Captivity, promiseth a new and a tender heart, as that which would qualifie or put a lustre upon all other Mercies; Their return from Captivity, Their enjoying of their former Houses and Mercies again would be nothing, if God gave not this Mercy also; Oh then that the hearts of men were made more spiri∣tual and wise, to look after and prize this Promise; Let thy Condition be never so miserable, thy state never so distressed, yet if under this Promise, thou art in an Ark, when others are tosted up and down in the uncertain waves of this world. Even the Virgin Mary that was called Blessed among Women, was more blessed that Christ was spiritually formed in her heart, then that the body of Christ was corporally fashioned in her Wombe: Oh then! How wretched is thy estate even in the midst of all earthly prosperity? when thou canst say, These new houses, these new honours are mine, but thou canst not say, This new heart is mine.

Fourthly, This Absolute Promise is sure and certain: For there is Truth in God, * 1.1400 and so he cannot lie; and there is Power in God, and so there cannot be any thing to hinder him, Heaven and Earth shall sooner passe away, then one Iowa or Tittle of this Promise fall to ground. How angry was God with Sarah, because through unbelief she laughed when God told her in her Old-age, she should conceive and bring forth a Childe? Do not thou think thy heart, thy lusts are too strong, too naught for God to conquer and subdue? Now the ground why this Promise is so sure, and cannot be frustrated, is, because it is the execution of Gods Election from

all Eternity; and the Election of God, that is Absolute, and that cannot be frustrated; Reade Rom. 11. where the Apostle in a grave and profitable way handling this sublime Mystery of Predestination; he argueth, That Gods Will and Purpose must take effect, Election hath obtained, and it will obtain; If then the Election of God be Absolute, and that must stand, then the Promise of Conversion, which is nothing but a gracious Manifestation of this Election, must also be Absolute. And this shall suffice for clearing the Nature of this Absolute Promise; but because this Doctrine is subject to carnall Ca∣vils, I shall Answer one or two Objections which a froward Heart not humbly submitting to the Authority of Scripture, is apt to raise. And

First, It may be said, If this Promise of Conversion be Absolute, God * 1.1401 will work it, and there is no Condition on our part, that we can by our Na∣ture performe: Then what need we come to hear the Word preached? What need we waite on the Ordinances? if God will take away the heart of stone, he will do it though we be eating and drinking, and making merry, as well as if we be praying and hearing the Word preached. But take heed of such destru∣ctive conclusions, for they do not follow from this truth. For

First, Though we say it be an Absolute Promise, yet the meaning is not, as if * 1.1402 it were accomplished without such means God hath appointed. Therefore the Pro∣mise may be said to be Absolute, either in opposition to Conditional, as if it required something as a Condition to be done on our part, and in this sense it is Absolute; or else it may be called Absolute, as it doth oppose that which is to be ordered by some means, and in this sense it is not Absolute. Paul had absolutely fore-told, That none in the Ship that were with him should die; yet he also said, That they must use the meanes, keep in the Ship. And thus God told David many times before he went to the Battel, That he should have the Victory, yet he was carefull to order his Army, and to prepare the Souldiery: So that Gods Promises though they are many times Absolute, yet they also include Meanes for that end. Now there are Meanes of two sorts, The one External having no immediate influence upon Grace, onely it is the necessary way that God hath commanded every one to walk in, and such are coming to the Ordinances; and hear∣ing of the Word. A man hath Free-will or Power of Nature to doe this, as any other civil Actions. Indeed to hear with Faith, to hear with godly Attention and brokennesse of Spirit, that he cannot; but simply to come to hear, and in a general manner to attend to what is delivered, that by Nature he can doe; Now even this very hearing, and this bodily presence God hath required, as a Meanes wherein he will dispense his Grace; So that whosoever doth wilfully neglect the use of these, cannot promise to himselfe any Conversion; yea he may certainely conclude God will not convert him; so that here is no place for thy prophane Cavil; What need I come and hear? what need I frequent preaching? Yes, every way; for though God hath absolutely promised this Mercy, yet it is in the use and exercise of these Meanes: Oh then that those who customarily and wilfully absent themselves from the preaching of the Word, would consider, that they turn their back upon God, and in effect say, They will not be con∣verted, We will not have this new Heart, this new Life. If a man shall wilful∣ly refuse to eat or drink, will he not be accounted a self-murderer? and if thou carelesly or obstinately refusest the Word of life, will not God judge thee for a self-damner?

But then in the next place, There are formall and internall Meanes that doe * 1.1403 immediately receive Christ in the soul, such as Faith, or hearing in Faith, and these a man hath no power of himself to performe, Faith being the

gift of God. So then although internal Meanes of obtaining Christ, cannot by natural strength be performed, yet there are external Meanes, which who∣soever shall refuse, he doth reject the counsel of God, and pronounceth himself unworthy of Salvation. Therefore harbour no more such thoughts, unless thou wilt violently throw thy self into the mouth of hell.

But secondly, It may be said, If Gods Promise of Conversion be Absolute, This is discouraging and may easily cast men into despair; for though I desire, and groan * 1.1404 after Conversion, yet if I be not in this Absolute Promise, I can never be parta∣ker of it.

But first consider, Though it be Absolute, yet it is also Indefinite, it doth not exclude any particular man; So that no man in the world living under * 1.1405 the meanes of Grace, can truely say, he is not intended in this Promise, as well as others. Seeing therefore God hath no where excluded thee by name, there is no clause that shuts thee out; it is a grievous sinne in thee to shut thy self out. So then, Know those dejecting and discouraging thoughts they arise from Hell; It is the Devil and thy own black heart, not this Do∣ctrine that discourageth. If there were a Malefactour among many others, and the Magistrate should make an indefinite promise that he would spare them and pardon them, and doth not by name exclude any man, would any be so injurious to himself, as to question, whether he be intended in the pardon or no? No lesse injurious art thou to thy self, in disputing against this promise.

Secondly, If thou livest under the means of Grace, and where the word of Life is tendered, then thou hast much more cause to hope that this Promise of Conversion * 1.1406 doth belong to thee. Indeed all those who sit in Heathenish darknesse, to whom the Gospel was never yet made known, they are a hopeless people, while so; there is no Promise without the Church of God: But to those who have the grace of God tendered to them, they may plead this Argument, Lord, thou hast given us the outward means, we have the Ministery, that sounds daily in our ears, Oh give us the inward Grace also!

Thirdly, If thou art one who groanest and desirest after Conversion, and art afraid lest God hath excluded thee, be of good comfort, for those sighs and pant∣ings * 1.1407 after Grace, are a sure sign that thou art included, yea that this work of a new heart, and a tender heart is already begunne in you. Where you hear a Sigh or a Groan in a man, it is a signe there is a naturall life; and so where there are inward Groans and Affections for this new heart, there are the beginnings, and the foundation is already said, God will not break the bruised Reed, nor quench the smoaking Flax. Even hunger and thirst hath a pro∣mise of being satisfied, Matth. 5. Therefore let this turn thy water into wine presently.

Fourthly, Although the Promise of Conversion be in a well explained sense Absolute, yet there is no man damned that would have been converted, onely he * 1.1408 wanted the Promise, God would not put his name in there, and that is the cause of his utter perishing. No, this is a firm truth, O Israel, thy destruction is of thy self; And As I live, saith God, I will not the death of a sinner, but rather that he should live. Turn ye, turn ye, Why will ye die? This is a sure truth, Every mans Damnation is of his own self; he doth wilfully and with delight go on in destructive wayes, he cannot say, Lord, I would have been converted, but the Absoluteness of thy Election, or thy Promise hindered, yea a mans own wilful lusts they destroy him: Insomuch that were it not for this Promise of God none at all would be converted: It is well we are not left to Free-will, for then not one would be converted: And the Adversaries to this Opinion cannot instance in one Heathen ever since the world was made, that did use his Naturals so well, that God vouchsafed Supernaturals; insomuch

that the Doctrine of Free-will may well cast a man into Despair; for if my Conversion cannot be wrought till I go along with God in it, I am for ever undone.

Lastly, Let it be granted that there are some Difficulties in this Doctrine, that humane reason cannot untie all the knots, yet this is no more then Paul acknowledged, Rom. 9. and reproveth man for such bold Disputing with God: Gods wayes are wise and just, even when they are hidden and se∣cret to us. There is no end when humane wisdom talketh against heavenly Dispensations.

Use. Is this Promise, though Absolute, yet ordered in the use of means to be accomplished? Then be diligent in hearing the Word: Oh pray that this new heart may at last be found in thee! Oh why is it that we should leave this Text before every Auditor finde the power of it upon his soul! Oh that the leaving of this Text might not leave one carnal stony heart! Oh that as we have done the Text, so God had done this work in you! But oh our barrenness, our bar∣renness! Oh the just anger and wrath of God against many persons, to whom God saith, Let them alone in their sins!

SECT. XII. Handling the VVork of Grace under the Title of Vocation or Calling.

SERMON XCIX.

The Nature of Vocation opened in re∣spect of the Efficient and Instrumental Causes of it.

ROM. 8. 30.

Moreover whom he did predestinate, them he also called, &c.

WE have considered the Work of Grace under several emi∣nent Titles that the Scripture giveth to it. The next I shall pitch upon, is, Vocation or Calling; for Conversion is often notified by this term. And this Text will afford a just occasion to treat of it. To understand the Text, let us consider the divine and admirable Connexion of this verse with the precedent Matter at the 28^th verse. The Apostle after other Consolations administred to af∣flicted believers, he giveth them this soveraign Cordial, All things work together for good to them that are called according to Gods purpose. This promise or faithful saying is enough to bear up the heart of any troubled believer, for what can he desire more? If this will not satisfie, what can? Though thy adversities, temptations are called evils in respect of sense, yet in respect of thy spiritual advantage, so they are good adversities, they are good evils without any contradiction; and see how emphatical every word is. We know, not only Paul, but all the godly by their ex∣perience, and wise comparing of things together, come to know this. This is such a truth, that no Christian should be ignorant of; And then All things; he doth not say Some, but all things; not only prosperity, not only spiritual mercies, but even all miseries and afflictions whatsoever, yea sins themselves by Gods good∣nesse being repented of, make them more wary and humble; as fire driveth out

pain by fire: and then they work together; though this or that particular affli∣ction of it self may seem to make thee worse, to cause thy Sunne to goe many degrees backwards, yet all together promote thy good; They do that in a Con∣stell••tion, which a simple aspect would not do. So that this true and faithful say∣ing if imbraced by all acceptation of believing, is enough to make a man in a con∣tinual transfiguration. Such a beleever may truly say, Soul, take thy spiritual ease, for ••ere is much spiritual good treasured up for thee; but this bread is only given to children; This pearl is not cast to dogs and swine; for in the next place we are told who they are, to whom this priviledge belongs, and they are set out,

1. By their Duty or Grace, They love God.

2. By Gods mercy vouchsafed to them, They are called according to his purpose. Whereupon the Apostle makes a golden chain of all the causes of Salvation, inse∣parably linked together, that none may be taken away one from another. It was a saying that A man might sooner wrest Hercules his Club out of his hand, then divide one of Homers verses from another, the matter was so dependant and con∣nexed together; but certainly all these causes are so divinely joyned together, that none can part them. And the first Round in this Chain is Gods fore-know∣ledge, or rather Gods fore-acknowledging; For by fore-knowledge is not meant any prescience or prevision of such as would use their free-will and natu∣ral power well. No, that to repugneth the whole currant of the Scripture, which makes all good works the fruit and effect of Predestination, not the motive or cause of it, otherwise it would be Postdestination, rather then Predestination; but to fore-know is as much as to approve of, and to love, according to that rule, Words signifying acts of the understanding, are many times put for the conco∣mitant and subsequent affections and effects thereof. Thus the simple word To know, is many times put for approbation, care and love. Thus Psal. 1. The Lord knoweth the way of the righteous. John 10. I know my Sheep; and the compound to fore-know also is used in this sense, Rom. 11. God hath not cast away the people whom he for••-knew, i. e. did approve and love. So 1 Pet. 1. 2. Elect according to the fore-knowledge of God; And so it is applied to Christ vers. 20. in that Chapter. Upon this fore-knowledge succeeds Predestination, and these are acts of God from all eternity; and from these as the fountain, streams the first effect in time, and that is Calling, Whom he hath predestinated he hath called.

There is a twofold calling, one External only, consisting in the tender and of∣fer * 1.1409 of grace, inviting of men to come in; in which sense our Saviour said, Many are called, but few are chosen. The other internal and efficacious also, when God with the outward offer changeth the heart, making it to imbrace Christ; and in this sense it is said here Called; upon this follow two further benefits, Justified and Glorified. It is not my purpose to insist on them, nor to dispute the order, Whether Calling or Justification precede; or, Whether Sanctification be inclu∣ded in this word Calling. These things are not within my compasse; onely take notice of this, That the phrase in the Preterperfect Tense, He hath justified, doth not imply a Justification from all eternity, no more then that we are called and glorified from eternity; but the Apostle speaks in the past time, either to shew the certainty of it; or else because we are glorified already in Christ our Head, and have the sure pledges of it in this life; or else because he had begun in that Tense when he spake of Predestination, and could use no other, he continued the same expression in the other priviledges.

The Text thus opened, I come to that particular benefit I intend, viz. Called; and for the sence of the word, you must know it signifies to have a being and existence, yet such, as that it is celebrated and publickly taken notice of. Bles∣sed are the Peacemakers, for they shall be called the sons of God; Matth. 5. 9. And, behold what love he hath shewn, that we should be called the sons of God, 1 Joh. 3. 1. And we read of a three-fold Calling;

First, That external and civil condition of life which a man lives in; in

which sense every one is bid to continue in the calling he is called unto, 1 Cor 7. 20.

Secondly, For any spiritual function or office in the Church. Thus the Apo∣stleship is often stiled a Calling.

And lastly, for that grace of God whereby he cals us out of the state of igno∣rance, Paganism and prophanenesse, to a state of truth, godlinesse and glory; which is either meerly external, vouchsafed even to hypocrites and reprobates, or internal, bestowed on the godly only; and this the Apostle meaneth in the Text. From whence observe,

That whom God hath predestinated from all eternity, and will glorifie in the world * 1.1410 to come, he doth in this life powerfully call out of their sins and ignorance.

As they are regenerated, or converted, so they are a called people: I shall first treat of this powerful calling which the godly onely have: And to consider this distinctly, let us open the nature of it:

• 1. In respect of the efficient cause. * 1.1411
• 2. The instrumental.
• 3. The nature of it.
• 4. The terms from whence we are called, and to which we are called.

And for the efficient Cause, God is he that calleth us with this powerfull live∣ly calling: and herein consider,

First, The omnipotent power and strength of God, who by his word can make such a wonderful change; He doth but call, and man who is naturally such an enemy and adversary to what is good, doth presently become a friend; so that the Scri∣pture expressing this work of conversion, doth therein allude to Gods Creation at first, when by his Word all things were made, he said, Let there be light, and there was light; Verba Dei sunt opera, said Luther, Gods words are works; this made the Apostle say, He calleth those things that are not, as if they were, 1 Cor. 1. Gods call gives a ready being to those things that had no existency at all before. So that herein is declared the soveraign power of God; God at the first Creation called for those things to appear which lay in the dark womb of nothing, and they presently came out; Even as if a Master should give a call to his servant who stands in the next room ready to receive his commands. Behold then and admire at the great power of God, who hath made this wonderfull change on thee. Christ did no sooner call from Heaven to Paul, but he present∣ly answers, Lord, what wilt thou have me to do? So that Gods call even to the deaf is not in vain, because at the same time he giveth ears to hear. Oh then let the godly consider, How comes grace, any godly affections or desires to be in thy heart? It had been impossible for such things to lodge in thy soul, had not God given this mighty call, saying, Let there be faith, repentance, godly sorrow; and presently there is.

Secondly, Take notice of the full sufficiency and happinesse of God, who thus cals * 1.1412 thee to communion with him. It is not for any want or indigency, that day by day he thus cals and invites thee to come in: No, God is blessed, and all-sufficient: had he not created Angels, or the visible world, he had been gloriously happy in the enjoying of himself, but yet out of his goodness he is willing to invite and call in men, that they also may be made happy; Christ in his Parable ex∣pressed this, when he sent out his servants to invite men unto the feast, and when they refused then he sent for the lame and blinde, Luk. 14. 21. such as he could have no need of, but they did exceedingly need him; and so there is no day that God sends us his servants to invite you to this spiritual feast, but this consideration should wound thee and make thee ashamed: Oh why doth God thus call me? Why am I thus invited? Is not God happy and glorious enough? though I perish and be damned in my sins? What is man, Lord, and the sonne of man that thou shouldst be thus mindfull of him? as if God could not be a God, a happy, blessed God, unless thou also wert brought into happiness.

Thirdly, In Gods calling of us, consider the freenesse of his grace, and the absolute∣nesse of his purpose and good pleasure therein. He cals some, and leaves others; yea the farre greater part of mankinde, and those who have the greatest pomp and glory in this world, on whom the eyes of the world are most open. Thus the Apostle, Not many noble, not many wise hath God called, 1 Cor. 1. 28. but the poor and despicable things of the world hath God chosen. Indeed God partly by his Word to some, and partly by the works of Creation to others, hath left every man without excuse; he hath given to all men pregnant witnesses of his goodnesse, wisdom and power, that they might seek after him; but this is not the call of grace that is the fruit of Election; for that takes effect and cannot be totally and finally resisted; Thou therefore who hast been thus called, cry out, Oh the depths and unsearchable riches of Gods mercy! There are two in a bed, one is called the other is left: Two in a family, one is taken and the other left. As in Pauls Conversion, when there was a voice from Heaven, Paul heard distinctly, but his companions did not; so in the same Sermon, which is Gods call, one heareth it distinctly, receiveth the power of it in his heart, knoweth the experi∣mental meaning of it; but others hear only a general sound, they understand nothing of it. Certainly this freeness of Gods grace in calling thee and not others, who happily have not been such sinners as thou hast been, never com∣mitted such foul abominations as thou hast done; that hath not called others of better parts, abilities and greater wisdom, who thereby if converted, might have brought more glory and honour to God then thou ever art likely to doe. This free arbitrary grace (I say) of which a man can give no reason in the world but his own good pleasure, may justly fill thy heart with all astonishment and ravishing amazements. This is the mystery of Gods grace that thou shouldst al∣waies be contemplating and beholding, Oh Lord! Why am I called and not another? Why doth the Word of God come home to my soul, and others feel and understand nothing at all? It was a great favour of God to little Samuel, 1 Sam. 3. 9. when God called him twice or thrice, and did reveal his will to him, and took no notice of Eli the Priest and Judge in Israel. Oh hath not the Lord done as wonderfully in visiting thy soul, calling unto thee often, when those of greater parts, and greater pomp, and glory are passed by?

Fourthly, This Call of God it doth alwayes speed. There is a present hearing and obedience in those that are thus called. Indeed there is an outward calling, and many who are so called do sinfully and wickedly reject it, and of such, few are saved comparatively; but of those who are called according to his purpose, as the Apostle here speaketh, there God giveth a ready ear, a ready heart; that they stand up presently and say, Behold I come to do thy will; My ears hast thou opened; Thy Law is written within my heart: So that however for a long time thou maiest not either understand this Call of God, as little Samuel did not, but give a little listning, and then lie down to sleep again; after that a second time to give a little listning, and then lie down to sleep again; so thou have some affections and desires, then presently they give over, and thou goest to thy lusts and thy sins again, then God a second, a third, yea many a time, who knoweth how often, gives thee further calling, and that makes thee more startle and more awakened, but thou doest again return to thy old lusts, thy old follies, thy old distempers, yet at last God takes away all that blindenesse and wilfulnesse which is upon thee, and makes thee readily and fully give up thy self to obey him.

Lastly, This Call of God is very various in respect of the time when it is vouchsa∣fed to them: Some are called in their infancy, some in their youth, some in their old-age; even as in the Parable, Matth. 20. some were hired in to worke in the Vineyard at the ninth, others at the eleventh hour; not that this should make a man procrastinate and put off his conversion to God; for by the 12^th hour in that Parable, is not meant the later days of a mans life, but the later days of the

world; The Jews they were called at the 9^th hour, the Gentiles they were called at the 12^th, yet God giveth the same Heaven to both, that is the proper meaning of that Parable. Indeed we have an instance of one, and but of one called at the end of his days, the Thief on the Crosse, of whom Austins observation is obvious; There is one, that none should despair, thinking it impossible for him to be converted, who hath put off this work till death hath arrested him: and yet it is but one, that none may presume: Of many men that have poisoned themselves it may be one doth recover, but this would be no encouragement to thee to swallow down poison: How many dreadfull and sad examples maist thou see and hear of those who as they lived wickedly, so died as desperately? Howsoever therefore Gods calling be various, to some sooner, to some later, yet happy are they who are called out of sinne betimes in their younger years, they have lesse wounded their consciences, dishonoured God, and they have the longer time to do him service, and the best service: Oh how happy is it when the daies of thy youth have been filled with the strength and power of God! Oh therefore that the younger sort of people, would expect and look after this call of God! Do not think its for old men ready to drop in the grave, for them only to repent, and to leave off their sins, but you must enjoy the pleasures and lusts of youth: Oh Remember thy Creator in the dayes of thy youth! When God cals thee in thy tender years, thou wilt not then make those sad shipwracks of thy soul, as others doe.

In the next place consider, The instrument of Gods Call, and that is the prea∣ching * 1.1413 of the Word. You may say, Where doth God call, and when doth he call, we have no immediate voice from Heaven speaking to us, How then can this be? The answer is, God cals you by the Ministers, we are Embassadors coming in his name to you; so that you who refuse them speaking the word of God, you refuse God himself calling to you. They are the voice of God crying, Prepare ye a way for the Lord; so that every Sabbath-day God cals you by the Ministers, and you that think that if you should have an immediate voice from Heaven cal∣ling to you, then you would obey and submit; know you would not do it, if you refuse the word of God delivered to you by the Ministry: Our Saviour said, That they who would not believe Moses, nor the Prophets, neither would if one should rise from the dead, and come unto them, Luk. 16. 29. It is neither our cal∣ling or speaking, but Christ by us that you refuse and contemn; and how great and farre your judgement will be who neglect this great salvation, the Scripture bids every man think within himself, Heb. 2. 3. Indeed there are many things have a voice to call us besides the Word; The Heavens and all the crea∣tures are so many tongues calling unto us; The rod of affliction, that hath a voice, * 1.1414 and we are commanded to hear what that speaks; but the preaching of the word that is the powerfull voice, and the immediate motions and inspirations of the Spirit accompanying it, these give life and quickning in speaking: That as God hath a voice of the Trumpet and the Archangel, to raise men from the dead; so he hath also of the Word, to raise men out of their security in sinning. Thus you have the efficient and instrumental cause of Gods calling. Many practicall Uses may be made of this: As

First, To magnifie and adore the love of God to mankinde, that doth vouch∣safe * 1.1415 such a gracious and merciful call to man fallen. This is more then he hath done to the Apostate Angels, Heb. 2. 16. To which of them hath he appointed a word of Ministery and Reconciliation? not only the Priest and the Levite, but even the good Samaritan hath passed by these, and taken no notice of them: yea come we to man, Is there not farre the greater number of mankinde, that though they have a witness enough to condemn them, yet have not the external offer and call of God? The name of Christ and faith hath not sounded within their coasts; yea come we closer still, How many thousands and thousands are there who have the outward call, but are wholly destitute of the inward call? Now

if God pass by so many thousands of Angels, and ten thousands of men, and give thee this inward call, May not this fill thy heart with hot burning love to God? Canst thou contain thy self? As a wicked tongue, set on fire from hell, doth also set the whole creation on fire; so thy tongue set on fire with this heavenly love, should make thee cry out to all creatures, To bless God for his mercy. David had his heart thus burning within him, when he calls upon the whole creation, and every creature by name to praise God. The Queen of Sheba fainted to hear the wisdom, and behold all the glory of Solomon; how much rather may thy heart sink within thee, through admiration of Gods love in this particular!

Use 2. Of terrror to those who willfully resist the outward call of God. * 1.1416 God speaks once, twice, yea many times, and thou hearest not; Oh consider, that if thou callest thy servant again, and again, if yet he will not come, thou presently judgest it disobedience and rebellion; How then shall God account of thee otherwise? Again, remember this time of Gods gracious calling is very uncertain; this may be the last day, the last hour: To day, if ye will hear, harden not your hearts; you have put off many days already, tremble exceed∣ingly, lest this day of grace be setting in a black dismal night. Lastly, consi∣der, now God calls you, and you hear not; the day of death, and other miseries will be coming on thee, when thou wilt call on God, and he will mete thy own measure to thee: See Proverbs 1. and the latter end; then thou wilt call to God, to Christ, to Angels, to Saints; And none will hear.

SERMON C.

Holding forth the Nature of Vocation, or Divine Calling.

ROM. 8. 30.

Moreover, whom he hath predestinate, them he hath called.

THe efficient and instrumental cause of this Divine Calling mentioned in the Text, hath already been declared. We come now to consider, The nature wherein it consists; and the terms from which, to which, in it: And first for the nature of it, because you heard it was partly external, and partly internal; even as man consists of an external body, and an internal invisible soul; so this heavenly calling hath that which is visible, sounding into the ear, and that which is invisible and internal, reaching with a mighty power, even to the heart.

Because, I say, it consists of these two parts, we must consider the Nature * 1.1417 of it first as external, and then as internal.

First, And as its external, so it doth primarily and principally lie in the preach∣ing of the word: The merciful and gracious invitation of sinners to come in by the Gospel, is the very essence of external calling: So that the word of God preached to you, whether it be in Commands, Promises or Threatnings, is to

be received by you as the voyce and calling of God from heaven to you: The Scripture commanding to leave such a sin, and obedience to such a duty; is as truly the voice and call of God, as any immediate extraordinary call that God e∣ver vouchsafed to any; its as truly and as really, and with as much faith to be obeyed, though it be not so immediately and miraculously: As for example, Paul had this wonderful voyce from heaven, Paul, Paul, why persecutest thou me? Now every prophane, ungodly man, hath as really Gods voyce from heaven by the word speaking to him, Turn, turn ye, why will ye dye? Its said, when Je∣rusalem was so near its destruction, they had a call from heaven, saying, Migre∣mus hinc, Let us depart hence: No less doth every ungodly man hear every day, when he is bid to depart from iniquity, and have no fellowship with the unfruitful works of darkness. Its noted as a great mercy of God to Lot, that he sent an Angel to call him out of Sodom, when fire and brimstone was im∣mediately to be poured from heaven upon it; and whereas Lot delayed and de∣layed, the Angel even pulled him out, who was unwilling for his own good; This is a fit representation of our spiritual calling out of sin; the Angels are the Ministers of God, that cry daily, Come out of the world, lest you partake of the judgements of the world; and men are so unwilling, they do so dearly love their Sodom, though it will cost them fire and brimstone, that we are to com∣pel you out of it: This then is a main fundamental principle, introductory to our conversion, when we consider God as speaking and calling to us by his word, to look upon it as truly and really the call of God, as if there were im∣mediate voyces from heaven speaking to us by name: Heb. 10. Christ is said still to speak to us from heaven; And how is that but by the word? and the Scripture is called the The word of God; God speaks it now, as well as at first when he commanded it to be written: Oh then tremble, lest you should be in the number of those who reject God calling of you: Should God send innu∣merable company of Angels from heaven to you, to call you out of your lusts, to the state of grace, it would not be more really (though more immediately) the voyce of God, then what we out of the word declare unto you: This then undoeth you, you do not believe God himself by the word speaking to you, you do not think this is Gods voyce, that he speaks thus and thus to me, and therefore you are still setled in a willful way of sinning. Now the word preached is Gods calling:

First, Instrumentally, as its the word of God, the word that comes out of his mouth: All the Ministers of God, faithfully discharging their trust, are voyces crying unto you, Prepare a way for the Lord; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to preach, is to be the Lords solemn Herald, to offer peace to Rebellious enemies, if they will come in; and if not, in a solemn and dreadful manner, to denounce his heavy wrath and curse: Look not then on Ministers in their Ambassage, as weak frail men, subject to the like passions with others, butas Ambassadors, as coming in the name of God, that cry out, Thus saith the Lord, Oh thou sinner, wash thee from thy iniquity; thus saith the Lord, and not man. And

Secondly, The word preached doth call men objectively; the matter of it is so precious, good, excellent and necessary, as that it doth strongly invite every man. Some Grammarians say, That that which is good and excellent, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it doth call and invite men to be in love with it: This is sure about the matter of Gods word; How Divine and Supernatural is it? what purity, what heavenly affections doth that require? insomuch, that no humane precepts concerning piety and honesty ever came near to the Bible: And than the good things promised, are wholly transcendent mans capacity; they are such as never entered into the heart of man to conceive: Justification, the light of Gods countenance, Eternal happiness and glory in heaven, were not men so bruitishly earthly, would ravish them, and make them run after

them; as the Church said Cant 1. 2. Because of the savor of thy ointments, there∣fore do the virgins love thee: If therefore ye would consider, both how great that infinite majesty is, who doth call you; and what that bait is he doth in∣vite you to, even great and admirable priviledges, this would excite in you such vehement and impatient desires after them, that all the lusts and pleasures of sin, would be accounted as dross and noisom vomit: Oh then think more and more, and consider of this calling. Shall the Devil and lusts call, and thou runnest after them, though into hells mouth? but God calleth, and thou re∣fusest him: Come unto me all ye that pass by, saith the whorish woman; and in the same manner, every kinde of sin, and how many venture into her snares! But come unto me, saith Christ, all ye that labor, and you shall finde rest unto your souls, Mat. 11. in this men are refractory.

In the Second place, The call of God consists in those things that are less prin∣cipal, and such, as without the former, would do no good; but when ••oyn∣ed * 1.1418 with it, is very subservient and instrumental. And here we may speak of three tongues calling aloud to us, two without us, and one within us; which I call external, though within us, because of it self it doth not internally change the heart of a man.

And the first less principal, Is the whole Creation: All the Creatures are like * 1.1419 like so many tongues, as they declare the Glory, Power and Wisdom of God.

As for that dangerous opinion, that makes Gods calling of man to repentance * 1.1420 by the Creatures, to be enough and sufficient, we reject, as that which cuts at the very root of free grace: A voyce, indeed, we grant they have, but yet they make like Pauls Trumpet, an uncertain sound; men cannot by them know the nature of God and his Worship, and wherein our Justification doth consist: Therefore whereas Psal. 19. the Psalmist had spoken of the sound of the hea∣vens, and how they all declare the glory of God, he comes in the latter part to commend the Law of God, for that which hath spiritual effects indeed; viz. To convert the soul, and to forwarn from sin: Thou canst not then look up to heaven, or down to the earth, but there is some imperfect voyce calling on thee to glorifie that great and wonderful Creator, who made all these things: But then

Secondly, There are the Judgements and Chastisements of God upon men * 1.1421 for sin; these have a louder and more distinct voyce: Thus the Prophet, Hear ye the Rod, Micah 6. 9. The Rod speaketh: There are no judgements, either pub∣lique or personal, but by them God calls aloud to thee to leave thy sins: Eve∣ry blow-thou hast, every stroke thou feelest, say, Now God speaketh, Oh let me hearken and hear what God would have me do. Those Psalms that have this Inscription, Maschil, or To give Instruction, do for the most part contain the Chastisements and Afflictions of God for sin: And so thou mayest say of every affliction, This is an affliction to give instruction; of every loss, This is a loss to give instruction. Take heed then of that deaf ear, that when God smiteth thee once, twice, yea, many times, yet thou hearest nothing at all; as deaf men do not hear the most terrible thundrings that are.

Lastly, There is a voyce that calls aloud, and that is the conscience God hath planted in thee; for that is Gods lamp put into thy breast: All the bitings * 1.1422 and accusings, and smitings that gives thee for thy sins, its no less then God calling thee by that; Indeed this is a natural call, and so reducible to Gods external calling, yet it is more peremptory, more quick and lively then either the Creatures or Afflictions are: Hearken then to the calls, to the voyce that speaks in thy bosom; How often doth that say, O vile and beastly sinner, when wilt thou leave these lusts? when wilt thou depart from these evil ways? Is it not high time that thou wert changed from these noisom courses. Take heed of putting out this light, do not stop the mouth of it, for it will one day cry louder,

That will be the gnawing worm, which will never dye. Thus much for the first part.

We come to the Second, wherein the marrow and life of this Holy calling * 1.1423 doth consist; and that is in internal works upon the soul, which are carefully to be observed; that so every man may consider, whether he be in the number of those called ones or no, that shall also be glorified; for its no mercy, yea an ag∣gravation of misery, to be called here outwardly, and to enjoy the priviledges of grace, and hereafter to be damned finally.

Now the first particular, wherein this inward calling consists, Is to open the ear of * 1.1424 man, to give him a spiritual hearing, so that he doth readily close with the call: Every man naturally hath a deaf ear to Gods call: Though he hath a natural ear to hear the sound of the words, yet he hath not a spiritual ear; whence is that phrase so often, He that hath ears to hear, let him hear: So that God in effectual calling of his people to him, doth not onely cause a sound of words, but changeth the ear, so that it heareth spiritually: This is called An awakened ear, or A revealed ear, Isa. 50. 4. Men naturally have their ears stopt and filled with earthly and mucky lusts: So that as deaf men cannot hear the most terrible noise of thundrings; so neither do such the dreadful voyce of God threatning in his word: So that in this powerful calling, God saith Ephaphtha, to every deaf man, Be thou opened. Consider then with thy self, if thou art thus called, God hath given thee a quick ready ear; no sooner doth God speak, but thou sayest, Lo here I am, O Lord, to do thy will; and although lusts, and the cares of the world make a noise, yet thou hearest Gods voyce above alll: You may hear with affection, with delight and understanding, and yet not have this graci∣ous ear.

Secondly, This effectual calling is opening the heart chiefly, so that it gives up it self in obedience unto God: Where there is this calling after Gods purpose, there * 1.1425 the heart is so mollified and softned, that the first thing it pitcheth upon, is with Paul, to say, Lord, what wilt thou have me to do? This is so natural a conse∣quent from spiritual hearing, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hearing, is often put for obedience in the Scripture: Thus, as Paul, I was not disobedient to the heavenly vision, Acts 26. 19. so is every man when inwardly called, he doth no longer resist and re∣fuse the gracious offers of God, he stands it out no more; yea it grieveth and troubleth him at the very heart, that he hath withstood the call of God so often; it might now be too late, God might justly refuse to hear him, as he re∣fused to hear God. Now this obedience unto God calling, hath these pro∣perties:

First, Its a ready obedience: When once this powerful call manifests it self, there is no more disputing, there is no more arguings; Its God that calls, I must obey: Indeed, the outward offer of grace is too often rejected, and many Antecedaneous motions to conversions are suffocated; but when God giveth this last call, then the dead come out of the grave and live; then saith Paul, Imme∣diately I consulted not with flesh and blood, Gal. 1. As Christ called from heaven to Paul, so Paul had flesh, and blood on earth calling him the clean contrary way. Carnal consultations, they invited to safety, ease, pleasure; but the holy calling of God, to self-denial, zeal, and suffering for Gods sake, prevailed: Behold then the mighty power of God, that as soon as his word is out of his mouth, to such a soul imbracing and desiring its old lusts, immediately he throweth all away, though pleasures, profits, carnal friends, all hang upon him to be the same he was once: Thus Matthew the Publican, as soon as Christ called him, Come and follow me, immediately he leaveth his profit and imployment, going after Christ: So that this calling hath a speedy obedience.

Secondly, It hath a chearful and willing obedience: They follow this call with delight, yea they bless and greatly praise God, that hath made them par∣takers of this Heavenly calling, as the Apostle calls it, Heb. 3. 1. Hence it is that

Calling in the Text is reckoned among those other inestimable benefits of Pre∣destination, Justification, and Glorification. How gladly did Zacheus receive Christ, when Christ called to him! and the Apostles whom Christ called, how willingly did they part with all to accompany him! So then, if thou art thus effectually called, there is a willingness, a delight, and exceeding great joy put into thy soul: Oh thou blessest God that ever he took notice of thee, thou art even ravished with the admiration of Gods love and kindeness to thee, its no grief or trouble of heart to leave thy former lusts; yea, they are a burthen, a shame now to thee. As if a poor Peasants daughter should be called to marry a great King; how doth this transcendently affect her? it doth not trouble her to leave her old Cottage, to put off her old rags, to eat no more of her course food, but rather rejoyceth in the change that is made: Thus it is here, when God gives thee this call, then thou abhorrest the prophane, igno∣rant, and ungodly life that thou didst once live: then thou sayest, I have found Manna for those husks I fed upon; I have found gold for that noisom dung I had before.

Thirdly, Its an universal obedience: This effectual calling hath divers duties to which a man is called, and it refuseth none. When God called Abraham out of his own Countrey, from his kindred, and from the Idolatry he lived in; What an illimited obedience did Abraham demonstrate? He went, saith the Text, not knowing whither he did go, Heb. 11. 8. God called him out of his Coun∣trey, and did not tell him whither he should go, nor what he should do, yet Abrahams obedience is ready to all this: This then cuts off the hopes of hypo∣crites, who run hastily after Gods command in some particulars, and in some duties, where self-advantage, self-interest or applause may shew it self; but universally to obey in every command, in every call, that they cannot yield unto.

Lastly, Its a pure obedience: This calling hath a pure obedience, that is, obe∣dience for obedience sake, because of the Authority and Soveraignty of God who commands; as you see it was in Abraham, in Paul, in Moses, in the Apo∣stles: There was no reason in the world of their obedience, but meerly because God called them: And then is obedience acceptable, when it is because God requireth it. But

Thirdly, This effectual calling gives a spiritual understanding and abilities, to know how to perform the duties and parts of this calling: Hence they are said to be * 1.1426 made light in the Lord, Isa. 4. God never called any man to a particular calling, either in Church or State, but he also gave him abilities and fitness for it; as Moses, Aaron, Joshua, yea Saul had Kingly, though not gracious abilities be∣stowed on him: Now God will much more do thus in a general and more no∣ble calling. Oh then consider, how art thou qualified with abilities to be a Christian, to be a Believer? God hath called thee out of darkness, out of pro∣phaneness, to be a Saint, to walk as a member of Christ; now, hast thou abi∣lities for this calling? Do you not deride those that are in any calling, and have no abilities for it? do you not think such men unworthy of their place? No less art thou of this calling, who knowest not how to believe, to pray, to live, to worship God as thy calling doth require.

Fourthly, This effectual calling denoteth a separation, or setting of a man apart unto that which he is called: So that he must not live as he hath done, but he * 1.1427 must solely busie himself in that to which he is called: Thus the Apostle speak∣ing of his calling to be an Apostle, he saith, He was set apart: And in all worldly callings, you see men are set apart betimes unto it, and that they wholly give themselves to what their calling is; and its a sure forerunner of poverty, to be negligent herein: And thus it is in our spiritual calling, God hath set apart the godly man for himself, he calls him out of the world, and from all his former lusts, to live wholly unto him: Oh how little do men consider, that

they are separated and set apart by their calling, unto God onely, not to live to sin or the world any more: Thus you have heard wherein the nature of this spiritual effectual calling doth consist.

The first use is of Instruction, That most men in the Church of God have but an * 1.1428 outward calling meerly, they have no inward at all; for where is the opened ear, the opened heart? where is the ready, speedy and pure universal obedience un∣to all that God calls upon us to do? where is the spiritual abilities for all the parts of our Christian calling? where are men separated and set apart from their lusts to holiness onely? and yet no man is inwardly called, till he have all these: Oh then let thy soul make bitter lamentations in secret, let it pour out tears abundantly, saying, O Lord, this heavenly calling hath been no further then hear yet, it hath not gone to the heart; How often hast thou called upon me to leave these sins, to love those duties, and yet I have wilfully been dis∣obedient. Oh it is this inward effectual calling, that will onely make thee hap∣py; yet from this very day, from this very sermon that calleth you at this time, how many will go to their former lusts and wickedness? what may not God and his Ministers say, We are weary with calling any more, as God told Ezekiel, Ezek. 3. 6. If he did send him to a people of a strange speech, and a strange lan∣guage, surely they would hear, but the Israelites would not: So if God should send us to call the Heathens and Pagans, surely they would regard the call, they would entertain it; but you have lived long under this mercy, and so neglect it: Non respondere pro convitio est, What dishonor is it then to God, not to answer him, calling so many years together.

SERMON CI.

A further Explanation of the Nature of Ef∣fectual calling, by shewing from what, and to what God calls us. As also, the Epithets the Scripture gives it.

ROM. 8. 30.

Whom he hath predestinated, those he hath ••••ll••d.

THe next thing considerable, that will further explain the nature of this Calling, is the Terminus a quo, and Adquem: And this is mani∣fold. * 1.1429

First therefore, Gods calling is from a state of blindeness and ignorance, into marvellous and wonderful light: As if a man in a dark dungeon, where there was not the least beam of light, should be called out of that to the glorious Sun: Ye were once darkness, but now are ye light, saith the Apostle, Ephes. 5. 8. yea, its called Marvellous light, 1 Pet. 2. 9. for the wonderful glory and excellency of it: A man without this holy calling, is like hell it self, a place of utter dark∣ness. Now the call of God brings a twofold light with it, as you heard; one

external, inlightning all without us; and the other internal, inlightning the minde and soul of a man.

In darkness there is, first, Danger of stumbling and fall; a man knoweth not where he goeth: Thus, while not effectually called, men are ready to fall into hell every step they take; they see not the hell that is open to devour them, they do they know not what. And

Secondly, In darkness There is great uncomfortableness: The Scripture ex∣presseth misery, and gloomy calamities, under the name of Darkness; and cer∣tainly the life of every unconverted man, is a very uncomfortable life; for though he may have carnal, transient pleasures, like the blaze of thorns, yet he hath no induring joy: The very name of death and a day of judgement, is like Belshazzars Hand-writing on the wall to him, it puts him into trembling and quaking: But this effectual calling of God, hath the contrary to these, its directive to a mans steps; he knoweth how to live, how to dye; he know∣eth how to abound, how to want: The word of God being his Counsellor, giveth him wise, safe, and holy counsel; and hereupon he is never confound∣ed, he is never fallen into the pit, unless when he forsakes this light: And then for the second effect of comfort, they are called To rejoyce, and again to rejoyce, Phil. 3. 1. they are called To peace with God, Phil 4. 4. to serenity in their own consciences, like the upper Religion that is not disturbed by any Meteors; insomuch, that it is both a sin, and a great dishonor unto our holy calling, for a godly man to live in discouragements and dejections: Its as if there were not that comfort, that happiness, that joy in possessing of God, as the Scripture informs us.

Secondly, We are called from a way of prophaneness and ungodliness, to live * 1.1430 pure and holy lives: Thus the Apostle, God hath not called us to uncleanness, but unto holiness, 1 Thess. 4. 7. By Uncleanness, he means any gross sins; insomuch, that none can conclude he is partaker of this Divine Calling, that still wallow∣eth in the filthy lusts of sin. Oh then what terror should this strike into every prophane man! If I am thus ungodly, I am not effectually called; if not cal∣led, I cannot be justified, I cannot be glorified: How then dare I live as I do? hath God called me to live like a beast? is it not said, That we are Saints by calling, not wicked and ungodly by calling? Oh shame and confound thy soul; saying, Where hath God called thee to lye, to swear, to be proud, cove∣tous? it cannot be lamented enough, to see how Christians forget the nature of their Holy Calling: Fasten and fix this meditation upon your hearts; how doth this wickedness and dissoluteness of mine, consist with my calling? The Apostle exhorts, That they would walk worthy of their vocation, Ephes. 4. 1. do actions beseeming such an holy, heavenly priviledge; therefore thou shouldst always reflect on thy self, saying, How doth this agree with my calling? how doth this become my calling? A man grown up to years, will not still use his childish tricks, he saith, it becomes not his gravity; how much rather mayest thou say, Such follies, lusts, do not become my Christianity? This is to make my self a monster, and spiritually deformed.

Thirdly, Gods call is from all our former ways of idolatry, superstition, or false * 1.1431 worship, to the pure and commanded worship of God: All men by nature are said To walk according to the course of this world, Ephes. 2. 2. but the godly are con∣verted from serving their dumb Idols: Thus Abraham, God calls him from his own Land, a place of idolatry, to serve him. Gods people are called To come out of Egypt and Babylon, that they might worship him according to his own way: The Churches name is Ecclesia, A company called together to serve and wor∣ship God; now who shall prescribe that worship, but God himself? not the servants, but the master of the house, must set down the orders to be kept therein; so that the pure and spiritual worshipping of God, is one main end of our calling; for God would have a select company out of the world, who

should own him, give up themselves to him, and glorifie him, which is mani∣festly done by a sincere, pure worshipping of him: Its strange therefore that people should be no more inquisitive about Gods pure worship, wherein it con∣sists; not to dote upon, or affect customs and traditions of worship, but to look for the institution and command of God.

Fourthly, Its a call out of the world, and all things therein, to the enjoyment * 1.1432 of God, and applying our selves onely to him: And herein lyeth the excellency of this call. All the world lyeth in wickedness, their principles, actions and ends are all wicked; now God calls us out of this Sodom, out of this Egyptian dark∣ness, to enjoy him. Hence pure Religion is said to be, In keeping a man unspotted from the world, James 1. 27. that expression denotes, That the world, and world∣ly things are like pitch, there is a readiness to defile, to pollute; and a godly man labors to keep his garments clean: So the Apostle exhorts, That we should not be conformed to the fashion of the world, but transformed through the re∣newing of the minde, that we may know what is the good and acceptable will of God, Rom. 12 2. And thus the world and the Church are two distinct, opposite things; its therefore defined to be Coetus evocatorum, A company called out of the world: Though we be men made of the earth, yet our Christian being is by a Divine call and power: As precious stones, though their materials are of the earth, yet the precious nature they have, is onely from the heavens; as the clouds, though they be vapors arising from the earth, yet they fly up to heaven, and follow the motions thereof: So it is here, The people of God, though consisting of flesh and blood, and living an animal life, as others, yet they have a spiritual life; insomuch, that though they live in the world, yet they are not of the world: So that our calling is not onely from gross foul sins, but also from immoderate and inordinate affections, even to lawful things; called therefore An heavenly calling, because its from heaven, and lifteth up to heaven. Hence the godly have their conversation in heaven, Phil. 3. 20. heaven, and not the world, is that Corporation and City they are of; they live by the Laws of heaven, not the world; their comforts are heavenly comforts, not earthly; their priviledges are heavenly priviledges, not worldly. Art thou effectually called? herein it will discover it self, if thy heart and affections be set on heavenly things, where God and Christ are, who are the beloved of thy soul: Its not enough to cast off all the noisom rags and menstrous cloathes of impiety, but to throw away all burthens, and any heavy weight that may hinder thee in thy race to heaven: The Apostle supposeth this, when he pre∣scribes us such a spare dyet upon these things: They that marry, must be as if they married not, 1 Cor. 7. so they that buy, and have the world: God hath called you to look upwards; and as man cannot at the same time look with one eye up to heaven, and another towards the earth; so neither can a man have his heart towards God, and also towards the world: Live not then, as if thy soul were made of dust, as well as thy body, as if thou wert a worm in this sense; for feeding on the earth, as well as for contemptibleness: The Devil feeding on the dust of the earth, is the Devil possessing earthly men. Consider, that God hath called you to injoy himself, to be made one with Christ, and to have communion and fellowship with him: Oh how should this sunne put out the stars; this Manna, that Garlike.

Fifthly, This calling is from a state of quietness and security in the world, to a * 1.1433 state of trouble and affliction: The very calling of a Christian, is accompanied with many oppositions and sufferings, which formerly he was not used unto; and herein our Saviour dealt very faithfully, when he invited men to come un∣to him, He bid them prepare for the cross, for all evil-intreating in the world: The world loves his own, but it will hate those that are Christs; and again, He that will be his disciple, must take up his cross, and follow him; this Christ admo∣nisheth aforehand: That as the Devil inticeth by the present pleasures, but

concealeth the future miseries; Christ doth take a contrary way, he revealeth the future glory and happiness, but doth also instruct them concerning the present afflictions and troubles they shall have in this world; so then, sad and grievous exercises they must look for: The Apostle Peter speaks excellently to this purpose, 1 Pet. 2. where laying down admirable directions about suffer∣ings, that it must not be for any fault or imprudence in our selves, but meerly out of conscience to God, so that we suffer wrongfully in all we suffer; he tells them, This is acceptable unto God; And hereunto we are called; observe that, to unjust and wrongful sufferings he is called: The Scripture useth an equiva∣lent phrase, Hereunto you were appointed; yea, God from all eternity did pre∣destinate us to be conformable unto Christ in his sufferings; therefore as our Sa∣viour saith, Let every one that sets out against the world and the Devil in Christs name, that will take up his profession, let him first consider, what he can do; Can he leave all, forsake all, deny all, and part with every dearly beloved ob∣ject for Christs sake? then he may take much comfort: The Hypocrite, the temporary Believer; he proveth an unfaithful Apostate, because of this, he did not forecast what he should do, when the scorching heat of the Sun should arise; and this made our Saviour even refuse the offer, that some tendred to be Disciples, following of him, because he knew what unsted fastness and un∣faithfulness was in their heart. Now as this hath some disheartning in it, that while we lived slaves to our lusts, all things were quiet, and we lived secure lives; but since we gave up our selves to God, every thing hath risen up against us, we have procured an universal odium: I say, though this may discourage, yet in that the Scripture saith, we are called to it, it denoteth, That these things come by the gracious providence of a merciful father; and that where he calls, he gives also strength and proportionable abilities: so that the very expression, To be called to trouble in this world, hath much sweetness. and hopeful incourage∣ment in it. And

Lastly, This holy calling is from a state of danger and misery, to a state of blessedness * 1.1434 and happines: God doth not only call us out of the sinfulnes of the world, but also all that wrath and vengeance which is prepared for men of the world. As Lot, you heard, was called out of Sodom, or as Noah was called into the Ark, when the waves of water did overwhelm others: Thus God he calls his people from that fire and brimstone, and from that deluge of fury, which is to fal upon others: so some make this expression of calling to be a metaphor or allusion, to one that calleth such a man to come out of an house, when the main pillars are ready to break in pieces. Oh then, never think much to be called out of this Egypt, this Babylon; for its Gods mercy to thee, when thou shalt see the beams fall upon others, the fire and brimstone burn others, and thou escape; this must needs fill thee with much astonishment and joy: Stand not then consulting, How shall I part with these pleasures, these profits? How shall I depart from the custom of evil do∣ing? for its a mercy to be snatched from them: Oh say rather, How can I in∣dure those everlasting burnings?

In the next place, let us consider, what Epithets or Properties the Scripture gives this calling. And * 1.1435

First, Its a calling according to his purpose, and his good pleasure, as here in this Chapter: And this denoteth, That God doth not foresee any merit, or any motive in us, but its meerly of his pleasure; therefore its in the passive sense, we are called, viz. By God; its never said, We call our selves; and withal, it being a calling according to Gods purpose, it supposeth the sure and power∣ful efficacy of it: God cannot be disappointed in his purpose, The counsel of the Lord will stand; so that all this debaseth man, makes him an impotent and undone man to all eternity, if God help not: Oh then let this take thee up, as it were, into the third heavens, let it mightily rejoyce thy heart, who

hath had this compassion and pity on thee: Alas! God from all eternity had a purpose to be thus gracious unto thee; when thou hadst no being at all, long before the foundations of the world were laid, God had thoughts of love and kindeness to thee, when thou couldst not desire or beg for such a mercy: Its no wonder that Paul doth often run out in large expressions concerning Gods Love, his Predestination from all eternity, when he hath occasion to praise God for the calling and conversion of any in time; for this is to trace the stream, till we finde the well-head: This is, as it was with Ezekiels waters, to go from wa∣ters that rise up to the ankle, at last to that which will cover the head: What can then be able to discourage the heart of a godly man? what can disquiet? Here is a Catholicon for all diseases: Art thou afflicted? God hath called thee from all eternity? Art thou despised by men? God esteemed of thee from the beginning of the world.

Secondly, Its an holy calling▪ This is a frequent adjective; so that there is nothing in this calling, but what comes from an holy God: The matter of it * 1.1436 is holy, and the end altogether holy; insomuch, that all prophane, ungodly men should blush to own this profession: Thou art called to be a Saint, to be in the world, as a bright star in a dark night; But, is to be proud, cove∣tous, prophane, malicious? is this to be a Saint? Oh how should our bowels rowl within us, to see how God is dishonored, his Laws are broken, and that by those, who glory in the call of a Christian! Oh let not such gross sins be any more practised or named among you! As in the Temple, every vessel was holy, so every part of thy soul and body shall be holy; an holy minde, holy thoughts, holy affections, holy eyes an holy tongue, an holy body: Thy cal∣ling being thus an holy calling, all within thee, and all that floweth from thee, should also be holy.

Thirdly, Its an heavenly calling: Whether you do regard the efficient cause, * 1.1437 God from heaven calls to these dry bones to live; if the matter of it, it is to be heavenly in our conversations; to go through this world as pilgrims, to be as the fowls of the heaven, which though they pitch upon the ground for their food, yet they presently fly up to heaven: The priviledges are heaven∣ly, pardon of sin, assurance of Gods favor, increase in grace, communion with God, and enjoying of God in heaven for ever. We see how David prized being son in Law to a King: There are callings to great outward glory in this world; but God vouchsafeth a greater mercy to those who have this heavenly calling.

Fourthly, Its an high calling, Phil. 3. 14. The Apostle there compareth himself * 1.1438 in the progress of Christianity, to one striving and running in a race; there should be no dulness no wearisomness in this way: now as in those race, they who judged sate in an high place, and by an Herald called out every man to run; so he saith, God from heaven calls out every man to make haste in this way of god∣liness; so that thou art to hear him from heaven, calling thee to press forward, to think nothing is yet done, as long as so much remaineth behinde; and if they were so earnest for a corruptible crown, how much rather should we for an incorruptible?

Lastly, Its a calling dispensod in a very contrary way to humane expectation; which makes that Doctrine of Congrua vocatio to fall to the ground: You see * 1.1439 your calling (saith Paul) not many wise, not many noble are called, but he hath called the foolish ana w••ak things of the world, to confound the wise: Herein God * 1.1440 hath manifested his dreadful power, and glorious wisdom; It hath not been of him that runneth, or willeth, but of him that calleth, that so there might be no glorying or boasting in the arm of flesh: If you consider who they are that God hath called in all ages, they have not been the learned men, the great men, the wise men of the world, but the poor and the contemptible; some, indeed, there have been, therefore he saith, Not many, which implyeth some: Julian

objected against the Christian Religion, That they were Maids and Nurses, and Eunuchs, and such contemptible persons that were Christians; not considering that God doth not call according to outward appearance.

Use of Admonition; Let all those particular terms from which, and to which in this calling, be so many vehement motives and strong goads to obey this call. Doth God call thee to thy losse? Doth he offer thee any wrong, when he in∣vites thee? He cals thee from a dungeon to a Palace, from hell to Heaven, from slavery to liberty, and yet wilt thou refuse? Oh thou art a man of no reason, no consideration, no faith, else thy heart would eccho presently to Gods Call! Oh consider that as God hath this gracious call inviting thee; so he hath dread∣ful terrible cals for those that refuse him! The Scripture tels of Gods calling for a Famine, of his calling for a Sword; God cals for Judgements as well as for Mercies; He that cals thee now graciously, will one day call to the devils to torment, to the flames of hell eternally to scorch thee.

SERMON CII.

Contains some choice Properties or Effects that accompany Effectuall Vocation, whereby men may examine and try themselves whether they be so called or no.

ROM. 8. 10.

Whom he hath predestinated, those he hath called.

I Shall conclude this Text with an instance of some choice properties or effects that do accompany this calling. For seeing to such only belong Predestina∣tion, Justification and Glorification, Our life and eternal happiness lieth in this, to he found in the number of these called ones. Our Saviour told the Disciples, That they should not rejoyce in that they wrought miracles, that the devils were subject to them, but rather that their names were written in the book of life, Luk. 10. 20. Much lesse then may men rejoyce in being rich, honoured and bles∣sed in this world, if they be not also called to grace and glory. The former are good things of this life only, the later of the life to come.

First then, Wouldst thou know whether thou art inwardly called, as well as out∣wardly, * 1.1441 then examine thy self in thy real answer and obedience to it; For to be cal∣led according to Gods purpose, is to have the event accompanying it. God no sooner cals but they hear. What God bids them do they do, what God bids them forsake they forsake. Oh but to how many do the Prophets stretch out their arms in vain! To what deaf men do we call? In what a Babel and confusi∣on hath sinne cast men, they are commanded to live holily, but oh the pro∣phanenesse! God cals them to purity, but oh the uncleanness! Thus in stead of answering, there is the contrary disobedience, God looks for grapes, and behold wilde grapes. Think not then it can be well with thee, that there are

any hopes of thy Justification o•• Glorification, as long as thou stoppest the ear against Gods call: if effectually ••••lled, thou wouldst cry out, Speak Lord, for thy servant heareth; when God gave Abraham a call and command to sacr fice his only Sonne, he riseth early in the morning, and can lay his kinfe to the very throat of his only childe; Even thus when God commands thee to mortifie such a sinne, to crucifie such a lust, spare it not, kill it, else it will kill thee, it will damn thee; now the effectually called person, he gets up betimes, he layeth his knife to the throat of his dearest lusts, and now he hates this Tamar more then ever he loved her: Oh, he crieth out, I must either part with God or sinne, I must either leave Christ or this lust, I cannot keep them both together, and then with much zeal and detestation, he casts away his beloved transgressions, God then careth not for thy formalities, thy complements, thy duties, but is thy obedience ready? God cals thee to love him, to hate sinne; Is this com∣mand obeyed? Obedience is better then Sacrifice: Didst thou obey God in giving over thy swearing, thy drunkenness, thy lusts; This would be more acceptable then ten thousand Sacrifices, or outward duties of Religion. Even the very in∣animate creatures have obeyed when called upon, as when the Prophet cried, O Altar, Altar, hear the word of the Lord, and it rent in pieces; but thou con∣tinuest obstinate.

Secondly, The effectually called, they do carefully observe and watch against all those contrary cals, that would turn them out of the way: For you must know as * 1.1442 God hath his voice calling; so sin and the devil they have their sweet Syrenian Songs; They have their cals also, one cals one way, the other a contrary way. Solo∣mon tels us of wisdom, that is, Godlinesse uttering her voice in the streets, crying aloud, Pro. 1. 7. To the simple and unwise that they get understanding: and then again he tels us of the whorish woman, as diligent to call in the simple man that passeth by, to defile himself. Our Saviour bids us Be wise as Serpents, Mat. 11. 16. Now as he stoppeth his ear that he may not hear the charmers, though char∣ming never so wisely, because it's for his destruction; so much rather ought we to close up the ear against all those sweet allurements of sinne, and temptations thereunto: Ulysses his companions were all turned into beasts, (as they feign∣ed) because they would drink of those inticing cups, and hearken to the Syrenian Songs. And therefore men are degenerated into all lusts and beastlinesse, be∣cause they hearken to sense, to lusts, they attend to their call and cry. As Eve giving ear to the Serpent, and not refusing him at first, was immediately de∣stroyed; now then the truly called ones, they stop the ear against the world, against carnal wisdom, and hearken only what God saith, what the Scripture saith. It is many times the profession of a Christian; Oh if I could but know when God cals to me! If I could but understand his will what he would have me to do, then I would run after him; now there is no such way to finde out God calling of thee, as to bid all carnal reasonings, all fleshly consultations stand aloof off. If a man would see the true representation of his face in a glasse; he must wipe off all the dust and filth, and so if thou wouldst discern Gods cal∣ling of thee from all other false cals, be sure that earthly considerations be not laid in the scale: Thus Paul refused that consulration which flesh and bloud profered him, Gal. 1. 16. and so Christ bid Peter, Depart for he was a Satan to him, Mat, 8. 33. an adversary to him.

Thirdly, He that is effectually called, is carefull to walk in a worthy and beseem∣ing * 1.1443 manner of it. I beseech you, saith Paul, that you walk worthy of your calling, Ephes. 4. 1. Every man in any condition or estate, is to look to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod decet, what is fitting and becoming him. Those actions are beseeming a childe which are not an old man; men of better breeding have a sutable deportment: And thus it is in Christianity, Thy holy and heavenly calling should raise up thy spirits, ennoble thy conversation. As Nehemiah argued from the office and trust that was committed to him, Shall such a man as I flee? Thou shouldst then

consider, Shall such an one as I tumble and wallow in the mire? Shall I that have such an holy and heavenly calling, live like a beast? I here is nothing should so confound and a shame a man for all sinful and ungodly wayes, as that they are not sutable unto, nor worthy of his calling. Michal did in a sinful way despise David in her heart, when she saw him dancing before the Ark, Thou hast made thy self (saith she, 2 Sam. 6.) like one of the vile fellows this day; like one of the base ones of the world. She did this maliciously; but thou mayest truly say to thy soul, when overcome with unruly passions, inordinate affections; Thou hast made thy self like the vilest of men to day. Do then things that are beseeming your calling, that are a grace to it, that may bring an honor and a glory to it in the eyes of the world. Shall the Sunne send forth no more light then the dung-hill? Shall a Rose smell no sweeter then a noisome weed? Dead Flies are not fit to fall in a box of ointment. As Jacob said of his two sons, when they had com∣mitted such outragious wickednesse on the Sichemites, You have made me to stink before the inhabitants of the Land. Thus also mayest thou say to all unmortified affections, uncrucified lusts, You have made me to stink, to be loathsome and abo∣minable before God. Therefore above all things look to this, that your con∣versation be as becometh this heavenly calling, you may not live as you list, walk as you please, make your lusts and your pleasures a rule to walk by; but consider what you are called to.

Fourthly, He that is effectually called, doth alwayes desire to go after Gods calling of him: For as in Philosophy, we are nourished by those things we at first con∣sist * 1.1444 of, Thus it is here. By what means at first we come to be holy, to be godly, viz by Gods calling of us, we did not hearken to other cals. So it is still in our pro∣gress. God still calleth us by his Word to every duty, to avoid every sin, and herein we follow God. Oh it is admirable wisdom in all things to consider what call we have! Those servants are blamed for their rashness, and not commended for their forwardnes, who come or go before they are called, before they have their errand. Ps. 25. 9. The upright he will teach and guide in his way, Ps. 32. 8. And so David, Thou wilt guide me with thy eye: As a father by his eye doth signifie what he would have his sonne to do; so it is here, God doth by his Word either particularly or generally give him a call to every action or condition. And he that was at first wrought upon by Gods calling, doth still look after this Starre to guide him. He that undertaketh any thing, doth any thing without Gods calling, doth as the devil tempted our Saviour, Set himself upon a pinacle, and throw himself headlong. For this is the onely support and encouragement under any assaults, that all is done in obedience to Gods calling us. Thus Moses, Isaiah, David, Jeremiah and Paul, with many others, could never have conflicted with all the difficulties they did, had not this calling of God supported them; so then as at the first our spiritual life came by a divine calling, thus the progresse also is by Gods calling; we do not iutrude our selves, we go not before we have a com∣mand, we hearken to what God will say; and hence it is that the devil doth so industriously imitate the voice of God; Even as the beast Hyena imitates the voice of the Shepherd to destroy the sheep; he pretends revelations from God, he brings forcible interpretations of Scripture; so great a matter is it especially in doubtful things, and where the Scripture hath onely general rules, and not particular determinations, to distinguish the voice of God from the voice of Sa∣tan, or our own desires. How many are apt to take the dictates and desires of their own spirits for the voice of God! As the old Prophet counterfeited a voice and call of God contrary to what the other Prophet had received, and thereby seduced him: It is then a sure and good sign of a called person, in all matters, specially of great concernment, to regard Gods calling, whether it be to do or to suffer: whereas wicked men they never attend to Gods directing of them, Gods guiding of them, never pray about this, or study and meditate about this, but as their lusts and profits carry them, so they run headlong.

Fifthly, He that is effectually called is greatly thankefull even to astonishment * 1.1445 and ravishment, for this high mercy vouchsafed to him. The grace of the Gospel wheresoever it doth powerfully work, doth so soften and melt the heart, that praise and thankfulness is the great duty he studies; Oh how shall I be thank∣ful! and the Lord inlarge my heart to praise him! What am I that God should call me! Oh, Why is my Soul so barren, so streightned! Why doe I not runne all over? Why doth not my heart boil within me? Thus a man partaker of this heavenly calling is affected; See the Apostles aggravation of Gods mercy here∣in, 2 Tim. 1. 9. Who hath called us with an holy calling, not according to our works, but according 〈◊〉〈◊〉 his own purpose and grace. The Apostle melts himself into ravish∣ing thoughts about this, The God that needed me not, yea the God that was so greatly offended, and provoked by me, he out of his free grace cals me from sinne and danger, from all that eternal wrath I was obnoxious unto; and there∣fore Blesse the Lord, O my Soul, and let all within thee blesse his holy name. You may observe the Apostle Pauls disposition, when he hath occasion to speak of Gods converting and calling us out of the former lusts of sinne he lived in, he is so transported that he never satisfieth himself with a thankful remembrance thereof; Wherein men are affected, and what they account extraordinary mer∣cies, there they will alwayes be speaking; Their Meditations are sweet and bur∣ning about it. So that it is a sure sign thou wast never yet effectually called, if thy soul many times break not out with joy and thanksgiving herein. Shall out∣ward mercies, safety, wealth, honours, so work upon thee, as we see they did on Haman, and shall it not much more prevail with thee to be called to be Gods friend, and Gods favourite? How should all the afflictions and discou∣ragements in the world be easily subdued, when this consideration prevaileth with thee!

Sixthly, He that is thus called according to Gods purpose, he is careful not to apo∣statize or to go back again into that course of sin and wickednesse, out of which he was * 1.1446 called. As a man called out of fetters, and a dark dungeon, by all means takes heed that he be not thrown in there again. The Israelites were called only bo∣dily out of Aegypt, not in their affections and heart, when they so desired to make themselves a Captain, and to return thither again; yea when they loath∣ed that admirable Manna, and desired their former Onyons again: Oh it is a sign thou wast never powerfully called! who for a time indeed hast given over thy beastly lusts, wilt commit them no more, but not long after dost return to the practice of them again; This makes it worse with thee then if thou hadst never begun to cleanse thy self. Our Saviour hath a notable Parable to this pur∣pose, of a man out of whom a devil was cast, but he returned again, and brought seven worse with him. Mat. 12. 45. Oh look to this then you who formerly have given some hopes of being called, you heard a voice within you, saying, Doe no more such abominable things. You begun to pray, to weep, to be greatly affected; oh the conflicts that your souls formerly felt, but now all streams are dried up, you are as barren, as prophane as ever! Know to thy terror and trem∣bling, thou hast cause to examine whether the mighty power of God hath not yet called thee. No man that putteth his hand to the plough and looketh back is sit for the kingdom of Heaven: Our Saviour did alwayes attend to this, to lay such principles in those that would be his Disciples, that they might never revolt: Therefore he told them of the worst afore hand, and daily instructed them about the danger of not persevering: He that is truly called doth stand immoveably like a rock, Like Mount Sion that cannot be removed; and indeed there is great reason for it, Can he be better then he is? Doth not God make up all things to him? Are his former lusts and the pleasures he took in them equal to God, and the enjoyment of him? Was there not bitterness and gall even in the sweet∣est honey of any of his sins? But at Gods right hand there are rivers of pleasure for evermore.

Lastly, He that is thus called doth keep up his heat, and comfort himself with that hope of eternal life, and glory to which he is called. Hence Paul saith, He presseth forward for the mark of his high calling. As a man in a race attends not to any * 1.1447 directions, but fixeth his eye upon the crown that he runneth for. Thus Paul did, No earthly or worldly temptations do hinder him; but his heart, his thoughts, his affections are set upon that eternal glory: Therefore we are said to be called to this hope. A man never hath true hopes till he be thus called. Alas, What be∣comes of wicked mens hopes? they place their hopes in outward greatnesse, in outward power, in outward glory; now these perish like the grasse of the field: When Death comes, when Judgement comes, then all his hopes perish: but the righteous hath hope in his death; and it is a lively hope, death and the grave cannot quell it. We say, If it were not for hope the heart would break; but what hope hast thou who livest in thy sins, not forsaking of them? Will the world, will thy lusts, thy carnal friends be any longer a comfort to thee? Oh it is much that every wicked man doth not tear himself, and roar out with horrour, I have no hope! God is offended, Christ did not give himself for such as I am, living in, and loving of my sins. Till I come out of this estate, there is laid up no hope for me. Go then and conclude with thy self, I have no hope as yet but about worldly things: Oh miserable man that I am! There is but a step between me and death, between me and hell, and yet I look not out; but when thou art called, then thy hopes will surely be established.

Use of Exhortation. Are the called of God thus qualified? then what matter * 1.1448 of Lamentation is here, to see so few such among the number of those that are outwardly called? Where is the man of whom we may pronounce all these things, that he readily obeys, that he honours this calling. that he desireth to follow God in all things? Who is the man that doth this? Now the truth is, the tempations of sin and the world, they call so violently, so pleasingly the contrary way, that it is no wonder if so few follow God. But to perswade you to refuse these Dalilahs alwaies tempting of you,

Consider first, What sin and the world cals you to, ••s i•• not to those waies that end in death, in hell? You will see your folly, when you finde it too late, when the arrows of Gods anger have darted through your Liver and Heart, then you will howl and cry out; Oh how have our sins deceived us! Even as Ja••l called in Sisera to her house, Come in my Lord, Come in my Lord, but it was his death. Do then any lusts call to thee and invite thee? say, Whether will these lead me? Whether will they carry me?

2. Consider these pleasures of sin that invite thee, they are but for a moment, they are but a blaze, though they may tickle for a while, yet the smart and tor∣ment will endure for ever. O Atheists, if we believe not these things! And oh fools and mad men, if when we do believe them, we labour not to escape them! As Saul spake about David, Can the son of Jesse (saith he) make you great or ho∣noured. why then do you follow him? Oh remember, Can the devil, can the world make you for ever blessed? Can they put on robes of glory? Doth not God on∣ly these things for them that obey him calling?

SERMON CIII.

Stirring up to serious and fixed Meditations upon this Calling, in respect of the manner and time of it, and the persons called.

1 COR. 1. 26.

For ye see your Calling (Brethren) how that not many wise men after the flesh, not many mighty, not many noble are called, &c.

THe Apostle at the 18. Verse, begins an excellent discourse about the maner and way which God taketh to convert and save men; for whereas the eye of reason doth look for some Wise, Eloquent, and Externally glori∣ous manner; the Apostle sheweth, that God taketh the clean contrary way, by that admirable position, verse 26. to be engraven on all our hearts, and which is of daily use, both in Religious and Civil Affairs, The foolishness of God is wiser then men; and the weakness of God stronger then men; the Apostle calls the foolishness and weakness of God, that which in humane thoughts and re∣spects is so: Now he considers, that the things of God, which have this out∣ward despicable appearance, yet have glorious operations; whereupon the Apostle amplifieth this transcendent method of God, as in the manner of preach∣ing the Gospel, so in the persons that are converted thereby, in the Text read: where First, we have the introduction to observe. Secondly, The matter to be considered. The introduction, For ye see your calling; some read it imperative∣ly, See and take notice of your calling; which way soever you take it, it amounts to this, That Gods calling of men from a state of sin, to grace, is like Ezekiels waters, that rise up higher and higher; we may still take notice of some more excellent and admirable aggravations in it: The looking upon the Creation, and considering of the Creatures, it may justly stir up men to glorifie the Wis∣dom and power of God: But this much more; and that which the Apostle doth especially take notice of in this Text is, the persons whom he hath called, and they are described, first, Negatively, then Positively. Negatively, Not ma∣ny wise, not many mighty, not many noble; where he doth not absolutely deny, no wise, no mighty, no great ones; for examples in Scripture are recorded, of some few such, but not many: This is a serious consideration, to shame and confound all flesh; Who do not look upon these things, as making men happy and glorious? but God overlooketh them all. Now to fix us the more upon this consideration, he illustrates it on the contrary, God hath chosen foolish and weak, and base things in the world: The Apostle in this Argument, makes cal∣ling and choosing all one, because they necessarily agree, as the cause and ef∣fect together, Election and efficacious calling follow one another. Lastly, the Apostle instructs us about the end of Gods dispensation in all these things; and that is twofold; 1. To confound the wise, and to bring to nought the mighty things that are. 2. Which is a consequent of the former, That no flesh should glory in his presence; that none may say, It was his power, wisdom, or any humane

excellency that did thus advance him, but Gods grace onely. Let us first consider the introduction, You see, or, See your calling: And observe,

That Gods calling of us, is worthy of many serious and fixed meditations.

Its like Tapestry folded up, which when opened, makes a glorious shew. If * 1.1449 the Queen of Sheba had her spirit faint within her, with admiration of Solomons wisdom, how much rather may we, in beholding of the wisdom and goodness of God herein? Our Saviour saith, The kingdom of heaven comes not by observation, Luke. 17. 10. that is, the excellent works of grace, which are the Kingdom of Heaven; and the Gospel, which is the instrument of these; they come not as * 1.1450 great Kings and Emperors to a place, with a great deal of pomp and osten∣tation, to say, Here it comes, and there it goeth; but it is after a spiritual and invisible maner; even as the wind, which seemeth to be nothing, we cannot see it with the eye, or feel it with the hand, yet it hath mighty and powerful operations: As it was with Christ himself, he was in a despicable form, a worm and no man, accounted amongst the wicked, when yet he was at the same time a glorious and infinite God; but yet because of that outward appearance, they despised him, Is not this the Carpenters Son; And he was accounted of no reputation: Even so it is with the called ones of God, they are such that the world despiseth, contemneth, the learned ones and great ones of the world, they do none of these things; not considering what rich jewels are in these course Cabinets: So that as our Saviour saith, Blessed is he that is not offended at me; so also, blessed is he that is not offended at the way and manner of Gods calling: But now let us go into this Temple, and behold the wonderful works of God. And

First, The grace of God it self in calling any, though never so few, is with heart and mouth to be always acknowledged: God who had his onely * 1.1451 son to delight in, and millions of Angels to serve him, that he should call thee so poor, so weak, so inconsiderable, this should set thee upon the very pinacle of admiration. How often do you see Paul gathering up this manna, and eve∣ry day, like a true spiritual Dives, he fareth deliciously upon comfortable me∣ditations, sometimes the grace of God, sometimes the riches of his grace, some∣times the unsearchable riches of his grace: Oh how unexcusable are the people of God for their unthankfulness, dulness, and unbelief in this particu∣lar! They are not affected to ravishment with the grace of God calling them, they do not aggravate every meditation, they do not set home every thing that may make their souls run over, to make them say, O Lord, my heart suffers vio∣lence within me, I can hold no longer; thy love, thy grace in calling me, doth even overwhelm me.

Secondly, The time and season when God calls his people, deserves meditation: Not onely mercies themselves, but the times and seasons of them, are wisely or∣dered * 1.1452 by God: Some God calls in the morning, some in the noon, some in the evening of their age: And to every one, this grace of God hath its full mat∣ter of consideration; he that is called betimes, he may consider Gods goodness to him so early, that God thought on him so quickly; he might have gone on and provoked God, carrying guilt and a sadded conscience, even to the ve∣ry grave: He heareth others cry out, O Lord, it troubleth me I loved thee no sooner; Oh how much time have I lost! how shall I recover and redeem those lost hours, and lost days? but as for thee, God instructed thee betimes to take heed of sin: He that is called at the latter end of his days, having the guilt of many sins upon him, he also may be quickned to glorifie God, that he would not despise him for all his rebellions, that he would not remember all his un∣kindenesses, that such a long and old enemy of his should be taken into favor: yea, at that very time when they have been in full pursuit of their lusts, hath God called them, as it was with Paul, yea, and is to every man; When, Lord, I was thinking and working evil against thee, thou wast preparing good for me; when I, Lord, had no delight, but in my lusts, and those things that did grieve

thy spirit, even then thy thoughts of kindeness were to me: Oh think on these things! what, is there nothing but your children, your husbands, your wives, your temporal mercies to be delighted in? Yes, that grace of God calling thee should possess thy whole man.

Thirdly, The persons whom God calleth: They afford many considerati∣ons; As * 1.1453

First, They are the meanest in outward condition: If you read the Evangelists, you shall finde, that the greatest part of persons called, were of no pomp, no noise or fame in the world: Though the material Temple was built of precious stone, and excellent wood, and adorned with gold, whereby it was the magni∣ficentest wonder in the world; yet there is no such beauty in the spiritual Temple of God, in his Church and children: This hath always been objected against the ways of Christ. Julian objected it, the Papists objected it against our Martyrs, that suffered by their cruel violence: Now God hath delighted to take such a way, not onely in heavenly things, but even in the Government of the world, he hath many times shewed such remarkable passages: Joseph a con∣temptible prisoner, hath his irons taken off, and he is admitted to the greatest honor in the Land: Moses, from what contemptible originals, did he arise to be the chief Governor of the people; and thus David also! So that as God to make himself glorious in the outward Government of the world, hath advanced men of no degree; thus he makes heirs to the incorruptible crown of glory, men accounted as dung and off-scouring of the world: Take heed then, that as the Pharisees looked for a glorious Messias, and that was their stumbling block; so thou also look for the great, and rich, and mighty men of the world, to be as they are, to live as they do, and that prove thy spiritual undoing: Oh the wisdom and goodness of God! how unsearchable his ways? those who have scarce cloathes to cover their nakedness, shall have the crown of glory, and the robes of immortality upon them; those who have scarce a cottage to live in, shall be set on thrones of glory; those who are despised and contemned by men, are highly prised by God, and loved by Angels: This honor have all the Saints.

Secondly, Consider also, That the persons called, are many times the worst of men, great and hainous sinners: As they are the meanest for their external con∣dition, * 1.1454 so the worst for their Moralities, that all the world may be convinced, and say, It was not such a mans goodness, his ingenuity, his honest endeavors, his willing desires, but God spake unto him, while wallowing in hit blood, To live. The Pharisees, who gloried in an external strictness, and knew no further then an outward godliness, did upon this consideration, labor to defame Christ and his Doctrine, that he kept company with publicans and sinners; as the Israelites murmured that Moses married a Blackamoor, and as the contempti∣ble and vilest of men followed David; so it was a great stumbling block, that Christ called great sinners to repentance, that he rejected the Pharisees, the seeming glory of the world. Our Saviour in many places he discovers, that prophane and open sinners, did sooner obtain the kingdom of heaven, then those civil, moral men; and if you diligently eye Gods way, you shall finde it still true, That the rich he sendeth empty away, and the hungry he fills with good things; that none are further from being effectually called, then such who say, They are full, rich, and want nothing; their own righteousness, their own goodness, their own self-sufficiency, is that which beareth up their hearts; and being thus whole in their own apprehensions, they seek out for no physitian: Oh its worthy of our serious consideration, to take notice of how many thousands are forsaken and passed over by God, who are perswaded all is well with them. Despairing men are but few to presuming men, they are like the sands upon the sea shore; go from one man to another, and you shall finde them all content∣ed in themselves; there are no groans for Christ, there are no pantings for a

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Saviour; there are no restless and unquiet complaints of the soul, Oh who will ease me, who will cloath my nakedness, who will satisfie my hungry soul! Oh that this truth might burn like fire; you that have the best thoughts of your selves, are, it may be, in the worst condition; you that have no trouble, de∣serve to have the greatest; you that eat, and drink, and live without any in∣ward checks of conscience, have the greatest cause to fear and tremble: Oh think, God doth not use to call such self-flatterers, such self-righteous men as I am: Who is further from the Kingdom of heaven then I am?

Thirdly, God calleth such men that have the least worldly abilities and sufficiency; * 1.1455 which besides their external meanness, makes them more contemptible; that the Apostle meaneth by the following phrase, Not many wise after the flesh; that is, not such who are indued with Political wisdom in humane affairs; those that have wisdom to rule and mannage the affairs of this world, are many times very ignorant fools about heavenly things: The children of this world are wiser in their generation, then the children of light. said Christ, Luke 16. So that as the Apostle saith about preaching of the Gospel, We preach not the wisdom of this world, so neither are those who are called, the wise men of this world: So that as worldly politicians laugh at the plain simplicity of those who truly fear God, and d••••e not sin against him for the greatest advantages in the world; so on the other side, godly men may pity and bewail such wise and conceited men, that can every way promote their own advantages in this life, but yet are wholly ignorant about faith in Christ and repentance: Take the choicest wits, and the profoundest understandings that are, about worldly matters, and propound any thing about Regeneration, the work of Grace, and life of Faith, the very babes in Christ will understand more, and give a better account then they do.

Lastly, This is no mean thing to observe in Gods effectual calling, That he * 1.1456 chooseth the fewest number of mankinde: As God hath not chosen many wise, or many great ones, so not many men, comparatively to those millions of men, that he lets alone in the dungeon of their dark lusts: And truly this matter is full of terror, we have cause to tremble while we think of it, that such a little flock Christ should choose to himself; that the remnant of mankinde that shall be saved, should be no more then the remnant after an harvest or vintage: This our Saviour doth often press as a truth, that hath a sharp edge to enter into every mans conscience; if any thing in the world may startle thee out of thy security, it must be this, That few are chosen, God hath effectually cal∣led but a very little handful of men to eternal glory: You that make multitude an argument for your evil ways, and think its good to say, The most do this, the greatest part go this way: Oh the Scripture tells you, what will become of most men; its not for us presumptuously to pry into the secret ways of God, neither may we impudently expostulate, Why God should leave the greater part of mankinde, in their desperate and undone estate; it is enough for us to acknowledge Gods soveraignty herein, with fear and trembling. So then, hath God called but few? how possible is it for thee to be none of that small num∣ber; but eight persons were preserved in the Ark, when all others were drowned by the overflowing waters: Thus we have cause to behold the manner of Gods effectual calling of his people.

Use therefore of Exhortation, To take notice of the ways of God herein; * 1.1457 it hath been the Rock that many thousands have split themselves at, they have not wisely considered of this: What is the reason so many presume of their salvation, think its but putting out the hand, and they may when they will take this crown of glory? Why do the greatest part of men eat and drink in securi∣ty, blessing themselves, saying, If death comes, if sickness comes, it shall go well with them; all is from this, they consider not that, that God calls but a few, the greater part of men will be damned: This should make thy heart

quake for fear; its the Scripture truth, not our scare-Crow, you do not love to hear this spoken of; but Christ thought it fit to reveal it to the world, that the very foundations thereof may shake. Again, what is the reason so many are offended at the condition of godly men; that the ways of God are such a stumbling block? They do not rightly consider of Gods calling, they look that Christs Kingdom should be of this world, they expect the wisdom of the world, the greatness of the world, the wealth of the world; and God hath deter∣mined a clean contrary way. When John sent to Christ, to know whether he was the Messiah or no, he returneth this Answer, The blinde are made to see, the lame are healed, the poor receive the Gospel, and blessed is he that is not offended at me. Prejudices and carnal cavils against godliness, are the destruction of many thousands. Now it we will wisely consider of Gods calling his people out of sin, we shall attain to these notable Instructions:

First, We shall never judge our selves happy by any external greatness; and the Summum bonum, which humane wisdom pitched upon, will be found some∣times Magnum malum, an hinderance of that which is the greatest good indeed; yet when will the world be perswaded otherwise? How contrary are Gods thoughts to thy thoughts? how opposite are thy apprehensions, to his purposes? He layeth aside the wise things, the great things, the glorious things of the world: Oh you, that have these external advantages, fear they be not spiritu∣al disadvantages! Little cause there is to boast of these, if thou knewest all; These are the bunches in the Camels back, these are the snares to thy feet, the milstones about thy neck: Be then afraid, and think, If I had been poor, and were afflicted, I had been in a more hopeful condition. Disciples must follow Christ, and they can best follow, who have the least burthens: Oh judge no∣thing great outwardly, that may make thee little spiritually; count those things cursed, that may hinder thee from being blessed.

Secondly, Give God the glory of all the grace and spiritual mercies that he * 1.1458 vouchsafeth to thee; For who art thou, and in what to be accounted of, that art called by God? did thy greatness procure it? thy goodness deserve it? doth not God all things, to stop the mouthes of men, that there may be no boast∣ing, That none should glory in his presence? Humility and thankfulness is beseem∣ing a Christian called, nothing doth so become him; For what hath he that he hath not received? who hath made him to differ from others, that hapl•• had not sinned against God, so much as he hath done? And therefore should God be exalted, because this is his very end why he layeth aside all humane glory, that he himself may be magnified.

Thirdly, From hence learn, never to despise things, because outwardly weak * 1.1459 and vile, no rto be too confident, because they are great and potent; for you see its Gods way, To make things that are not, to confound things that are; dead things live, and live things dye; as God put back many of the Israelites, when they went to war, they were too many. God in all his mercies, whether of grace or civil things, delights to make himself onely known, he will not have his glory taken from him, and given to another: This gives hope in low things, and fear in lofty things.

SERMON CIV.

Of true spiritual Wisdom, the Nature and Pro∣perties of it, discovering who are the real wise men in the world.

1 COR. 1. 26.

Not many wise according to the flesh.

THe passage introductory of the matter contained in the Text, hath been dispatched. Let us observe the particulars of the distribution, which the Apostle here intendeth: And

First, There is that which is a Goddess, as it were, in the world, admired by all; Not many wise men. Several Countries have heretofore striven about the appropriating of the famous seven wise men to themselves; some striving to make this man their Countrey man, others to make that: But here you see God passing over such, and choosing the babes and foolish ones of the world: So that you have the persons passed by, described, first, By their absolute qua∣lity, Not many wise, 2. By a restriction or limitation of this wisdom, Not many wise men after the fiesh. Now wisdom after the flesh may have a twofold sense; as flesh hath, 1. That which is earthly, corrupt, and sinful craftiness, which the Scripture in many places speaks against. 2. For Humane civil prudence; as flesh is sometimes used for man, denoting indeed weakness, because not God or Angel, but not sinfulness: And this political civil prudence, is a natural perfection, and a good gift of God; yea, its a duty, to which the people of God are exhorted; but even of such political wise men, God doth not choose many, though some he doth: Thus Solomon had such wisdom to admiration; and Da∣niel * 1.1460 is noted for a wiseman, because Tyre is reproved for her foolish confidence, thinking her self wiser then Daniel, Ezek. 28. 3. and Heman, that made the fa∣mous Psalm of one troubled and afflicted in conscience, distracted with the ter∣ror of the Lord daily, 1 King. 4. 31. yet the Scripture speaks of him as one of the great wise men in his time. We read of Achitophel, a man so politically wise, that his counsel was accounted as the Oracle of God, yet he was rejected by God, and his wisdom proved fatal to him; but of this more in time. For the present consider, how the Apostle doth imply a distinction of necessary use, about wisdom, onely he names one part of the distribution, A wisdom after the flesh, the compleat sense is this, There is an heavenly wisdom, a wisdom after the spirit, highly esteemed by God, which all that are called do partake of: And there is A wisdom after the flesh, in an earthly, carnal, and worldly manner, when * 1.1461 men savor not the things of God, but what makes for their own advantages; insomuch, that the Scripture sometimes describes them by this, That they are wise to do evil, Ier. 4. 22. I purpose to speak something largely to this head; for godliness is reputed of, as folly, madness, and simplicity; and fleshly or crafty practices, or sublime and high reaches, these are judged the onely wisdom in the world. Let a man set upon the powerful way of godliness, let him endeavor to walk upright∣ly,

not conforming himself to the present course of the world, he is presently branded for an unwise man; he immediately looseth all his reputation: As Ter∣tullian said in his days, when a wise considerable man turned Christian, they would say, Miror quod Cajus vir bonus & sapiens fit Christianus, I wonder such a wise and prudent man will turn Christian.

Observation is that which is an implyed Doctrine by the Apostle; * 1.1462

That there is an excellent, heavenly, and spiritual wisdom.

He that speaks of a wisdom after the flesh, necessarily supposeth a wisdom of a more excellent and admirable nature, even that which is after the spirit: Though you call a man able to transact matters of great importance, who is ap∣prehensive of the times and seasons for all things to be done, a great wise man; yet there is a wisdom far transcending all this; and that is, in heavenly matters, to know how to walk in a pleasing way to God, and at last; to partake of ever∣lasting happiness by him: The Theam of wisdom hath been often treated on by the Heathen, but their eyes were upon this glorious subject, like those of the Ba••s or the Owls to the resplendent Sun beams. Aristotle when he speaks more strict∣ly, makes wisdom to be the knowledge of more excellent and heavenly things, with the causes of them; but at other times, he makes wisdom to be the know∣ledge of any Arts or Sciences. But I shall speak of wisdom, as the Scripture useth it: And

First, It is taken for original and substantial wisdom; and thus God is said To be the onely wise God, Rom. 16. 27. Why art thou repining and discontented at the hand of God, though never so heavy on thee? God is the onely wise God; none hath wisdom but he? And thus Christ is often in the Parables called Wisdom; he is the increated wisdom; and as he was the Mediator, the treasures of wisdom were hid in him.

Further, in the Scripture, wisdom is sometimes used, for those abilities men have to discharge their callings and relations; so Aholiab and Bezaleel are said To be filled with wisdom by God for that work of the tabernaele; and Solomon had wisdom given him, to be a skillful Pilote, to govern the ship of the Commonwealth committed to his trust.

Sometimes wisdom is taken for the worldly crafty shifts and abilities men have to contrive mischievous designs, or save themselves from danger.

Sometimes for an opinion or conceit that men have of themselves, as wise, when indeed they are but empty shadows. And

Lastly, For true godlines, in which sense the Scripture often useth it, making the fear of God the beginning of wisdom; & condemning all wicked menfor fools, Deu. 4. 6.

In the next place, let us observe in what this wisdom is discovered: And

First, Its not acquired by study, and experience, and a prompt quick nature much working with these, as humane prudence is; humane wise men are both born and * 1.1463 made so••born, because all the book-knowledge & consulting with those dead coun∣sellors, cannot produce wisdom, if a man have not a dextrous inclination there∣unto, yet an apprehensive nature without those helps, proveth also very in∣sufficient: Now this heavenly wisdom, it was neither bred in our bones, or ac∣quired by our endeavors, but it comes from God onely: If any man want wis∣dom (saith Iames) let him ask it of God, who giveth to all men liberally, James 1••5. and therefore its called Wisdom from above, Iames 3. 17. both originally, because it comes from above; and finally, because it carrieth a man up to God: Hence also its called The spirit of wisdom, Ephes. 1. and Paul prayeth, God would bestow it upon the Ephesians: So then, those that are partakers of this heavenly jewel, they are wrought upon by God; they were foolish, and even like beasts that understand nothing, till God makes them spiritually wise.

Secondly, The rule of this wisdom is the word of God: The Scriptures are able * 1.1464 to make even a Timothy, wise to salvation, 1 Tim. 3. 15. Though Tacitus and Maehiavel, are the politicians Bible, and they follow the instructions delivered

by these Authors; yet the childe of God deriveth all his wisdom from the Scri∣pture: Those Proverbs of Solomon may be called a Treasury of wisdom; What hath a man to do as a man, as a Christian, as in any Office, Relation or Condi∣tion, for which he may not fetch Divine rules from thence? Thus in Deut. 4. 6. a place alledged before; all Nations would wonder, and say, What a wise and great people were the Jews, who had these wise and holy Commandments to walk by? and needs must the word of God be the rule of all wisdom, because its the word of a wise God, he knoweth all things better then we can: Oh then take heed of leaning to thy own understanding, of hearkning to carnal counsel, against the word of God; for what that bids thee do, and what that bids thee foroear, thou wilt finde to be the wisest counsel that may be. Our Saviour saith, What will it profit a man, to win the whole world, and loose his own soul? yet thou despisest this counsel, if thou hadst many souls, thou wouldst damn them, to get a little part of the world; now thou thinkest thy self so wise in this, thou blessest thy self, and applaudest thy own wisdom: Oh remember, Gods word is wisdom, he is a wise man, that thinketh and believeth, and practiseth accordingly.

Thirdly, Wisdom from above, is seen in the discerning and judging of what are the most excellent things: What is true, and what is false, what is good, and * 1.1465 what is evil; what is to be imbraced, and what is to be shunned, Sapiens est cui res sapiunt prout sunt, He is a wise man, to whom things are represented and perceived as they are. That is a distempered palate, which judgeth the most so∣veraign and excellent meat bitter and loathsom: Its a great glory attributed to the spiritual man, The spiritual man judgeth all things, and he himself is judged of no man, 1 Cor, 2. 14. A spiritual man, so far as he is spiritual, is indowed with that admirable knowledge, as that he can judge between good and evil; they have their senses exercised to make this difference: And herein lieth a great part of heavenly wisdom, it quickly discovereth what are the sins that will prove de∣ceitful or dangerous to him: If the very beasts have a natural instinct to difference that which is good to them, from that which is hurtful; how much more doth God give such necessary wisdom to his own children: To every wicked man we may say, Thou fool, who swallowest down thy poyson, who desperately wound∣est and damnest thy own soul, yet takest no notice of it; when wilt thou be wise? when wilt thou seek out for understanding? We say of the bodily health, every man is either a fool, or a Physician; its certain, every ungodly man is a fool, and no Physician about his soul; he knoweth not what is good for him, he doth not wisely consider what is for his advantage, and spiritual welfare: Give me (saith he) that which is pleasant or profitable, though it damn me.

Fourthly, True wisdom lieth in propounding a good and happy end to a mans * 1.1466 self, the enjoyment whereof will make a man indeed happy: The ultimate end of a man, is that wherein his happiness doth consist; now we read, even among wise men, how much this hath been disputed; some placed it in riches, some in honors, some in pleasures; and certainly, there are many men, who propound the same happiness with beasts, even an earthly, sensual pleasure: The Apostle describeth such, Whose belly is their God, who minde earthly things, Phil. 3. 19. and David on the other side, describeth his utmost end, when he saith, Whom have I in heaven but thee, and whom in earth in comparison of thee? And often he makes God his Portion, his Shepherd, his all in all: So then, consider with thy self, its the great part of wisdom, to propound some end to our selves in all our actions, otherwise we act irrationally: Its the first question in good Cate∣chisms, What ought to be the chiefest and highest end of every man in this life: Hence, as Aristotle in his Moral Phylosophy, doth first treat of the end of all humane actions as the chiefest thing, and if that be not first determined, we shoot at rovers: So some Divines say, because Divinity is wholly practical, we must first inform, what is the chief end of all our duties, why we live and move, why we eat and drink, why we have a being in this world, and at what mark we

are to shoot: Is it then the glory of God, the enjoyment of him, and salvation of thy own soul, that thou aimest at? If from morning to evening, and again, from evening to morning, thou art set upon this; then art thou a wise man: But O the folly and simplicity of most men, who have no greater ends, then to be hap∣py and glorious in this world! and although experience teacheth them the vani∣ty of riches, the uncertainty of honors, and the Tragical ends of all earthly great∣ness, yet they are resolved for no other course: Oh that you who read the Bible, profess your selves Christians, acknowledge a day of judgement, believe a resur∣rection of the dead, should yet be bowed down to these earthly things! O boast not any longer, in that thou art wise for to get great things in this world! for that should not be the utmost end; and nothing is happy, but in proportion to its ultimate felicity: Shew thy self a rational man; To what end do I labor and weary my self all day? What is it that my soul would have? what doth it de∣sire? Can any thing but God satisfie it? can I have any rest or quietness in my spirit, till the light of his countenance shine upon me? Canst thou sit down with Jonah, though not with such impatiency, and seeing a worm devouring thy gourd, something or other consuming thy outward hopes, cry out, Vanity of vanities, all is vanity; the Lord onely satisfieth and sufficeth my soul.

Fifthly, True wisdom lieth in the election or choice, and full execution of all those means which conduce to that end: Election is a great part of wisdom con∣cerning means, as well as intention about the end: Now as God, and the see∣ing of him, is the onely end, thus godliness and holiness is the onely way: See you a man studious of godliness, careful not to sin or to offend God; this man is a wise man, because he keepeth in the direct way to his end: The paths of godliness end at last in happiness; and therefore godliness is so often called wisdom, and The fear of the Lord. by which men depart from sin, and dare not offend him: though accounted a foolish precise thing, yet its the beginning of all wisdom; Who then is a wise man, and a prudent? even such an one who chooseth those ways, and is diligent in those actions that make for eternal hap∣piness: Oh if thou couldst leave off those pleasures of sin, if thou couldst pray more frequently, reform more studiously, thou wouldst finde this the sum of all wisdom.

Sixthly, True heavenly wisdom lieth in circumspection, and a diligent caution; and that two ways: First, To let go no opportunity that may advance grace or happiness: Walk circumspectly, not as fools, but as wise, Ephes. 5. 15. and where∣in is that seen? By redeeming the time, because the days are evil: Oh thou art then wise, when thou considerest, My days are short, the opportunities of grace are few, I have been too long already a servant to sin, I will therefore take all occasions to further godliness; What hurt and hindrance is thy spiritual folly and imprudence to thee? He is accounted the wise Merchant, that takes the seasons and opportunities for his traffiquing: And thus it is for heavenly things; there is a season and opportunity, which if thou neglect, which if thou let pass, it may never be recovered again: This is called wise to do good. Secondly, This cir∣cumspection, lieth in the avoiding of all the temptations of sin and Satan, which are very subtil; and unless a Christian be an Argus, all over eyes, he cannot escape destruction by them. The little Horn in Daniel, was said to be full of eyes: Some Interpreters make that the Turkish power and government, which was base and contemptible at first, but by their care and industry, and diligent watch∣fulness, signified by those eyes, did presently biggen into a great Dominion: Thus even a godly man is to be full of eyes; for the deceits of lusts are many, and the methods of Satan are wilely and crafty; therefore its an high degree of wisdom to escape all these, whereas the fool goeth on blindefold. Every sin, every tem∣ptation of Satan, is a pit and snare to entrap him.

Seventhly, Wisdom consists in foresight and providence: To look to present pleasures or present advantages, not considering the future, is a part of a fool: He is blinde, not able to see afar off, saith the Apostle, 2 Pet. 1. Hence the life of a

Christian is compared to Watching. A Watchman on the Tower, is able to dis∣cern the Enemy a far off approaching: Now this foresight consists in two things:

First, To prevent after-repentings, that will be full of horror and perplexity, * 1.1467 but wholly vain: Thus the damned in hell are brought in, calling upon the hills and mountains to cover them, that they may avoid the wrath of the Lamb: In∣sapientis est dicere non putabam: Fools use to say, I did not think this, I never thought the miseries and guilt of sin, the flames of hell, the horror of conscience would have been thus horrible: He then that is wise, looks upon sin and the world, as one in hell would look on them, with amazement and astonishment, endeavoring to fly from it.

Secondly, Foresight lieth in attending to our latter end, that the present time * 1.1468 quickly flieth away: Oh that my people were wise, saith God, that they would re∣member their latter end, Deut. 32. 29. This is heavenly wisdom, to consider, that the present pleasures and advantages will immediately dye: The time is coming, when thou wilt, lie languishing on thy deaths-bed, that all friends and worldly comforts will take their leave of thee: This consideration would be a special preservative against sin; though the thoughts of death, and making up thy ac∣compt, are for the time bitter, yet they will make for thy future good: O then how foolish and bruitish are the greatest part of men! they never consider what will become of them, when dying, when standing at Gods Tribunal: Oh they think not what confusion will be on their faces, to see themselves cast in∣to utter darkness, when others are received, to be commanded to depart, as those that are cursed, into everlasting fire.

Thirdly, Herein lieth provident wisdom, to forecast for eternity, that we may * 1.1469 be happy for ever: Alas! no mans happiness consists in enjoying the great and glorious things of this life; no more then the Malefactor in the prison, that fareth deliciously, may be called an happy man, when he is immediately to be called out to the place of execution: Yet who can ever perswade the world, that there is any other wisdom, then to get the good things of this life? Give me to day (saith the prophane man) take thou to morrow; give me this life, take thou eternity. O beasts, rather then men! yet such worms are we, and no men: The Scripture doth represent eternity so distinctly, whether of happiness or misery; that its a wonder men should no more meditate about it, that they cry not out, O Eternity, eternity, to be with the Lord for ever, or the Devils and damned for ever: Oh this for ever, what an overwhelming word is it.

Use of Instruction: Who is the true wise man? not a man of the greatest * 1.1470 parts, of the greatest reach and craft; but one who is made wise by God, hath the Scripture the rule of his wisdom, and performs all those forementioned acts. This man is more wise then Solomon in some respects; yea, if all the learning and prudence of all the men in the world were put into one mans head, yet with∣out grace, he hath not so much knowledge and wisdom as the weakest babe in Christ: Oh when all accompts are cast up, and there will come to be a final de∣cision of all things, then all the world will see, who is a wise man, and who is a ••ool: Thou mayest lay thy car to hell, and hearken how the damned roar out, Oh their folly, their madness! they did not believe these things, which now bitter experience makes them feel: Now, indeed, the godly ••eem fools, are judged so by the world, but when you see them set on the Thrones of glory, and crowns of immortality put on their heads, then their wisdom will be publish∣ed to all the world.

SERMON CV.

Wise men after the flesh characteriz'd, and (by God for the most part) rejected.

1 COR. 1. 26.

Not many wise men after the flesh, &c.

YOu have heard of a wisdom secretly implied by this distinctive expressi∣on of the Apostle, Wise men after the flesh, viz. That there is an excel∣lent heavenly wisdome, which is a wisdome after the Spirit. And this is indeed the true proper wisdome. Humane wisdome, like the Glow-worm, may cause some lustre in the night; but heavenly wisdom is like the Sunne, glorious at noon-day. Now concerning these earthly and carnally wise men, see the dreadful dispensation of Gods providence, Not many wise men after the flesh hath God called. Those that by their crafty wisdom are able to get the good things of this world, are denied the good things of the world to come. Those that we use to say of, Let them alone, they will save one, do commonly hereafter lose two, viz. their soul and body. The worlds wise-man at the day of Judge∣ment will be Gods fool. Observe then,

That wise men after the flesh, though of great repute in the world, are for the most * 1.1471 part rejected by God in respect of eternal glory.

The Devil at first made use of the Serpent to deceive mankinde, as being more subtil then any beast of the field; but God he takes the foolish things of the world to confound the wise. That as our Saviour in another case said, That which is highly esteemed amongst men, is abominable before God; So it is here, That which the world magnifieth, which it adoreth; is cast away as refuse and drosse by God. Those things which the world reverenceth as Idols of gold, God many times makes fire-brands in hell: So greatly do Gods thoughts and mans differ.

To open this let us consider, What are the Characters and Properties of wise * 1.1472 men after the flesh. And

First, They are such who have a deep judgement and savoury taste about worldly things, the pleasures and profit of sin, but no apprehension or relish at all about hea∣venly things. Sapiens a Sapore, because he findes a taste and experimental sweet∣ness in the object he is conversant about. Now as the heavenly wise man he findes a sweet relish in heavenly things, as you see by Davids many expressions about the word of God, and the enjoyment of God; So the earthly wise man he hath a savoury pleasing taste in these inferiour comforts: As David saith, Thou hast put more gladnesse in my heart, then they have had when their wine and oyl increaseth, Psa. 4. So these have more joy in the increase of their profit and pleasures, then in any Ordinances or religious Worship of God: As David saith, His soul breaketh for the longing it hath alwayes to the Commandments of God: So his soul even breaks for the longing it hath to the accomplishment of all its lusts and desires. If you then would have a true description of the worldly wise man, it is eminently in this, He hath a delight and sweet savour in the enjoying of all

fleshly lusts. He findes no delight in God, no sweetnesse in Ordinances, no joy in the holy Ghost. His affections are set upon earthly things and not heavenly. As the Swine delights not in pleasant gardens and medows, but in dirty and miery places; so neither doth the fleshly wise man take any joy in the acts of Religion, he knoweth not the meaning of the sweetnesse and excellency of any grace, but is carried out in all the delight of his soul upon these earthly objects. His thoughts are there, his affections there, his discourse and words there; and herein you may even admire to see what parts, skill and discerning many men have in the matters of the world, but in matters of Religion meer Ideots and very fools. Oh they will one day see their madnesse! Could I tell the way to grow rich, and not the way to Heaven? Could I tell how to save my self here, and not to save my soul hereafter? Oh then be ashamed all you who have know∣ledge and parts about worldly things, but stark ignorant men in matters of god∣linesse.

Secondly, Wisemen after the flesh as they savour only the things of the flesh, so * 1.1473 they have an irreconcilable enmity to the things of God. The more fleshly wisdome and humane craft a man hath, the more wretched enemy and adversary he is al∣wayes to what is good; they are the great politick wise men that do most abhor and scorn Religion. Thus the Apostle Rom. 8. The wisdom of the flesh is enmity against God; what a brand and black infamy doth this Text cast upon all subtil wise men; Their wisdom (that which they boast of, they glory in, the best they have, which the world admireth them for) this is enmity, not dislike, not distaste or aversnesse, but enmity the highest degree of opposition; and enmity in the abstract, nothing but enmity: There is not a crum or a drop of any love or compliance with the things of God. That as the Serpent, though a wise crea∣ture, yet is full of poison and venom; such are all men of parts, and wit, and quick abilities, if not sanctified; They have wisdom but against God; they have wit but a∣gainst godlines; they have craft but to oppose godlines: So that many men would have had easier condemnation at the day of Judgment, if they had been fools and mad men, rather then such wise men; better thou wert a man driven out of thy wits, raving and talking thou dost not know what, then to be so advisedly and deli∣beratly opposing of the waies of God: O then consider, whether the more wisdom and the more parts thou hast, thou art not the more atheistical, the more crafty adversary to what is holy. Whether that be not the only obstacle, why thou dost not submit to the waies of God; Thy lusts do not hinder thee, thy prophanenesse doth not hinder thee, but thy carnal policy, and thy fleshly wisdom, because godlinesse is a way of self-denial, of danger and opposition in this world; there∣fore thy heart cannot comply with it.

Thirdly, The wise men after the flesh they are subtil to invent distinctions and ex∣cuses * 1.1474 to palliate and cover their sins. God tels the Israelites by the Prophet, That they dug deep, and did hide their counsels low, covering themselves, but not with the covering of Gods Spirit, Isa. 30. 1. This wisdom after the flesh, Adam immediate∣ly upon his fall gave a testimony of, when he put off his sinne from himself to Eve, and Eve again upon the Serpent. It was Sauls wisdom after the flesh that made him disobey Gods Commandment, making fair pretences; And the Pro∣phet Hosca bringeth in the Israelites, who by unjust and unlawful waies did heap up treasure, comforting himself with this, There should no iniquity be found in him, Hos. 12. 8. And those false teachers who brought in the worshipping of An∣gels, They had fleshly wisdom, as the Apostle cals it, Col. 2. 23. All the evasions, distinctions and palliations that men have either to cover their sins, or to extenu∣ate them, or to make them no sins, are the sole issue of fleshly wisdome; There∣fore you are exceedingly deceived, if you think drunkennesse, fornication and such sins of the flesh are only damnable; no there is the wisdome of the flesh; There is a fleshly minde, a corrupt minde, which the Scripture makes damnable as well as these. Those many distinctions in Popery about worshipping of Images,

which are so subtil that a Papist himself saith, A man must have Ingenium valde metaphysicum that can tell how to understand them, are nothing but wisdom af∣ter the flesh. All superstitious worship is a wisdom after the flesh. And as in matters of Religion, so in matters of morality, all subtil pretences, all speci∣ous evasions that men have, when they commit any sinne, or do any unlawful actions, these are poisoned streams from that poisoned fountain of fleshly wis∣dom. Oh then take heed of pleading for thy sins, of distinctions in sinning, of endeavouring to make that lawful which thy conscience tels thee is unlaw∣ful! This seeming carnal wisdome will turn at last to horrour and despair of soul. Thou wilt then see thou didst but mock God, and delude thy own conscience.

Fourthly, Wise men after the flesh they are subtil, crafty and industrious to ac∣complish * 1.1475 all their evil designs, and effect all their wicked purposes that they have con∣trived within themselves. Thus they are said to be wise to do evil; and they are said to study and contrive mischief, and that they cannot sleep till they have wrought it. Their hearts are compared to the Bakers Oven, (Hos. 76, 7.) that is heated, wherein all their mischievous intents are perfected: David often complaineth of such crafty deceitful men, whose tongues were sharper then swords, when their words were smoother then butter. The Apostle cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Men that can deceive; they make it their work and business, and they do it with much easinesse, because corruption doth prompt them, and the devil is at hand ready to assist them: Glory not then in being crafty and po∣litick to bring about the sinful lusts of thy heart. Thou canst over-reach, cou∣sen, deceive others: Oh remember, Christ hath called us to be sheep and not foxes! Remember this thy wisdom will prove folly; for doth not God say, He will destroy the wisdom of the wise, 1 Cor. 3. And doth not the Lord take the wise in their own craft? Do they not dig their own graves? Do they not fall in the pit they make for others?

Fifthly, Wise men after the flesh they are conceited and puffed up with this wisdom, * 1.1476 They are swoln bladders puffed up with the empty winde that is in them. He that thinketh he knoweth any thing, knoweth nothing yet as he ought to know, 1 Cor. 8. 2. Oh it is a great matter to know as we ought to know; now the carnal wise man knoweth nothing as he ought to know; He knoweth not the matter as he ought to know, nor the manner; Not the matter; for Paul desired to know nothing but Jesus Christ and him crucified, 1 Cor. 2. And again, He accounted all things dung and drosse, for the excellency of the knowledge of Jesus Christ, Phil. 3. And the Apostle would not have men glory in their riches, or in their might and power, yet in this, that they know God; now the wisdom of the flesh doth not inable us to know God or Christ, not God as revealed in his Word, therefore such wise men do so often dishonour him and break his Command∣ments, and are refractory under his judgements, not Christ; for none can know him, but such as Paul that account their own righteousnesse dung, that go out of themselves, as poor, naked and miserable: But alas, wise men after the flesh cannot do any of these. And then for the manner, they ought to know all things two waies: First, Humbly, with sense of their great ignorance, as Agar though so wise, saith, He had not the knowledge of a man, Prov. 30. 23. that he was a beast and no man; Now the carnally wise are proud and arrogant, de∣serving that Motto which the Romans gave to their god Terminus that bounded their goods, Nulli ced••, I give place to none. And secondly, we must know truths practically, to do them, to finde the power of them upon our hearts: ••f ye know these things, happy are ye if ye do them; and without this, knowledge and wisdom is but oil to make the flames of hell hotter. The Apostle speaks of knowing Truths as they are in Jesus, Ephes. 4. 1. and that is, when they make us put off the old man, and put on the new; And again, there is the acknowledging of truth after godlinesse, Tit. 1. 1. Now of all men in the world none are so hop••∣lesse

and remote from grace, and in such opposition to Christ, as carnally wise men, because the first foundation that is to be laid in Christianity, is to cast off all our own wisdom, our own knowledge, He must become a fool that he may be wise, so the Apostle, 1 Cor. 3. 18. Now to become a fool by way of conception in the worlds account, and by our sense and feeling is, when we see our sins, the aggravations of them, the eternal misery accompanying them, and that all this is done by our own madnesse and folly: Oh what a fool, what a beast is such an one become in his own thoughts! He could even with Nebuchadnezzar for∣sake the company of men, and hide himself with beasts, because he hath so greatly sinned against God; such a fool must a man become ere he is spiritually wise; and further he is to become a fool, because all the way of believing, of comfort, of duty, of obedience, he must fetch onely from directions out of the Scripture. He is such a fool that he knoweth not how to believe, how to go to Christ, what way to take to be justified: Thus every man is to become a fool: But oh what indignation and scorn is in a wise mans brest to become thus an∣nihilated, as it were! yet our Saviour also doth pregnantly confirm this, when he said, Unlesse a man become as a little childe (Lnk. 9. 47.) he cannot enter into the kingdom of Heaven. You see then, that of all men in the world, those who have great parts, abilities and deep reaches, have the greatest cause to tremble. Thou art too wise to be godly; Thou art too wise to be a babe of Christs; Thou art too wise to deny thy self, and take up thy crosse and follow him. Take heed the devil hath not got thee on a pinacle, and he will not leave till he hath thrown thee down headlong into hell: Oh then take heed of self-conceit, of boasting in thy own parts, of leaning to thy understanding. There is more hope of the prophanest beast and most ungodly wretch that is, then of such an one. Such the Pharisees were, and very few of them ever got any spiritual good by Christ.

Sixthly, The wise man after the flesh he useth to measure all duty by safety, himself * 1.1477 and his own safety and advantages, are of his privy counsel. Thus because Peter perswaded Christ to avoid the crosse, Christ sharply reproved him, telling him, He savoured not the things of God, but of men, Mat. 16. 23. Peter speaks as a wise man, but not as a godly Christian. Paul denied this crafty wisdom, when he would not consult with flesh and bloud: And David when he made the word of God his counsellour: Our Saviour in many directions would break down this wisdom after the flesh, as when he said, What will it profit a man to win the whole world and lose his own soul? And He that will save his life will lose it. Here you see that he dehorts from this wisdome, because it is indeed folly, and it will prove the greatest undoing of a man: So our Saviour at another time tels them, His Disciple must deny himself, must take up his crosse, must look for nothing of comfort or advantage in this life, That the servant cannot expect to be above the Master: Now the very Birds of the Air, and beasts of the field had better provision then he had; What harsh Doctrine then is this to wisdom after the flesh? Will they be perswaded to cut off their right-hand, to pull out their right-eyes? No, they are wiser then so: Oh then take heed of this divel in thee! for so our Saviour called that carnal wisdom in Peter, run from it, as Jo∣seph did from his Mistresse: Say of it, as Jacob of his wicked sons, Oh my soul, enter not in this counsel! Bid carnal wisdom be gone before thou wilt consider what God requireth of thee.

Seventhly, Wise men after the flesh they will choose sinne rather then affliction: * 1.1478 Whereas the Scripture makes the evil of sinne infinitely greater then any out∣ward evil; carnal wisdom asserts the clean contrary. Oh beloved, we should fear nothing but sinne! not to be outwardly miserable and undone, but to sin, we should cry out with Joseph, How can we do such things and sinne against God? We should pray, Lord, Whatsoever thou wilt keep me from, keep me from sin∣ning: But alas, sinne is but a mock, a nothing to a carnal wise man. Tell him of

provoking God, of sinning against his conscience, of eternal damning in hell. He makes but a bold derision of such things. Oh the patience of God that cau∣seth not the thunderbolts of his vengeance to strike such immediately into hell: Oh then take heed of this fleshly wisdom, whereby thou wilt choose to commit a thousand sins, rather then lose the least earthly advantage! This will prove gall and wormwood at the later end. This will roar like a Lion in thy conscience hereafter. We shall one day hear thee cry out with Judas: Oh I have sinned in betraying my soul, in betraying my conscience, in betraying the truth of God, unlesse Faith and Repentance prevent such wounds and blows!

Lastly, The wise man after the flesh so lives and orders all his affairs, as if God * 1.1479 did not rule and govern in the world; as if it were of man to order all his own af∣fairs; as if God kept himself within the circle of the heavens, and let the sons of men do what they pleased; and from this it is that meer carnal wisdom disco∣vers it self remarkably in two things:

1. It trusteth only to outward helps and humane refuges, as for faith in God, and trust in the promises, they regard it not, but as so much breath out of the Ministers mouths. You have the Prophet Isaiah and Jeremiah debating this case with the Israelites, They would not trust in God, They would have the Arm of Assyria, They would go into Egypt, and they thought this was the on∣ly wisdom; in how many places doth God perstringe this? and the Prophet by way of a sharp irrision tels them, Yet God is also wise; They regard no wisdom but of man, yet God is also wise, Isa. 31. 2.

2. Under the judgements of God in the world not to be humbled, not to look on them as the stroaks of God, but to be like senslesse beasts under Gods anger.

Use of Instruction. Learn what censure to passe upon all worldly wisdom. Ne∣ver * 1.1480 call that saving of thy self, which is indeed such infinite loosing of thee: Oh pray that God would give thee the true heavenly wisdom which is from above. We may say, This fleshly wisdom is that which sets hell on fire; Take that away, and there would be no hell; as he said of self love, Oh kill this Serpent that crawls in thy brest! Thou hadst been godly long before this time, but for car∣nal wisdom. Thou hadst been as forward as any other in the way to Heaven, but for this fleshly wisdome. Thou wouldst not have defiled thy conscience, and gone against it, but for fleshly wisdom: Oh how is it, that after so much hearing and reading, thy sins are not cast away! thy conscience is convin∣ced, thy heart many times trembleth; Oh it is this carnal wisdome hin∣ders thee!

SERMON CVI.

Reasons why God passeth by Humane VVisdom, with the Difference between it and true spiri∣tual Wisdom; Also the Commendation of Hu∣mane Learning, and how necessary it is for a Minister.

1 COR. 1. 26.

Not many wise men after the flesh.

THis Text hath discovered two sorts of wise men, The wise man after the Spirit, and The wise man after the flesh; as also, Gods determination about the later, which is full of admiration and terror. He hath not cho∣sen many wise men after the flesh. The characters of carnal wise men, you heard the last day. I shall conclude the first subject here enumerated at this time, and that which remaineth to be considered in the first place is, What are the Rea∣sons why God passeth by this humane wisdom, and makes no account of it, Would it not have made much for the honour of the Gospel? Would it not have been a greater credit and ornament to Religion, to see all the great wise men of the world, to have done like the wise men of the East that came to adore Christ, though lying in a stable? Is not this History famous, that wise men should come so farre, and bring their external oblations, and testimonies of high respect to Christ, in that mean and contemptible way, and that in danger of their lives by Herod? In outward judgement these might have been called, The fools of the East, rather then the wise men. This did wonderfully celebrate the name of Christ; and may not a man say, If God would thus affect all the wise men in the world, would not godlinesse and religion be freed from those blemishes and scandals that have been and still are upon it? They are the simple and more foolish sort of people, that set themselves to the power of reli∣gion: None of the subtil profound and wise men of the world will venture too farre this way. This I confesse is a very plausible pretence, and might have de∣ceived many, did not one example of our Saviour wonderfully confound such objections, where you may see him wonderfully affected with this divine dispen∣sation, his heart is greatly moved with it; I thank thee, O Father, that thou hast hid these things from the wise, and hast revealed them to babes, Mat. 11. 25. The Text saith, he made this confession in a publike and solemn manner by way of thanks∣giving unto God. So then, if this riddle of Gods dispensation be unfolded by Scripture-direction, we shall see matter of great praise and joy, not muttering or repining at Gods providence. And in this way of God there may be reason on Gods part, why he rejects such; and reasons on the carnal wise mans part, why he is refused.

And for the first, One eminent and visible reason, why God lets not the destroying * 1.1481 Sword, as to the Israelite, but the Scepter of Grace passe over this wise man, is to teach us that humane wisdom hath no merit or causality, yea hath no disposition or preparation to the enjoyment of Christ. For when we see God so ordering it, That not many wise, not many prudent and subtil men are advanced to this crown of glory, all the world seeth it, That it is not humane wisdom or prudence, but the meer grace of God that makes the difference. The Apostle doth often in∣form those that were converted, That it was not for any works they had done, but by grace onely: So then, God who aimeth at his glory in all things, that every mouth might be stopped, that no man might say, I had a better under∣standing, I had a quicker insight then others, therefore God chose me, he takes such as are Babes and foolish comparatively, and bestows immortality and glory on them. Had the wise men of the world been called, then Achitophel, Whose counsels, were as the oracles of God had not been refused. The Heathens many of them gave a large testimony of their great wisdom; yet none of the Platoes, the Aristotles, the Tullies of the world did God make use of; but Piscatoria sim∣plicitas, the mean things of the world were the fittest way for God to make his own greatnesse known; and hence it is that by sad experience we see men of the quickest parts, the nimblest wits, the most constant memories, yet to be the furthest off from the Kingdom of heaven. Its Gods way, he alone will have the glory, and to him only it doth appertain, and therefore he takes not those who may plead any internal worth in themselves.

Secondly, God will hereby teach us; that he doth more regard the least degree of a * 1.1482 true humble and saving knowledge of him, then he doth all the humane wisdom in the world. That as the Scripture cals that tongue, Isa. 50. 4. The tongue of the lear∣ned in the Preacher, who is able to speak a word of comfort in due season to a contrite broken heart for sinne; So that man is a wise knowing man, who hath the fear of God in his heart, and thereby departs from all evil; and indeed as in beasts, that is their proper wise instinct they have; whereby they are able to avoid that which is evil and hurtful to them; so in man, that is his proper wis∣dom to avoid that which is his greatest evil. Now the greatest evil of a man, as a man, is sinne. For he being made rational and after the image of God, and for that glorious end of eternal happinesse, that is his proper evil which depriveth him of this, and onely sin doth that: Oh consider then thou art wise, when thou canst refuse all those sins that do so easily beset thee! Thou canst cry out, as they did of the deadly herb in the pot; This is death, yea this is damnation. Observe what is that which makes a man approved of by God, it is not his great wisdom, his great learning, but a practical knowledge of himself and of Christ. Aristotle said concerning the natural knowledge of the heavens in their nature and motions, that a little knowledge that way is greater then much knowledge of the sublunary things, but certainly the practical knowledge of heavenly things is farre more necessary then the speculative knowledge of all Arts and Sci∣ences. Let him that glorieth glory in this, that he knoweth God. Do not then boast thy self either of outward greatnesse or inward excellencies of the minde, for thou art not to be compared to the meanest person in the world, how con∣temptible soever, that doth in a saving manner know God: This is eternal life to know God, Joh. 17. 3. You cannot say, wisdom, honour, riches are eter∣nal life.

Well, as these may be reasons on Gods part, so if you consider the earthly wise * 1.1483 man, There is more hope of a fool then of him; His wisdom is like a Sword in a mad mans hand, his wisdom is the continual offensive weapon that he lifts up against God. For

First, A man of carnal wisdom is depraved and defiled there where the first motions * 1.1484 of conversion should shew themselves, and that is in the understanding. Light is first made by God in the new Creature, as it was in the old creature of the world:

Now, saith our Saviour, If a mans eye be dark, the whole body is darknesse, Mat. 6. 23. Were it not then that thou art so wounded in thy minde, that it is so fleshly and so corrupt, there were greater hopes of thy Salvation. So then, how necessarily must this wise man perish, whose whole wisdom and understanding is only to damn himself! His wisdom is against God, all his arguments, all his reasonings they are against his own soul, against that way of godlinesse, in which onely he can be happy. Aquinas observeth, That faith is more difficult in a learned man then in another that is more ignorant, because the learned man knoweth more objections against the truth, is able to raise such arguments, he doth not wel know to solve again; and this is much more true in a carnal wise man: Oh the many cavils, froward objections, subtil reasonings that he hath to put off the commands of God! This right eye then must be pulled out ere thou wilt walk in Gods way.

2. No marvel if God refuse such, for they are his greatest enemies. They oppose his * 1.1485 glory, the kingdom of Christ, & his people; and howsoever God indeed doth some∣times lead Captivity captive, and triumph over his enemies, by changing their hearts; yet there are others whom he doth oppose, and crusheth into pieces; and thus commonly God doth with wise men of the world, The Lord knoweth that their thoughts are but vain: He catcheth the crafty in their own thoughts: He will de∣stroy the wisdom of the wise, 1 Cor. 3. So then no wonder if God passe by such men, for there are no greater enemies in the world to him then such. The Apo∣stle Jam. 3. giveth three properties of this carnal wisdom, Its earthly sensual, devil∣ish, It hath all the wickednes of men and devils in it. Its earthly, that is, wholly in∣tent to get all earthly advantages, whatsoever is profitable and great in this world, that this wisdom reacheth after. Then its sensual, destitute of the Spirit of God, as Jude argues it, being wholly fixed upon the lusts and pleasures of sin.

Lastly, Its devilish; as godly wisdom is a beam of the divine Light; so this carnal wisdom is part of that devilish wisdom that is in the Devil. The Devil he * 1.1486 is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because of his knowledge. So that you see, the more knowledge, the more understanding a man hath, if not sanctified, the more devilish he is, the nearer he comes to a devil. So that as the devil is called the red Dragon for his subtilty and cruelty against the sheep of Christ, Thus you have many car∣nal wise men, Dragons rather then men; So violent and bitter are they against all the wayes of holinesse.

In the next place let us consider an Objection, for this Doubt may arise, If God reject wise men after the flesh, Doth not this condemn all humane wisdom? How * 1.1487 can any man in any prudent and discreet way manage his affairs, especially in evil and dangerous dayes, if no prudence be allowed? Yea doth not our Savi∣our, though he command all spiritual fortitude and courage, all self-denial and readinesse to take up the crosle, all integrity of aims and ends, yet withall he bids us, Be wise as Serpents, Mat. 10. 16. and commands us to beware of men, Mat. 10. 7. Did not Christ himself when his adversaries came with captious que∣stions, as in that about paying tribute to Caesar, Mat. 22. wisely prevent their en∣snaring of him; and so Paul, though as ready to lay down his life for Christ, as men are their cloaths when they go to rest, yet in those troubles he had about his enemies, he discovered much civil prudence, did by his wise carriage put his adversaries to it, that they were often frustrated, and Paul both kept his inno∣cency, and yet saved himself.

To answer this, It cannot be denied but that discretion and civil prudence is * 1.1488 an excellent gift of God; and to have zeal but not knowledge and wisdom is to have strong legs, or body, as Samson had, but no eyes. The men of Issachar had this great commendation, That they were wise men, and knew the times and seasons, and what was fit to be done. And certainly prudence (though there be a danger of it, lest it should degenerate into craft and carnal policy) yet of it self it is an excellent grace and ornament to Religion; It preserveth godlinesse from that

contempt and scorn it is apt to receive in the world; In a mans sufferings its the great comfort, that its not for my rashnesse, for my unadvisednesse, my busie sinful medling, but for a just and necessary duty I suffer. How then may the wis∣dom of the flesh that is sinful be distinguished from lawful and commendable * 1.1489 prudence?

And the first palpable difference is this, Lawful prudence is alwayes accompa∣nied with integrity and innocency; but carnal policy hath hypocrisie, guile and guilt with it. Let a man be as wise as he can be, only let him commit no sinne, let him not play the hypocrite, let him not violate his conscience. Thus our Saviour giveth that excellent rule, Be wise as Serpents, be innocent as Doves, Mat. 10. 16. If thou hast much of the Serpent in thee, but none of the Dove, thou hast none of this commendable wisdom; Let not the Serpent eat up the Dove: Oh but where is this happy bounding of prudence and integrity! Many men have not only the prudence of the Serpent, but the poison of the Serpent also. Never then think that is any lawful wisdom which runneth thee into a sin. Its as if a man to prevent a disease should eat a great deal of poison. The losing of thy integrity, thy innocency or peace of conscience, is a greater folly then any acts of thy pru∣dence will commend thee for wisdom. So farre therefore as prudence can finde out a way to escape, and yet keep integrity, this man doth hit the mark, and is like those skilful Benjamites that could shoot to hit a very hair.

2. Lawful true prudence hath for its end the glory of God, the promoting of his * 1.1490 truth, the advancing of Christ; but now fleshly wisdom hath no other end, but self∣preservation, self-advancing. We read of Paul, who did so wisely carry himself that he could without any sin or hypocrisie become all things to all men; But what was his great end? it was to gain some: It was not to make his advantages of them, but Christs. And thus in another place he saith, He had caught them by guile, 2 Cor. 12. 16. But how? Not for himself but for Christ. So that all the prudence Paul used in the preaching of the Ministery to preserve his liberty, and to save his own life, was only to further the Gospel, and to propagate the truths of Christ, That the Church of God might receive no detriment, thy ends will abundantly distinguish what kinde of wisdom it is thou hast. If a carnal earthly wisdom, thou matterest not Gods glory, not his truth, not his worship, but thy own safety; whereas godly prudence regards this most, and saith of the truth of God and his glory, as they did to David, Thou art better then ten thousand of us, thou shalt not go into danger; and by this it appeareth, that only a godly man is wise, for he only can propound such divine and publick ends to himself.

3. Carnal wisdom is only the ability and enlarging of the intellective parts of a * 1.1491 man. His judgement, his invention, his memory; but then for the heart, the will and affections, they remain wholly in sin, so that such men have no inclination, no delight in any thing but what is evil. But now godly prudence is accompanied with the sanctification of the heart and affections, they are made obedient and flexible to God, they are set upon no earthly thing beyond the bounds God hath prescribed, and this is a main difference; for according to some Philosophers opinion, and the Scripture seemeth to incline that way, The heart is the seat of all wisdom, Cor sapit, pulmo loquitur, is the old saying. So that if the heart be carnal and polluted, then the wisdom thereof is so; and commonly the corrupt will and affections bribe and defile the understanding; so that we may say in fleshly wisdom the heart and affections they are corrupted, and then they corrupt the understanding, that whereas the understanding should go before them, they go before the understanding, and it is with such a man, as Copernicus saith it is in the great world, the earth moveth, and the Sun stands still, so their earthly affections they move, they work, they do all, and their reason or wisdom stands still, not directing at all; but godly prudence that sanctifieth a mans will and affections, it beginneth in the head, and so descends to the heart, I pray God ye be sanctified in spirit, soul and body; It beginneth first in that which is most

sublime and intellectual in a man. So then fleshly wisdom is like a Glow-worm upon a dunghil, there is some lustre, but on a noisom dunghil; they have parts, abi∣lities, but like a jewel in a Swines snout; whereas this wisdom is said to be first pure, Jam. 3. 17. and then follow the other properties, its first pure.

4. This godly prudence, as its very active in doing, so its as patient and admira∣ble * 1.1492 in suffering Holy prudence walketh by lawful rules to avoid danger; but if God will exercise them, then its as wise to bear them with the flourishing exer∣cise of all graces. Now fleshly wisdom is subtil to escape miseries, but if fallen into them, then toileth and vexeth a man like a wilde bull in a net. He hath no skill, no understanding to lay himself low before God: Now wisdom is as much, if not more seen in suffering then in doing. Therefore Jam 1. speaking of the afflictions Gods people would be plunged into, he addeth, If any man lack wisdom, let him ask it of God, that is, wisdom to bear afflictions, to account it all joy when they are beset with them. Howsoever Christ hath commanded his Disciples prudence, that they may escape all dangers, yet he hath withall told them, That all their wisdom, and all their godlinesse shall not preserve them from per∣secution, but they must go many of them at least through the red Sea of their own bloud into the Land of Canaan; now when all this doth befall them, they take it thankfully, they rejoyce they are accounted worthy to suffer for Christ; they are not weary of Christ and his wayes, though they cost them so dear; but now the carnal wisdom of man, if after all the shifts and subtil plots he hath used, he fall into danger, then he is confounded, then he crieth out, then he roareth and curseth, and is like the Sea foaming out its froth. And thus for the first Obje∣ction, I shall a little touch upon another, and that is, Some may think from hence * 1.1493 may be gathered a very popular Argument against humane learning: for if they are not many wise men after the flesh that God takes, then this humane learning is not at all to be regarded; Those that have the wisdom of the Spirit, they ought to be exalted only.

Briefly to answer this, That although humane learning without the Spirit of * 1.1494 God, and the power of Sanctification be nothing but a tinkling cymbal, and is the greatest enemy Christ hath, and the onely pillar of the devils kingdom, yet in it self its a necessary qualification, especially to those that are in the Ministery, and although God chose fishermen, who at first were rude and illiterate, yet he afterwards endowed them with the knowledge of the tongues, and miraculous abilities of wisdom and utterance; and Paul had all that kinde of learning the Jews used to have, and besides was conversant in humane Authors, as appear∣eth by his quotations out of humane Poets; and Moses he was skilful in the learning of Egypt, which was then the onely famous place of learning. Now that learning of it self is a necessary qualification to the Ministers of the Gospel, appeareth by these Arguments;

First, The knowledge of the original tongues is a great part of humane learning, * 1.1495 yet how necessary that is, all the world seeth, for without that the Scriptures could not be translated into a known tongue and interpreted. The Bible would have been a sealed Book; how could men, and women, and children be able to read the Scriptures, had there not been learned men, who by great pains and stu∣dy obtained the knowledge of originals?

Secondly, Its requisite, because a Minister is to divide the Word aright, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.1496 which cannot be without the help of those arts, Logick and Rhetorick, which are properly subservient to that end; for although it be the Spirit of God that helpeth us to the sense of the Scripture in a spiritual saving way, we are not by our wit able to believe it, to apply it, to conform to it; yet as its a Text consi∣sting of words, and a coherence to make up the sense; so the instrumental way to discover that, is by the help of the arts, and therefore those that are unlearned they are said to wrest the Scripture, 2 Pet. 3. 18. to mangle and torture them to their own destruction.

Thirdly, The adversaries are learned, and every Minister ought to be able to gain-say * 1.1497 them.

Lastly, Experience teacheth us, That when the arts and humane learning revived, * 1.1498 then truths were discerned from falshood: Which made the Pope hate learning, and account it Heretical to understand Greek; yea, one Pope would not suffer a man to name the word Academia, University; but this is by the way.

Use of Instruction: How happy and excellent a thing it is to have godly pru∣dence * 1.1499 and integrity to imbrace each other; not to let thy wisdom degenerate into earthly, carnal wisdom: Oh be afraid, when you are wise for earthly things, and have no understanding for heavenly! Oh! at the day of Judge∣ment this will be thy folly, thy madness: Thou hast been wise to heap up riches, but hast not been rich in faith or godliness; thou hast been wise to get the favor and love of the great ones in the world, but hast not been wise to obtain the favor of the great God: Sapiens non est, qui sibi non sapit: Now thou hast no wisdom for thy immortal soul, thy eternal happiness, for that which is of the greatest consequence: Therefore thou art not truly wise.

SERMON CVII.

Of the Consistency of Earthly Greatness and No∣bility with Godliness; And yet notwithstand∣ing, how rare it is for such Men to be called and saved.

1 COR. 1. 26.

Not many mighty, not many noble are called.

THe first subject enumerated by Paul, whom God is pleased to reject, and to say, They shall not be mine, in the day I make up my jewels, hath been dispatched. We proceed to the other two remaining; and because they agree in one common consideration, I shall handle them together. The first part, of those who for the most part are overlooked by God, Are wise men af∣ter the flesh, such as are eminent and admirable for internal excellencies. In the next place the Apostle instanceth in those that are exalted for external greatness: And that is twofold, either such which is acquired by humane in∣dustry, in the word (Mighty) or such which is natural, that we have by our birth, in the other word (Noble.)

The first sort of persons are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and in the next verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an∣swering the Hebrew Generim; and doth signifie any that are mighty and strong in this world, either by their power, or their wealth, or their honor, that are tall cedars, when others are but shrubs.

Secondly, The other are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word, though sometimes applied to the gracious disposition of the godly; as the Bereans are said to be more noble, because they did search the Scripture (observe that, its true nobility, and true honor, to be diligent in searching the Scripture) yet here its applyed unto that humane excellency and prerogative some have above others by their birth; for although there is none so nobly descended, but he is born a childe of wrath,

and so hath no more priviledge from hell, then the childe of the meanest Beg∣gar, yet in a political and civil consideration, they differ far from others: Now when you see God in the disposing of eternal glory, not much mattering these persons, it should be like a thunder bolt in the very heart of all those who boast themselves in their wealth, power and nobility, for they are the less likely to be made glorious hereafter: So that as God when he chose David to the Tempo∣ral Kingdom of Israel, commanded Samuel to call all Jesses Sons together, and chose clean contrary to Samuels expectation; for when he saw Eliab the first Son, he said, Surely the Lords anointed is before me; but God said, Look not up∣on his countenance, or the height of his stature, for God seeth not as man seeth: So it is here in Divine Election, he chooseth not, he approveth not, as man by worldly respects doth: Observe,

Although men temporally great in this world, are greatly exalted by men, yet * 1.1500 God chooseth not many such to eternal glory.

The Pharisees made it a great argument against Christ and his way, Iohn 7. Do any of the Rulers believe in him, but the people that do not know the Law? Here you see they triumph; What? believe in Christ? see who they are that do it, the multitude, many of the poorer and contemptible sort; Do any of the Rulers, any of the great men, and rich men, do they believe in him? The Aposile James, Cap. 2. 11. speaks excellently to this purpose, reproving their sinful partiality in exalting a rich man for his gold ring, and goodly apparel, but despising those that were truly good, because poor; Hearken (saith he) i. e. Consider what I say, Hath not God chosen the poor of this world, rich in faith? Oh consider, thy wealth, thy greatness doth not make thee happy, unless rich in faith and grace also, unless we may say, O man, O woman, great is thy faith, as well as Great are thy earthly advantages.

To open this; Consider

First, That there are four things especially, which are the great things of the * 1.1501 world; and if the Devil shew the glory of any of them, its an hard thing not to fall down and worship him, if they be had thereby.

The first is, Earthly Power and Dominion: Est natura hominum avida imperii, said Tully, The nature of man being ambitious, is greedy of power; and its Omnibus affectibus flagrantius, more hot and burning then any other lust, un∣less the heart be so sanctified, as to accompt nothing great but God; Though Histories do abound with the Tragical ends of many, who were in their time great and terrible in power; yet few are of that mans minde, that would not vouchsafe to take up a Crown from the earth, if he should finde it, because of the cares accompanying of it, Every Crown of gold, being also a Crown of thorns.

Secondly, Another admired thing in the world is Glory and Honor: For this * 1.1502 many Civil, and many Religious attempts have been undertaken: A poor empty reward, yet the Heathens have busily disputed, whether this very nothing be not the chiefest good.

The third thing admired is, Riches and Wealth: Dives fared diliciously eve∣ry * 1.1503 day: The Psalmist speaks, how the world blesseth such, that heap up to themselves innumerable riches, even like the sands of the sea shore: And al∣though some say, they are called Divitiae a dividendo, because they so divide and distract the heart with tormenting cares; yet they finde nothing but hap∣piness in them.

Lastly, There is Nobility, which is by blood and birth: This temporal excel∣lency * 1.1504 is apt to make men swel, as being stars of the first Magnitude. hereby ready to forget, that they are but dust and ashes, as other men are. Now the Apostle by these two words, doth intend all these, and if there be any other thing, that hath temporal glory in the world.

Secondly, Consider, That this temporal greatness, is not of it self inconsistent

with godliness and salvation. Julian objected against Christians, That the pre∣cepts of Christianity, and of Civil Government, were clean opposite to one another: No such matter; none of those enumerated excellencies are of them∣selves contrary to godliness.

First therefore, We read of godly Governors, godly rich men, godly noble * 1.1505 men, not onely in the Old Testament, for that is very evident, but in the New, as Ioseph of Arimathea, Nicodemus, the two Centurions, Paulus a Proconsul, Theophilus a noble man, to whom Luke dedicated his History, as most judge, and Iohn writes to the elect Lady: so that the Apostle doth not say, None of these, But not many, viz, Comparatively to those of the meaner sort that are called: Indeed, of the twelve Apostles, there was not one of them wise after the flesh, or mighty and noble; for that is a Fabulous tradition concerning Barthol••mew, that he was born of Royal blood, and went in his purple and jewels every day; the Evangelists imply the contrary.

Secondly, It must also be confessed, That the outward good things of this life, * 1.1506 are so far from being contradictory to godliness, that godliness onely hath the pro∣mise of them: How often did God promise Israel, That if they would diligently keep his Commandments, They should conquer their enemies, One should chase a thou∣sand, They should be the head, and not the tail; and Abraham, in that great pro∣mise God made to him, there was not onely promised a numerous posterity, like the sands of the sea shore; but also, that Kings and Princes should come out of his loyns; and thus it holds for other worldly comforts. Godliness hath the promise of this life; and the Apostle makes an unanswerable argument, If he hath given us Christ, how shall he not with him give us all things else: Thus we cannot instance in any temporal good thing, but in one place or other there is a promise made of it to the godly. And if you say,

Why then are not the godly possessed of these things? why have not the godly * 1.1507 all the greatness and glory of the world, seeing they are heirs to it by the pro∣mise?

I Answer, We must not take those promises single, but compare them with * 1.1508 other Texts, that do also tell us of the misery and trouble that the godly shall have: Now these places are not contrary one to another, one promiseth all good, the other doth foretel of much evil; for these things are not to be un∣derstood absolutely, but conditionally: So far as these things are furthering of their main good, and are not hindring of their everlasting welfare, so far they are sure to be made partakers of them; but when they cannot have these and Christ also, when they must either lose these or heaven, then no wonder if God, out of his love, give them not those things which prove hurtful unto them. A father will promise to give his childe meat and drink, but if his childe fall into a disease, that these things will increase his disease, then out of his love he keeps these things from him.

Thirdly, When God doth call any of the wise men, and great men, and no∣ble men of the world, They become eminent instruments of his glory; they are * 1.1509 worth ten thousand of those that are in an inferior way; for they do not one∣ly credit the Gospel, as the Gospel doth them, and as they honor God, so God honors them; they lose nothing of their greatness, by having goodness: but they by their power, by their wealth and interest they have in the world, may greatly advance the ways of God. What Reformations did the godly Kings and Magistrates bring about in the Kingdom of Iudah? How did Con∣stantine by his power and greatness, arise like a Sun, that dispelled the dark night of Idolatry and Paganism? and therefore such are compared to Nursing fathers, and nursing mothers. Temporal power, when sanctified for the use of the Church, is like the Elm that beareth up the vine: Oh then, its an happy time, when great men, are good men; when men of power, are men of godli∣ness. And thus also men of wealth and estates, how many ways may they be

serviceable to God, wherein others cannot be? Rich men are the greatest men in debt, for they owe more duties to God then others; and as such have wherewith to be more instrumental to Gods glory then others, so by their ex∣ample they may bring on others. If the chief and great men in a place, do earnestly seek the Kingdom of Heaven, and promote that, this makes all in∣ferior persons to do the same: They are like the springs, if the springs be poy∣soned, then all the streams will be, but if they be sweet, then the streams will be. When Elisha was to cure the bitter waters, he takes salt, and throweth it, not into the streams, but into the springs, because that was the way to cure the streams: And thus, if the great ones, and chief ones in a Parish, if they love God, and good men, and good things, their example will even compel others to do the like; and certainly, you that have more greatness and wealth then others, be afraid, lest you have not other mens sins to answer for; other men have been incouraged to be prophane, because they have either seen you so, or at least, you have not shewed your self an enemy to such ways. Seeing then God takes this way, few rich men, great men, honored men, comparative∣ly to others; let us consider,

The Reasons why, as they be either on Gods part, or on their part who are * 1.1510 refused: And

First, On Gods part; Therefore God may reject these, to declare his absolute So∣veraiguty and Sufficiency; that he needs no men, that he is God, and able to carry on the great things of his Counsel, without the wisdom of wise men, the strength of great men, the repute of noble men in the world; that is the rea∣son why great men in Authority, need wise men for counsel, and mighty men for execution thereof, because they know not how to do without other mens eyes, and other mens hands; but God, he is the onely great and mighty God, none is his Counsellor, neither doth he need any help: Therefore that God might demonstrate this Sufficiency and Independency of his nature, he chooseth those that all the world seeth he doth not want; for if God had wanted the gifts, and parts, and power of men, he would have chosen other men: Oh then behold the wisdom and power of God in calling of men! he calleth the foolish, the weak, the nothings of this world, that so all may be convinced and see, God needs not the creatures, but the creatures him; and no wonder of this, for the world is not enough sensible of Gods greatnesse, its ready to count every thing great but him, to fear every thing but him; but God by this will teach us, that we are but as clay in the hands of the Potter; as the Apo∣stle presseth it at large in the Discriminating act of God, and therefore will not suffer a man to be so presumptuous, as in those things to say, Why doth God so?

Secondly, God therefore doth not take many great and noble in this world, * 1.1511 that so men may see the falseness of that position and conclusion, which men do so often make to themselves; viz. That God giveth them this wealth, this greatness, this honor above others, because he loveth them more then others: This is the sweet poyson that many drink down, God hath given me this success, this wealth, this prosperity, this outward happiness; and certainly if God would destroy me, he would never have done so much for me: God foresaw such a Self-flattery in the people of Israel, and therefore he doth again and again bid them take heed of so much as thinking in their heart, that they had conquered their enemies, and possessed themselves of Canaan, for their own righteousnesse, as if there were more in them then in others: Nay, thou seest this Text and the like, may be like the Hand-writing on the wall, to make all thy joynts tremble. Thy greatness, thy plenty, thy abundance, is no sign of Gods gracious and spe∣cial love to thee, if while he bestoweth these things on thee, thou mayest be one ordained to eternal destruction; therefore see what the Wise man observeth, No man knoweth love or hatred by these things, Eccles. 9. 1. We cannot conclude

of Gods Electing love, or his Reprobating hatred by these outward mercies David once began to make such conclusions, but he called himself a beast for it, and said, Thereby he condemned the generation of the just.

Thirdly, Therefore God may not choose many of these, because he would not * 1.1512 leave those who are externally miserable and contemptible, in despàir and total de∣spondency of minde: For if God had dealt the contrary, and had not chosen many of the inferior, and the more despicable condition in this world, they had then been in a double misery, miserable here, and miserable hereafter: In∣deed, if you do regard the poor men of this world, that are in extremity, you will finde, God hath chosen few of them neither, none being more pro∣phane, atheistical, and like bruits then they, but they are of the middle rank that God commonly makes his choice of: And hereby God would teach us, that the meanness and lownesse of a mans condition, should not be matter of grief and discontent to him: Oh how hard is it to rebuke these waves and winds of discontent, that are apt to rise up in thee, because God hath not done as much for thee as for others! others they are richer, they have their hearts ease and desire; this is apt to make all on fire within thee: Oh! but what a good temperament may this put thee into, to consider, that the lower in the world, doth not hinder thee from being the higher with God: Hea∣ven will receive more of a mean condition, then of a glorious: God doth not judge as the world judgeth: Oh the great alteration that the day of judge∣ment will make! Lazarus received into eternal glory, and Dives, who fared deliciously, tormented in hell: If then thy poverty, thy meannesse, were a stop to Salvation, then it were to be lamented; If Election and Salvation were to be had, as the Popes Indulgence, for money; then as Albertus saith about Purgatory, Its better with a rich man, then a poor man, for he can give e∣nough to redeem his soul; but its not so, thy cottage may be as near heaven, as a palace.

Fourthly, Another Reason why God passeth by temporal greatness, may be * 1.1513 that in the verse following, To confound the great and mighty things of the world; for so saith the Apostle, He hath chosen the weak things, to confound the mighty: How are wise men and great men confounded, when they see that their temporal glory and greatness cannot do that, which the grace and godli∣ness of meaner men doth! Every great man in the world, he thinks to ruffle it out, scorneth that those who are inferiors, should compare with him; but O the terrible confusion that will cover such mens faces, when at the day of judgement God shall say, Lo, thy wisdom, thy power, thy great revenues, have not brought thee to that glory and happiness, which the prayers and tears of meaner men have done. Our Saviour told the Jews, it would be their confusion, when men should come from far, and sit down in the Kingdom of heaven, and they themselves shut out: Oh what heart can conceive the rage and madness thou wilt be in! when thou shalt see such neighbors whom thou hatedst, mock∣edst for their strictness and forwardness in Religion, sit upon Thrones of glo∣ry, and thou with all thy earthly pomp cast out! As Austin cryeth out, by way of blushing, Surgunt indocti & rapiunt caelum, &c. Illiterate men they rise and take the Kingdom of heaven by violence, when learned men with all their books and learning are shut out: So the meaner sort of men, they rise, and by strictness, forwardness, get the Kingdom of Heaven, when others finde their outward greatness, like a milstone about their neck, pressing them into the bot∣tom of the sea.

Fifthly, The last Reason on Gods part may be, to make all the rich and great * 1.1514 men of the world to walk humbly, with fear and trembling, lest God give them all the good things they shall ever have, in this life onely: Thy heart is apt to swell with pride, when thou considerest thy prosperity, and thy abundance: Oh but it should rather tremble within thee, lest God put thee off with this onely;

Abraham told Dives, when he begged that Lazarus might come and cool his tongue with a drop of water, Remember thou hadst thy good things in this life, and Lazarus evil: So God may say to thee, Thou hadst thy pleasure, thy ease, thy jollity in this life; now thy torments and thy miseries they begin: There is such a change made between Dives and Lazarus, as in Gideons fleece, one time that was wet and the floor dry; then the floor was dry and the fleece wet; thus one while Dives, he is in prosperity, and Lazarus is a begging for crums; and afterwards Lazarus he is in glory, and Dives is begging for a drop of water. Take heed then, lest God do, as Abraham with Ismael, he gave him many gifts, but the inheritance was bestowed onely on Isaac: So God, he gives the wealth, greatness, and such gifts, but the inheritance of hea∣ven, that he bestoweth upon others.

In the next place, I shall briefly instance in the Reasons on their part who art * 1.1515 rejected; And they are evident:

First, All earthly greatness and advantages, they are apt to fill the heart with pride and loftiness: Charge the rich, that they be not high-minded, 1 Tim. 6. 17. Now there is no disposition doth so immediately offend God as this; God resist∣eth the proud, but he giveth grace to the humble: God doth not give grace to proud men; as your high mountains are often barren.

Secondly, All these earthly advantages, when possest, They do take off the heart * 1.1516 from God many ways:

First, Inordinate affections towards them, make us refuse God: Ye cannot serve God and Mammon; the hand full of earth, cannot receive gold, though offered.

Secondly, There is the deceiveableness of their pleasure, they dead the heart to good things; men finde not that sweetness and delight in heavenly things, as otherwise they would.

Thirdly, Solicitude and distracting cares about them, they make the soul full of fears, full of diversions, they are Tares among the good Corn.

Fourthly, The seeming profitableness and necessity of them: They cannot live, or be without them; and thereupon they venture the loss of God to enjoy these.

Use of Admonition, To men of great place, and great wealth: Oh! know * 1.1517 how hard it is for such to be saved; there is a Camels bunch to go through the eye of a needle: Let not these great things become a snare to you; consider, there is better Greatness, and that is, To be strong in the Lord; better Riches, To be rich in faith; better power, To be able to prevail with God in prayer: Canst thou say? The Bible makes me see better things, makes me loose from all things to serve God.

SERMON CVIII.

The Gospel Feast, and who are welcome Guests, and who not.

MAT. 22. 14.

For many are called, but few are chosen.

THis Text though short in words, is vast in sense, and hath this ground for its special observation, that our Saviour used it twice, Chap. 20. 16. And in this place, Pulchra sunt bis dicenda. The first word in the front, For, sheweth its connexion with what was precedent, and is a Parable largely pro∣pounded by our Saviour for this end, to shew the goodnesse of God in offering the word of grace to a people, and the different event of this in the hearers, some rejecting it, and that with great malice; others receiving it, but not in the full power and efficacy of it, which makes our Saviour infer this dreadful conclusi∣on, that may make our ears to tingle, when we hear it, Many are called but few chosen. Think not it was a speech directed onely to the Jews or those that lived in that time. No, its of perpetual truth; and we see it daily experimentally confirmed, that of those who are called few are chosen. My intent is to speak of external calling, as I have spoken of internal; and this Text will give a good occasion. Our Saviour delighted to speak Parables, and that was the custom of wise men in the Eastern parts so to do. For these have a popular way of tea∣ching by the things of sense, representing heavenly matter to the understanding; For by the feast here made, described to be a marriage-feast of a Kings Sonne, where all glory and pomp useth to be shewn, is meant the priviledges and grace of the Gospel that are tendered daily by the preaching of the Word unto you: sometimes that eternal blessednesse and heavenly glory is compared in the Para∣bles to a great feast, made by a chief and mighty man; but here the Gospel∣priviledges vouchsafed in the Word are thus called; which is plain, because one came to this Feast without a wedding garment, and was cast out; which could not be, if this Feast were eternal glory in heaven, for none shall be excluded from thence. So then, you see to what excellent and choice things the prea∣ching of the Gospel is compared. Sometimes it is called The Kingdom of Hea∣ven, sometimes The rich Pearl that a man is to sell all for to obtain, and here to a great Marriage Feast. By which resemblances the Spirit of God would raise up our thoughts and hearts, that we should have an high and great esteem of the Gospel preached. Now though thus great and admirable, yet see the rebellion and disobedience of the persons invited; some matter it not; some make excu∣ses; some maliciously and cruelly handle the messengers: If you ask, Why? what is the matter? What is the wrong done to them? Nothing at all. Its be∣cause he gives this honour to them, to invite them to a Marriage Feast. He doth not come as an oppressour to them, requiring their estates, and goods, and lives, but he tenders them all comforts and refreshments; and for this kindnesse and condescention, they do thus ill requite him; but all do not refuse, for

there is one who cometh and sitteth down at the Feast, is as confident and bold, as any of the other Guests; till the Master of the Feast come, and expostulates with him for the want of a wedding Garment, and then he is so convinced of his guilt, that presently he becomes speechlesse, upon which his Master adjudgeth him to eternal torments, where there are weeping, and wailing, and gnashing of teeth. If you ask, Who is meant by such an one? I answer, All those who do outwardly accept of the faith of Christ, and professe a general obedience to him; but yet in truth, and indeed they do not thorowly and fully walk accord∣ing to Christs rules. As for those who wilfully reject and refuse Christ, not so much as owning any thing of him, they were the Jews and others; but then there are a world of people, who out of custom give an external obedience un∣to Christ, and will be judged Christians, but yet retain nothing of the life and power of Christianity; such are all ignorant and prophane persons, yea and all civil unblameable men in their lives, yet destitute of the Spirit of God, and his grace. Therefore howsoever it be hotly disputed by some, What is meant by this wedding Garment? some saying faith, some good and holy works, yet we may conclude, that by it is meant the whole life of a man ordered in a gracious and sutable manner to the Word of God. It doth not then mean one grace, but the comprehension of all. And as it would be an high contempt and scorn of a great man, and the company invited to a great feast, if a man should not come in decent and fit apparel; So it is an high neglect and dishonour unto God and his people, for thee to take the name of Christ in thy mouth, and to be called by him, to be looked upon as a Christian; and yet to live in any such wayes that Christ doth condemn. Our Saviour having laid down the sinne and punishment of such an one, closeth up all with this Text, Many are called but few are chosen.

Before the words are opened, here is one material Question, Why our Savi∣our * 1.1518 makes this inference, For many are called, and few chosen, seeing in this Parable of those many who came in at the second call, there is one man onely found without a wedding Garment; so that the clean contrary might have been asserted, Many are chosen, and of those who are called few are rejected. But the Answer is two-fold,

First, This may relate to the former part of the Parable, as well as the later; * 1.1519 and then you see all those who were invited by the first call, did refuse, and none did answer.

But in the next place, which is a true Answer, by this One man is represented a multitude of persons of the same way and transgression, it being ordinary in the Scripture by an instance of One, to represent Many of the same kinde; this is necessary for the coherence.

The words themselves absolutely considered contain a vouchsafing of a great mercy, but an exclusion of a greater. The great mercy is in these words, Maxy are called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for otherwise Rom. 11. and in other places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are all one, the Called and the Chosen are all one; but here by those that are called are meant such who are called, and openly refuse, give no consent at all, or else such who do give a general answer, but yet come not up to that fulnesse and exactnesse, which Christ requireth. The exclusion of a greater mercy is, But few are chosen; that is, of those many who have the outward calling, and give a general Obedience to it, there are but few that are elected to eternal life. If then any matter may put you into a serious and ear∣nest trembling about your condition, this hath cause enough to do it. God may give the preaching of the Word, the means of Grace, and people give a formal and expresse con••ent to it, yet few of these be within the number of election. If it had been said, Few or none of those, who reject the Gospel of peace, and means of salvation, are chosen; it had been no wonder but to say thus of those, who have Lord, Lord, Christ, Christ often in their mouths, Oh hard saying!

Who can bear it? The first Doctrine to be raised from the words is,

That there are many outwardly called, who yet never partake of the power and be∣nefit * 1.1520 of this mercy.

There are those who sit down at Christs feast, yet for want of a wedding gar∣ment are excluded.

To consider this point let us observe, What this outward calling is, and the event of it. And because I have already shewen, wherein the Nature of the outward calling of God doth consist, I shall only take so much as is implied in the similitude this Parable doth hold forth; for when we see Christ himself fish∣ing with such a sutable bait as this is, when he that is truth it self doth use such expressions, Who can but believe? Who can but receive?

And first in that the word of God calling men to Faith and Repentance, is * 1.1521 thus described under the notion of a great Feast, it implieth, There is in it a sa∣tisfaction to every soul, that is spiritually hungry and thirsty. Ho every one that thirsteth, saith our Saviour, let him come and drink, Joh. 7. 37. Christ saith, He is the bread that cometh down from heaven, Joh. 6. 35. He was born in Bethlehem. the house of bread.

Now these expressions imply two things:

1. That there ought to be in all men an hungring and thirsting after Christ, and the priviledges he offers. For if you tell a full man of a great feast, he matters it not; because such an one loatheth the very honey-comb; but a thirsty man, as you see by Samson; or an hungry man, as you see by the Lepers, and those that lived in the time of famine in Israel, Oh what would not they do? How did they rejoyce to have one drop, or one crum? Lazarus was glad of a crum; and thus it is here: A man full of his own righteousnesse, of his own goodnesse, He loatheth all this preaching, he preferreth his husks before the fatted calf. But now take a man destitute of all these, and sensible of his leannesse: Oh how doth his soul thirst and hunger after Christ! Thus Paul a called one judg∣eth all things dung and drosse for the knowledge of Christ: All his former privi∣ledges he renounceth, and None but Christ, none but Christ doth replenish him. Oh while men have their own greatnesse, their own goodnesse and righteous∣nesse, they will never come to this feast. David likewise he speaketh of his hunger and thirst after God, yea that his soul breaketh for the longing it hath al∣wayes unto him; such a disposition is supposed, when the grace of the Gospel is compared to a Feast.

And then in the second place, It doth suppose a satisfying and filling of the soul. That whereas the wiseman observeth, That the eye is not satisfied with seeing; and There are four things which never say, There is enough; yet here, he that thirsteth when he drinketh of this water, he never thirsteth more. That is not, as if he did not desire more grace, and more communion with Christ: Yea the more they taste of this object, the more they long to have, but they never thirst so, as to seek out for a better object; They never say of God, as the Church of her Idols, I will go to my former lusts, and my former sins, for then it was better with me, then since I cleaved to Christ. No, with Peter in his transfiguration, they say, It is good to be here; and which Peter did not, they know what they say. So then in making the grace of God offered to be like a sumptuous feast, it im∣plieth, that there is no spiritual defect or want in thee, but it shall be made up. That grace no more then nature will not suffer any vacuum; Some Philosophers speaking how that Materia appetit omnes formas, yet say that the heavenly matter doth not, because there the excellency of the form doth satiate it. This is much more true in the godly heart, wherein God dwels, there it desireth, to make no more change. Now how great a matter it is to have all thy spiritual longings satisfied, the godly only know.

Secondly, As this phrase supposeth satisfaction of spiritual hunger; so it also in∣tends * 1.1522 pleasure and delight. A feast is matter of joy and comfort. Hence a good

conscience is called a continual feast, Prov. 15. 15. And the Prophet Isaiah speak∣ing of the precious promises and excellencies under the Gospel, he cals them A feast of fat things, Isa. 25. 6. At thy right hand, saith the Psalmist, are pleasures for evermore; Christ is said To knock at the door (the outward Call here spoken of) and if any admit him, he will come in and sup with him, Revel. 3. 20. So then you see, to be called to the graces and duties of the Gospel, is matter of great joy and comfort; Insomuch that the kingdom of Heaven is said to be in righte∣ousnes, peace and joy in the holy Ghost, yea its called unspeakable joy and full of glory. Oh then how great is the madnesse and folly of all Recusants to this gracious of∣fer! You are prejudiced against godlinesse, as if it brought nothing but melan∣choly and despair, as if it would be rottennesse to the bones, and like the worm to the tree that consumes the very entrails of it. No, its to be called to a feast, to matter of joy and heavenly pleasure; certainly did the jolly worldling and merry voluptuous man, consider these things, how would he defie and with in∣dignation renounce all his former pleasures? he would call them miserable com∣forters, and say, Though they were honey in the mouth, yet they were gravel in the belly. Go to the world, or to thy lusts, What is the feast they call thee to? What are the pleasures they invite thee to? Are they not like that herb which puts a man into a laughter, but kils him therewith? Seeing then that Vi∣ta non est vivere, sed valere, To live is not meerly to live, but to be healthful and chearful, and comfortable: Oh know this can never be, till thou art parta∣ker of this Feast. What though you see ungodly men jolly and merry, having their hearts ease, and nothing troubles them, this is but a blaze? the crackling of thorns; Its but Jonah's Gourd that gives him some refreshment for a season. This is but sweet poison, the stings and torments will be the greater. The poor∣est godly man, that hath no raiment for covering, no food to expel hunger, may yet sit down at this Feast with Christ every day. And there is no evil eye to grudge; but in the Canticles the Spouse bids them Drink, yea drink abundantly, Cant. 5. 1. And if the godly at any time are dejected, go bowed down, have no∣thing but gall to eat, and vinegar to drink, without any comfort, any joy; Its their own fault, their own imperfection. They drink not of this good wine, they feed not on these fat things by faith; and therefore let the godly consider, that its their duty to walk with joy and chearfulnesse; All the while thou walk∣est in diffidence and dejections, thou goest without a wedding garment, thou art not in a sutable posture to a marriage-feast. Thy praying, thy hearing is without a wedding garment, thy mourning disparageth the feast.

Thirdly, Here is by this phrase implied, The great glory and honour that God would put on all those whom he cals. He makes thee his choice friend, and gives thee this token of friendship; David expressing a friend, said, We ate bread toge∣ther. Haman, how did he boast when the King made a great feast for the Queen, And I am invited also, saith Haman. And certainly we cannot be capa∣ble of greater honour, then to be called to this communion and fellowship with God, yea to this familiarity; hence all the faithful, as Abraham, are called Gods friends; Now were faith alive in mens brests, they would never refuse Gods calling, for is it not from slavery and bondage to an heavenly freedom? Is it not from communion with the devil in his works of darknesse, to society with God and his Angels?

Thus you see how eminently this Parable sets forth the priviledges of the Go∣spel in the tender thereof, you would wonder any in the world should refuse, that all did not come in by an holy violence: yet in the next place, see the sad * 1.1523 event, how ill this love is requited: For

First, There are many persons thus outwardly called, that are prophane Atheists, believe none of these things. All these Parables of our Saviour, and all these ex∣cellent resemblances, they make but notions and phantasies. David complained of this, Psal. 4. when he exhorted men to serve the Lord, and to offer unto him

the sacrifice of thanksgiving; he addeth, Many say, Who will shew us any good? They counted nothing of that David mentioned, to be such a great good that men should run after it. This made the Prophet complain, Who hath believed our report? Oh it is thy atheism, thy unbelief that makes thee not presently answer Gods call. Otherwise thou wouldst cry out with the Church, Draw us and we will run after thee; For want of a divine faith comes all that rebellion and diso∣bedience which is; well therefore is the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendered unbelief and disobedience.

Secondly, There are the sottish and stupid worldlings who have the Serpents curse * 1.1524 on them, to feed only on the dust of the earth. These make no matter of this graci∣ous invitation; so in this Parable, and in another to this purpose, it is said, When they were called, that they had bought their fields and their oxen, Luk. 14. 19. and so they went to see their earthly possessions; and thus tho Pharisees, who were covetous, are said To deride Christ, Luk. 16. 14. As the earth of all ele∣ments is the heaviest, and inclineth to the centre; so these who minde earthly things have their thoughts and affections furthest off from God, and his calling. These earthly affections do at first resist the very entrance of good affections, and if yet they be received, then they quickly choak them: Never is the Gospel more likely to fall like water spilt upon the ground, then when it meets with an earthy worldly heart: Oh he can finde no savour, no sweetnesse in approaches to God! When will the Sabbath and the new moon be over, say they in the Prophet, that we may buy and sell again? Amos 8. 5.

Thirdly, There are an higher degree of wicked men, who do not only neg∣lect and slight this call of God, But they do wickedly and cruelly abuse and persecute * 1.1525 the very messengers that come to invite them. As here in this Parable, when they were called to the feast, They took the Messengers, and some they mocked, and some they killed: Oh barbarous wickednesse! What is the hurt that is done to them? They are invited to a feast, and for this they stone the Messengers. Thus the Prophets in all ages have been entertained: Oh Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent to thee! Mat. 23. 37. Yea Christ the Son and Heir, he was put to death for inviting them to this feast: and was this wickedness only in the former times? Is there not that venom and enmi∣ty in many mens hearts? What hurt do the Ministers of God unto thee? Because they would reclaim thee from thy wickedness, save thee from thy lusts; this makes thee imbittered against them; forgive them this wrong.

Lastly, There are those who do not refuse, but come in upon invitation. They sit * 1.1526 down at the feast, none findes fault with them; The messengers they admit him, the fellow-guests they eat with him, Only the Lord, he spieth him without a wedding garment: Now by such an one is meant all those who have an external profession of Christ, and so enjoy all the outward priviledges in the Church, none may prohibit them; yet for all that are without a wedding garment, and at last to be cast out. And this is properly the person externally called that I intend to treat on: As for the other, they are only called on Gods part, there is no manner of consent on their part.

Use of Instruction. How inexcusable all they will be, who refuse God cal∣ling? * 1.1527 Is it not to a feast, to matter of satisfaction, delight, plenty and honour? Why then dost thou reject this Call? Go at the day of Judgement, and say, O Lord, it is true, I was invited, I was convinced, I saw it was better to obey then not; but my present lusts, my present pleasures, they drew me aside: say unto God, unto Christ, unto Angels, I know you were better company, more glory and happi∣nesse there was with you, yet I forsake you to be tormented with the Devil and his Angels to all eternity.

SERMON CIX.

That most of those that are called, come short of what is absolutely necessary; And who they be.

MAT. 22. 14.

For many are called, but few are chosen.

THe persons called by God, who yet are not chosen, are of two sorts, as you heard:

First, Those, who, though so graciously invited, do yet obstinately and peremptorily refuse, and these are actively onely called on Gods part.

The second sort is of those who do give consent, and yeild to their call, but because they do not rise up fully to all that is required, therefore they are cast away. In this rank is the man, who being invited, made no opposition or ex∣cuse, but went in, and sate down at the feast, was as confident as the other guests, seemeth to be conscious to himself of no fault, but having no wedding garment, the master is so wroth and displeased with him, that he is adjudged to everlasting torments; and from this instance our Saviour gathers this con∣clusion in the Text; so that the meaning is, Of those many that are called, and give a general acceptance of it, yet few are chosen to eternal glory: Those enjoy the feast of the Ordinances here, who are to be tormented for ever here∣after; those are admitted to eat in Gods presence here, who shall be command∣ed to depart from him hereafter, he knoweth them not: Many are admitted into the Temple, that may not enter into the holiest of holies.

That many of those who are called, and in many things obey, do yet come short * 1.1528 in that which is absolutely necessary.

He that comes to the feast, was not guilty of such rebellion, as they that opposed, and inhumanely handled the Messengers; yet because he did not pre∣pare the Wedding-Garment, which is a conversation and life sutable to the outward profession of Christ, therefore he is cast away: This is a necessary truth; for though we have many Christians, yet we have indeed but few: Though all in the Land come and sit down at the feast, yet we may say to many, Friends, how came ye in here? How came you to profess Christ? how came you to say you are Christians? What? such a sinner, such an ungodly person, and yet say, You believe in Christ, you love Christ? What is the re∣proach of the Christian profession this day, but the ungodly, ignorant, and pro∣phane lives of those who are baptized into Christs name? Monsters they are, and not Christians, who in one part bear the image of Christ, and in another the image of the Devil; in one part seem to be men, in another beasts: So that al∣though the Christian Religion may boast in the multitude of her followers, yet it may blush at the lives of them: This was a point our Saviour did much

treat upon, That men did receive the truth, as to some particulars, and some degrees, butnot wholly and throughly. The Parables of the several sorts of ground, of the unwise builder, especially that of the foolish Virgins, who were Virgins, had their lamps, went out to meet the Bridegroom, onely they wanted oyl, and this was not perceived till it was too late; all these tend to this purpose: You see then beloved, that we may have our lamps lighted, we may have the external profession and acknowledgement of Christ, but want oyl in time of need. Certainly, while we are preaching of this subject, we may say almost to every man, Nunc tua res agitur, rouse up thy self and attend, for this matter belongs to thee: Thou receivest Christ and his ways but in parcels, though thou hast Baptism, the title of a Christian, sittest down at the Ordi∣nances; yet where is the Wedding-garment! where is the conversation that doth agree, and belong to so holy a matter?

To open this Doctrine, let us consider,

First, Wherein lieth this outward obedience to Gods call, which yet is in∣effectual; * 1.1529 for can any thing more concern you, then that you should not be Christians in vain? that all thy praying, and frequenting of holy duties, may not be in vain? that God may not take thee from this feast, as Haman was from his, in which he so much boasted, to be put into confusion, and everlasting fear?

Now this external submission, lieth in these things:

First, A consent to be Baptized, and entred into the number of those that own * 1.1530 Christ: They will not abide in the number of Jews, Turks or Pagans, but they are willing to in••oll their names in Christs Catalogue: Thus in the Apostles times, yea, while Christ preached, you read, John 2. of many who believed in him, yet Christ would not commit himself to them, because he knew what was in their hearts. To come to Christ, is not the work of the tongue, or of the head, but mainly and principally of the heart: With the mouth man is said to make confession, but with the heart he is also said to believe, Rom. 10. Now if you observe the general deportment of those who are thus called, can you see any more in them, then a meer bare and general consent to be accounted as a Christian? Do they matter any more? Do they ever think, What? is this all Christ would have me to do? No, but they sit down with this general acknow∣ledgement: Thus Simon Magus, he came to the feast without a Wedding gar∣ment; though the Text saith, He believed, and was baptized, yet he was in the state of gall and bitterness, Acts 8. 17. it is true, he did not feel this bitterness, he thought all was well, but it was so much the more dangerous: Thus it is here, thou believest, thou art baptized, thou prayest, thou professest Christ with the mouth, and yet thy soul may be in gall and wormwood, a great gulf may be between thee and salvation, and thou all this while lie down in peace and security of spirit.

Secondly, Upon this entering themselves into the number of Christs flock, they may be fully, but foolishly perswaded, that now they have done all: That this will * 1.1531 interest them into heavenly glory: Oh what a bewitching is this! and are not most men surprized by this? they think this believing in God and Christ, this external and visible profession, will instate them in all happiness. The Jews of old did desperately miscarry upon this point, The Temple of the Lord, the Tem∣ple of the Lord, Jer. 7. this made them bold and confident; and in the New Testa∣ment, see how industrious James is, to shew the vanity of that faith, Iames 3. which is titularly faith, and not effectual in godliness. They that cryed, Lord, Lord, and had prophesied, and wrought miracles in Christs name, are command∣ed to depart into eternal fire, because they were workers of iniquity. Many times the Apostle bids them not be deceived, Neither fornicators or extortioners, &c. should inherit the Kingdom of heaven, 1 Cor. 6. 9. Be not deceived, saith he: We are very apt to think, that a profession, or bare duties, will carry us to hea∣ven,

without this power of godliness: And if the Apostle speaketh but of the tongue onely, Iames 1. 26. If any man seem to be religious, and bridleth not his tongue, that mans Religion is in vain: How much rather, if he do not morti∣fie his sin, and refrain from all other gross impieties? when will people drown∣ed in sin, recover out of it? Awake thou that sleepest in this stupidity: What is Baptism? what is Christianity? what is Protestantism, but a meer empty sha∣dow and title, if thy life be polluted with impieties: As the Heathens called their Idols gods, when yet they had no Deity in them, being images of wood, Having eyes, and see not; ears, and hear not; feet, and walk not: Thus are such Idol Christians, Idol Believers. There are (saith the Apostle) many called gods in the world, but we know that an Idol is nothing: Thus it is here, there are many called Christians, many called Believers, but we know this is nothing, where the life and power of godliness is wanting: Trust not then to thy good faith, to these glorious titles, they will deceive thee.

Thirdly, If in the primitive times, among those many that gave up their names * 1.1532 to Christ, few were chosen, how much a less number must there be now of chosen ones: This I would have diligently considered, If so be in those primitive times of those many thousands that believed in Christ, few were chosen, how little a remnant or handful may we expect to be among our called persons! For there were three Reasons, why all that were then called should be cho∣sen: For

First, To accept of the Faith and Doctrine of Christ, was then a meer free and spontaneous thing; there was no compulsion by outward power, it was not a Religion they were educated and brought up in, their Parents did not teach them faith in Christ: Now who could not think certainly, they are right indeed, they must needs have the power of grace in them, who did thus rea∣dily and willingly receive a Doctrine that was wholly new to them, their parents did not instruct them in, no earthly power did force them to, but out of meer voluntary choice they imbraced it: Yet in that company there was more chaff then wheat, in that garden there were more weeds then flowers: What then may we judge, when as the contrary Reasons are with us? for the Christian faith we imbrace, is that we have by education, by Custom: Who is there that makes use of his own understanding, of his own will to imbrace the truths of Christ? who is there, that upon searching the Scriptures, and trying all things, doth thus adhere to the truth? Are not men bruitish in believing, as well as in living? Malunt homines credere, quam judicare, They take up that Reli∣gion their parents taught them, and its a meer hap, wholly accidental to them, that its the truth: Thus, like beasts, they follow one another, they go qua itur, non qua eundum est; certainly, this is far from having the spirit of God o∣pening our hearts, and inlightning our mindes: This is not by understanding and judging, and proving all things, to hold fast that which is good; This is not for a man to live by his faith, but by his Fathers, or Grand-fathers faith; in∣deed, to be brought up in the true Doctrine of Christ, is a wonderful mercy, its an excellent seasoning of the vessel betimes; but yet if a man have no more from the Christian Doctrine, then his education, he hath no more to say for the truth, then the Jews and Turks have for their gross false∣hoods.

Secondly, That all were not chosen, who were then called, we may won∣der, because of the great and wonderful miracles that they enjoyed, which might greatly confirm their faith; for who could be but perswaded that Christ was the Messiah, when he saw the dead raised from the grave, the blinde made to see, the deaf to hear, and the glorious things of God, shewing themselves thereby? and to these great miracles, we may adde the zeal and remarkable godliness of those who lived in the former times; Alas! no comparison may be made of the grace and godliness that now is, with what hath been formerly:

Now then, if those that were called in those days, had all those great incite∣ments to the power and life of godliness, and yet were defective; What may we look for, when those are not enjoyed?

Thirdly, This may make us wonder that few onely were chosen, of those ma∣ny * 1.1533 called in former times, because there was little or no outward incourage∣ment unto the way of Christ: There could be little satisfaction given to car∣nal expectations. How often doth our Saviour call upon them for self denyal? foretel of the trouble and hatred they shall meet with in the world? and when men have proffered their obedience to him, he tells them of the little worldly incouragements they must look for. Now it may be a wonder, that men, who had not the deep impression of godliness upon their hearts, should ever ven∣ture upon such profession, where there were no earthly baits. We use to say, That adversity tryeth a friend; yet here it did not hold: Well then, if many men called in those days, did so miscarry, when yet we would think nothing but pure love did set them on work? what little faithfulness may be thought to be in the inward parts of those, who have temporal advantages by Christ; yea, they would be subject to the Magistrates punishment, if they should renounce the faith of Christ: Thus you see, how considerable a matter it is, that even in our Saviours time, and primitive beginnings of the Church, there should be many called, and few chosen: Oh, if ever, then we should have thought the Church would have been constituted of those that were truly godly; if ever, then it would have been altogether fair, and no spots in it, but we see the con∣trary: ••ts therefore sadly to be lamented, that even the greater part of those, who yet give an external submission to Christ, should yet not have their names written in the book of life.

Fourthly, These come upon the invitation, and yet are without the Wedding-garment, * 1.1534 That are diligent in the discharge of the external duties God requireth, but never look to the internal frame and change of the heart: That was the uni∣versal disease among the Jews, for burnt-offerings and sacrifices they were con∣stant and diligent in; they did even weary God with the abundance of them: but God rejected them all comparatively, Burnt offering and sacrifice God would not have, but a broken spirit, and the Law of God written in their hearts. Our Saviour al∣so is very earnest in this point, in acquainting people with this, That the meer outward performance of any Religious duty, without any inward change and work of the spirit, is but a shell, is but the skin; therefore he tells them, The heart is the good or bad treasury, Mat. 1••. 35. the heart is the fountain from whence all streams flow; and John 4. God is a spirit, and he seeketh for such who worship him in spirit and truth: No wonder then, if you see many people sub∣mit to the external duties of praying and hearing, for these are but a bodily la∣bor: Here is no inward working upon their soul, they pray not, they hear not with a powerful change upon the inward man: Speak to them of a broken spi∣rit, a contrite heart, which is of so great repute with God, you speak a meer riddle to them. Observe then, if the greatest sort of persons do any more then the meer external duty; and if so, these have but an outward call, they have none of that spiritual glory within.

Fifthly, Those are outwardly called, and not chosen, who regard some particu∣lars * 1.1535 in Christianity, to do them, but not all; when its the same Christ that com∣mands both, and the same hell and damnation is threatned to the violation of one, as well as another: Its strange to see, how many things those that are called, dare not but do; yet there are again, as plain and as necessary duties, that they wilfully omit: Now the Apostle James in a pregnant manner doth confute this. He that breaketh one of the Commandments, is guilty of all; and he proveth it, because there is the same authority offended, He that said, Thou shalt not kill, also said, Thou shalt not commit adultry, James 2. 11. Now then consider, Why doest thou retain any parcels of Christianity, and not all:

Thou believest a God, thou believest Jesus Christ was God: Why? because the word of God saith so: Doth not the same word say, Swear not at all? doth not then the same word say, Be not drunk with wine? doth not the same word say, Whoremongers and Adulterers God will judge? This man that was called in the parable, by the same reason that he purposed to go to the feast, he should also have provided a sutable garment; he could not but think what a neglect and contempt it would be accounted to do otherwise: Oh then, that all who hear this truth, would deeply consider of it, by what reason I obey the call of God in any thing, I should do it in all things; by what ground I will go to pray and hear, I should also leave such lusts, and forbear such sins, either all or none, for all duties have the same Divine stamp upon them.

Sixthly, Those that are called, but not chosen, they are forward for the privi∣ledges * 1.1536 of th••calling, but not the duties of the calling: The Jews had many priviledges by their outward calling, they were thereby the people of God, Gods presence and power was among them. The Apostle Rom. 9. 4. reckons up many preroga∣tives every Jew had by being a member of that Church; and thus under the New Testament, every one externally called, though not inwardly sanctified, partaketh of many advantages; The promise is made to him and his seed, he is within the outward administration of the Covenant, he is accounted of the Church, and the body of Christ: Now these things people make a great mat∣ter of; Oh, to be reputed as a publican and an heathen, is an high reproach; should not they be thought Christians, their children to be baptized, they would judge it unsufferable wrong, not considering, that though they be thus forward for priviledges, they are negligent about duties: Thou wouldst have thy childe baptized, thou considerest not, how God would have thee to walk, and what thy duty is about the education of children: Thy wickedness, and thy ungodly ways do provoke God, more then all those priviledges will ad∣vantage thee.

Seventhly, Those that are called, but not chosen, they would indeed receive * 1.1537 Christ as a Saviour, and hope for pardon by him, but do not resign themselves up to him as a Lord, whose commands they will obey: Its true, none can really and truly believe in Christ for pardon, who do not also at the same time receive power from him, in some measure, for sanctification and justification; but yet many men have not faith, but a conceit or presumption of Christs satisfaction, without Scripture direction: Now he that is so, contents himself with this, that he trusts in Christ, and hopes in him for salvation, when they have not the spirit of Christ: No, the spirit of God convinceth of sin, as well as righteousness, and Christ he dyed not onely for comfort for his people, but for grace and holiness: Oh then, do no longer deceive thy self! thou takest Christ, thou hopest in him, all thy trust is in him; Oh but what feel you of the sanctify∣ing and mortifying power of the Lord Christ in thy soul and life.

Lastly, The persons called, but not chosen, do all the easie things in Christiani∣ty, * 1.1538 but not the difficult and exact things: The way to heaven is a straight way, there must be striving, as in an agony, to enter therein. Prayer is to be fervent, to have grones unutterable; the subduing of sin is mortifying and crucifying, which argue the pain and reluctancy of the flesh therein: But alas, the greater sort of Christians look not to, nor minde those things; they go in a formal road, they perform the outward duties sometimes, but as for this spiritual combating, striving and wrestling, they are not acquainted with it: How merry, how jolly, how unexercised are they with any temptations: Certainly, if the way of Heaven be a straight way, thou art not in it; if the Kingdom of Heaven be had onely by violent persons, thou art never likely to obtain it.

Use of Exhortation, to tremble under this truth: Though the Physitians call * 1.1539 a disease Tremor cordis, yet the Scripture calls a grace, The trembling of the heart: What if thou art in the number of one outwardly called meerly; nay, are

there not many too clear proofs of it? is there any more then a general con∣sent or submission? do you not leave out the main and necessary things, though other things you do? Is not thy life a large, loose life, and the duties of Reli∣gion a meer formality: Oh this is too true of too many; help Lord, and give men understanding to perceive these things: Think not that damnation is one∣ly for Jews, and Turks, and Pagans; Oh you see how near it may come your own houses, and then thy confusion will be greater: This man to be pulled a∣way from a feast, and to be severely punished, had the greater confusion and reproach. Oh glory not in names, in Titles, in outward priviledges! for if your lives be full of ungodliness, you are not those Apostolical, but Apostati∣cal Christians; even as we see God, by the Prophet, makes an excellent mutati∣on of the name Israel, that was given to all the Nation, and is as much as a Prince, or one that prevails with God: Now God calls it Iesreel, a place fa∣mous, for the terrible slaughters that were made there; and signifieth as much as the dispersion or scattering of God; as if he had said, Ye are no more Israelites, but Jesreelites: Thus will God handle all those, that though they have the name of Christians, and glory in an outward calling; yet wanting the power of it, shall be adjudged into eternal condemnation.

SERMON CX.

A Plea for strictness in Religion.

MAT. 22. 14.

For many are called, but few are chosen.

VVE have described the characters and properties of those who are called and not chosen: And that which is most remarkable in them is, They are careful to do many things, but not the main necessa∣ry things. This Guest mentioned before, he was careful to come and sit down at the feast, but not as careful to prepare a Wedding-garment; whereas com∣mon reason and discretion would have taught him, if I go to this wedding, this Marriage-Feast, which is also of so Royal a person, I must prepare sutable garments, I shall dishonor them, and disgrace my self, if I do other∣wise?

Now the plain meaning of this Parable is thus much, I am called to be a * 1.1540 Christian, I am invited to the precious feast and dainties of the Gospel; now if I go to them, and accept of them, my conscience tells me, I must live the life of a Christian, I must not dishonor that Christ, whose servant and Disciple I profess my self to be: But because men are so apt to divide these two, which God hath so necessarily conjoyned together; and there is nothing more ordi∣nary then to have the faith of a Christian, and the life of a Christian, as con∣trary as light and darkness whereby they are like those night Bats, look upon their wings, and you would judge them Birds, but look upon their body, you would judge them Vermin: So it is, look upon their faith, their profession, you would then judge them Christians; look upon their lives and ways, you

would then say, they were Atheists or Heathens.

Because of this diverse mixture in mens lives, their plowing with an Ox and Ass, their sowing with contrary seeds, I shall amplifie and urge this parti∣cular;

That by the same reason any man doth receive any thing of Christ, he is bound to * 1.1541 receive all.

Upon what ground thou wilt pray, hear his word preached, thou art bound to cast away all thy ungodliness, to set upon the strict and powerful means of holiness: And O that God would by this truth convince you, how contradicto∣ry every ill-lived Christian is to his own principles; that he is a self convinced man, that he is the greatest hypocrite in the world, that God requireth all or none; that we are to love God with all our heart, all our soul, and all our strength; that there is no taking half of God, or half of Christ: To be almost a Christi∣an, is to be almost saved, and that is to be wholly damned.

Before we come to lay down the grounds of this, consider these parti∣culars: * 1.1542

First, That the imbracing of the Christian faith, and the Laws of Christ, are to be an act of the freest choice, and voluntary acceptation that can be: Though custom and education may help and prepare, and much incline, yet till a man come to Christ by his own faith, and by his own willing inclination, its not acceptable: Religio non potest cogi: Caesar non potest dare fidem, was the saying of the Ancients; even as it is said of Moses, He chose the afflictions of Christ, rather then the trea∣sures of Egypt, Heb. 11. Thus a Christian, he chooseth rather the way of Christ, though requiring much self-denial, though exposed to all hatred, rather then any other advantagious way in the world: Now then grant this, That to obey Christs call, is an act of meer voluntary choice, then there is no intelligent man, can imbrace any one command of Christ, who doth not likewise submit to all. Would you then know, how Christianity comes to be thus divided and mingled, an un∣godly life, to a godly faith, like a live man, to a dead carkass; one main rea∣son is, because we have this Religion by education, by custom, by the Laws of the Land, if it had been any other, Popery or Judaism, it had been all one: It is to the unknown God that most build an Altar, and by this means men are not careful to bring up their lives to this Christianity, but bring down that to them; whereas every man that taketh this holy and glorious profession upon him, should wisely weigh, what is this I have taken upon me? what doth it re∣quire of me? In all other worldly or external callings we conclude, and much more this should be done in this heavenly calling. Our Saviour gives an excel∣lent caution herein, making the profession of Christianity, to be like war and building, Luke 14. 31. which are the two most expensive attempts that can be: Do you not deride that builder, who goeth about to rear a glorious building, and hath nothing to do it withall? Do you not say, Where is your money? what will you do it with? will you not proclaim your folly to all the world? So it is here, What? wilt thou be a Christian? wilt thou believe in Christ? Why where is thy holiness, thy purity, thy chastity, thy heavenliness? I tell thee, to profess Christ, and yet be a drunkard, a whoremonger, is as great a mocking and scorning of Christ, as they did who crucified him, that in scorn put on him a crown of thorns, and saluted him as a King: Oh then, that this truth might sound as terribly in your ears, as the Archangels trumpet will at the day of Judgement! Its no dallying matter, its no matter of words and comple∣ment to come at Gods call: No, let every one that calls on the name of Christ depart from iniquity.

Secondly, Consider this: we grant, That even the godliest men that are, though they * 1.1543 do for the substance and main, as the substantial acts of them, do all that God commands, yet they fail in many things, and the degrees of their grace are imperfect: So that al∣though there be the same reason why they should fulfil all the degrees of grace,

yet they cannot in this life; and the reason is, because God giveth no man such measure of grace in this life, as to make him perfect without sin; there are the stubs and reliques of original corruption in the most holy, which are an heavy conflict and combate in them: Therefore let not the godly wring this truth till blood come from it, which is intended onely for milk: Say not, There is the same reason why I should do every thing perfectly, as that I should do any thing at all; for although there be the same ground, yet God gives not the same pro∣portion of strength for one, as he doth for another; our perfection is, to ac∣knowledge our imperfections: The reliques of sin are still acting in us, that the grace of the Gospel may be made the more glorious.

Thirdly, In the matters of Christ, some are Doctrinal, some are practical; and there is the same reason for the receiving of the one, as well as of the other: For the mat∣ters * 1.1544 of faith, some say, He that doth discredit or misbelieve one main Article of faith, he doth misbelieve about all, because there is Eadem ratio formalis fidei, in one as well as another; and therefore the Church never held a Macedonian who denyed the Holy Ghost to be God, though he were put to death by the Arrians for maintaining Jesus Christ to be God, to be a Martyr; for though he dyed for one fundamental Article, yet because he denyed another, he did believe nothing at all aright; onely now in matters of faith, you must distinguish between Fundamentals and Superstructions: For Fundamentals, whosoever re∣ceiveth one, must receive all the rest, else the whole building will fall to the ground; and for Superstructions, its true, all should be of one accord and minde, speak the same thing, and judge the same thing, but because these are not so clearly laid down in Scripture, nor are conclusions that are very remote so easi∣ly discerned as principles, therefore some believe that which another doth not, but because the Wedding-garment consists not in these things, the master of the feast will not cast out for this difference: Then there are practicals, such things as Christ hath commanded us to do, and they are either moral duties, or posi∣tive duties: Moral duties are those which are contained in the Moral Law of God, for Christ did not come to destroy these, but confirm them; and for these none can plead ignorance: The inward light of conscience, especially furthered by the light of the word, doth evidently demonstrate all this wickedness; yea, as is to be shewed, there is more reason for thy godly life, then thy true faith; for the former is more easily discerned then the latter: And as for the positive du∣ties, which concern us as a Church, in the government of it, and the good or∣ders he hath prescribed thereby; though all people that receive the former, should come up to the latter, yet time and daily instruction must make way for that. Two things Christ requireth of you: First, duties of you as men; then duties as a Church, as a Society meeting by order in all visible worship: Now these latter duties are not so much known, because indeed men have not attain∣ed to the practice of the former: The sum of this head is, That in the things of Christ, whether Doctrinal or Practical, some things are obscure, and some things are evident and plain: Now the meaning of the assertion is, That by what ground we receive or do any thing Christ hath required, by the same reason we are to do all the rest that are of evident and plain knowledge. And I shall especially follow this in practicals, viz. That what reason thou hast to profess a faith in Christ, to come to Church, to pray to him; there is the same to lay aside all thy ungodliness and prophaneness; insomuch, that it is a wonder, that any man should think he is no good Christian, if he do not come to Church and pray, and doth not also say, I am no good Christian as long as I lye, swear, curse, live in riotings and drunkenness: Oh! how hath sin and Satan bewitched you, and blinded your eyes, that you should not see these plain things? this matter should so easily convince your conscience, that it needs not much in∣forcing; but yet men are more senseless then the earth, in Divine and Heaven∣ly

things. Bring we then the grounds forth, that, if possible, this day thy soul and thy sins may be divorced from one another: And * 1.1545

First, That of the Apostle James is very urgent, James 2. 11. viz. The Autho∣rity and Divine command of the Law-giver: The Apostle speaketh to him that doth all the Commandments, yet breaks one, that he is guilty of all; as a man that breaks the round of a chain, he doth in effect break the whole chain; And why? because the same Authority is despised in one, as well as in all: He that said, Believe Christ to be God, said also, No unrighteous or wicked person shall en∣ter into the Kingdom of heaven: If so be then, that though Christ commanded thee to believe, and to be baptized, he had given thee an indulgence to any lust or sin, that thou mightst commit any iniquity without control, there had been no word of God against it, then thou mightest have answered all well; but now thou must needs be speechless: Oh then that men would attend to these things! We are not now preaching any sublime mysteries of Religion, we have not a vail upon our matter; even the weakest and ignorant may hear and understand this: The same God that bids me pray, and hear his word, bids me give over my lusts, my drunkenness, my swearing; now why should I make conscience of one, and not of the other? why should I do one because God commands it, and not the other?

Secondly, There is the same necessity of one as well as the other: A man can be no more saved, unless he part with all these ungodly ways, then if he should * 1.1546 renounce the Christian faith: It is needless to reckon up all those places, which make repentance and a godly life absolutely necessary to eternal happiness; If then you should see a man deny his Christian faith, Renounce Christ and his truth, you would then presently conclude, There is no hope for this man: So it is here, If you see a man professing the faith of Christ, yet doing the works of the Devil, renouncing all the holy works Christ hath commanded, there is no hope of such a man while abiding so; and therefore the Scripture calls this A denying of God, and A denying of Christ, Tit. 1. 16. when men in words do ac∣knowledge him, but in their practice live contrary to him: Oh I how near doth this truth come many of you? Do not your deeds deny God? do not your lusts, your oathes, unlawful pleasures deny him? and yet the leaving of these is as indispensably necessary to salvation, as the outward professing of the ways of Christ; going to the feast with a Wedding-garment, was as necessary as go∣ing to the feast at all; and there was no more hope of him that went without it, then those who did utterly refuse to come unto him.

Thirdly, There is not the same reason onely, that thou shouldst do all the duties God requireth, as well as externally profess him, and call on his name; but also, that thou shouldst do them with all accurateness, strictness, and all diligence: There is no man that thinks himself bound to be a Christian, but he is by the same ar∣gument to think; he is bound to be an accurate, diligent and strict one; and he that is not a strict, precise one, is indeed none, as to have any benefit by his Re∣ligion: This I would have you consider, for men think it indeed their duty to be Christians at large, Protestants in a general loose way, they are contented with this; but if you press them to a more exact circumspect walking, not to be conformed to the World, then this is the strictness they cannot abide; What needs all this? cannot we be saved without all this nicety? as they call it. Now consider

First, No, ye cannot be saved without this strictness: The way to hell is a broad * 1.1547 way, the way to heaven is a strait way, the gate is a narrow gate, Mat. 7. 14. and men must strive to enter in, ye are to walk circumspectly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 5. 15. What singular thing do ye? saith our Saviour, do not even the publicans and the heathens do the like? Matth. 5. So that you see, there is a good singularity, and we must be singular from the way of the world: Oh then consider, that the same

Bible which commands thee to be a Christian, commands thee to be a strict and accurate one: That general, loose and formal way, is too easie to be the way to heaven: In vain have David, Job and Paul watched over themselves, if thy way will lead to heaven.

Secondly, Its a principle ingrafted in every man, that the best is still to be given * 1.1548 to God: In the Old Testament, the first-fruits, and the fat of the Sacrifices were to be offered: The command is, To love God with all our heart, all our might, and all our strength; that as God is He, quo nihil melius cogitari potest, then whom no∣thing can be thought better; so if we have any better affections, any better strength, any better power then other, we should spend it wholly in service of God: Thus they cryed, Hoc age, in offering their Sacrifices; how then cometh it about, that thou shouldst have this foolish perswasion, to think thou servest God, and thou pleasest him, when the world and the Devil have far more of thee then they have? This made Joshua say to the people of Israel, when they proffered to serve God, Ye cannot serve God, for he is a jealous God, Joshua 24. 19. ye cannot serve him, unless you become other men then you are, and be∣take your selves wholly to him.

Thirdly, Thou must be an exact Christian, if any at all; because if you go over * 1.1549 all the Religions in the world, you shall see, they have the greatest approbation, that are more devout and fervent then others in serving their God: Doth not the hea∣then admire him who is most touched with a fear and reverence about his Idol? In Popery, are not they Canonized for Saints, who have in the most strict and precise way, given up themselves to their Religion? What then should be the matter, that among us its the clean contrary? If a man walk in the ways of Christ more strictly then others, if a man desire to follow his or∣ders directly, so that he doth not either run into the same excess of ryot, or boundless superstition as others do, such a man is scorned, and most ab∣horred of all men; yet thus it is, Be no more godly, be no more holy then the custom of the world is, and you shall be applauded: but if you go fast∣er then they, will not sit down with such loosness and formality as they do, then they cry out of you: Thus you see, that by what reason a man takes up any thing of Christ, he is bound to receive all; and what he doth, he is bound to do it with that strictness and accurateness that possibly may be. You may ask the question then, How comes it about, that when there is the same ground, yet most persons think it enough to come to the Feast, though without a Wedding-garment; think it enough to be called, though not cho∣sen: And

First, They do not set Faith, Reason and Iudgement on work; for if they did, * 1.1550 this sun arising, would presently dispell that darkness: If men would take the Psalmists counsel, To commune with their own hearts, and be still; To propound these Questions to their Souls, Why do I take this of Christs, and refuse the other? Why do I own this particular, and neglect the o∣ther? The matter would be so clear presently to a mans conscience, that he would cry out, All or none: As the Apostle compareth wicked men to bruit beasts, because they are led aside with the present pleasures; so they are like to them, because they never reflect upon themselves, and compare things rati∣onally together. Be not as the horse and mule, saith the Psalmist, Psal. 32, 9. e∣ven to men that have no understanding.

Secondly, A meer speculative and external profession of Christ, is easie and * 1.1551 cheap; it doth not spiritually crucifie or mortifie a man, as the practical power of godliness doth; a man must deny himself, and the practice of his dear lusts, if his life be conformable to so holy a Doctrine, the Wedding-garment will sit straight upon a man: Wonder not then, if the greater sort of people sit down with this general way, for it goeth not to the quick, it tryeth

them not about the killing of any one Isaac.

Thirdly, A total mistake about Godliness and Regeneration: Men never se∣riously * 1.1552 consider, what exactness, what labor, what conflicts are in that way; They walk by the Rules of the multitude, they do as most do, especially they are resolved, they will not stirre up the hatred of the World against them: And by these mistakes, and being thus blindfolded, no wonder if they fall into the ditch.

Fourthly, An inordinate love to some lust, or to the world: So that al∣though * 1.1553 in the general they know better, and have this perswasion on the con∣science, yet the violence of some indeared lust carrieth away all with it, as some violent torrent: Thus the yong man, that thought he had kept all the Commandments, when our Saviour tried him in that where his heart lay, he went away then very sorrowful, Matth. 19. 22. So then, though Faith, though Christ, through the Scripture, be never so plain, yet their custom and delight in sin, makes them forget all.

Use of Instruction: How inexcusable all wicked men will be at the last day; * 1.1554 out of your own mouthes God will judge you; Christ will say, If it was good to call upon my Name, to make some profession of my Faith, Why was it not also good to obey my commands? You need no Devil, no Law, no Justice of God to accuse and indict you, you your selves will condemn your selves: As Peter told Ananias, that kept back part of the money for which he sold his Land, Was it not free to thee to do what thou wouldst, before thou didst promise? but since thou hast promised, and yet dealt deceitfully, Why hast thou lyed against the holy Ghost? Oh thus it will be with thee: hadst thou been an Athiest, a Pagan, hadst thou never ingaged to be for Christs way, then the sin had been more tollerable; but now thou hast lyed to the Holy Ghost, thou hast lyed to God: Hearken O heavens; and hear O earth, the just condemnation of such perfidious men! set these things home upon your hearts; say, O Lord, How clear and evident is this? have I any thing to say, why I should keep this sin, delight in this lust? doth not Christ, whom I believe in, condemn it? doth not the word that I read, judge it? doth not the Ministery which I hear, reprove it? and doth not the Conscience I bear about with me, witness a∣gainst it.

SERMON CXI.

Of Election and Reprobation, and of the Few∣ness and Properties of those that are chosen; An∣swering the Objections of men, and clearing the Justice of God.

MAT. 22. 14.

For many are called, but few are chosen.

I Have dispatched the former Proposition, Many are called, and now come to the adversative, or exceptive Proposition, But few are chosen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; though this Greek word may sometimes be taken as an adjective, signifying as much as excellent, choice and precious; yet it is here a Participle, and doth not so much denote any inward dignity and excellency, as an external act of God, selecting and choosing some to eternal life, and leaving others; thus the word is used very plainly against the Arminian glosse, that would have it be an Adjective, Mark 13. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the Elects sake, whom he hath chosen; So that this word doth signifie an extrinsecal favour and priviledge of God, who doth all things according to his own will; why of these called, God chooseth one and not another, Noli Scrutari, said Augustine, do not curiously pry; and again Quaerat doctiorem, sed caveat ne inveniat praesumptiorem. We cannot tell the reason why of those many called, some have grace given them to obey, and others remain in their obstinacy. And as we cannot tell why this man, and not another; so neither why few, and not many. For as the glory of a King is in the multitude of his Subjects; so we would, think, the glory of God would lie in the multitude of those that are saved, but we see the peremptory assertion in the Text, Few are chosen.

That of those many who are called, and enjoy the priviledges of grace, few are cho∣sen * 1.1555 to eternal life.

Thus Christ called his people A little flock, Luk. 12. 32. Fear not little flock; As the number of precious stones is few to the pibble and gravel ones that lie in the fields; and as the weeds are farre more then the flowers; so its here: In the Church of God there are more that are drosse then gold, more that are stubble for hell fire, then prepared persons for glory.

Now let's open this Doctrine; And

First, This truth about the paucity of those that are elected, may be handled either sinfully or profitably; sinfully, as when it is treated on onely to satisfie curiosity, and to keep up a meer barren speculative dispute. Thus that man was exercised, who came to our Saviour, and asked him, Whether there were few that should be saved? Luk. 13. 23. Therefore our Saviour did not directly answer to the Question, because he would not nourish that sinful humour in man. This point then of Election but of a remnant and few of mankinde, is not to be agi∣tated in a verbal and contentious way, but in a saving way, to make us tremble,

and to set us upon a more diligent and close striving with God in prayer and all other duties. Hence our Saviour though he would not encourage that Questio∣nist in a way of curiosity, yet he did indirectly answer it, by bidding the same person, Strive to enter in at the strait gate, for broad was the way that did lead to death; but narrow was the way that did lead to eternal life, and few enter therein; So then this Doctrine, if any other, should produce sobriety, holy fear and trembling. For what prayer, agonies, conflicts should this work in every hearer?

Secondly, Consider the aggravation of the Doctrine, Many are called and few * 1.1556 are chosen, even of those that are called; and therefore, as you heard, it is an in∣ference made from the man who came to the feast, sate down with all boldness, and yet because he had no wedding garment, was wholly excluded; and this indeed makes the consideration of this point more terrible and sharp; for had it been said, Of all the men in the world, there are but a few that are elected to eternal glory, this would not have struck so much trembling; for who would not have thought it very probable, that those who are within the Church, those that are within the Ark, none of them should perish? But this should wound at the very heart, that even of those who have called Lord, Lord, who have prophesied, wrought miracles, enjoyed the Ordinances, that an handful of these should be saved: Oh the depths of the counsel of God! How can man sit and hear these things, and not be dar••ed into the very heart? As they cried out when Christ said, One of you shall betray me, Is it I Lord? Is it I Lord? And thus now when the Scripture speaks, Many of you persons called shall be dam∣ned, Is not every one to say, Is it I Lord? Is it I Lord?

Thirdly, That notwithstanding few are elected comparatively to those that are left * 1.1557 by God; yet if you take the number of the elect absolutely in themselves, so there is a great number of them. Hence many are said to come and sit down with Abraham, Matth. 8. 11. in the kingdom of Heaven; and the spiritual seed that is given unto Christ, is very great, compared to the dew of the morning, Psal. 110. Hence in the Revelation you reade of many thousands sealed in every Tribe. It hath been a conceit of some of the Ancients, that so many shall be repaired out of man-kinde, as will make up the number of the Angels that fell. Their opinion is, That for the many Angels that fell, there shall rise up so many men in their room, and God will have that number compleated; but here is no ground for this out of the Scripture; We may truly say, that howsoever it be a few in re∣spect of others, yet it is an All absolutely considered in themselves; and there∣fore they are sometimes called the world, and all men, as some Divines do expound those places.

Fourthly, The powerful and effectual preaching of this Doctrine, is no just ground * 1.1558 of despair to any. None can rationally conclude, Because there are so few that shall be saved, therefore its likely I shall be damned, I have no hopes. Oh if this be true, then farewell all comfort and all joy, would I had never been made a man, &c! The beasts of the field, and the birds of the air are happier. But this is gathering poyson out of a sweet herb; for howsoever this be true, yet no man in his particular may conclude himself a reprobate; for these Rea∣sons:

First, God layeth it as a duty upon every one to repent and to believe, to come to him, * 1.1559 and he shall have rest to his soul. If then it be thy duty to believe, to repent, what dost thou trouble thy self about thy election or reprobation? The way to make this Election sure to thee, is by giving all heed and diligence unto every work of grace: If then thou believest, thou repentest, this may be a sure testi∣mony unto thee of thy everlasting glory; so then notwithstanding this truth, Few are chosen, yet those things are likewise true, Whosoever shall believe, whosoever shall repent, shall be saved; And Whosoever comes unto Christ he will in no wise cast out. Therefore this election of God doth not infringe those uni∣versal

promises and invitations that the Scripture holds out. Neither may a man thus query, Am I elected or reprobated? But, Is it my duty to repent or not? Is it my duty to draw nigh unto God or not? And therefore you may observe, That those who hold Absolute Election, can go as farre in administring comfort to any troubled sinner, as those that hold Universal Grace or Redemption; for no Arminian dare say, God will save thee whether thou believe and repent or not, that is all one; but thou must believe and repent, then mercy is prepared for thee; and thus universally can and may the Orthodox say.

Secondly, This is no ground of despair, because no man can know his reprobation. * 1.1560 No man can ever truly say, I know I am not chosen, I know I am not elected. Its true, some have said so in temptations, some have cried out so in the horror of conscience that hath been upon them; but as Peter in a transfiguration spake he knew not what; so these in a black and sad temptation. Secret things belong unto God, revealed things unto us: God keeps that book of mens names that are eternally left by him in his own custody: Even as the day of Judgement, the time of it, is kept secret. Its true indeed, There may be a certain knowledge of our Election, not as it is in the fountain and decree of God, but by the sure and blessed effects thereof, which the Scripture doth abundantly witnesse; and there is great use of such necessity, because hereby God hath the greater praise and glory; and a man is more imboldened and encouraged in all the afflictions that do accompany the profession of Christ. See how Paul doth triumph over all by the sense of this love comforting his heart. But now if a man should know he were reprobated in this life, it would breed in him all desperate obstinacy to commit all wickednesse with all delight, and he would take himself disobliged from all the duties commanded, that he was not bound to repent or believe, or to pray, no more then the already damned in hell.

Thirdly, Therefore this cannot breed despair, because if there be any soul broken * 1.1561 for sinne, troubled under the guilt of it, we Ministers of the Gospel have a Commissi∣on to preach peace and pardon to such a soul. Oh then there is no cause thou shouldst bewail thy reprobate condition, that God had no thoughts of thee, but rather thy hard and stony heart, that will not relent, that will not grieve, that will not hunger and thirst after Christ. For let us meet with such a soul, as the bo∣dy of that man of Jericho, wounded with sin, and we must pour oil into it. We dare not keep comfort from any one who discovers unfeigned signs of repent∣ance; yea if need be, we may in particular absolve, and acquit in the name of the Lord, such a sinner from his sins, and the Lord he will confirm it, Whose sins ye loose on earth, shall be loosed in Heaven, Matth. 18. Oh then that we had such oc∣casions, as to administer this balme of Gilead! Oh that we could meet with such persons, and we would say, Be of good comfort, thy sinnes are forgi∣ven thee.

Fourthly, It cannot be any ground of despair, for there is more possibility of thy * 1.1562 Salvation, by Gods absolute Election, then by Universal Grace or Redemption, as the Authors of that Doctrine maintain it; So that if a man were put to choose which Doctrine he would have, as putting him into the greater possibility of sal∣vation, he would rationally choose the former way. For by an Absolute Ele∣ction some are sure to be saved, but by the Doctrine of those universalists, not∣withstanding Universal Grace, and Christs dying for all, not one man may be sa∣ved; God may lose all the glory of his mercy, and Christ all the fruit of his sufferings, and a mans salvation is hereby made the more unlikely, in that they have not been able to instance of any one Heathen amongst many thousands that improved his naturals so well, as to have Grace given him.

Fifthly, This few number that are said to be chosen, are so precisely determined * 1.1563 and ordained by God, that it can neither be lessened or multiplied. When the Apo∣stle had spoken of the fall of some eminent persons, he addeth, Neverthelesse the foundation of God standeth sure, 2 Tim. 2. 19. having this title, The Lord knoweth

who are his: So that if the daies of a mans life are numbred with God, that there cannot be one day taken from them, or added to them; much more must this hold in that soveraign and glorious decree. Insomuch that it is false Doctrine to say to any man, If thou art not predestinated, pray thou maiest be; for this is Gods eternal purpose before the foundations of the world were laid, and are farre stronger then those Decrees of the Medes and Persians, which were so im∣mutable that they could not be changed; and such a prayer would be as if we would intreat God to create the world. There is none of these chosen ones shall ever be cast away as a reprobate, None of the bones of Christ were broken, much lesse will he lose any of his living members; The love of God is unchangeably pla∣ced upon his people, and those that are his Ammi, his people, in this sense have this mercy, he will never say to them, Loammi, you are not my people.

Sixthly, These that are thus chosen by God, of his meer good will and gracious * 1.1564 pleasure, God findes not any thing in one called person more then another that should distinguish them. Paul said, Who hath made thee to differ from another? 1 Cor. 4. 7. And indeed if in these earthly mercies, its God that gives some riches, and not another; some wealth, and not another; some health, and not another; How much rather then is it God, that gives one grace to repent, and not ano∣ther; one a broken and a contrite heart, and not another? Thus alwaies in the Scripture, you shall finde that repentance is Gods gift. To believe and under∣stand the mystery of the Gospel, is given to one and not to another. Those then that are thus chosen, are to be ravished with the consideration of free Grace, that God out of his good pleasure should make such a large difference between him and others that it may be have been lesse sinners, and have lesse dishonoured God then he hath done. How thankful must the Israelite needs have been to see the destroying Angel passe by his house, and strike at the next Aegyptian house to him! How much more then are the godly to rejoyce, who have the stroak of eternal damnation passing by them, but falling heavily upon others!

And if you object, saying, All is of Gods meer pleasure, and its wholly of God, * 1.1565 that one is left, and another is taken; then a mans damnation and destruction is whol∣ly to be imputed unto God; then a man is no more in fault; for who hath resisted his will?

To this we answer: That howsoever it be Gods Soveraign good pleasure to * 1.1566 choose some and not others, yet a mans damnation is wholly of himself in respect of the meritorious cause; for no man is damned precisely, because God hath not chosen him, because he is not elected, but because he is a sinner, and doth wil∣fully refuse the means of grace offered: insomuch that there is no sinner, but he doth as willingly and readily sinne with as much choice and delight, as if he were not at all left by God; and therefore the Scripture doth wholly attribute a mans destruction to his own self: Let no man think then to evade Gods Ju∣stice under this pretence. No, God will be justified, and every man will be found to be a sinner. Neither may this be thought injustice in God, for if he had not saved one man, none could have blamed him; we see he did not spare one of the Apostate Angels; Thus also might he have done with all man-kinde. Let us therefore admire the goodnesse of God that chooseth any to eternal life.

But a second Objection, which cavillers use to make, is, If God hath thus * 1.1567 chosen some, and left others, then all our labours and endeavours after God∣linesse, are in vain; Why should I pray? Should I seek after God, all may be in vain?

To this the Answer is easie: Thou must live by the revealed will of God, not * 1.1568 by the secret: Now Gods revealed will cals for such duties, commands such graces of every one. What is Gods secret will none can tell thee, but in the Word he hath shewed thee, O man, what thou art to do: Do not thou then

cavil, and argue against thy Duty? But hear what the Scripture saith, Tremble under what God doth require of thee, thou art sure the neglect of these Du∣ties will be unto thee an evident token of perdition. Neither do the Orthodox assert such an Absolute Decree as doth oppose ordered means, but Conditions suspended upon the uncertain will of man. We see the Scripture positively as∣serting such an Election of God before the foundations of the world: we see it also as positive and peremptory in commands for the use of the means. There∣fore these two things may stand together: Let not then the difficulty of recon∣ciling them make thee deny either; and if upon prayer and study thou canst not pitch on a way for their concord (for several learned men differ herein, some going one way, some another) do then rather submit thy understanding, then presumptuously deny the truth, as thou doest in the matter of the Trinity; and this counsel, about a point very near it, not all one with this, doth Cajetan the sub∣til Schoolman give.

And thus much for Explication: The ground why of many called, few are * 1.1569 chosen à priori, is, as you heard, Gods will, Who doth in Heaven and Earth what pleaseth him. Paul in the ninth of the Romans hath so fully determined this, that its a wonder any have had the fore-head to rise up and dispute against it; We rather are to admire the mercy of God, that a few are chosen, rather then to di∣spute why not more, or all. The Church in her temporal affliction did blesse God for the remnant that was saved; and we are much more to praise God for any that are elected to eternal life.

And then the ground à Posteriori, or which is rather a sign that few are sa∣ved, may be evidenced by considering the lives of those that are called, View then and judge by the Scripture, and you must then conclude few are chosen. For out of the number of those that are called outwardly, Take

First, All ignorant Persons; and then you remove a great number. That no grossely ignorant person, living and dying so, is chosen, appeareth plainly, Be∣cause God would have men come to the knowledge of the truth, and so to be saved, 1 Tim. 2. 4. And conversion is an enlightning of the minde; its the giving of a man a spiritual understanding; They are a people of no understanding, therfore he that made them will not save them, Isa. 23. 11. So then, we are to bid all ignorant people, Stand you by, you are not of the chosen ones by any outward sign. As yet you are in a damnable condition: Oh pray that God would open your blinde eyes!

Secondly, From those that are called. Take away the prophane and ungodly man in his life, and then the number is still lesse and lesse. Are not the ignorant and the prophane men the greater part of called persons? But now if any man be a vici∣ous and ungodly person, he must also stand aloof off: Here are no signs of thy Election, as yet; yea there are the Plague-tokens for the present of Gods eter∣nal displeasure.

Thirdly, There is a third sort to be taken away, and that is, Of those indeed who live a civil and unblameable life, unspotted from all sinne and wickednesse, but yet have never felt within themselves the mighty power of God renewing their natures. What a small number by this time will that of the chosen persons be, when those that live in a fair and ingenuous way, but never tasted the good word of God upon their hearts, are also bid to depart, here is no comfort for them.

Lastly, Yet once more take away all those, who have the common gifts and graces of Gods Spirit, who have some inward workings of illumination, and joy, and sor∣row in their hearts; but yet because they do not dig deep enough, and want root, are therefore carried no further then hypocrites and reprobates: Such there are, and our Saviour doth often give his Disciples warning, lest they go no further then these. Now then put all these together, The Ignorant Person, The Prophane, The Civil, and the Temporary Believer, and take the rest, and you will say, Oh how few are chosen!

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Use of Examination. Try your selves under this truth, Hath Christ spoken it * 1.1570 once and twice? It will prove true, That though Many are called, yet few are chosen: Oh then search, and again search and try your wayes! Oh enquire, whether thou art in the number of those chosen ones or no! for the thing may be known. The Scripture gives many characters of those that are thus chosen, Do thou then fall upon this study. Oh do not hear and hear, but fall presently upon the work! The signs are these:

First, Those that are chosen to glory, they are likewise chosen to grace here. Election will in due time have its effectual vocation. If God appoint thee to eternal life, he doth here in this world appoint thee to a gracious and heavenly life. As thy glory and happinesse is a choice mercy, so are thy thoughts, thy actions choise actions. Is thy whole conversation selected and removed from sinne and filthinesse. This is a sure argument, No Sanctification no Election, No choice Grace no choice Glory. Thou art to be a precious jewel here, ere God will make thee up at that great day.

Secondly, Those that are chosen, they have the Spirit of God bestowed on them: He is the fruit of this Election, and a three-fold work the Spirit of God puts forth in them: Its

1. A Spirit of Prayer, Rom. 8. which teacheth us how to pray, and what to pray; which makes our hearts full of conflicts and spiritual agonies in prayer. Thy earnest, effectual prayers demonstrate thy Election.

2. Its the Spirit of Adoption, enabling us to call God Father: This is a comfor∣table fruit in those that are chosen; They have a Filial and Evangelical frame of heart. They have a godly boldnesse and confidence in Gods love.

3. Its a witnessing and sealing Spirit to them, it assures and seals unto them the love and favour of God, and by the Spirits assistance they come to be thus per∣swaded. Alas, they have no such certainty of themselves, as the choisest colours cannot be seen without the benefit of the light.

Thirdly, Those that are thus chosen, they have a heavenly delight and excellent joy in drawing nigh to God; His Ordinances are excellent, his Word is excellent, his Sabbaths are a delight. They prize those things more then the worldly man his treasure, the voluptuous man his pleasures.

Lastly, They that are thus chosen, they walk with an holy fear and trembling. Their heavenly joy and assurance doth not degenerate into presumption or neg∣lect of the means. No, Paul beats down his body, that he may not become a re∣probate; and he giveth this general rule, Work out your Salvation with fear and trembling. These are the fruits of Election, not as if all that were chosen had them at all times, or altogether, or in a perfect manner, but with much conflict and imperfection.

SERMON CXII.

More Signs and Effects of Election. And Di∣rections to those that are overwhelmed with Thoughts and Fears whether they are Elected or no.

MAT. 22. 14.

For many are called, but few are chosen.

THe Doctrine contained in the adversative or exceptive part of this Propo∣sition, carrieth much terror with it; for how easily may the soul be dis∣couraged under this consideration, The fewness of those that are elected or saved? Now although there are few who need encouragements, the greater part of our Auditors being presumptuous and self-confident; yet that I may handle this truth compleatly, I shall Answer this particular case of Con∣science,

What that person should do, who is overwhelmed with fears and thoughts whe∣ther he belong to Election or no, whether he hath any interest in the Covenant of * 1.1571 Grace; for though but few, yet some such there are, who through the tender∣ness of their own heart, and Satans subtil temptations, are many times cast down, as if there were no hope for them: Though God be gracious to others, yet not to them; insomuch, That they sit down like deflowred Tamar, weep∣ing and wailing, not knowing whether to go; would not therefore he be like a Messenger from God, that could tell how to ease the soul of this burthen? But before I apply my self to this satisfaction, I shall adde some further signs and effects of Election, to what I propounded the last day; and certainly, if the hearts of men were as careful to make their Election sure, as they are to make the Evidences of their Estates, or any outward advantage they enjoy, even a little said, may do good unto them. In worldly things that Rule is received, Tene certum, dimitte incertum, Hold that which is certain, and let * 1.1572 that go which is uncertain: Why then are ye not as wise in this respect? Thy outward mercies, thy security, and quietness of conscience, these are no cer∣tain signs of thy Election; therefore let them go and put no more confidence in them. We proceed to adde more, That he who is not convinced in the want of one, may be in the want of the other. And

First, They that are thus chosen, the preaching of the Gospel comes not unto them in word onely, but in a full and efficacious power on their heart, and assurance of their understanding: We Ministers of the Gospel may here take up our la∣mentations, * 1.1573 To whom is the Gospel preached, any more then meer bare words? Do not our Sermons, as the Psalmist said of our lives, Pass away as a tale that is told? Oh this is an ill sign! consider that place, 1 Thess. 1. 4, 5. Knowing (bre∣thren) your Election of God: The Apostle speaks so of others, either in the

judgement of charity, or from that spirit of discerning, which was vouchsafed some in the Apostles times: Well, how comes Paul to know this? by this glorious effect, Verse 5. For our Gospel came not unto you in word onely, but also in power, and in the Holy Ghost, and in much assurance: See what the end and issue of every Sermon should be, it should come with power, and with the Holy Ghost into your hearts; viz. The Spirit of God accompanying the word, works faith, conversion, and a through reformation of our lives: Its therefore very good to consider, with what power the word preached falls into thy heart: Doth it convince thee, humble thee, mollifie and soften thee, this argueth thou belongest to God. Iohn 8. Our Saviour argued on the contrary, that the Pharisees were not of God, because they did not hear with faith and obedience his word: Thus you see, great discoveries may be made of men, ac∣cording to the efficacy Gods word hath upon their hearts. Every faithful Mi∣nister is like Iohn, a voyce, but if he be no more, then he said of the Nightin∣gale, vox & praeterea nihil, a voyce, and nothing else; woe be to that Auditor who feels it no more: Ezekiel was no more to his hearers; God tell shim, He was like a pleasant song to them, Ezek. 33. 32. they would come and hear as his peo∣ple, but they would do nothing; If therefore the Election of God ever put forth any glorious power on thee, thou wilt finde it in this some time or other, that the word preached will be more then the word of a man, more then a meer humane Oration, or verbal Declamation: Oh! it will be like fire in thy bowels, like a two edged sword in the secret places of thy heart; thou wilt cry out, Ve∣rily God is here: Oh the power, the conviction, the meltings of my soul that I feel within me!

Secondly, A further effect of Predestination, is a conformity to the image of Christ: * 1.1574 Thus the Apostle expresly affirmeth, Rom. 8. 26. Whom he did foreknow, he did predestinate to be conformed to the image of his son: This is a glorious fruit, to be made like Christ, to have the image of Christ in us, affections like Christ, zeal and heavenliness like Christ. This conformity unto Christ, may be in three things:

First, That which is future and to come; viz. To be glorified, as he is glori∣fied: Thus the Apostle elsewhere saith, Our vile bodies, shall be made conformable unto his glorious body, Phil. 3. 21. and as we have carried the image of the earth∣ly, so we shall the image of the heavenly, 1 Cor. 15. 49. An inestimable priviledge it is: But I intend not that.

The Second particular of conformity, is the grace and holiness of Christ; that as he was altogether holy, humble, doing the will of God readily in eve∣ry particular, so should we. Hence we are commanded To be followers of him, and, To put on the Lord Iesus Christ, Rom. 12. 14 as a garment which covers the whole body; so that we are to express the savor and life of Christ in all that we do, let nothing of our sin, our nakedness appear, but every thing like Christ: How excellently did Paul arrive to this, when he could say, I no longer live, but Christ within me. Hierom said of Austin, That he did Diligere Christum habitantem in Augustino, he loved Christ dwelling in Austin: Oh! this image and superscription they bear who are elected; they shall, at least ere they dye, manifest the life and power of Christ dwelling in them. Consider then, are thy affections, thy thoughts, thy actions such as resemble Christ? Those that are elected, are predestinated to such a conformity.

Thirdly, There is a conformity unto Christ, in regard of his sufferings, and patient obedience thereunto: This some interpreters make to be the chief scope of the place; that as Christ had in this life a suffering, afflicted and persecuted life, in all which he was full of humility and patience, and after this he was exalted to glory; so it will fall out with every member of Christ; every mem∣ber, as well as the head, shall have a state of humiliation, before a state of ex∣altation:

Let not those then who will live in the power of godliness, expect great and comfortable things always in this world: Though they be chosen ones with God, yet with the world they may be the off-scouring and dregs of mankinde.

Thirdly, The third effect, Is thankfulness, and continual hearty gratitude un∣to * 1.1575 God for this so great and unspeakable a mercy: You can no more keep in the heart from overflowing, when its sensible of this everlasting love of God, then you can put bounds to the sea: See Paul, Ephes. 1. and in other places, with what heavenly joy and inlarged thankfulness he amplifieth the love and grace of God in electing of us before the foundations of the world; he cannot satisfie himself with any words, but heaps them up one upon another; and certainly, in that God hath elected and chosen thee, he hath done more for thee, then if he should give thee all the glory of the world. That elect Lady Iohn wrote un∣to, was more happy in being elected, then in all the external glory she had; How then is thy heart affected with joy, and praise, and thankfulness in this matter? He that bestoweth great things, looks for great return of thanks, especially this being all we can do.

Fourthly, Those that are elected, have a spirit of heavenly fortitude and courage * 1.1576 bestowed upon them, whereby they are able to rejoyce and triumph in all adversities and troubles: The apprehension of this doth so animate them, that like Salaman∣ders, they live in the fire of persecution; like the Ark, they are so far from be∣ing drowned in the waters, that thereby they are exalted nearer Heaven. Read Rom. 8. What glorious triumphs doth Paul, in the person of all the elected, make over all kinde of Enemies that can be thought on! he challengeth every adversary to put forth his sting: Now whence comes all this boldness and con∣fidence? even because God had elected, and nothing can separate them from this unchangeable love: How can men endure the loss of goods, estates, name and life it self, did not a gracious assurance of this, raise them up above all humane strength? This is the Aqua fortis unto their despondent spirits; this makes them, with Paul, say to all friends that would hinder them in sustering for God, Why do you break my heart? I am ready not onely to be bound, but to dye for Christs sake.

Fifthly, The last and glorious effect of Election, is perseverance, and a stedfast continuance in that way of grace they are at first set in: Final Apostacy, and to∣tal * 1.1577 backsliding from the ways of God, can never befal those that are thus cho∣sen: If it were possible, Mat. 24. 24. The elect would be deceived with the signs and wonders of lying Prophets: They went from us, because they were not of us, said the Apostle, 1 Iohn 2. 19. many places might be brought to this purpose; especially that promise, Ier. 32. 40. which is nothing but the Covenant of Grace, and the execution of Gods decree from all eternity, I will put my fear in their hearts, that they shall never depart from me: Oh what a blessed mercy is this! when there are so many hours of temptation in the world, so many blustring storms and tempests, that are able to raise up the very roots, did not that im∣mortal seed preserve them. Thus having added some more necessary effects, that demonstrate this calling and election of God, I now apply my self to pour oyl into that wounded heart I mentioned, to that tender conscience who is sur∣prized with fear and trembling, least not so much as the crums that fall from this table do belong to it; that refuse to be comforted, saying with Zion, God hath forsaken her. And

First, Let such an one consider, that it is no new or strange temptation, even for the * 1.1578 godly to be possessed with these thoughts and fears, that God hath left them, God hath forsaken them: How often may you have the Church sighing such complaints in Davids Psalms, Hath the Lord cast off for ever? will he be gracious no more? and so in Isaiah, Zion hath said, The Lord hath forsaken me: But all that she said, and she thought was not true; nay, what need we wonder at this, seeing that * 1.1579

even Christ himself was tempted in this manner, though without sin: Was not this the meaning of those heavy groans and crys, the Apostle saith he uttered, saying, My God, my God, why hast thou forsaken me? My God, my God, there were the expressions of faith, adhering and relying; but, why hast thou forsaken me? they were the words of one not feeling the sensible comfort and support of God at that present; which was not simply a sin, but part of that soul∣agony, and soul-sufferings he did undergo for us. Well then, let no tender heart, and troubled soul be dejected, if it be exercised with such black tempta∣tions; for these things have befallen the godly, yea, Christ himself.

Secondly, Lay this down assuredly, that all those thoughts and suggestions, as * 1.1580 if thou wert not chosen, come onely from the Devil, and are his poysoned arrows that he darts into thee: He is the Prince of darkness, and loveth to keep the soul in darkness; he is the Accuser of the Brethren, not onely to God, but accuseth God to them, as an hard master, as one that did watch to damn and destroy: Now that they come from Satan, is plain, because they are contrary to the scri∣pture: All spirits must be tryed by the Scripture, and so thou must try thy spi∣rit by the Scripture: Well then, thy spirit saith, God hath not chosen thee, God hath not ordained thee to eternal glory; now say, Where doth the Scri∣pture reveal any such thing? where doth Gods word manifest any such thing? If then the Scripture discover no such thing, it comes but from that lying spi∣rit, and thy lying heart together; say therefore in all such temptations, Get thee behinde me Satan, these things savour not of the Scripture, these things come not from Gods spirit; therefore Gods spirit is called The Comforter, because he in∣clineth the soul to believe in Gods gracious promises; Gods spirit, is the spirit of Adoption, which inableth us to cry, Abba Father; thus the spirit of God, where that is, dispels all tormenting fears, all sinful dejections, carrieth on the heart to Evangelical considerations: Now this should exceedingly prevail with the tender heart, when it feels all those sad and heavy pressures: All these things are contrary to Gods spirit, they grieve the spirit of God, as well as my own spirit.

Thirdly, Consider, We are not to live by our own experiences and feelings that we have, whether of joy, or fears, but by the word of God: Its a very dangerous * 1.1581 delusion, when a man makes his own sense and experience, the rule to walk by: He must bring his heart, and all things to the word, to be directed by it, guided by it. Now the word of God that commands every one in particular to believe, to repent, to draw near to God; this the word enjoyneth every one, Why then art thou troubling thy self about the secret things of God, which can never be known? These revealed commands and duties, they belong to thee; How much better were it therefore to shake off all those temptations, as Paul did the Viper from his hand; and say, Let me rise up and fall to my duty: The command is plain, unquestionable, Come unto me all ye that are heavy laden, Mat. 11. Ho every one that thirsteth come, John 7. Now then, if these Texts be so clear, so evident, how darest thou refuse them? If sin trouble thee, then let sin against these Commandments trouble thee. We have a most pregnant in∣stance in this case, Mat. 11. 22. The woman of Canaan when she desired help from Christ, see what a repulse Christ gave her, Its not fit to give childrens bread to Dogs: He calls her a Dog, he tells her, childrens bread did not belong to her; Whose heart would not this break? was not this in effect to tell her, she was a reprobate, the promise of Grace did not belong to her? Though Christ spake this by way of tryal, to draw out her importunity the more: Well, what saith the woman to all this? yet she will catch some thing for an argument still of hope, Truth Lord, yet the Dogs eat of the crums that fall from the table: Let me be a Dog, let me be unworthy, I confess my self so, I feel my self so, yet de∣ny not the crums, the least mercy I shall prize; and upon this answer what great commendation did Christ give her faith? Look you then, here is a

copy for thee to write after, endeavor to be like this woman; O Lord, though I feel no comfort, though I be a Cast-away, though I be a dog, yet let me have but the crums, the least expressions of thy love, and they will refresh me: So that you see, these temptations are not to deject, but to draw out thy im∣portunity, to quicken up thy affections, as you shall hear afterwards.

Fourthly, Thou oughtest to be so far from being discouraged, because of these sad * 1.1582 temptations and fears, that thou oughtest the more to rejoyce, and to take these groans and crys, as the sure signs and simptomes of thy predestination; For so we told you, where this election was, there the spirit of God did accompany the soul with prayers and groans unutterable: So that those exercises and troubles of heart, they are to be a great ground of comfort and hope to thee; thou art to rejoyce and bless God, that puts thee in such agonies, such exercises, though for the present so heavy and unsupportable: Alas! he that is a reprobate, and indeed forsaken by God, he is never thus troubled, he is given up to a stony heart, as Pharaoh was; and therefore such are said to have a blinde eye, a deaf ear, a fat heart, that cannot understand: No, those that are thus forsaken by God, they make a mock of sin, they eat and drink, and go down quick to hell: Let not then, those things which ought to comfort thee, be matter of discouragement to thee: Turn not honey into gall.

Fifthly, Consider, The unprofitableness, and sinfulness of all such fears: They * 1.1583 come to no good at all, they are thorns in thy side, and hinder thee in all that liveliness and power of godliness that ought to be; they hinder thy praying, thy obedience, thy comfortable discharge of thy relation, duties: The joy of the Lord is your strength, said Nehemiah, Nehem. 8. 10. and fear, that makes feeble hands, and feeble knees: so that as that timber which is eaten into by worms, cannot serve for strong building; so neither can those who are devoured by these temptati∣ons, be for that while serviceable unto God: Know then, if thou wilt fear, thou hast cause to fear these fears, thou hast cause to take heed thou doest not run in∣to sin, while thou art afraid of sin.

Sixthly, Examine thy self, whether thou doest not live in some known secret sin un∣repented * 1.1584 of; and that puts thee upon the question of all; or whether thou hast not grosly fallen from thy former love, and power of godliness: These things many times raise a dark and gloomy mist upon the soul. Psal. 32. when David kept close his sin, and did not confess it, that made great trouble and perplexity in his soul. As vapors got in the bowels of the earth, and finding no vent, make a terrible earthquake.

Seventhly and lastly, Grant all thy fears and troubles to be upon just grounds, yet if * 1.1585 thou must perish, perish depending upon God: Take up Jobs resolution, Though he kill me, yet will I trust in him; as Hester, venter to go into Gods presence, and say, If I perish, I perish, and thou wilt finde as she did, the King of Heaven * 1.1586 holding out the Scepter of grace: Thou art sure to be damned by unbelief, and by keeping off from God, but its possible to meet with salvation, yea, its sure, if thou draw near to God: As those Lepers were sure to perish with famine, if they staid in the place they were in, therefore they would venture, though in the enemies Countrey: And thus much for application of comfort.

I shall conclude with an Use of Admonition, Try your selves about these fore-mentioned fruits of election; do not reject these things, as nothing belonging to thee: Oh! doest not thou see thy self as yet in the state of gall and bitter∣ness? what mean those gross impieties, those unfruitful and unreformed ways, under so much preaching? Put thy mouth in the dust, if yet there may be hope; pray, and again pray, God would deliver thee from those sins that overcome thee.

SERMON CXIII.

Of Christians walking worthy of their Calling; what to walk worthy implies, and what are the Properties and Actions that will become and grace our holy Calling.

EPHES. 4. 1.

I therefore the prisoner of the Lord, beseech you, that ye walk worthy of the Vocation wherewith ye are called.

THe Apostle in this Epistle, as for the most part in others, divideth his Di∣scourse into two parts; The first whereof is didactical, informing and con∣firming in matters of Faith and Doctrine. The second is moral and practi∣cal, wholly tending to form us in a Christian and heavenly life. Now in the be∣ginning of this Chapter, wherein my Text is the first verse, the Apostle betakes himself to an wholsome and savoury Exhortation, to live in the powerful ex∣pression of all the graces of Gods Spirit. And first, he layeth down his Exhor∣tation in the general; and then instanceth in particulars.

The general Duty is my Text; wherein observe,

1. The Duty it self, Walk worthy: To walk implieth the perpetual course and exercise of a mans life. He that steps now and then occasionally in such a path, is not said to walk in it: To be godly by fits, to have some pangs and sudden re∣solution; for what is good, and the•• presently to let all vanish, is not to walk. To walk worthy; This is not worth of merit or congruity antecedent to Gods grace calling us. No, he plainly supposeth the grace of God hath called us al∣ready: and therefore, as it to be shewed, it denoteth only a worth of condecen∣cy and fitnesse that is subsequent to this holy calling, that all our thoughts, words and actions should be decent, and becoming such an heavenly call. Even as John bid them, Bring forth fruits worthy of repentance, Luk. 3. 8. that is, fit and beseeming repentance.

2. You have the object of this Duty, and that is The Vocation wherewith ye are called; by this he means, that outward favour of God calling them from their former ignorance and sins, to the profession of faith and obedience to the Gospel. They are not now what they were once; They must be other men; They must consider their heavenly dignity and condition. As Paul said, While he was a childe, he did all things as a childe; but when a man, he left those childish things, and did as a man: Thus it is here, when thou wast ignorant, prophane, and a stranger from God, thou didst as such do, but when called by God, then thou takest up more holy and divine resolutions.

3. There is the argument to inforce it, and that is from the outward conditi∣on of him, that doth thus intreat them, A prisoner of the Lord; one that is in bonds and prison for the Lords sake. This he doth to excite their affections, for

how well might they part with their lusts and unlawful pleasures, when he had parted with his liberty, and was ready to lose his life for the Lords sake! And see here the gracious disposition of Paul, who being now in prison and bonds, is not sollicitous about himself, doth not write about means to set himself at li∣berty; but all his care is, that these Ephesians might do nothing which should be a scandal to Christianity, a reproach to the Gospel, that all their life should be a praise and a glory to that calling God had called them with.

That it is the earnest and hearty desire of the faithful Ministers of the Gospel, that * 1.1587 all Christians should live such a life, that is worthy and beseeming so excellent a Calling.

There are no sadder objects, then to see a prophane, a debaucht, an ungodly Christian; to see men professe Christ in words, and in works to deny him; For these things their souls mourn in secret. Because of this, they intreat, beseech and exhort without ceasing: See the like hot affection burning out in Paul to the Thessalonians, 2 Thess. 1. 11. VVe pray alwayes for you, that our God would count you worthy of his calling. We pray alwayes for you; This we never forget; This is alwaies in our heart, that ye may be a people becoming this glorious cal∣ling. And indeed its a most absurd and even loathsome sight, to see a man with the same mouth pray to God, yet to curse, swear and blaspheme; with the same body, to worship God in the Congregations, and to fulfill the lusts of the flesh. Solomon hath two excellent sayings together, Prov. 26. v. 7. and v. 9. The first is, The legs of the lame are not equal, so is the parable in a fools mouth. A fool is the wicked man, and a parable is a grave, holy sentence: Now, saith he, as those that are lame and halt, they shew an uncomely inequality in their going, such a deformity there is in a wicked man, that yet hath holy truths in his mouth. The second is, As a thorn goeth up in the hand of a drunkard; so is a parable in the mouth of a fool. The drunkard he feeleth no smart, though a thorn run into his hand. Thus a wicked man, though the obligations of Christianity, and his Baptism be never so piercing and powerful to godlinesse, yet he feels no efficacy in them.

To open this Doctrine, consider,

First, What it is to walk worthy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of this holy calling; and that impli∣eth * 1.1588 these things:

First, To do nothing but what is sutable and connatural with this calling. Those actions are worthy such an agent, as are sutable and proper for him. All Agents have their sutable operations; the fire ascends, the stone descends. If therefore the fire should descend and go downwards, it would be against nature, it would argue great violence. Thus the sutable and connatural actions of a Christian are to avoid sin, to walk holily, to be above the world, to keep our selves unspotted from it. Now if any one that is called a Christian be not thus, he doth unnatu∣ral actions. His principles, his obligations are against these things. Oh (Be∣loved) if men were real Christians, as well as titular, you should see no more prophane and ungodly persons amongst us, then venemous and poisonous crea∣tures will be in some countreys; It should be even a wonder, a strange thing, that any one should among Christians be found in the way of wickednesse: Oh then reflect upon all thy words, all thy actions! Are these sutable? Are these proper? Do these agree with my Baptism, with my profession of Christ? How can I call on Christ, and do the things Christ hateth?

Secondly, The word implieth besides sutablenesse, a conveniency and decency, to * 1.1589 do such things as are comely, that are no reproach or debasement unto our holy profes∣sion. VVhatsoever things are comely, whatsoever things are pure and just, Phil. 4. 8. If there be any praise, any vertue, think on these things. Its a rule that Tully gives in Moral Offices between man and man, that we should observe the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what is convenient and decent: Though happily Pagans and Hea∣thens,

and such who never heard of Christ may glory in all excesse of riot, yet this is not decent or becoming a Christian. The Apostle forbids foolish jesting, which is not convenient, Ephes. 5. 4. how much more then thy oaths, thy lusts! Oh how indecent and unbecoming are such words and actions! Though other men might drink wine, yet it was not befitting a Nazarite, who by vow had se∣parated himself to God, promising abstinence from these things; and so though the world lieth in wickednesse, and glory in their impieties, yet these things are not for thee to do, who art separated to God. What then shall we think of such persons, who account their oaths a grace to their mouth, who judge strictnesse and precisenesse of walking, the most indecent and ridiculous way? Oh what do such persons think of their Divine Vocation? Hath God called us to unclean∣nesse, to lusts? Where are your consciences? Why do they lie so fast asleep in your brests, and are not awakened?

Thirdly, The word implieth glory, and an ornament to this heavenly calling, which * 1.1590 is more then meer comelinesse and decency. Glory is clara notitia, a famous and illustrious manifestation of such godlinesse in our lives, that thereby all others may honour the Gospel, and love that Christianity, which instruct them in such things. This our Saviour meaneth, when he commands, That our light should so shine before men, that others may glorifie God for us, Matth. 5. 16. Oh, every Chri∣stian is to be like a Star or the Sun in the firmament; as lights in the dark night, so these in the midst of a crooked and perverse people: Oh its a wofull thing to be an offence or a stumbling block to others, and that is, so to live, as that others are more confirmed and encouraged in their wickednesse! Look we then upon mens lives, and compare them with their Christian calling, here is no more agree∣ment then with light and darknesse: Oh the reproach and scandal they are to Christianity! Salvian a godly Ancient doth excellently describe this, What do Pagans say, when they see Christians live wickedly? They think Christ taught them no better, he instructed them in no more holinesse. Christiani sanctè vixis∣sent, si Christus sancta docuisset; Christians would have lived holily, if Christ had given them holy commands: Oh blasphemy! Yet thus is the name of Christ blasphemed by thy ungodly life.

Fourthly, The word doth imply a giving the preheminence and excellency to those things that beseem this calling; That we minde this in the first place. Many they * 1.1591 attend to keep up their state, their pomp, their pedigree; but the true godly man, he seeketh this in the first place, how he may adorn that holy profession, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is properly from that side of the scales or balance that weighs down the other; so it is here: Those things that become this holy cal∣ling, that make for the glory of it, they should wiegh down all other thoughts and affections: whatsoever is chief, precious and vigorous in thee, it should go to glorifie this heavenly calling. So that this shameth those, who never seri∣ously consider nor meditate, what this Christian profession binds them to; As Nehemiah said, Shall such a man as I flee? He thought it a great dishonour to him, whatsoever it might be to others. And so do thou reflect, Shall such an one as I swear, curse, deal unjustly, be proud and earthly? Oh when thou hast been overcome with such things! say truly to thy self, that which Michal did falsly to David, Thou hast made thy self like one of the vile and base ones of the earth. Thus you have heard what the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 worthy doth imply. * 1.1592

Now let us consider, VVhat are those properties or constant actions that will thus become and grace our holy calling. And

First, They walk worthy of this calling, who have heartily and totally left all that former life God hath called them out from, and have no desires to return to that a∣gain. By this call God takes us from all those former customary wayes of im∣pieties, that we lived in: Were we prophane? we are so no more: Were we proud, earthly, unjust? we are so no more. God hath called us from such a wretched and cursed estate of life. Now a man cannot walk in a meer unwor∣thy

way of this call, then to desire to return to his former lusts; To think it was better then with us, then now; we had more pleasures, more love in the world, more content and esteem, then since we have followed God thus calling of us: Oh wherein can we shew our selves a people more unworthy of this mercy, then in so doing! As it was with the people of Israel, when God had delivered them out of that place of bondage, and by a mighty hand had wrought wonderful deliverances for them; wherein did they demonstrate their horrible ingratitude more then in this, That they would go back again to Egypt? They pri∣zed not the Manna, but thought of their old flesh-pots. Thus its as unsufferable wickednesse in any man, whom God hath called from his former lusts, and he begins to desire them again, and to do as he hath done: Oh what is this, but to repent of thy marriage to God! To proclaim to the world, that thou didst finde more pleasure and content in lusts, then in the service of God! Remember Lots wife; when God had by a merciful hand pulled her out of Sodom, she looks back and was immediately turned into a pillar of salt. Augustine said, It was to season us; but the Hebrew word for salt, may signifie brimstone, or such ma∣terials, and so she was punished in some measure like the Sodomites, partaking of their punishments, because she had some compliance with their sins: Oh then consider thy self! Hast thou forsaken all thy former dear lusts? Hast thou bid them all Be gone? Is the very memory of thy former life a shame and a bitter∣nesse to thee? Art thou daily blessing God, that he hath given thee eyes to see and an heart to understand thy former life, and that for thousands of worlds, thou wouldst not be the man thou once wert? This is to walk worthy of so ho∣ly a calling.

Secondly, Those that walk worthy of this heavenly call, they keep themselves * 1.1593 unspotted from the wickednesse of the world, they are not conformed to the wayes and customs thereof. Thus the Apostle prayeth earnestly, Rom. 12. That they might not be conformed to the world, but transformed in their minde; & true religion is that which keeps a man unspotted from the world, Jam. 1. 28. If God hath called thee out of this dungeon, out of this noisome and filthy place, its for thee to cast off all thy rags, and not to carry about thee so much as the smell thereof. The whole world lieth in wickednesse, saith the Apostle; And if ye were of the world, saith Christ to his Disciples, the world would love you. Though the godly are in it, yet not of it. Thou dost therefore then walk in a way beseeming this holy profession, when thy life is singular, and contrary to the world, thou hatest what that loveth, thou lovest what that hateth. Thy thoughts and affections are above these things. As God made the fowls at first out of the waters, but they left them, and fl••e up in the air towards the heavens: So it ought to be with us; though we are born of flesh and blood, and have one being from below, yet we are to soar above. Do not then defile thy self with the pitch here below. Be as the Sun-beams up∣on the dunghil, that are not polluted by the vapours thereof. Be as those three worthies in this fire, and yet not have thy garments singed.

Thirdly, They are very attentive and diligent to avoid all those wayes that may be * 1.1594 an active scandal or offence to others. To walk worthy of the Gospel is so to carry our selves, that others may love it, that we may win others by our life and conversation. Now on the other side, they walk unworthily of it, who give just offence and scandal to others, that are stumbling blocks in other mens wayes. This is an heavy sin: our Saviour crieth out of a woe to such men, Mat. 18. 7. and saith, It had been better they were thrown into the bottom of the sea with a milstone about their necks. They had better never have been born, that it might be said, There were never such men, then so to harden others in impiety. How unworthy was Judas of that gracious call he had, when by his secret theft and perfidious be∣traying of Christ, he gave him up to be crucified? What such a man to be found in the number of those that left all and followed Christ! What a scandal was thi•••• Those that are tender of Gods glory, and of the repute of godlinesse they dare

not do such things as shall make Religion stink in the nostrils of men: Oh they have alwayes a care to that, that that may be well spoken of, may hear well! In∣deed there are passive scandals and offences, such as wicked men take by their own corrupt and malicious hearts, as the Pharisees did at Christ, but those are not to be mattered; such persons do destroy their own selves, and like Serpents they turn every thing they eat into poison; but we speak now of those things that give a just offence, that are not justifiable and warrantable. These things, those that desire to adorn religion will abstain from. If Augustus said, That an Emperor was not only to be free from crimes, but also from the suspition of them; How much more should Christians, who are commanded to abstain from all ap∣pearance of evil? 1 Thess. 5. 22.

Fourthly, They that walk worthy of his calling, they are endued with magnanimous and high resolutions sutable thereunto. They are said to be born of God; Fortes cre∣antur * 1.1595 fortibus. They resemble their father of whom they are born; Doth earth∣ly greatnesse and nobility make men put themselves in a different behaviour and deportment from those that are of an inferiour breed? we say, Such a man shew∣eth his breeding, he is a Gentleman every inch of him; How much rather may we say, Such a man sheweth his Christianity, He is a Christian in every particu∣lar, you may know who is his father, he scorneth to debase himself by sinne? yet many men think the only gallantry in the world lieth in the beastly pleasures of the flesh; Thus while they think themselves more then other men, they make themselves worse then the very beasts. Remember thy Christianity, and that will raise up thy heart to things that are indeed glorious and excellent; to mor∣tifie thy passions, to conquer thy lusts, to have fellowship and communion with God in holy duties, to be above the allurements or discouragements of the world, to fear nothing but sinne; these are magnanimous and generous things, and such only they do, who walk worthy of this calling.

Lastly, They walk worthy, who abound in the graces following this verse: For the Apostle of all other duties, instanceth in lowlinesse and meeknesse of minde, * 1.1596 with all long-suffering and forbearance. Lowlinesse of minde is that humility of heart, whereby we give all to Gods grace, and take nothing to our selves, Praise is comely for the upright. Nothing but grace, grace should come out of the mouth that is thus graciously called by God. Thus Paul often breatheth out the praises of the riches of Gods grace and long-suffering, with much patience intreating and exhorting others to come out of their dangerous estate they are in. They consider how much patience God and good men shewed to them, how often they were rebellious and refractory, yet God did not leave them. And certainly this is a very great grace, not to be wearied out, but still importuning those that gainsay, if God may yet give them grace to repent.

Use of Examination: Bring we our selves to these trials and touchstones. Is * 1.1597 all our calling thus holy? Is Christianity thus obliging unto all purity and god∣linesse? Oh then let the greater part of men amongst us be ashamed, and full of confusion! Whose zeal must not burn like fire to see the reproach and scandal to Christianity by the lives of those, who call themselves Christians, but indeed are not? They have a name that they live, but are really dead. Doth your Christian religion teach you to lie, swear, and live in all carnal jollity? Doth the Scripture, doth Christ teach you no better things? Let the heavens blush, and the earth tremble to hear and see, what is done among those, who yet pro∣fesse the faith of Christ: Oh either lay aside such titles, or lay aside those un∣godly practices! Thou art bound to thy good and godly behaviour, its not for sheep to lie and wallow in the mire like swine; its not for flowers to smell like weeds; not for the myrtle trees to become like the brambles; How long shall these things sound in your ears, and yet the Lord not give you understanding rightly to apply them? Cry out of your selves as unsavoury salt; stand aloof off as unclean Lepers, unworthy that God or good men should own you.

Use 2. To the godly: Let this be a go••d in their side, let not the same sins and infirmities be in them, as in men of the world: Art thou proud, earthly, passionate, discontented? say, How am I become thus like a beast, I forget my self, I forget my holy calling.

SERMON CXIV.

Of the Nature, Extent and Example of that Holi∣ness to which God calls a man.

1 PET. 1. 15.

But as he which hath called you is holy, so be ye holy in all manner of con∣versation.

THe Apostle having in the former part of the Chapter, spoken of glorious encouragements in the way to heaven, at the 13 Verse, he presseth to an exact and accurate diligence in the exercise of grace, which is emphati∣cally expressed by that metaphorical phrase, Girdup the loins of your minde: The body girt, is more expedite and prepared for any work, and so is the minde. In the 14 Verse he amplifieth this duty; first, Comparatively, As obedient children: This sheweth the inward willingness and readiness that should be in them to all acts of obedience; as also, the evangelical and filial motive to draw them out. Secondly, This is pressed negatively, Not fashioning your selves, &c. You see what it is to be men and women of the best fashion; viz. Such as do not con∣form to those lusts and sins that the world doth lie in: And that 2. Is positively commanded, But be ye holy; where you have the duty enjoyned, Be ye holy: There are four words commonly used for this holiness, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some∣times 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and most commonly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whether this word came of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without earth, or of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because holiness deserveth all reverence and veneration, I shall not much regard; this is certain, it doth im∣ply a choice and sublime frame of soul, whereby we are carryed out in reference to God in all our actions. 2. There is the extent of this duty, In all manner of conversation: Here this is considerable, that men may demonstrate some holi∣ness in some particular acts, and in some channels, but not in all manner of con∣versation. 3. Here is the exemplary cause, after which we are to be conforma∣ble, As he that hath called you is holy. 4 There is an argument confirming it by authority from Scripture, Because it is written, Be ye holy, for I am holy: That is written many times, to raise up our thoughts in godliness, not to propound any men, no not the most holy that are, but God himself: Now the Apostle doth not mean an equality; for how can a drop be equal to the sea? or a spark to the Sun? but onely of similitude and proportionable imitation, as is more parti∣cularly to be shewed. Observe,

That persons called, ought to be holy, even as God who calleth them is most * 1.1598 holy.

This very consideration should work an heavenly metamorphosis and change, who and what is that God who calleth me, should the soul say; God who made me after his own image at first, doth still require the reparation of it in my life: Of all the attributes the Angels selected to glorifie God with, this was that they

pitched on, Holy, holy, holy, Isa. 6. and certainly, of all things remarkable and considerable in thee, this should be thy chief, Holy: Thou art wise, but holy; thou art rich, but holy; this is the Diamond in the Jewel.

To illustrate this point, consider,

First, What this holiness is, and that is in these things: * 1.1599

First, An inward rectitude of all the parts and faculties of the soul, whereby they are imployed and improved for holy ends: Holiness is not a particular grace, or a particular healing of some disease in the soul, but it is an universal medicine ap∣plied to all the soars of the soul, and if it doth not perfectly cure and heal all the disease, yet it doth for the main: So that this holiness is nothing but the sound and right temperament of the soul, whereby it is inabled in minde, will and af∣fection, yea, the whole man to be carried out towards God; therefore this ho∣liness is called The image of God; and we know, an image is not an hand, or a leg, but a ful delineation in all the parts thereof; when therefore we are command∣ed thus to be holy, we are to look to holiness in the fountain, to holiness in the root; even as God is not onely holy in actions, and in all his works he doth, but in his essence and nature also: So that although all thy actions have never such a shew of holiness and outward splendor, yet if not flowing from this inward image, they are but guilded Sepulchres, and like the ashes of Sodom.

Secondly, This holiness is a pure and unmixed disposition of soul, from any thing that may soil and debase it: So some make the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, without any * 1.1600 terrene or earthly mixture; for as every thing is debased, when it is mixed with that which is of an inferior nature to it; as lead with silver, water with wine: So it is here, when the soul of man which was made for the enjoyment of God, and communion with him, is bowed down to earthly things, and mingleth it self with them, then it becometh base and degenerate. Now the soul may admit of a twofold mixture, both which makes it unholy:

First: With the lusts of sin, and the beastly pleasures of the flesh; and this is the deepest pollution, as if the Sun should become a dunghil; and therefore wicked * 1.1601 men are compared to Dogs, licking up their vomit, and Swine wallowing in their mire, 2 Pet. 2. 22. Oh therefore remember, when thou hast been committing any gross sin, thou hast made thy self like dirt and dung, thou hast made thy self like a loathsome Toad, God abhorreth thee, and were thy eyes opened, thou wouldst be abominable in thy own eyes, thou wouldst not endure thy self, but cry out with David, Wash me throughly, and I shall be clean. Psal. 51. Or

Secondly, A defiling mixture may be by the inordinate and immoderate af∣fections * 1.1602 of a man, even to lawful things; even as the waters that overflow the banks, they get soil and filth by that means: So those affections that are carried out beyond their limits, in over-loving, in over-grieving, in over-desiring, they de∣base and make unholy. Hence Esau is called A prophane person, Heb. 12. 16. why? we read not of his gross, vicious, beastly sins, but because be had a low and un∣dervaluing esteem of heavenly things, of that birth-right he sold: So then, thou art an unholy and a prophane man, though free from thy gross sins, if thy thoughts, thy esteem about holy and heavenly things be low and careless: Thou hadst rather have, as he said, Guttam vini, then cadum mentis, a drop of pleasure, then an whole vessel of heavenly wisdom, this argueth thou art unholy. Holi∣ness lieth in the spiritual dieting and moderating of all thy affections to world∣ly comforts: He that marrieth, as if he married not; he that buyeth, as if he bought not, 1 Cor. 7. In all our estates and conditions, we are to cut off those luxuriant branches, we are to put bounds to them, as God to the sea, Hitherto thou shalt go and no further.

Thirdly, Holiness is mainly seen in referring all unto God by pure and upright in∣tentions. The Pharisees holiness, though so dazling in the eyes of the world, * 1.1603 was no holiness, because they did all to be seen of men: This makes all the civil and admirable actions of the Romans, and other Heathens, to be no holy actions,

but splendida peccata, because it was vain glory, or at least, the love of their Countrey, that put them upon the accomplishment of such actions; so that the greatest part of holiness is invisible, lieth much in eying at the true aim we ought to shoot at. Jehu in all those wonderful Reformations he made in the Church and State of Israel, yet was not in the number of the holy Kings, because his ends were selfish, worldly, and vain glorious. Look then thy intentions fall not short of that ultimate end, the glory of God, and this prove a dead flye in the box of thy ointment.

Fourthly, Holiness lieth in bearing up the heart in all kinde of duties, with such * 1.1604 heavenly and sublime motives, that flesh and blood can no ways attain unto: Holiness is a power above all refined natural abilities: Thus faith is an holy grace, because it beareth up the heart with a promise, with the word of God, when all natu∣ral reason and hopes are against it; and so he can rebuke those strong winds and tempests of unbelief and discouragement, which natural strength could ne∣ver do: So to love God in adversities, not to mutter or repine at him, though his hand be heavy on thee, yet thou hast no hard thoughts about him, but he is as good and as gracious a God in thy apprehension as ever: Here is iron swimming, here are the rivers of Jordan running back, here is holiness exalted above na∣ture; so likewise to rejoyce in tribulations, to triumph over all troubles; to finde honey in the dead carkass of the Lyon, to get bread out of stones; this is the work of holiness. And lastly, patience and forbearance to men that hate us, love and pitty to those that cruelly persecute us: Thus holiness teacheth, but the nature of man kicketh against all these things.

Fifthly, Holiness is in the dedicating of our selves wholly unto the Lord; that we * 1.1605 are no more our own, much less the worlds or Satans: Thus there were holy vessels, and an holy Temple, because altogether separated unto God, and might not be imployed unto any common use: Thus the persons that are holy, Are made the Temples of the Holy Ghost, 1 Cor. 3. they may not touch any un∣clean thing. Oh what a strong obligation is this, to depart from all evil and wicked company! To whom wert thou given up? Hast thou not parted with self? and art not thou given to God? Be then as the Temple, let no unclean thoughts or affections pass through thee.

Sixthly, A necessary Concomitant of this holiness, is a reverence and aw it breeds * 1.1606 in the consciences, even of those who yet hate it: As the image of God put in man, made him have dominion over the beasts of the earth; so this holy image of God breeds an aw, a fear even in wicked men: Thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and hence Herod, though a King, yet feared John, because he was a righteous and holy man, Mat. 6. 20. This holiness is called by Peter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Divine nature, 2 Pet. 1. 4. and certainly, as the Sun makes a glorious dazling upon the eyes of men; so doth holiness, powerfully expressed, make a throne in the hearts of the ungodly, convincing and overawing them: Though therefore out∣wardly they may deride and oppose the practice of holiness, yet in their consci∣ences they count such happy, and wish their souls might be in the same condi∣tion with such mens.

We come in the next place, to the extent of this duty, In all manner of con∣versation: * 1.1607 And

First, It must be in our conversation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now a mans conversation is not some few acts, or some few times to be holily affected, but constantly and customarily. Our conversation is in heaven, saith the Apostle, Phil. 3. 20. and its called a godly mans way, wherein he walketh; so that unless holiness be thy main business, unless Religion be thy chief imployment, thou art not yet holy, thy way is not an holy way, though there may be some occasional holy action; neither is thy conversation an holy conversation, though there may seem to be some holy fits: Oh this is greatly to be attended unto, for some mens holiness is like the morning dew, or like the ebbings and flowings of the sea; its by way of

a transient passion, not as a permanent principle within them; its a Land-flood that makes a great noise, its not a constant spring.

Secondly, It must be holiness in all manner of conversation: * 1.1608

First, There must be all holiness subjectivé, that is, all the parts and faculties of soul and body must have their peculiar holiness; the minde holy, thoughts holy, meditations holy, the will holy, desires holy, and holy choices, the af∣fections holy, holy love, holy anger, holy grief, holy fear; the memory an ho∣ly treasury to retain holy directions and instructions: Thus a mans soul must be like that part of the Temple, Sanctum Sanctorum, The holiest of holies; the bo∣dy likewise, that is to be holy instrumentally, holy eyes, holy hands, and holy tongues, holy words, holy actions, holy gestures: That as the Prophet Zechariah prophesieth, upon the horses bells there should be written, Holiness to the Lord, Zech. 14. 21. so here upon the whole man shall be written, Holiness to the Lord; and the meaning of that prophesie is, That he who is holy, shall be in every re∣spect holy; as Paul prayeth, I pray God ye be sanctified throughout, both in spirit, soul, and body, 1 Thess. 5. 23.

Secondly, This must be all holiness objectivé, in respect of the object: Our actions must be holy in reference to God and man: I exercise my self, saith Paul, Acts 24 16. there was his conversation; to keep a good conscience towards God and man, there was the extent to every object; for although all holiness doth im∣mediately refer to God, yet when we do the duties of justice, righteousness and charity towards man, because God commands, and out of love to him, then these just and righteous actions, are likewise holy actions, because of the con∣sideration of God that draweth out the soul: So that we may make our very eating, drinking, and lawful refreshments, holy actions, when a motive from God doth put us upon them.

Thirdly, We are in our conversation to put forth all holiness, in respect of the degrees of it: We are to endeavor, and to hunger and thirst after all the de∣grees * 1.1609 of holiness; if there be better believing in God, better heavenly minded∣ness, more love to God then ever yet we have attained, this we are to press forward to; as Paul, who was exalted to so high a degree of holiness, yet he forgets all behinde, and pursueth that before, Phil. 3. as if he were but be∣ginning to be godly; and hence the godly are said, To hunger and thirst after righteousnesse, Mat. 5. Alexander wept when he heard a Phylosopher arguing there were more worlds then one, when he had not yet conquered one: And thus when thou hearest the word of God requiring such a perfect holiness, such a pure exercise of graces, thou mayest weep to see the dross, the defects and weaknesses that are in thee; yet take heed thou doest not reject thy holiness as none at all, because it may be better; for perfection and fulness is not in this life, still here is something wanting, but our prayers and endeavors should be after perfection.

Fourthly, We are to put forth all the parts and kindes of godliness in our con∣versation: Holiness is a chain, and we must not break one link: Adde to faith, * 1.1610 vertue, and to vertue temperance, &c. 2 Pet. 1. 6. To be holy in some things, and not in others, is to be holy in nothing: Holiness is universal, it comes in with no buts, no ifs or ands, no exceptions; but as the word of God is universal, and the rule is universal, so is his holiness: Oh its this partial holiness, this ho∣liness in some pittances, that makes such a reproach to Religion: Holiness will no more swear then lye, or lye then swear; Holinesse will no more deal unjust∣ly, then leave off praying and holy duties; if any do so, the Scripture makes not such holy: Oh therefore be sure to study the extent and largenesse of ho∣linesse. Do I shew forth all holinesse? The Apostle bids us pray, that under Magistrates we might live in all godliness: There is some holiness, some godliness many times the world will suffer, but not all: And none would think how false and guilful their hearts are, how much they are to seek for some kinde of godliness, when they are put to it.

Lastly, We are to shew holiness at all times in our conversations: There is no * 1.1611 hour, no moment, wherein thou canst say, Now I may not be holy, now its not required I should be holy: So that as wicked men, the imaginations of the thoughts of their hearts are onely evil, and that continually; so should ours be holy, and that continually: This is our duty, though in this life it cannot be fully practised.

In the third place, consider, The example of our holiness; and that is, As God * 1.1612 is holy: Not that we can be infinitely holy, and essentially holy, as he is; but to imitate him: So that we must not take the world for a rule of holiness, but God; and we are not required to be Omnipotent as he is, Mighty as he is, but holy as he is. Now the grounds of this are:

First, It behoveth a father and a son to be of the same nature: A man doth not * 1.1613 beget a beast of another nature, but a childe of the same being: Thus the Apo∣stle, As obedient children; and hence they are said to Be born of God: How then can ye call God father, who have not the likeness of his nature? Is there such sin and impurity in God, as in thee? Oh tremble at such things! Gods eyes are purer then to behold iniquity; so let thine be.

Secondly, Love to God, will put a man upon the immitation of him whom we love: * 1.1614 So that similitude, as it is a cause, so its an effect of love; that as you see fire assimilates every thing into its own nature, it turneth every thing to fire; so love to God, and delight in him, that makes us wholly to become like him. A man that liveth under the torrid Zone, gets a colour from the sun, which shineth so hot upon him.

Thirdly, He must needs be holy, because else we are not prepared for any commu∣nion * 1.1615 or fellowship with God: Herein lieth the happiness of a godly man, that he hath fellowship with God, that he enjoyeth his presence, that he seeth his face, as you may see it represented in the Canticles: Now how can this be, when a man is prophane and unholy? Christ speaks there of his heavenly love, and spiritual imbracements, and how can this be to a soul that is loathsom and un∣comely through sin? God speaks by the Prophet, of the abominable and vile condition of the Church of Israel in her sin, wallowing in her blood, Ezek. 16. 6. and till he put on comely ornaments on her, she was no fit object of love: Fol∣low holiness; without which no man shall see, enjoy God, Heb. 12. 14. As the eye di∣stempered with diseased humors, cannot comfortably behold the sun, so neither can the soul, debased through sin, behold the favor of God; yea, as the soul is not fit for such communion, so the presence and purity of God, if it should draw near, would be an heavy burthen to a wicked man. Heaven it self, and enjoyment of God, is no sutable or welcome mercy to a wicked heart: So far as the noti∣on of safety and deliverance from hell is in heaven, they can be glad of it; but take the positive part of heaven, which is indeed the heaven; viz. Injoyment of God, and delighting in him, a wicked man can no more agree with it, then soar eyes do abide the dazling sun.

Let us make Application of the point. And

First, Of Instruction: Is holiness thus necessarily required of every one called * 1.1616 by God, because he is holy? then to be sure do not mistake what true holiness is; for if thou erre about that, thy destruction is irrecoverable, who can help it? Therefore to know what it is, study and peruse the Scripture: Oh what an ex∣act, sublime, and accurate thing is that represented to be! Will no less serve then an holiness in some degree (though with vast disproportion) like that of God? What shame, what trembling should this work in us? Thou judgest of holi∣ness according to the principles of the world; and they, when a man is less wick∣ed, call it holiness; if there be worse men in the world, then they bless them∣selves. As in an Hospital, the man that is less diseased then others, he is judged healthful and strong: This undoeth you, holiness and godliness is made a less and more easie business, then the Scripture describeth.

Use 2. Of Terror and Woe to those called persons, who deride, oppose and * 1.1617 malice holinesse: Oh that the earth should bear, and the Sunne shine upon such incarnate devils! Wheresoever there is the power of holinesse, there all their venom is vented; Who would think that men called by so holy a God, should deride holinesse? That men convinced by an holy Spirit, should mock at holinesse? That men who read an holy Bible, who have an holy profession, should thus be turned into Serpents, and no men? This is not to be holy as God is holy, but malicious and envious as the devil is.

3. Of Exhortation to you who are indeed holy for the main, grow in this, * 1.1618 be more quickned in it. The Apostle speaks to these that were already holy. Holinesse is a large field, an high hill, thou art but at the very bottom. Alas, how much stronger might thy faith be? How much more mortified might thy af∣fections be? Is holinesse sutable, connatural, constant and permanent in thee? and certainly this is more to be looked at, then all outward mercies, riches, ho∣nours, earthly greatnesse; for this onely hath the promise of eternal life, and this present life. Thou mayest be rich, but damned; wise and learned, but d••••••n••d; but not holy and damned: Oh there is no comfortable living an hour, a moment without this holinesse! And then to increase and preserve it:

First, Cherish and entertain the holy Spirit, this is peculiarly called holy, be∣cause it works holinesse; grieve it not then by committing known sins, or by la∣zy and sluggish walking.

Secondly, Prize the Ordinances, the Ministery and preaching of the Word; men grow loose and cold when they leave this fire.

Thirdly, Consider the nature of holinesse is such, that the more we have, the more hunger and thirst there should be after it.

SERMON CXV.

Of the Glorious Estate of the Saints in Heaven to which God cals all sinners repenting and be∣lieving.

1 PET. 5. 10.

The God of all grace, who hath called us into his eternal glory by Christ Jesus, &c.

THe Apostle Peter concludes his Epistle with a Petition in this verse, and a doxology in the next. In the Petition we have these parts:

First, The Object to whom this Petition is addressed, viz. God, de∣scribed by a glorious property sutable to the matter of the prayer, The God of all grace; he was to pray for grace, and therefore mentioneth the foun∣tain of grace. This is of great consolation, the people of God want more and

more grace, and God is cloathed with allsufficiency: if you want it, you know where to be supplied.

Secondly, God is described by a gracious effect of this grace, Who hath called us: This fountain was not sealed up, but diffuseth it self.

The term to which, of this grace, described in its nature to be Glory. Belie∣vers should lift up their heads at the very hearing of this: and there is the adjunct of it, eternal glory.

Fourthly, There is the meritorious cause of this grace, By Christ Jesus.

Fifthly, The matter prayed for, which is in the accumulation of many words together, Make you perfect, stablish, strengthen, settle you. Some do curiously enquire after a difference between every one of these: but I take them to be nothing but the vehement and holy Oratory of Paul affectionately expressing himself in his prayer for them, and they are most of them metaphorical words from the Artificer, who is careful to settle and establish his building. Now by the matter prayed for, viz. further perfection and establishment in grace, we may see even the best godly men, do need further addition and strengthning in grace. As he cried out, O me nunquam sapientem, so mayest thou, O me nunquam pium, still there is a further degree in every grace to be obtained. There is im∣perfection, and there must be continual correcting; but this is not the matter I intend, I come therefore to my purposed subject in this Text; and that is the term to which, of Gods gracious effect mentioned in the Text, Who hath called us to eternal glory; That which the eye hath not seen, nor hath it entered into the heart of man to conceive; that we are now to treat of, or rather to stammer about, viz. that infinite and everlasting glory which God cals wretched sinners, but repenting and believing unto. He hath called us into it: This sheweth how close and intimate that fruition is we have of this glory. It may never trouble a man to part with his beloved lusts and sins, which are but for a moment, for this eternal glory; it is to part with dirt and dung to have gold and precious stones.

For the further opening of this you must know there is a two-fold end of Gods calling us, the near and proxim one, and that is, Repentance and Faith: So the first thing God cals wicked and sinful men unto, is truly to repent of their sinne, and stedfastly to believe in him; But secondly, There is the remote and further end, which is Salvation and Eternal Glory. Of this we are to speak at this time.

God cals sinners repenting and believing, to no lesse then infinite and eternal * 1.1619 Glory.

This point certainly may much affect you; for did the Devil think by show∣ing the glory of the world to tempt Christ to worship him? and shall not we by the discovery of this heavenly glory, make you fall down and worship, and obey God who hath promised to give this unto all those that do so to him? There is a parallel place, 1 Thess. 2. 12. Who hath called us unto his kingdom and glory. What un∣speakable condescention is this, that God should take us, and put us into a commu∣nion with him of kingdom and glory, to set us upon thrones next to Christ and him, yet the Scripture doth frequently insist on this glory that God intends to put on those that obey his calling. To open this, if they were so many dayes to purify and prepare themselves for hearing the Law, which was a ministration of death, and there was such glory on Moses his face in the delivering of it, that the people could not stedfastly behold him: Certainly there ought to be more cleansing and preparing of the soul to receive the Doctrine of this Gospel-glory. We can onely shew you the back-parts of it, for we cannot comprehend it in all its fulnesse, no more then a little shell can hold the Ocean.

We shall first speak of the Nature of this Glory, and then the Properties. And

First, The Nature of it is seen in discovering the object to be enjoyed by us to all * 1.1620

eternity, and that is God himself, the perfect, universal and sufficient good. Our glory is in this, that we enjoy God to all eternity, who is the inexhausted sea of all heavenly happinesse. See how David doth triumph in that enjoyment he hath of God in this life, which yet is but the cluster of grapes to that heavenly Ca∣naan. Whom have I in heaven but thee, and whom in earth but thee? Psal. 73. 25. And in other places, The Lord is my portion and my inheritance. So then, if God enjoyed by faith do give so great a blessedness to the soul in this life, how much more when he is enjoyed by immediate vision? This the Scripture cals, Seeing of God face to face, 1 Cor. 13. 12. So then, herein lieth this unspeakable glory, that whatsoever goodnesse, excellency, fulnesse and blessednesse is in God, the same is communicated unto the glorified Saint according to its capacity. Deus meus & omnia, said he: but this will be much more in Heaven, where not on∣ly our sinful, but our animal lives will be ended; Then shall we be with the Lord for ever, said Paul, that is spoken, as the compleat perfection of all happinesse.

Secondly, This glory which may be called formal or subjective, as the former ob∣jective, * 1.1621 lieth in the intellective and affective part of a man closing with, and enjoying of God. When we say we are made glorious by enjoying of God, the meaning is, the intellective and affective parts of the soul are wholly fixed upon him to their utmost desire and capacity; for the glory of a man must consist in his ra∣tional part, his understanding, will and affections, which are the best faculties, must be united to the best good, in the best manner. And

First, For the intellectual or knowing part of a man, its plain there can be nothing * 1.1622 of this happinesse, if that be not present. For as of an unknown thing there can be no desire, so neither any love or delight: and the more clear and intuitive this knowledge is, the more is our glory. Now the Scripture speaks, that we shall then see him face to face, not as in a glasse, 1 Cor. 13. 12. We shall know him even as we are known of him; and our glory is expressed in this phrase To see God. So then, herein will our blessednesse and glory be, that we shall fully and clearly know and behold all the excellency that is in God, all the objects and motives of love and delight. That as the bodily eye descrying the pulchritude of a sen∣sible object, presently kindles love in the heart, Ut vidi perii; So it is here, The soul of a man glorified, beholding all the admirable lovelinesse and excel∣lency in God, that holy and pure nature of his, those gracious and free acts of his love to us, is hereupon set on fire, and made glorious; That which the Apo∣stle prayeth for us here to attain, will then be compleated, To know the breadth, and length, and depth of the love of Christ Jesus, Ephes. 3. 18.

Again, This glory lieth in the affective part of the soul, whereby it takes in∣finite complacency and delight in God, who is thus made known; and certain∣ly, if good be the object of the will and love, then God being infinitely, uni∣versally and in an unlimited manner good; the will and affections of a man must needs be drawn out to the full.

Thirdly, That the soul of a man can thus gloriously enjoy God, its necessary that all the filth and loathsome spots of sinne should be wholly cleansed away: For as * 1.1623 long as there is any relique of this noisomnesse, as it is not fit or sutable for such a glorious object, as God is; so neither hath it compleat and full glory it self. The bloud of Christ was shed, that we might be without spot or wrin∣kle, or any such thing; but this lovelinesse cannot be obtained in this life. Its true, Christ in those spiritual Songs of Solomon, cals his Church, His Love, his Fair, his undefiled One, that she is altogether Lovely, but that is meerly because of the lovely Ornaments, and Excellency Christ put upon Her. But in Heaven this Lovelinesse will be inherent, she will have all this Glory inexistent, not imputed: Oh then what Tongue can expresse the glorious∣nesse of such a condition, when there shall not be the least imperfection, or defect in thy Grace, thy Love perfect Love, thy Delight in God a full and per∣fect Delight! Paul in Heaven doth no longer complain, When I would do good,

evil is present with me, Rom. 7. No, his heart is as godly and as holy as he can desire. This then is the glory that the called ones of God should breath after; when will the time come that all my spots and blemishes will be done away? I am as yet ashamed to see so much drosse and filth in my self; I blush because of my nakednesse; but the day is coming, when all things that are imperfect will be done away. This should exceedingly support them for the present in their conflicts and combates with sinne: Oh what shall they doe! Their hearts suffer violence within them, they are loathsome beasts in their own eyes; they doe not love to see themselves in the pure Glasse of Gods Word. Well, comfort thy self, the time is coming, thy Graces will be made perfect, thy Soul will be glorified with all fulnesse, not the least spot or ble∣mish in it.

Fourthly, This Glory will be in the enlarging and extending of all the fa∣culties * 1.1624 of the Soul to partake of God: For God being infinite, and the Soul of a limited and finite Nature, hath no proportion till God raise and elevate it up to that which of it self it could not doe. Hence the very Soul of an Infant dying a member of Christ, and glorified in Heaven, is stretch∣ed out to an actual capacity for the full enjoying of God. The Apostle Hebr. 12. calls them The spirits of just men made perfect. So that God doth widen and enlarge the Soul of a man, whereby it doth partake of God, and hath communion with him in a more powerful and transcendent manner, then of it self it could have.

Fifthly, This Glory doth not onely stay on the Soul, but reacheth to the bo∣dy * 1.1625 also. Which the Scripture 1 Cor. 15. and in other places doth often speak of, Our vile bodies shall be made glorious bodies; That as the Artificer by his Art out of earth can make curious and resplendent glasses, so God much more out of the dust of our bodies, will make immortal, incorruptible and even spiritual bodies, as the Apostle cals them. The glory of our bodies is, First in the perfection of them; all the Defects, Imperfections, Deformities will then be quite removed. Secondly, In impassibility, there will be no pains, no Diseases, no bodily Grief, no Passion from, or suffering of, any offensive ob∣ject. Thirdly, In Immortality, it will be no more mortal, no more subject to fears and pains of Death. And lastly, In Agility, in quick Motions, We shall be snatched up into the Clouds, and be there with the Lord for ever: Oh who can believe that this vile house of clay shall ever be made such a golden Palace! who can ever think that so much glory should be put upon such vessels of disho∣nour and infirmities?

Sixthly, This Glory is not onely thus real and inherent, but it is also manife∣sted and revealed Glory in the eyes of others; For Glory is properly illustris * 1.1626 & clara notitia, the knowledge and favour of an excellency, the manifestati∣on of it to others; and thus the glory of called persons will be a known mani∣fested Glory. It will be seen by the eyes of the whole world, God will put the Robes and Crown of Glory upon them, in the midst of all persons at the Day of Judgement; Lo these are the persons whom I have thus honoured, the An∣gels they will bear witness of it; The Devils and wicked men condemned, they shall see it and gnash their teeth. Those men whom we scorned, derided, op∣posed, how doth God honour them? So then, God will hereafter put such visible glory upon his people, that all the world shall be witnesses of it; As yet it doth not appear, saith the Apostle, 1 Joh. 3. 2. but it shall be made mani∣fest. That as precious jewels have that naturally which covers their excellency, and the choice gold lieth in the earth, and at first sheweth not its full lustre, till by Art made so: So the godly who in this present life are despicable and un∣comely by their weaknesses, by their afflictions, by the outward meannesse of their Condition, will hereafter have all these rags pulled off, and the

day of their glorious Coronation will appear. This is for the Nature of their Glory, and for the Adjuncts and Properties of it they are admi∣rable. * 1.1627

First, Its eternal Glory, it abideth for ever and ever. All the greatest out∣ward Glory and Pomp, is but like the burning of the Torch, Sic transit gloria mundi, but there needs no M••mento te hominem esse, Then shall we be with the Lord for ever: Oh that phrase For ever should astonish us, What is for ever? What is eternal glory? After thou hast sate down and thought, and thought still; Eternity is above thy thoughts. The fear of death is like Jonah's Gourd that eateth up all our outward Glory. You are but glorious Gloe-worms that shine for a night; but glorious Flowers that presently fade: Give me any world∣ly glory, of which you can say, it is eternal, that it is for ever; yea men of the greatest glory in this world have found it to be like a shadow, the longest before the night come upon them. King Solomon in all his glory was not above a Lilly, and a Lillies glory endureth but for a day, when cropt from its root. The Scri∣pture saith, Act. 24. 23. Agrippa and his wife came to the Court of Judicatory with great pomp, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was a great fancy that presently passeth away.

Secondly, This Glory is spiritual and heavenly as well as visible. The glory of * 1.1628 the body is indeed visible, and Heaven is a glorious visible place, but yet that which is the greatest glory is spiritual, the soul made holy and perfect; God who is the object of our glory is invisible; and although it be disputed, yet many conclude, that God is not seen with the bodily eye there, onely Christ because of his humane nature is; So then, the greatest part of this glory is spiritual and holy. And thus it is farre above the glory of the world, which is in outward sensible objects, that tend onely to a bodily and carnal de∣light. If the Queen of Sh••ba was so overwhelmed to see the external glory and pomp of Solomon, How can we be able to bear all that heavenly glory?

Thirdly, This Glory is sound and solid, it is that which hath a true bottom•• Paul cals it, The eternal weight of Glory; and the Hebrew word for Glory signi∣fieth * 1.1629 weight: So that the glory of believers is substantial and real, it will in∣wardly and deeply possesse the whole man: whereas if you look upon the out∣ward glory of the world, its but a puff, a bladder, an empty nothing. This is a true solid glory, which is accepted of by God, to which he giveth his wit∣nesse, that it is true; What is it to have glory among men, and to be abomina∣ble before God? What is it for a while to have external pomp in this world, and then God to raise thee out of the dust to everlasting contempt and reproach? Thou gloriest in thy wealth, in thy beauty, in thy honours, but what is this to the glory in Heaven?

Lastly, This is an universal and entire glory. There is nothing of glory ••o be desired which is not here; In the world all their glory hath some gall * 1.1630 or other to bitter it. Haman had much outward glory, yet because crost in his ambition about Mord••chai, all his glory did him no good; Solomon that made it his businesse to have all external happinesse, yet found a vexation and vanity in it. No worldly glory did ever satisfie a man, no more then the air or the winde will an hungry stomack: yet this heavenly glory is so perfect and compleat, that there is nothing to marre it, to corrupt it; and it hath this admirable effect that it doth wholly satisfie the desire, and yet excites it to desire it more: they desire no other happiness, no other glory, they are in their centre, yet they are never wearied, as they were of the Manna; but this glory is as admirable, as ravishing, as ever it was at the first moment they enjoyed it. This may be greatly improved practically.

Use. What good reason is there for every sinner called by Gods grace to part * 1.1631

with any lust or sinne, though never so profitable, so pleasant, so delightful; for what is that sinne thou art so ende••••ed unto? Is it comparable to this eternal glory? Oh the madness and folly o•• men! Sinne and the devil, they call by their lusts to eternal horrour and torment, and men readily obey; but God cals to eternal glory, and they stop the ear. Hear, O heavens, and be astonished, O earth! wicked men do not believe or consider these things, or else the matter is so evi∣dent that it needs no deliberation, no dispute; for what is the chaff to the wheat, drosse to gold, gall to honey? Do then wicked men know what they do? These lusts are dear lusts to thee, they will deprive thee of this eternal glory, they will hinder thee of all this happinesse, and yet thou imbracest them.

Use 2. Of Instruction. How sad a thing it is to be moved to any good action * 1.1632 out of humane and vain-glory, when yet this solid eternal glory doth not affect thee. What is more ordinary, though nothing scarce more abominable; you shall have men to get glory and repute in the world, be diligent in the external profession of religion, when the true glory of God doth not at all move them; The Pharisees they prayed, they gave alms; why? out of vain-glory to have re∣pute with men. Thus its said of some that believed, but would not confesse Christ, that they loved the glory of men more then of God, Joh. 2. Oh let this me∣ditation make thee even a loathsom beast in thy own eyes; Shall I pray, preach, have religious conference, give alms, do justly, that men may praise me, that I may be exalted with humane glory, and neglect that eternal glory which we ought principally to seek after?

Use 3. Are people called out of their sins, and endued with grace to partake * 1.1633 of this eternal weight of glory? then what vanity is it to glory in any earthly thing, and yet to want this? Thou gloriest in thy birth, in thy prosperity, in thy outward greatnesse: but oh miserable wretch, if destitute of this eternal glory. Oh say, Its not for me to hold up my head, to go proudly, to fare deli∣ciously every day, but rather to throw my self in the dust and tumble upon the ground, and to cry out, Oh me miserable sinner, worse then beasts, undone for ever, till God fit me for this glory! Do not then glory in thy rich apparel, for that is but the excrement of an unreasonable creature; not in thy beauty that is the spoil of time and years; not in thy riches, they are winged birds that quickly flie away: No not in any thing, but in grace and the knowledge of God, which is accompanied with everlasting glory.

Use 4. Of Comfort unto the godly, who though despised, contemned, vili∣fied * 1.1634 and rejected as the off-scouring of the world, yet are sure to inherit eternal glory: Oh this should sweeten every affliction! this should make every bitter ••••ll to be swallowed down! Doth not the Apostle bear up himself with this? We account not these light afflictions, which are but for a moment, comparable to that eternal weight of glory? See how he lessens his afflictions, they are but light ones, but the glory to come is weighty and eternal; Could the people of God live in a lively faith of this, make these things real to them, they would be above the fear of any outward losse, or the love of any unlawful advantage. He that hath the Sun needs not the star, or the Ocean, a drop.

SERMON CXVI.

The Nature, Possibility, Duty and Means of the Assurance of ones Effectual Calling.

2 PET. 〈◊〉〈◊〉. 10.

Wherefore the rather (Brethren) give diligence to make your Calling and Election sure.

THe Apostle at the fifth verse, mentioneth a chain of graces, which eve∣ry Christian must keep linked together: They are like so many flowers to make up a Garland that every believer is to wear; and to this purpose he suggests divers arguments. The first is, that then they will not be barren in the knowledge of Christ: Christianity without these graces is like the figtre•• without fruit, it deserveth a perpetuall curse from Christ. Look not to leaves or blossoms, but to fruit. Secondly, He that hath the title of a Beleever, but wants these graces, he is blinde, and cannot see afar off. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some de∣rive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mouls, or earth-mice, that can see nothing, though in the open light: Others from shutting the eye, and so purblinde men are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who see things that are near, but not afar off. Though some say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not lusciosus, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus wicked men have knowledge about the objects that are present to sense, but the matters of faith, which are more remote, they cannot discern. Now here may seem a contradiction by the Apostle, He is blinde and cannot see afar off: For if he be blinde he cannot see, neither near or afar off. Some therefore make these later words a correction to the former, He is blinde, at least he cannot see things that are afar; if he be not blinde, he hath a dimme sight. But without any straying, we may thus interpret the Apostle, He is blinde, viz. absolutely in respect of heavenly things, and although he can see those objects that are obvious to sense, viz. all earthly things, yet he hath no perceiving about heavenly things. And indeed its very sad to consider how ma∣ny are eagle-eyed in the matters of the world, and very blinde moles in heaven∣ly things. The third argument is from the ingratitude such men are guilty of: They have forgotten they were purged from their old sins; when they undertook the profession of faith in Christ, and were baptized, there was Sacramentally, at least, a cleansing from their former waies of wickednesse. Now it would be high ingratitude for any not to preserve themselves from such defilements still. Lastly, Here is another argument for abounding in all grace, which is laid down by way of exhortation: There cannot be any assurance had of our calling or ele∣ct on, unless we are fruitfull in these graces. This should greatly awaken, for it behoveth us above all things in the world to have some comfortable knowledge how it stands between God and our souls.

In the words then consider the duty injoyned, and the way how to accom∣plish it. The duty injoyned is to make your calling and election sure. Calling, viz. the graces of God we are called to in this life, justification, adoption, and

union with Christ, as also regeneration and sanctification of our natures, and ele∣ction that is the basis or the foundation of our calling. But how may we make these things sure? not in themselves, for the purpose of God stands firm in its own self. The foundation of the Lord stands sure, saith the Apostle, 2 Tim. 2. 19. And the gifts or calling of God are without repentance, Rom. 11. 29. But sure in respect of our selves, that we may be upon good grounds confirmed in our own hearts, that we are such whom God hath called or chosen. So that the holy Ghost doth here blame all those who put their comforts and hopes upon a ven∣ture; who maintain doubts and uncertainties in their own souls, about their e∣ternal condition, that will not seek out for comfortable evidences herein. 2. You have the manner how this glorious priviledge may be attained, by giving diligence: and the rather by giving diligence; which words do imply, that unless we set our main thoughts and strength about this matter; unlesse we care∣fully set our souls to distinguish between true and false, we shall never be per∣swaded upon good grounds. This text is much vexed in the controversie be∣tween Papists and Protestants: The Papists denying this certainty (unless some few) and the Protestants pleading strongly for it. And this text seems to be an impregnable place for assurance.

That its not only possible, but a duty in Christians, to indeavour after an assurance * 1.1635 of their effectuall calling and election.

They are not to bring an ill report, as they did about Canaan, such Giants and difficulties were in the way, that it could never be conquered; so this assurance or certainty can never be had, it will breed presumption, and eat out all humility and godly fear. It is not my intent to enter into the controversall part, I shall only lay down some materiall particulars; and then shew you what are those things that may beget this assurance, those effects that do necessarily argue such causes. And the rather, because formerly I treated more largely about the na∣ture of it.

To clear the doctrine consider, First, That when we say a believer may and * 1.1636 ought to be assured of his calling and election, we do not mean as if of his own self he could have this divine perswasion. For then many of Gods own children would never have lain in such uncomfortable desertions and dark dungeons as they have done, having no light; crying out, they have no certainty, no assurance, oh they cannot believe, they cannot finde any comfort, but their hearts are like a barren heath, or a black hell! They cannot, I say, of themselves come to this sure perswasion, but it is the gift of the Spirit of God, Rom. 8. 16. The Spirit it self beareth witnesse with our spirit that we are the sons of God. So that Divines use to say, this certainty lieth in a practicall syllogisme, thus, Whosoever believeth, repenteth, is heavenly minded, is tender about all sin, These are called and ele∣cted; But I do so, saith the gracious heart, inlightned and inabled by Gods Spirit, Therefore I am called and elected. Now this Assumption, I do so, the heart being blinde or deceitfull, could never truly make, without the help of Gods Spirit. Hence it is called the Spirit of Adoption sent into our hearts, whereby we cry Abbafather. Oh then, till Gods Spirit thus Evangelizeth, as it were, and puts a filiall frame in us, we are afraid of God, our thoughts are slavish and despairing, and we desire to hide our selves from him; but this Spirit of Adoption casteth out all tormenting fears, and doth inlighten the minde, that we may see the good things God hath wrought in us. Hence is that exhortati∣on, not to grieve the Spirit of God, because it sealeth us to the day of redemption, Ephes. 4. 30. So then, as it is with the colours that are the object of the sight, though they be never so good, and visible, yet if there be no light, the eye can∣not see them: Thus it is here; though there be never such excellent graces, and though God hath wrought a wonderfull change in thee, yet thou art not able to see it, till the Spirit of God inable thee.

Secondly, You are to know, the soul of a man being a rational and spirituall sub∣stance, * 1.1637

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hath two kinde of acts. There are first the direct acts of the soul, whereby it is carried out immediatly and directly to some object. And there are secondly reflex acts, whereby the soul considers and takes notice of what acts it doth. It's as if the eye were turned inward to see it self. The Apostle John expresseth it fully, We know that we know, 1 John 2. 3. So that when we believe in God, that is a direct act of the soul; when we repent of sin, because God is dishonoured, that is a direct act; but when we know that we do believe, and that we do re∣pent, this is a reflex act: Now whether this certainty or assurance be a certainty of faith, or of sense, or rather mixed of both, I shall not dispute: To be sure, it is more then those probable conjectures and meer humane certainty which the Papists plead for.

Thirdly, I say, This assurance is a priviledge may be had, and it is our sin if we breath not after it, or do any thing that may justly fill our hearts with doubts and diffi∣dence. * 1.1638 Yet it is not of absolute necessity to salvation: Its not a necessary effect of our calling and election at all times, as heat is an inseparable effect of fire, and light of the sun. We see David and Christ himself in such spiritual desertions, though there was unbelief in David, but not any sin in Christ. Faith of adhe∣rence is many times where this faith of evidence is not. Although therefore it be our great sin to do those things which may grieve the spirit of God, and chase away our assurance; yet many times the people of God may walk without this comfortable perswasion: Yea they may be greatly assaulted, as if God had cast them offfor ever. They may be as Pauls fellow-passengers in the Ship, who had seen no sun for many daies together. Let not therefore any argue they are not called, not elected, because this is not yet made sure to them; for many times God works the greatest certainty out of the most perplexing doubts, and the shakings of the soul make the root faster.

Fourthly; Neither yet is this assurance the Apostle presseth us unto, such as ad∣mits of no doubts, no temptations or oppositions by Satan. No, as he cried out, Lord * 1.1639 I believe, help my unbelief, so, Lord I am assured, yet give me more certainty. When Nathan told David his sins were done away, yet he still praieth for par∣don, Psal. 51. because guilt and doubts in his soul were ready to obscure and darken his faith: And therefore the Apostle John, 1 John 3. cals this assurance, perswading of the heart: That doth excellently imply the heart sensible of sin, is full of arguments and cavils, bringeth many strong contradictions against the promise. Hence the great word that is used often to comfort, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is al∣so for exhortation, because to the grieved and troubled heart for sin, comfort will not be received but by frequent exhortation. That opinion therefore of having such an assurance as to have no doubt, is much to be suspected, as not being of the Spirit of God. For the flesh lusteth against the spirit, in all the actions of it. And the devil doth diligently assault our comfort and assurance. If therefore it be of God, if it be spirituall and heavenly, it cannot be but that the heart of a man, and the devil will oppose it; presumption indeed being a sin of a mans self-flattering heart meets with no contradiction; so true is that saying of a so∣lid Divine, Nulli sunt magis desperati, quam qui minus sunt desperantes, None are more desperate, then those that are least despairing, viz. in their own selves, though not of the grace of God.

Lastly, Howsoever in practicall divinity it be disputed, whether there be not an assurance by the immediate testimony of the Spirit, viz. whether the Spirit of * 1.1640 God doth not by immediate revelation perswade the soul of its good condition and interest in God; yet I shall not touch upon that, but only speak to that me∣diate assurance, viz. which the Spirit of God works, by the arguing from the effects to the cause, from the fruits of grace to the root, and this is not subject to such dangerous delusions, as the former is: for this goeth upon a sure ground, the fruits of mortification, and vivification; and the Apostle plainly meaneth this assurance, viz. by adding one grace to another, and by abounding in the fruits of

holinesse, so they shall make their calling and election sure.

In the next place let us consider what are those effects of grace, which if a man walk in, he may be partaker of this priviledge: not but that God by his absolute soveraignty, and for holy ends, may leave the most exact and circumspect Chri∣stians in darknesse, without any light; as it was in Job: And the Prophet inti∣mateth, Who is among you that seareth God, and hath no light, walking in darkness? Isa. 50. 10. One that feareth God, and is precious to God, may walk in dark∣nesse, having no light, and all that he can do is to stay his soul on God by a meer act of recumbency, not of any assurance at all. This God may do; but yet there are particular waies, which if walked in, God may give thee this white stone, as it is called, Revel. 2. 17. Thou shalt walk as one acquitted from thy sin, and no man can tell what it is thou feelest, but thy self only.

And first, We must give all diligence and heed to the obtaining of this priviledge. * 1.1641 We must make it our businesse, it must be importunately begged for in praier. Thus the text, The rather give all diligence; neglect not this, whatsoever thou passest by. Now it is no wonder that naturall men they look on it as a matter not to be regarded; because they have never been wounded with sin, they have alwaies had a self-fulness, a self-righteousness, and by this means have not breath∣ed and thirsted after this assurance; Qui nil dubitat, nil discit; he that never doubts will never learn: And so he that hath not been in the depths of Gods displeasure for sin, he that hath not felt his frowns and his anger, he never comes to think, oh what a blessed and happy thing it is to be truly assured of the grace of God! that I am such an one to whom the Covenant of grace belongs! a childe to whom the bread of the promise appertaineth, and not a dog! Hence therefore it is that men sit down without this priviledge, they do not look at it as a great mercy; they do not prize it above all other things; and therefore they do not, because they were never sensible of the want of it. They never lay wounded with sin, they never were amazed at the hypocrisie and unsoundness of their hearts; They never felt themselves dropping as it were into hell; and hereupon they give no diligence for this assurance. You see in earthly things, how carefull men are to make all their bargains sure; in all purchases to make their evidences sure: Poor men think they are undone, if they lose their evidences about an earthly inheri∣tance, and never think themselves miserable, though they have no true ground or evidence for their spirituall condition.

Secondly, The way to obtain this assurance is a fruitfull, fervent and active walk∣ing in all the waies of holinesse. If these things be in you and abound, saith the A∣postle. * 1.1642 The sparks that are ready to go out, do hardly evidence there is any fire. We doubt of life when we feel scarce any breath; and thus it is here; The more remiss, and negligent, and lazy thou art in the waies of godlinesse, the lesse cer∣tainty must needs be in thee: And the reason is plain; for if graces exercised be the sign or seal, then the more these appear, the more thriving and flourishing they are, the surer testimonies there will be of thy calling and election. When the Church was lazy and negligent, she lost the comfortable presence and in∣joyment of Christ. The standing pools, and sluggish waters, they beget the croking frogs: And thus he who prayeth, as if he praied not; believeth, as if he believed not; this man takes the way to have wounds and blows; and all man∣ner of tormenting fears in his heart. Though grace exercised be not the cause or merit of thy salvation, yet it is an infallible sign of thy salvation; As the Rain∣bow is not a cause but a sign that God will never drown the world. Hence Paul argueth from his fervency in grace to assurance, I have fought a good fight; hence∣forth is laid up for me a crown of glory, 2 Tim. 49, 10. I have fought a good fight: Christianity was a real combate with sin; with the world, and all opposition; and he had not been idle or cowardly, but alwaies upon his watch, and there∣fore he had this comfortable perswasion. So that nothing will darken thy soul, more then dull, lazy and negligent walking. When thou abatest or decaiest in

thy graces, these tend to make a sad division between God and thy soul.

Thirdly, Another way to preserve or obtain this assurance, is, humility and meeknesse, going out of our selves, avoiding all presumption, all self-righteousnesse. * 1.1643 Thus the Apostle, Work out your salvation with fear and trembling, Phil. 2. 12. That is, with exceeding great humility and debasement of your selves. So that true assurance is so far from nourishing carnall presumption and sinfull confi∣dence, that it is built upon the clean contrary, holy fear and trembling; for al∣though they be assured of grace in them, yet they do not trust in this grace. These two things differ as much as heaven and hell. Paul who was so highly assured that nothing could separate him from the love of God, Rom. 8. And speaking of Christ, he saith, Who loved me, and gave himself for me, Gal. 3. yet this Paul would not be found in his own righteousnesse, but in that of Christs by faith. So then the godly rejoyce to see such testimonies and arguments of grace in themselves, but they put no confidence in them: They repent with an holy fear and trembling: They pray, they hear with an holy fear and trem∣bling.

Fourthly, This assurance is obtained and preserved by a tender watchfulnesse a∣gainst all known sin. For it being sin only that separates between God and the soul, * 1.1644 this only raiseth up the great gulf; therefore all witting and willing allowing of this, is a direct destroier of all assurance: And herein this holy certainty is expresly distinguished from all carnall presumption, which makes a man have confidence and boldnesse, though in the constant custom of all grosse and foul sins. They can live in all uncleannesse, in all lusts of the flesh, in all contempt and neglect of God and his worship, and yet have as vehement perswasions that their hearts are good, and that Christ will save them, as if they committed no such sin; oh therefore that way might be made for Christ by throwing away all such dangerous conclusions! If I regard iniquity in my heart, the Lord will not hear me, saith David. And the Apostle saith expresly, If our hearts condemn us not, we have boldnesse with God, 1 John 3. There is no mans heart, but it con∣demneth him for many defects, and severall failings; but he speaks of a condem∣ning for the willing practice of known sins. No marvell then, if thou com∣plainest thou hast no assurance, thou hast no certainty; for as long as there are these desperate venturings upon sin, it cannot be but continuall quakings should be upon thee. If Cain carry about with him guilt in his conscience, no won∣der if he fear every thing will destroy him. David could have no peace in his bones, while any sin lay unconfessed and unforsaken.

Fifthly, Another way to obtain this is, To take heed of grieving the Spirit of God or quenching the motions of it. For seeing it's the Spirit of God that * 1.1645 witnesseth, and it is the Spirit that sealeth, If we would have assurance, we are to nourish it, to do nothing that may resist and repell it. His office is to com∣fort and to bring gladnesse into the heart. Now if thou either by rebelling a∣gainst the motions of it, or by despairing thoughts, reject this Comforter; thou takest the ready way to make thy self an undone man. Know then that as you are to hearken to Gods Spirit convincing of sin, and sanctifying the nature, so also sealing and witnessing unto them the love of God. Though the Spirit of God moved upon the waters at first, and still doth on godly sorrow, yet not on sorrow unbelieving, despairing, and accompanied with hard thoughts of him.

Sixtly, If thou wouldst attain to this assurance, Acquaint thy self well with the Covenant of the Gospel, with the precious promises revealed there, with the gracious * 1.1646 condescentions of Gods love in Christ. Many of the children of God are kept in a doubtfull and perplexed estate, because they consider not the riches of Christs grace revealed in the Gospel; They judge unbelief and doubting even a kinde of a duty, and that to do otherwise were arrogance. As Luther said, His soul hated that word Repent all the while he was a Papist, because he thought there

was nothing in it, but bitter sorrow and terror about sin; whereas when he under∣stood the Evangelical nature of it, and that it was to be accompanied with faith 〈◊〉〈◊〉 Christ; and that nothing was more acceptable unto God, then believing in him, and to have good thoughts of him as a father; then the word he did run from, as Moses from the serpent, he took up and imbraced.

Use of severe Reproof, of that horrible, prophane, and supine negligence of * 1.1647 most men in this point: Who giveth all diligence to make their calling and sal∣vation sure in their own consciences? who doth not put it upon a venture? who doth not trust all upon miserable uncertainties? They that in matters of estate by the Law, or in matters of their health by physick, will be sure to go upon good ground: In the matters of Religion they never enquire, they never seek to search out things; Oh we would think, that Religion and a godly fear should make thee of no rest in thy bones, till thou knowest in what condition thy soul stands in towards God: Hast thou never heard, That the heart is deceitful above all things; it will tell thee, thou doest repent, when thou doest not; that thou lovest God, when thou doest not; And wilt thou still put off all to this, If I be saved, I be saved, if damned, I am damned.

SERMON CXVII.

The Possibility and Duty of Assurance of our Calling demonstrated: And the Reasons why some thinke a certain Assurance impossible; with Answers to the Objections brought a∣gainst it.

2 PET. 1. 10.

Wherefore the rather, brethren, give diligence to make your calling and election sure.

YOu have heard of the possibility, yea, and necessary duty, to endea∣vor after the certainty of our Calling and Election; as also, what are those means, in the diligent exercise whereof, we may expect this pri∣viledge: And for the clearer apprehension of this, I shall Answer one or two Objections, by the discussion whereof, the truth will be more illustrious, as the file getteth off the rust: For whereas there were two things in the Do∣ctrine, The possibility and duty of this holy certainty, we may first question the possibility of it, and then the duty. Now in these things I shall be brief, be∣cause the matter hath been formerly more largely handled: That therefore cer∣tainty is not possible; among other Objections, I shall pitch upon one that is most practical, and that which doth most usually obstruct assurance in the god∣ly; and that is,

The Hypocrisie and the deceitfulness of the heart.

For thus commonly the Christian that is tender about his condition towards God Objecteth:

I know the promises are true and good, it is without all question, He that be∣lieveth and repenteth, he shall be saved; he that is born of God, and effectually * 1.1648 called, he may conclude, I am my Beloveds, and my Beloved is mine; but whe∣ther I do so or no, there is my perplexity: The heart is full of guile, and we read of Ahabs humiliation, of the foolish Virgins, of the stony and thorny ground, such who had some affections and delight in holy things, some sorrow and humiliation about sin; yet for all that, their own hearts deceived them, their gold proved dross, they took Iohn Baptist for Christ, some imperfect dis∣positions, for the compleat and effectual workings of grace; and why may not I delude my self? and the rather, because every one is apt to flatter himself: We see all people, that are indeed far enough from the Kingdom of heaven, between whom and godliness there is a great gulf; yet peremptorily conclude, All is well with them: So true is that of Solomon, Every mans way is pure in his own eyes; but then that which followeth should make all tremble, But God pon∣dereth the heart, Prov. 21. 2.

This is very specious, and so far this Objection hath strength, that no man * 1.1649 should easily and speedily perswade himself that all is well with him: That those duties of searching and trying the heart, and communing with our own selves privately, are again and again to be practised by us; but yet the Doctrine of the hypocrisie and desperate guile of the heart overthroweth not this Scripture-cer∣tainty. And before I give you the reason of that, I shall set down some argu∣ments briefly, out of Scripture and Reason, that prove the possibility, and then answer that; for let it once be manifested by Scripture, that such a thing may be, then we are not to regard a thousand Objections that may be made to the contrary.

Now the grounds for the possibility of it, may be taken from these general * 1.1650 heads:

First, The Scripture requiring this of us: God would not put us upon such a search, if to finde had been impossible; for besides this Text, which seems to speak this truth in the Sun beams, Give all diligence to make your calling sure; if certainty hereof had been impossible, might not any one stand up and say, This is to command one to give all diligence for that which cannot be? I may be as well required to touch the heavens with my hands, or to remove the earth from its center? Besides this (I say) I shal name you one impregnable place, which hath stood like a rock, that all the Popish Engins have not been able to stir, 2 Cor. 13. 5. Examine your selves, &c. where you have the duty required, To examine, to prove our selves, as the Artificer doth his mettal, to see whether it be coun∣terfeit or true, so the Greek word signifieth; and thus they are to do to them∣selves: And he ingeminates the duty, to shew his earnestness and affection therein. 2. There is the object matter of this duty, Whether ye be in the faith, whether Christ be in ye; that is, whether ye be effectually called or no; and he brings a reason from an absurdity, If you do not know Christ is in you, ye are re∣probates: As we use the English word, it may seem harsh, but the Greek word is no more then unskilful in minde, not able to discern: So that reprobate is not here taken for one that is not elected, but for one that is foolish, weak, unskilful, as the Scripture speaks of reprobate silver: see more of this in the first Sermon. So that you see the Apostle makes it an ignorant and weak unskilful∣ness in the ways of God, and in the work of grace, when we are not able thus to discern our selves. So then, let this Text put it out of all question; for when the Apostle commanded the Corinthians to make this proof and examination, had the thing been impossible to be found out: It would have been as absurd, as for a Physitian to come to a diseased person, and tell him, he cannot be cured, unless he eat of a Phenix, or use the Philosophers stone, which haply can never be found out.

Secondly, A second general ground is, From the peculiar office and work at∣tributed * 1.1651

to Gods spirit; and that is, to witness with our spirit, to seal unto us; Its the spirit of Adoption, subduing those tormenting and slavish fears about God, which make the soul suspect every thing, and to be ••ossed up and down like the uncertain waves, 1 Cor. 2. 12. We have received the spirit of God, that we might know the things that are freely given us of God; especially that is clear, 1 John 3. 24. So then in th••s doubt, we must attend to a greater cause then our own hearts, we must consider, what great things that spirit of God can do in our souls: No man naturally can hate his sin, can deny himself, yet the spirit of God sanctifying, he is ready and willing in the work: So no man seeing the horrible depths of wickedness in his own heart, can ever come to be perswaded; but the spirit of God can rebuke these waves and tempests, and make all serene and clear in the soul.

The third general head is, From those places where the people of God have plain∣ly * 1.1652 declared their assurance: That therefore which the children of God have at∣tained unto, must needs be possible, and we ought to immitate them in. Heze∣kiah is without question in this point, 2 Kings 20. 3. Remember how I have walk∣ed before thee in truth, and with a perfect heart: He doth not speak this arrogant∣ly, but humbly, making use of his sincerity, as a testimony to confirm him in his prayer to God. Now Hezekiah could not make use of such an Argument as this, had he not been assured, that he was not deceived in what he uttered to God: And thus David is often in his Psalms, professing his love to God with his whole heart, and the uprightness of his heart, which had been a vain brag, and sinful ostentation, if he had not known it had been so. In the New Testa∣ment Paul is often speaking of his assurance and confidence; and lest it might be thought he had this by immediate revelation, he speaks as in the person of all believers, The spirit witnesseth with our spirit, Rom. 8. and so Iohn, We know that we know, 1 John 2. He doth not make this a peculiar priviledge vouchsafed to some favorites, but such a mercy as all Believers are capable of. So when our Sa∣viour asked some, If they did believe with their whole heart; it had been a vain question, to which no man could have returned any answer, if they could not be certain whether they did believe or no; and that man, who said, Lord I be∣lieve, help my unbelief: He shewed the certainty he had of his faith in the first place, as the weakness of it in the latter.

Lastly, The general head I shall end with is, the joy and thankfulness that * 1.1653 ought to be in the people of God: Now what joy can there be, where the soul knoweth not, or doubteth much of Gods love? How can the heart be inlarged to praise God, for those spiritual mercies, which findes them not in its self? For joy, the children of God are said To joy in the Holy Ghost, Rom. 14. 17. and its called Unspeakable joy, full of glory, 1 Pet. 1. 8. And can this be in a matter that we know not whether it be ours or no? Can we joy in the promise, and yet doubt whether it be ours? Can we rejoyce in Christ Jesus, and yet question whether he dyed for us? And so its for praise and thankfulness, Can any man bless God for translating him out of darkness into light, for working the fear of him in his soul, for the wonderful and mighty change he hath made on his heart? Can the soul bless and praise God, when he doth not think God hath indeed done these things for him? These general heads may suffice, to clear the possibility of it.

I shall give you also a Reason for it, which is this, Supernatural habits or prin∣ciples of grace, do vitally and evidently discover their actions and effects, as ration∣al and animal principles: As the principle of love to God, of repentance for sin, do in the acts thereof manifest themselves spiritually, as rational principles: So that as a rational man, he knoweth the arguments he hath, he discerneth his acts of reason, he can tell you he is of this judgement, and not of that: Thus it is with a spiritual man, he perceiveth the faith in him, the love of God that is within him: Can the Animal lover finde sensible love burning within? and

doth not the spiritual lover feel such fire in his bones? Doth not David cry, That his soul breatheth and longeth for God? Doth not the Church cry out, She is sick of love? So then, supernatural principles acting in the soul, are perceived spiritually, as rational acts are, or sensible acts are. As Austin said, He that be∣lieveth, findeth he doth believe; viz. Gods spirit assisting him; otherwise, like Hagar, there may be a pleasant fountain of refreshment hard by, and she not per∣ceive it, till her eyes be opened: What then should be the cause that men may think this certainty impossible? This may arise from three grounds:

First, When we take no effects of grace to be sure signs, unless they be perfect and * 1.1654 compleat: And this is very often a deceit, even to good and tender hearts; they do not love God, they are not so heavenly minded, so zealous; they have often failings, they have daily infirmities: And thus, because they have not perfect workings of grace, they doubt of any grace at all; but then Hezekiah, Paul, and all the worthies of God, who enjoyed this priviledge, should have been stripped of it, for at the same time they complain of the remainder of their corru∣ptions, they feel thorns and goads in their side: So great a matter is it to make a difference between truth of grace in the Essence, and perfection in the de∣grees.

Another ground may be, Because men for the most part keep at a remote distance * 1.1655 from God: They are not diligent and constant in spiritual duties and approaches to God: Thus because they draw not nigh to God, God draweth not nigh to them; because they are estranged from God, God is also from them: If there∣fore we did take the Scriptures counsel, To walk with God, and to acquaint our selves with God, which is done by lively meditation, and quickned duties of Religion, we should then finde that from God, which we thought impossi∣ble: You see the effects of all acts are thought impossible, to those that have no skill therein: And thus it is here Assurance is a mystery, and impossibility to thee, because thou hast no familiar acquaintance with God; thou comest not into his presence often, thou delightest not to draw nigh to him.

Thirdly, One main cause of this uncertainty, is also, A nourishing a servile sla∣vish * 1.1656 fear about God; not praying for the spirit of Adoption, and a filial Evangeli∣cal frame of heart: This is greatly to be attended unto by timorated consciences, such as are shaken with fear and terror for sin; Nunquam satis cavent etiam cum cavent, they distinguish not between Timor solicitudinis, and Timor anxietatis, A fear of godly care and diligence, and a fear of perplexing anxieties: Oh this ma∣ny times is a labyrinth that good people are in; their hearts are not directed into the way of believing, as the Apostle speaks 2 Thess. 3. 5. they fear God as an austere Master, watching the opportunity to damn them; they have not the reveren∣tial fear of a father, which is accompanied with faith and love of God: Thus Cain and Iudas, they did split their souls upon this rock, they were terrified a∣bout their sins, horror had taken hold of them, because of the wretched con∣dition they were in; but they had not faith in God as a father, which would have been the clue of thred to have helped them out of their distress: Oh then do not delight in thy bondage disposition; do not look upon God with a slavish fear; this will breed hatred at last, Odirunt dum metuunt, and hatred blasphe∣ming despair: These things dispatched, I come to Answer the first Obje∣ction:

The heart of man is deceitful, its such a deep we cannot fathom: Who can under∣stand * 1.1657 his errors? saith David, Cleanse me from secret sins, Psal. 19. 13. There may be a great deal of unknown wickedness in me, such pride, such earthliness, such unbelief, that I never can understand.

To this I Answer, That though a man may be deceived in his judgement about himself, yet it doth not follow, that he is always defacto deceived: We say, Gene∣ral * 1.1658 Councels may erre, yet they did not always defacto crie, so it may fall out, that a man in judging about himself may be deceived, but that he is in every

act deceived, this would bring grosse Scepticism into the world; no man could tell his own thoughts, his own affections, and there could not be such a thing as Truth in the world. Now the Scripture speaks the contrary, 1 Cor. 2. 11. What man knoweth the things of a man, save the spirit of a man within him? So that you see, a man may know the things of his own spirit. Again, if this were so, then no man could discern his Dogmatical faith, as well as his saving faith; no man could tell whether he were a Protestant or a Papist, or a So∣cinian; for the heart being deceitful, as is objected, I may think I believe such a point, and such a point, when indeed I do not; and so the Acade∣mical doubting shall come in, Nothing is known, and nothing is be∣lieved.

But the second and full Answer is, That indeed the heart is naturally deceitful, * 1.1659 full of guile and hypocrisie, but when its sanctified and converted, its made sincere and upright: Its no longer as those pictures that represent at a distance such and such different Forms, but as a glass, sincerely representing the form of the visage, if deformed, deformed, if comely, comely: Thus Nathaniel is said to be a man, in whom was no guile; and, Blessed is the man, Psal. 32. to whom the Lord imputeth no sin, and in whose heart there is no guile: Hence its called An upright heart, A sincere heart, and, Truth in the inward parts: Although therefore there are some reliques of guile and hypocrisie in the godly, as of all other sins, yet for the main they are made sincere; and so all that self flat∣tery, and self-love, is for the main crucified: And this indeed is the full An∣swer to that Objection.

Secondly, Whereas it is said to be a duty, to this it may be Objected: * 1.1660

That this Assurance would prove a dangerous temptation, men would grow secure, and carnally confident; therefore as God keeps the hour of death, and the day of judgement, to maks us always prepared; so by the same Reason, he should keep the knowledge of our condition from our eyes, that so we might al∣ways fear.

To Answer this practical Objection (for I avoid all speculative and meer con∣troversal ones.) * 1.1661

First, If the truth of God and the Scripture is not to be maintained or asserted, because the corruption of men will abuse it, we must preach no divine truth at all; E vero non nisi verum, E bono non nisi bonum, No good or sound truth doth pro∣duce as its genuine effect, any other then what is good; but by accident, and by reason of the poysonous disposition in some men, they will turn the sweetest flowers into poyson: Paul did frequently preach the grace of God in the Go∣spel, and some hearers turned this into wantonness, shall therefore no mention be made of this grace? if therefore some men, through Satans delusions, think they have grace, when they have not, shall not he that hath true grace be perswaded of it? if a man in a dream do verily think he hath such riches, such honors; shall we conclude, that a man awake can have no certainty whether he be in a dream or no? And further, by this reason no man should contend earn∣estly for the true Doctrine of faith; no man should inseparably adhere to the truth of God even unto death, because an Heretique who pertinaciously main∣taineth a damnable heresie, he may be as confident as the Orthodox man: Should not the Israelites make a good use of the Manna, because he that abused it, found it corrupted to worms.

But Secondly, This Doctrine from its own nature, cannot bread any arro∣gance, or neglect of God and godliness for many Reasons:

First, Its onely maintained and kept up by humility and holy fear: So that when a man ceaseth to be humble, to have an holy fear of God, his certainty likewise ceaseth, even as the lamp goeth out when the oyl is taken away: The secret of the Lord is with them that fear him, saith the Psalmist, Psalm 25. 14.

Secondly, It cannot breed arrogancy, for these exercises of grace, are onely signs and testimonies of Election or Salvation, they are no causes of it, or me∣rit; wherein then can the soul be puffed up. And

Thirdly, These gracious effects that are signs, they are not of our working, by our free-will and power of nature: We are his workmanship created to good works, Ephes. 10. So that the discovery of these effects, may indeed inlarge the soul much to praise and glorifie God, but to stir up pride in us, there is no con∣sequence at all. And

Fourthly, These very effects of grace, though not wrought by us, but by God, they are not purely good and perfect, there is much dross, and many im∣perfections in them: So that the godly heart doth at the same time rejoyce and debase its self; it rejoyceth to see the love of God in the soul, but that this love is so weak, so languid and fainting, it doth also grieve: It discovers grace indeed, and therefore is assured; but it discovers also thousands of failings and imperfections, and therefore is laid low: And yet further, though they be in the heart, yet of our selves we have not eyes to discern what God hath wrought for us, till he inable us; so that its Gods gift to be assured: How many dear children of God walk in darkness, and would give a whole world if they had it, but to have this clear evidence of Gods love to them, though for a day.

Use of further Exhortation, to prove and examine your selves, whether those * 1.1662 visible characters of Christ be in thee, or the marks of the Devil: See what fruit ye bring forth, and then you may judge whether you are trees for eternal burn∣ing or no: Oh its a sign all is not well, when thou art unwilling to put thy self upon the touchstone; its an argument there is guilt within, thou shalt finde thy self to be such an one as thou art afraid to think of; thou thinkest, If certainty be onely had in the use of such means; then farewell my hopes, my evidence for heaven. Oh! who sayeth as David, Prove me, O Lord, and examine me, if there be any evil in me. And to all the former means, we may adde one main one, which is a sign that never faileth, If we love the brethren, if we love and delight in those that are godly; as Davids delight was in the Saints of the earth: He that is not godly himself, cannot heartily love one that is godly, because similitude is both a cause and an effect of love; and this is, when god∣liness is the cause of love, not his riches, his parts, his love to thee, but the holy image of God appearing in him.

SERMON CXVIII.

The Advantages the Godly have by Assurance: How it may be known from Presumption; with Dire∣ctions to the godly that want it.

2 PET. 2. 10.

Wherefore the rather (Brethren) give diligence to make your Calling and Election sure.

THe possibility and duty of this Assurance hath been already declared and proved; as also the practicall objections against it, removed. I now come to shew the great advantage of this certainty. Where the godly heart hath this holy assurance and perswasion wrought by Gods Spirit, there it hath ma∣ny helps which the tempted soul wanteth. It is therefore good to propound them to you, that so the profitablenesse of it in heavens way, may excite you to seek it.

And first, Where there is certainty of this heavenly priviledge, there the soul is * 1.1663 more inslamed and inlarged to love God. It's an assertion against all reason and ex∣perience, which the Papists utter, That assurance of Gods love in us would breed contempt, security and neglect of God. For with all ingenuous natures (and such the children of God are) the more perswasion of anothers love to them, the more they repay it with love again. The wife, the childe, the more they know they are beloved of husband or father, the more this inflames them. Love is fire, and fire turneth all things into fire. Thus David, when he could say, God had forgiven his iniquities, and healed his diseases, in particular; Then blesse the Lord, O my soul, and all within me praise his holy Name, Psal. 103. 1. Thus Paul in Rom. 8. 6. what puts him into those extaticall raptures, and transcendent ex∣pressions about God and Christ, but the assurance that he was such an one whom God had elected, called and justified? Oh then, know all the while thou hast doubtings and servile fears upon thee, so long thy love to God is very imperfect and cold. The fear of God brings hatred and wearisom thoughts of God: And hence the Apostle sheweth, that fear, viz. slavish, hath a torment with it; and that love casteth out this tormenting fear, 1 John 4 18. Love to God as a gracious Father, would allay all those tempestuous and swelling waves that are in the soul. Now this can never be done, but by some certainty that we are such whom God loveth. Tranquillus Deus, tranquillat omnia; when we know God is pacified, then the soul is also pacified. As it's with the sea, that is quiet as long as the air and windes from above are quiet and still; so it is here; The soul, that is calm, comfortable and gracious, all the while it can by assurance enjoy Gods favour. Now if we cannot so vigorously love God, while we are without this certainty, how should this provoke us to indeavour after it!

Secondly, Certainty of our calling and election will breed much spirituall strength * 1.1664 and heavenly ability to all graces and duties, to go through all relations with much

holinesse and lively vigour. For fear which is the opposite to this, that makes weak hands, and feeble knees, that disheartens, that saith, A lion is in the way: whereas the certainty of our good condition would put hope and life into us. The testimony of a good conscience made Paul so active in the course of his Mi∣nistry, 2 Cor. 1. 12. Certainty breeds joy, and the joy of the Lord is our strength, as Nehemiah said, Nehem. 8. 10. Take a piece of timber full of moths and worms eating into it, and it's no waies strong enough for any building. Grief is made rottennesse to the bones, which consumes the seat of all our strength: so spiri∣tuall dejections and sinfull doubtings about the work of grace in us, they con∣sume the very heart, they destroy the very foundations. No man but a sanctifi∣ed man can have a good conscience in a Scripture sense; they may have a quiet conscience, not accusing them for grosse sins committed against the light of na∣ture: But this is not a Scripture good conscience; for that is freed not only from grosse sins, but heart-sins, and soul-sins, and it is sprinkled with the bloud of Christ. And thus a good conscience is a continuall feast. Oh then, this should stir thee up for this holy certainty; thou wilt be farre more chearfull, more joy∣full in the work of the Lord: Thou wilt be more fervent and zealous; thou wilt be as the sun, like a giant running his race. We complain of our barrenness, of our weakness, of our slothfulness: What can be wings to us but this certain∣ty of our gracious estate, This will be like the Spirit in Ezekiels Wheels. This will be like the winde that gathered the dry bones together. Oh then that the people of God would more matter this. Thou couldst not be such a lump of earth, if this breath of life were breathed into thee.

Thirdly, This certainty and assurance of grace, would exceedingly keep up the heart under all afflictions and outward miseries. Had not Paul been assured of that * 1.1665 eternall weight of glory, he could not have judged these worldly miseries light and easie. When David was in all that misery, all outward hopes gone, He in∣couraged himself in his God, 1 Sam. 30. 6. His God, He knew God was his God, though he had lost all things else. And thus Paul is more then a conquerour; and doth so highly challenge all troubles to hurt him if they can, because he knoweth by Gods Spirit, that he is one called and chosen; and shall not this prevail with you? Is it not a miserable thing to fear to be killed by men, and to be damned by God at the same time: To be imprisoned by men, and imprison∣ed in thy own conscience, Oh what will provoke thee if not this? Alas! I am sure of nothing, not of my life, not of my outward comforts, not of any out∣ward injoyment, and wilt not thou then be sure of grace within thee? Oh our vanity! when will we be wise? We labour for those earthly things, which when we have, we cannot be sure off, but not at all for grace. Is it not with many men, as with the bees, when all the summer they have laboured to fill their combs with hony, then comes the husbandman and burneth them, and takes their hony. So thou hast a long while laboured to get up so much wealth, such an estate, and then comes death, or some sudden publique judgement, the sword and warre, and that takes all thy hony from thee. Oh when we can be sure of no outward thing we have, let us be sure of inward grace.

Fourthly, This certainty of grace is a strong and mighty buckler against all those violent assaules and temptations, that the devil useth to exercise the godly with. His * 1.1666 temptations are, That they are hypocrites, that all the calamities which fall upon them are because God is not reconciled with them, that they seek themselves and not the glory of God. Now there is no such brazen wall to repell all his darts, as the testimony and knowledge of the truth of grace in our hearts. This was the aqua vitae, that kept up Job. You know what fiery temptations he had, God seemed to be against him; godly friends judged him an hypocrite: The devil he assaults him; he saith, Doth Job serve God for nought? God hedgeth him in, and giveth him outward prosperity; no wonder then if Job serve God, Job 1. These are strong tempestuous windes, able to tear up the root of the

strongest oak; but yet he stands like an immoveable root; and all because of that integrity and sincerity which he knew to be in himself; he knew his aims and ends to be pure, he knew he served God for Gods sake. As this is of great consequence to defend against the devils accusations, so also against the calum∣nies and false clamours of the devils instruments. As the devil is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The accusér, so all wicked men do diabolize; they charge the generation of the god∣ly for hypocrites, for dissemblers, for painted sepulchres; but the knowledge of their own uprightnesse, and the graces of God in their soul, do abundantly for∣tifie them; whereas this is terrible to have other men condemning us, and God also, and our own consciences condemning us.

Fifthly, This certainty is a speciall means to breed contentation of minde, and a * 1.1667 thankfull, chearfull heart in every condition. As we told you, David in that great exigency of his, incouraged himself in his God: and in his Psalms, that the Lord was his portion, and his inheritance: Now this could not be known, unlesse he also were certain of his godlinesse; for God is not the portion or inheritance of wicked men. And upon this it is, that he saith, God had put more joy into his heart, then they have, when wine and oil increaseth, Psal. 4. If therefore thou wouldst have that happinesse on earth, true contentation of spirit, it must be from the knowledge of thy grace, and sense of Gods love in Christ, when thou canst say, Soul, take thy spiritual ease and heavenly quiet, for here are many good things stored up for thee: This is to be a godly Dives indeed, a Dives in soul, and to fare deliciously, in a spiritual sense, every day.

Lastly, This certainty of grace is a sure and speciall antidote against death in all * 1.1668 the fears of it. This makes the King of terrors, a King of all consolations: For seeing that by grace we are the members of Christ, death hath no more sting on us, then on Christ our head. And therefore the godly may in Christ triumph, O death where is thy sting, O grave where is thy victory! 1 Cor. 15. 55. These ser∣pents may be handled, because their stings are out. Let them howl and roar out at the approach of death, who know not whether God be their friend, or enemy, or rather may know he is their enemy; who have just cause to doubt, whether they are going to hell or heaven: Oh to such, the very name and thought of death and judgement, must be full of amazement and terror: But to those who are in a holy manner perswaded of their interest in Christ, that perceive the sure evidences of Gods grace in them; they may lift up their heads for their redem∣ption draweth nigh: And indeed this should much incite you, to seek after such a support at death. Hezekiah upon the sentence of death passed on him, suppor∣ted himself with this, 2 King. 20. 3. And what wilt thou do, when the hour of death approaches: here is no longer the comfort of thy riches, wife and chil∣dren to be injoyed; here is no longer the company of thy friends and acquain∣tance to be retained. Oh then! when thou art to be sure no longer of any earth∣ly comfort, would it not be better then a world to thee to be sure of heavenly comforts? Oh that you would be wise for your latter end. Do something that may stand you in stead, when you are dying men, gasping at the last. Drowning men use to catch hold on any thing. Oh dying and drowning men should be sure of a fast hold to lean upon; These are the advantages. * 1.1669

But the godly heart may inquire, How shall I know this holy certainty and per∣swasion by Gods Spirit, from my own perswasion, from the self-flattery that is in me? Are there not thousands of people that call darkness light, and bitter sweet? that conclude the truth and goodnesse of their heart in all respects towards God. It's true it cannot be denied but that there are such foolish dreamers, who dream of their fulnesse when they are indeed empty; yet to a searching eye they may be quickly distinguished.

For first, Holy certainty is kept up in all exercises of grace, and constant tender avoiding of all known sin: but presumption will agree with the practice of all these. He is confident of Gods love, of his own good heart; yet a notorious

beast, a constant swearer, a constant liar, unjust in his dealing, lustfull and volup∣tuous in his life. Oh these must needs be horse-beetles that can live in such dung; not Christs doves who delight in neat and sweet places. What? thou hope in God? thou trust thou hast a good heart and a good conscience when so much wickednesse is in thy life! This is impudent presumption, and Gods eies are purer then to accept or love such. Doth a man then think he hath grace in his heart, how carefull is he to practise all good known duties, and to avoid all known sin.

Secondly, Presumption is unwilling to be searched and tried. It flieth from the light, it cannot abide the touchstone; but this holy certainty loveth a deep search. * 1.1670 It is here as between the Heretique and the Orthodox man; Heretiques they are lucifugae Scripturarum, as Tertull, said, The bats and owls that fly from the light. The thief hates the light, saith our Saviour, John. 2. 20. But the true doctrine, that desireth to be tried and dived into. Then thus, where a true knowledge of grace is, that man crieth with David, Prove me, Lord, examine and try if there be any false way, Psal. 26. 2. But where presumption is, that would not have a cracked title, or a forged evidence brought before the Judge.

Thirdly, Presumption beareth up a mans heart, till a man come to some great and extraordinary calamities, and then this bubble vanisheth away. Its not truly root∣ed, * 1.1671 and so will not abide a violent storm. They fall from presumption into de∣spair. But see how Job and David can go through the hardest brunts; though they be under many briars, yet these innocent sheep lose not their wooll. Dross will melt in the fire, but gold will be the more refined. The winde makes chaff fly away, but leaveth the corn more purified. The righteous hath hope in his death, Prov. 14. 32. then when the presumptuous mans hope doth most wither many times.

Fourthly, Presumption is not opposed nor assaulted by the devil. Satan doth not tempt and labour to drive people out of it, but nourisheth them in it. But out of * 1.1672 this holy certainty, the devils main scope is to drive them. You see he was not afraid to shoot out his fiery dart even at Christ himself, upon this, Whether he was the Son of God. And his stratagem was to make Job think, and condemn himself for an hypocrite. So that godly assurance is much opposed, both by the devil and the unbelieving heart of man; its hardly obtained, and hardly retain∣ed. But of presumption we may say, as Isaac did of his sons counterfeit venison, how comest thou by it so quickly my son? How come you to be confident thus quickly, thus easily? This man-childe is born, and your soul hath not been in tra∣vell and pangs: this is not Gods way.

Fifthly, It is the sure character of presumption, that it divideth the means and the end. It hopes for such priviledges, though it never do the duties: Now this is * 1.1673 not assurance, but a presumptuous delusion, whereas you see this text is, To give all diligence to make your calling sure. Presumption is like that charity James speaks of, that giveth good words, bids the party go home and be warmed and cloathed, but doth not give any thing; and in this presumption most men live: They hope for that end, the means whereof they are never conversant in. Should they tempt God about their naturall life (they will not eat and drink and think to live) all men would say it were horrible presumption: but though they do it pal∣pably about supernaturall life (they will neither repent or forsake sin, or live ho∣lily) and yet hope Christ will be their Saviour. Though they do thus, yet men see not their own folly and madnesse therein.

Sixthly, Presumption is but a self-deceiving, false logick that a man deceiveth himself with. Whereas you heard this certainty is a knowledge wrought by Gods * 1.1674 Spirit in us. The Apostle James saith, If any man seem to be religious and bridle not his tongue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he makes a false syllogisme, James 1. 26. He takes non causa, procausa; and indeed all presumption is nothing but a false syllogisme; a man takes that for a cause which is not a cause: or else it is an ignoration of the proper state of the question, that it is to be indeed godly, how much goeth to the nature of it.

Seventhly, The presumptuous man is full of haughty arrogance and proud preferring * 1.1675 of himself, contemning and undervaluing others. Thus that Pharisee, Lord I thank thee that I am not as other men, &c. Whereas true assurance is accompanied with deep humility, and a pitifull respect to others, praying and mourning for others; Oh that their eies were opened; Oh that they were inriched with the grace of God, as they are. Humility and self-emptinesse is an inseparable effect of godly assurance, and of precious esteem with God. Minimum de se sensisse, tam mag∣num est quam maximas res fecisse, The lowest love, and the least thoughts of our selves, is as great, as to have done the greatest and most excellent things.

In the next place it may be questioned, What that godly person should do, * 1.1676 who hath not this assurance; though grace be in him, he knoweth it not, yea he thinketh the clean contrary. Even as Luke 24. 16. When Jesus after his resur∣rection appeared to the disciples, though he drew nigh to them, and talked to them, yet saith the text, Their eies were holden, that they did not know him. So it is with many a gracious heart, Christ is spiritually in the soul, grace is present, yet he cannot feel this. Though the sun of righteousnesse be in his heart, yet he walketh in darknesse.

Now to such an one we say, Let him walk in a faith of adherence and dependance when he hath none of these evidences. This the Scripture cals trusting, relling, lean∣ing and staying of the soul upon God. David in many Psalms hath only this plank to stand upon in the great Ocean: For this you must know, though assu∣rance be a duty, and to be pressed after, yet it is not the faith that justifieth. Thou maiest belong to God, and have an interest in the promise, though thou feel no evidences of it. Who is he that feareth God, walking in darknesse and hath no light, let him stay himself upon God? Isa. 50. 10. So then, if thou findest thy soul like a parched heath; thou goest bowed down, thinking thy self a withered branch, a dried tree; consider what is thy duty, what doth God require of thee? even a depending and waiting on him. And this dependance of faith is far more noble then the assurance of faith.

For first, In assurance, there I go on in holy duties, and love of God, because * 1.1677 of the sensible sweetnesse and delight that I have; but in dependance there I trust in God, when I have no sense or feeling: So then, as it is a greater act of love to God, when I love him though he afflicts me, though he blesseth me with no out∣ward mercies; so it is a greater act of obedience to wait and depend on God, when I feel my own unworthinesse and load of sin, then when the goodnesse of my heart is cleared up unto me.

Secondly, To depend and wait on God, though darknesse be in thy soul, ar∣gueth * 1.1678 thy faith more firm and strong. As when the woman of Canaan would not give over, though Christ called her dog, yet this made her faith to appear great faith. It was an high expression in Iob, Though he kill me I will trust in him. Do not then give over thy constancy in holy duties, be not discouraged in wait∣ing, on God for assurance, for he will at last cause the sun to arise, and the dark night to fly away.

And thus I shall conclude this text, still pressing you to be upon more sure and certain terms about your souls, then many are. God bid Hezekiah set his house in order before he died: Oh do thou set thy soul in order, cast up all thy spiritu∣all accounts. It is a wofull thing when thou art dying, then to cry out, Oh I know not what to do, live I must not, dy I dare not; every thing is in disorder, there is nothing sure about my soul. What do you think my beloved brethren? Are not these things the greatest reason in the world we perswade you to? How unexcusable will ye be? when will ye go away and say, It is true indeed, we should be upon sure terms, It is an happy thing to be so, but the world, that hinders me, my lusts they hinder me. I tell you the consideration of these things have so affected men heretofore, that they have gone and lived in cells, and holds of the earth; they have shut themselves up in woods and wildernesses, that they

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might attend to this great matter the salvation of their souls. This indeed was their blinde zeal and indiscreet forwardness, but it will certainly at the day of Judgement rise up and condemn thy jollity, thy carnall security in a sinfull way.

SERMON CXIX.

Sheweth in how many respects wicked men (before their effectual Calling) are afar off from God, and consequently miserable.

ACTS 2.

For the Promise is unto you and your children, and to all that are afar off, even as many as the Lord our God shall call.

THe later part of this Text will continue further new matter unto us, while we treat of this Divine Vocation: and to bring you to the coherence of it, You may take notice of two great and strange wonders recorded in the Chapter: The first is, That admirable Apparition of the holy Ghost in fiery cloven Tongues upon the heads of the Apostles: Wherein take notice of the time when this was, In the day of Pentecost; on this time the Law was given on Mount Sinai by Moses; and now the Gospel is to be preached to the whole world.

2. Consider the Manner of this Apparition, it was with a rushing mighty winde; this did denote the great efficacy and mighty power of the Spirit in the Word preached.

The second way was of Tongues, to shew the gifts that God would bestow upon the Apostles, and fiery Tongues to signifie the light, and the heat, and the purifying vertue that would be in the Word preached, and cloven Tongues, because they would divide the Word aright to every hearer. Thus as once di∣versity of Tongues was a judgement, and by it Babel was built; so here, divers Tongues are a mercy, and by it the spiritual Jerusalem is built.

In the next place you have the Efficacy of this Apparition demonstrated in the Apostle Peters Sermon. And

First, He confirmeth this wonderful work of God by a Prophecie out of Joel, wherein God promised To pour out his Spirit (that denoteth abundance) on their sons and daughters, their men-servants and maid-servants, the meanest and most contemptible, contrary to that wicked saying of the Rabbins, Spiritus Sanctus non cadit super animum pauperis; And after the Apostle Peter had doctrinally in∣structed them about Christ, and practically convinced them of their particular sinne in crucifying of him (for Singularia sunt quae pungunt) you have the won∣derful and savoury effect upon the hearers, described in two things:

1. Their remorse and trouble of conscience for sinne, They were pricked in heart, as a man that is stabbed at the heart with a dagger: This ought to be the fruit of all our Sermons, to send you away grieved and troubled, wounded at the very

heart. The tears of the hearers are the praises of the Preacher.

2. Their desire and enquiry, What shall we do that we may be saved, then is our Ministery blessed, when it puts you upon these serious Questions. When you go home, What shall I do to be saved? I am out of the way, my sinne is discovered, this Sermon hath told me of all the evil that ever I did: Oh what shall I do to be saved! Now that which is the second wonder in this Chapter is, The Number of those Persons that were converted at this time: its said, ver. 41. That they were about three thousand. Here is one to be admired more then the Heathen Orpheus, that could make beasts follow him, and tame their natures; for ignorant and prophane enemies, even a great multitude imbrace Christ. Here is Peter catching of men, as once he did fish, and the net is so full, that it is ready to break.

In the next place, You have Peters Advice and Councel, directing them into the way of Salvation; wherein consider a two-fold duty; 1. Repent. 2. Be baptized, with the Object, Into the name of Christ; This doth not exclude the other persons.

3. You have a two-fold encouragement; 1. From the benefit sealed in Ba∣ptism, Remission of sins. 2. A gracious Effect God would vouchsife to them, Ye shall receive the holy Ghost. And my Text is brought in as a reason, why they should repent and be baptized, and hope for remission of sins, For the Promise is to you, &c.

Which words are diligently to be opened, because of some late Questions arising about Infant-Baptism, that are started hence. In them you may observe, The mercy spoken of or published, The Promise. 2. The Subject, and that is in a three-fold enumeration, To you, viz. the Jews to whom then he preached. 2. Their Children. 3. To those that are afar off, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some understand it of place afar off from the Countrey of Judea; Some of the time to come, be∣cause its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To the generations that are to come. To be sure its meant of the Gentiles, who in other places are said To be afar off. And therefore you have this explained in the last expression, Even as many as God shall call.

Now first let us consider, What is meant by the Promise. Those that would elude this place so pregnant for baptizing of Infants of believers, because the promise is made to them, say, Its meant of extraordinary gifts, such as those mi∣raculous gifts spoken of. But this is very absurd, because 1 Cor. 14. all that did believe had not those extraordinary gifts, All did not speak with tongues, all had not the gift of healings.

2. Its against experience, for if the promise of these extraordinary gifts be made to believers, then why have they not all extraordinary gifts that thus ex∣pound it? Why do they not speak in the Hebrew and Greek tongues? And

3. Vers. 16. The promise of these extraordinary gifts is said to be fulfilled at that time, and therefore not to be expected at any other time. By the promise therefore which sometimes is in the singular, and sometimes in the plural num∣ber, because of the many good and spiritual things promised therein, we are to understand the Covenant of grace, wherein God promiseth to be the God of believers, and their seed; for that which was made to Abraham, setting aside some personal priviledges, is made to every believer. Now in this Covenant is contained Pardon of sinne, and all other mercies, which Baptism sealeth; and that this is the meaning, is plain, Chap. 3. 25. Ye are the children of the Prophets, and of the Covenant God made with our fathers; So the promise here, is that gra∣cious Covenant of God, whereby he offers grace to those that do accept it; now those that accept it are such as are inwardly sanctified, and these have the inward Covenant as well as the outward administration of it. But secondly, Others do only outwardly accept of it, and professe their obedience to it, are not inwardly regenerated, and these onely have the external Covenant, and a right to Church-priviledges, being destitute of the saving benefit by them: So that

this promise of grace in the outward offer of it, as also in the Church-priviledg∣es, are dispensed to such, who sometimes have an external profession onely, but are without the inward efficacy of it.

The second subject is Their Children: Here we see God taking parents into Co∣venant, takes also the seed, and upon this one main ground Infant-Baptism is fastned: So that though children be not expresly named in the command to ba∣ptize, yet they are in the promise accompanying the precept, and that may put it out of all doubt.

I chose this verse for the later part, containing the Subjects enumerated, viz. Those that are afarre off, even as many as God shall call. From whence ob∣serve,

First, That all men till called by God, are afar off from him. * 1.1679

This expression doth contain the dreadful and woful estate of all men by na∣ture, They are afar off from God. As Abraham said to Dives, There was a great gulf between them two; so there is a remote distance between God and all men till called, Ephes. 2. 13. Ye who were sometimes afar off, saith the Apostle speaking of the Gentiles; and so vers. 17. Thus the Prodigal that took his stock to spend it upon sinne, and the lusts of the flesh, he is said To go into a far countrey. Now when we say, All men till God call are afar off, you will easily understand that we speak not of Gods omnipresence, for that is impossible, none can be far off God in that sense. Whether can I go from thy presence, saith David; If I would take the wings of the morning, or go into the depths, or dig into hell, I cannot go from thee, Psal. 139. 7. Now in this sense, God is near even every wicked man, but we speak of Gods gracious presence and demonstration of his loving favour, in which sense its said, That Cain was cast out of Gods presence.

But to open this more particularly, let us shew in how many particulars they * 1.1680 are thus elongated, or made afar off from God. And

First, In regard of the knowledge of God in a true and saving way. They are as little children, in utero ignorantiae, as Tertullian expressed it, no more apprehen∣sive in a right manner of God, then the children in the dark womb are perceiving of the things of reason. Therefore Ephes. 2. part of this distance from God is in that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without God in the world. Athens that was the eye of Graecia, yet that could see no better, then to dedicate an Altar To the unknown god; Hence the Apostle speaking of the Heathens, said, They did feel or grope in the dark after God, Acts 17. 27. Even as the Egyptians in their thick darkness, or the Sodomites stricken with blindeness did; and therefore Gods willing of men to be saved, is declared in this, That he would have all men come to the knowledge of the truth; and generally the Nations of the world are described by this, That they know not God. Its true, Rom. 1. the Apostle speaks of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, something that by nature may be known of God, some sparks, some embers, but this is so corrupted, so confuse, so imperfect, that it grosly mistakes like that blinde man recovering a little sight, that saw men like trees: Oh then, if to be a corporally blinde man be so heavy a misery, that such cried to our Saviour, Lord that we might receive our sight! How much rather may we cry out to have the eyes of our eyes opened, who are wandring far from God! For although these that are here said to be farre off are Heathens and Gentiles, yet even Christians by birth are also farre off from God, till they have this spiritual eye-salve; and therefore in two respects men may be said to be far off from God: First, both in respect of inward grace, and the outward means of salvation: and thus all the Heathenish part of the world is afar off God: Or secondly, in respect of the in∣ward grace only: When men do enjoy the outward means of salvation, and in this sense by their duties are said To draw nigh God, but in respect of any saving work of grace, are as farre off as Heathens and Pagans: and this is the conditi∣on, as is to be feared, of many thousands, They are nigh God in respect of the Christian faith they profess in respect of the Duties and Ordinances they exercise

themselves in, but in respect of their affections and heart, so they are at as great di∣stance from God and his holy waies, as Heathen and Publicans. This distinction must be attended unto, that we do not vainly deceive our selves, as the Jews did, with The temple of the Lord, the temple of the Lord.

Secondly, They are afar off in respect of Gods speciall and gracious love to justifie * 1.1681 their persons, to pardon their sins. This also is urged Ephes. 2. He preached peace to them that were afar off; Peace, so then there was war and enmity before be∣tween God and them. And thus they may be said to be without God, both a∣ctively and passively; actively as before, having no knowledge or love of God; and passively, God hath no approving knowledge or love of them. Thus are we till God cals us, in a state of Gods displeasure; as Absalom cast out from Davids presence. His anger is towards us all the day long: And if the terrour of a King be like the roaring of a lion; what are the frowns and displeasures of the King of Kings! Oh that people were wise to consider, what they are by na∣ture, under what heavy displeasure they are! Doth the Scripture bid us agree with a man that is an adversary quickly in the way, lest he deliver us to the Judge; what reason then is it, to agree with God our adversary speedily, who hath such spiritual and eternal torments to scourge us with, that no man can have? Do not thou please thy self then with these thoughts, that thou hast free accesse to the presence and into the favour of great ones on earth; for if thou art farre off from God, if he regard thee not, if his displeasure be towards thee, thou art in the state of gall and wormwood.

Thirdly, We are by nature afar off from Christ the Mediator between God and * 1.1682 man. And this indeed is the foundation of all calamity; for as in Christ we are blessed with all heavenly blessings, so without him we are cursed with all spiri∣tuall and temporall curses. You speak the summe and abstract of all misery, when you say a people are without Christ. This also is mentioned Ephes. 2. as part of that distance from God. For such is the contrariety between God and man, God an holy and pure God, man a wretched and corrupt enemy to him, that here could never be any reconciliation but by Christ. We see how farre off the Apo∣state Angels are cast from God, never to be reconciled, and all because Christ took not their nature upon him: And thus men without Christ, for the present, have no way of accesse to God; for why? Should they come in their own names? alas! they are sinners, they are adversaries unto God, who then must speak for them? who will plead for them? And consider, that not only the hea∣thens and Pagans in the remote places of the world may be without Christ; but even many of those who have the title of Christians, and professe obedience to him, may yet be without him in a saving manner. Will not Christ say to many who did prophesie and cast out devils in his name, I know you not? So then Christ may not know many within the Church, many that call on his name. Oh be afraid lest this truth should be verified of any of you; that though you be near Christ in words, in prayer, in profession, yet wholly without Christ in respect of any gracious effects. Now what is it, to have riches and honours, and to be without Christ? To have the great things of the world, and to have no portion in him? When God promised great earthly mercies to Abraham, oh saith he, I go childlesse; that troubled him; what was all that wealth, if he had no childe? And thus; although God give thee all externall happinesse, and the desires of thy heart; yet say, behold I am without Christ still, and what will all these things avail me.

Fourthly, Such as are afar off, They have no hope. They are an hopelesse peo∣ple; * 1.1683 which way soever they look, every thing curseth and condemneth them; and no marvell, for, if without the promise, they have not the ground of hope, and if without Christ, the object of hope. And this also is added in the forementi∣oned place, Ephes. 2. Without hope. Now you know the Heathens faigned, that when all things were gone, yet hope was in the bottom of Pandoraes box; im∣plying,

though we be invironed with calamities, yet as long as there is hope, the heart will not break. When Cain and Judas thought there was no hope (though that was their sin) then they began to feel an hell burning in their conscience. And indeed what is that which makes the fire of hell burn seven times hotter then it would, but that there is no hope there? Hence hope is com∣pared to an Anchor, Heb. 6. 19. implying that a man without hope, is like a Ship without an Anchor in the midst of the raging sea, and tempestuous waves. Thus not only the Gentiles, but Christians also are afar off from hope, till sanctified. Now when we say, They are without hope, the meaning is not, as if God might not shew mercy to them, for how many times doth he call those his people, that were not his people; but in respect of any visible humane help, no created pow∣er can save them: They are like little Isaac, bound to be sacrificed, and the hand lifted up to give the mortall blow; and then God comes in wonderfully, and provideth a Ram in his room to be sacrificed. Lay it then home to your hearts, you that are afar off in respect of saving grace, though not the outward means of it; you are a people of no hope, no true solid hope. Indeed you have a presum∣ption, you have an hope that is a dream, a false imagination, and that will perish like the blaze of straw; but it is not a lively hope, for that property the Scripture giveth the hope of a godly man, It is a lively hope, 1 Pet. 2. 3. such as is not o∣vercome by death. The righteous hath hope in his death. If therefore thou wouldst descend into a serious examination of this matter, thou wilt see thy self for the present an hopeless man. Thou hast no ground to hope upon; there is no pro∣mise to draw out thy hope; What should be like a two edged sword at thy heart, if this be not? This carnall hope of thine will not indure, will not last, seek out for a better hope.

Fifthly, Such are afar off in respect of their love of God, and an universal constant obedience to his holy will. As God loveth not them, so neither do they love God. * 1.1684 As God is not gracious in his promises to them, so neither are they obedient to his precepts. God is not only afar off from them, but they also are afar off from God; hating and hated of God. As Paul, Rom. 4. describing all men by nature, saith, they are all turned out of the way, and the way of God they have not known. Neither is this also true only of the Heathens, who are in every sense afar off, but also of all those, who within the outward means of grace, yet have their hearts set contrary to God. Doth not God of old complain of such, that did draw nigh him with their lips, but their hearts were far from him, Isa. 29. 13? And doth not the same complaint still hold, that men draw nigh him, when their affections and lives are wholly opposite to God? And thus we may say of all those, who draw nigh to God in religious duties, but in their hearts and lives are wholly con∣trary to him; they are afar off; they are at a great distance from God and his grace. Christ saw a young man, and because he answered some questions in a discreet manner, he told him he was not far from the Kingdom of heaven; oh but when we see the prophanenesse, the ungodlinesse of most mens lives, we have cause to say, They are far from the Kingdom of God, or they are not farre from the Kingdom of darknesse. Oh then consider, you who live dissolutely, and in the accomplishment of the lusts of your flesh, you are wholly out of the way; and to the faster you run, still the further off you are from happinesse. You may fancie impossibilities, and think of making heaven and earth meet together; for this you do, all the while you judge that this life and way of yours is consi∣stent with true peace and felicity.

Use first, What cause of thankfulnesse we have, who live under the means of grace; for God hath brought us many degrees nearer to him, then when once we * 1.1685 were the children of Heathens. The time hath been, when this very Iland was wholly without God and Christ; the Gospel was not preached unto us, we lay like a barren heath, and a cursed wildernesse, forsaken, and no notice taken of us by God. But since the Gospel hath been preached, God hath drawn near to us, and

we to him: Oh! but for all this, we may be as far off from saving Graces as Heathens, if our lives be no better, if our conversations be no more Christi∣annized: Those places to whom the Sun draweth nearer, are warmer then the remote, cold parts, where ice and cold is: Thus it should be with us, where the Sun of Righteousness hath appeared, there should be heat and zeal for God, there should be meltings and mournings for sin, there should be a separating from all dross, and every evil way: Coler separat hetrogenea; whereas frost and cold hath fastened many heterogenous things together, heat that separates them: And thus the heat of the Gospel should separate us from our former lusts, and from our by-past iniquities: and know this, he that is far off from God, he can∣not but be near to the Devil and Hell: Thus the Ephesians that were without God, they were under the power of Satan, and in the state of darkness: why then doest thou not tremble and fear thy condition? the farther that thou art going from God every day, the nearer thou art to hell: Your life is a motion, you are always a going, every action is a step; now if it be sinful, it is from God, and towards hell: What though thou findest the way pleasant? though there be many delights and temptations in the way: Per fallacia bona itur ad vera ma∣la, per fallacia mala itur ad vera bona, Through seeming good and pleasant things, we come to real misery.

SERMON CXX.

That not all mankinde are called with a saving call; How absurd it is to hold, That the Works of God, the Sun, Moon and Stars, &c. may so call Men; And Gods Justice cleared in that point, stirring up all to behold the severity and goodness of the Lord.

ACTS. 2. 39.

For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

VVE have handled the third kinde of persons enumerated in this Text; viz. Those that are afar off. The next thing in order to be consider∣ed, Is the further description of those that are afar off, which is by way of restriction and limitation, As many as God shall call; wherein observe, 1. The limitation of the number, As many as God shall call: You see its not an universal, its not to all that are afar off, but onely to those whom God shall call unto him. 2. There is the benefit or priviledge God vouchsafeth, described; 1. From the nature of it, Call. 2. From the efficient cause, The Lord our God shall call; the Greek word is with the proposition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall call unto him, which doth partly denote, the great distance that all men by nature are from

him; and partly, the mighty power and strength of God, whose word onely can make such a change. Christ from heaven said, Saul, Saul, why persecutest thou me, and his Blackamoor skin, yea, heart, was presently made white and clean: Christ did by a word onely call Matthew the Publican from his place of gain and profit, and he presently leaveth all and followeth him: Thus as he said to Christ, Lord, if thou say but the word, my servant shall live: So its here; Lord, if thou speak but the word, the mountains will melt like wax, iron swim, the rivers of Jordan run backward, the hills skip like lambs; that is, the lives, the thoughts, the purposes of men will be wholly altered and changed; its but Gods call, and that will make the deaf to hear, and the foolish to under∣stand: And partly this doth imply, the meer good will and pleasure of God, it resolveth all into his grace: Here is no goodness, no worth in these men that are afar off, moving God, but, As many as God shall call: The utmost into which all is resolved is God will have mercy, on whom he will have mercy. I shall at this time pitch on the restriction or limitation of the subject, Not all that are afar off, onely such whom God shall call: And from thence observe,

That not all of mankinde, but some onely doth God call, with a saving call. * 1.1686

The Apostle plainly makes a difference of these that are thus afar off, and this onely to come from God; some are so afar off, that they never hear the voyce of God in the word calling them to repent, and believe in Christ: Others again have salvation brought unto their house; and if thou ask, why God calls such, and not others? Noli Scrutari, do not curiously pry in this mystery, Gods ways are just, even when they are hidden to us: Too much gazing on this Sun, may quickly blinde us.

To open and clear this point, consider,

First, That there is a general and common invitation, even of all in the world by * 1.1687 God; and there is Aspecial gracious one: The former invitation is by the crea∣tures, by the works of God; and as the Psalmist saith, There is nothing hid from the heat of the Sun, Psal. 19. That doth penetrate one way or other to every sub∣lunary thing: So its true of this invitation and call, none is denyed it, none are so afar off, but that God thus calls: Now indeed, this is not properly, and in the Scripture sense a calling, I do not remember that the Scripture any where makes the works of Creation and Providence, as a calling of men, unless in a ve∣ry large sense; as the heavens are said, to declare the glory of God, And the rod of God, or his judgements (though that be spoken of his judgements on the Church) are said to have a voice. Now that God by the works of his Creation and Providence in the world, doth teach and convince men, and so in that gene∣ral way call men, is plain, Rom. 1. where the creatures made by God, are said to declare those invisible properties of Gods wisdom, power and goodness. Thus Divines speak of a twofold School God hath, the School of the Creatures, and the School of Grace by the Gospel: And though the books in the first School, viz. Of the Creatures, be very dark, and in characters hardly legible, yet God did punish and chastise men with very sore and heavy judgements, yea, spiritual judgements, the worst of all, Rom. 1. because they did not learn this lesson, and were not proficients in that School: So then, the whole world, in the excellent harmony of it, doth necessarily teach a God: Even Tully doth by an excellent similitude demonstrate this: If (saith he) you should see a Book consisting of many letters, and all those exactly set together and orderly, so as to make up a compleat sense; no man will say, Those letters and words put themselves toge∣ther, or that they came together by chance: So it is with the world, This great book, the excellent composition and harmony of all things, do fully declare that these things did not make themselves, or that they came accidently together, but a great God disposed them by his wisdom and power. This invitation Paul considers of in his Sermon at Athens, Acts 17. ••7. That they should seek the Lord, if haply they might feel after him, and finde him. Now there have been some

of old, yea, and many in these days, that would stretch these Texts too far, as if the invitation by the creatures, were immediately saving, or that men might obtain salvation by looking into these: They have not been afraid to say, That * 1.1688 by the Sun and Stars we may come to be effectually called, as well as by the Apostles, and the preaching of the Gospel: But how senselesse and absurd is this? For

First, This invitation and call by the creatures, doth not, nor cannot reveal any thing of Christ, the onely cause of salvation: Without Christ there is no Salvati∣on; Now how is it possible by the Creatures, in a natural way of discourse, that ever we should come to know or believe in a Christ? The Doctrine about him is still called a mystery, and the revelation of it hath been more or lesse clear, as God hath pleased to dispense it: The very Angels did not know it, till revealed to them. Indeed, by the Creatures we may prove a Godhead, but to prove a Christ God and man, cannot be known by any Natural way of Argu∣ment.

Secondly, The call by the creatures is not saving, because it discovers not the way * 1.1689 of Salvation, no more then the cause; viz. Faith: As Christ is wholly a Superna∣tural object, and by revelation, so is faith the way to come to him, the hand to lay hold on him, onely by revelation: And therefore the Heathens, they looked onely for reason; the Gospel way was a foolishness to them, the Christians were called Credentes, Believers, by way of scorn; yea, learned men observe the very phrases, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are such phrases that no humane Greek Authors ever used: So that not onely the thing it self, but the very words to express it, are altogether strange; where then there is no Christ, nor no faith, there must necessarily be no call to salvation.

Thirdly, This call could not be saving, for the furthest and utmost effect it had * 1.1690 upon men, was onely outwardly to reform their lives: It restrained many from gross sins, and kept them in the exercises of temperance and justice, and such Moral vertues; which though named vertues by Aristotle, yet the Fathers did upon Scripture-grounds call them vices and splendida peccata, glistring sins; for so in∣deed all that Piety and Morality which is out of the Church of God, is a Sodom apple, fair to the eye, and inwardly nothing but ashes; for there is no true Sanctification, no true and right principles of holiness, but within the Church of God. As typically every vessel was unclean, that was not in the Temple, and sanctified thereby. The heathens much boast of one Palaemon, a prophane beast∣ly man, that came to hear Socrates at his Lectures, with a purpose to scoff and deride him, but went away wholly changed in his minde, and made sober; but what is this one external change, to those many thousands and thousands of changes which have been made both internally and externally by the word preached? But you may say, To what purpose is this call of God by the Crea∣tures, and the work of his providence, if it be not to salvation? Yes, it is much every way:

First, Hereby even all men are made inexcusable: As the Apostle urgeth, God * 1.1691 had not left them without a witness or testimony, giving rain and plentiful seasons: Thus because men did not glorifie God according to what the creatures might have taught them, they are given up to vile affections: Men therefore are made inexcusable by this way; they cannot say, God hath left them without any conviction or manifestation of himself: No, the creatures they call, all the works of Gods justice and Gods mercy, they call; and then conscience, which is implanted in every man, the dictates and reasonings thereof, they also call: Thus there will be enough to clear God, and to stop every mans mouth.

Secondly, Gods purpose in these calls, is to restrain sin, and to draw men on * 1.1692 further then they do: There is no man that hath no more then this remote and confuse call, that doth what he may do, and can do; He doth not improve, no, not that natural strength that is in him: (I do not say) to spiritual good

things; for so he hath no natural strength: but to such objects as by nature he might: He willfully runneth himself in the committing of sins, against his con∣science and knowledge; he doth with delight and joy, tumble himself in the mire and filth of sin: Now God calleth by these natural ways, to curb and re∣strain him, to put a bound to these waves: For if there were not these general convictions, no Societies, no Commonwealths could consist.

In the third place, take notice of a twofold saving calling; The one is onely ex∣ternal, * 1.1693 and saving in respect of the ability and sufficiency; the other is saving ef∣fectually, and in respect of the event. Now when the Apostle saith in the Text, As many as God shall call, it comprehends both; those that are called effectually, as well as outwardly: they have not onely the outward administration of the promise, and the priviledges thereof, but all the inward profit thereof; on the other side, those that have onely the outward call, they have onely external priviledges: And as Ismael had many gifts from Abraham, but not the inheri∣tance; so have these many favors and priviledges from God, both for them∣selves, and their posterity, but none of the inheritance it self. Now you may understand the Doctrine of both these calls, Not all of mankinde are called with so much as an outward call, and of those that are called with an outward all, not many, but few are called with an inward call; according to that Text, Many are called, but few are chosen: So then, behold the wise and dreadful ways of God herein; not the greatest, but the least part of mankinde are called with this outward invitation; and of those who enjoy this outward invitation, not the greatest, but the least part partake of the inward power and efficacy thereof.

Thirdly, That God doth not call all men with this saving gracious call, will * 1.1694 evidently de facto appear, if you consider the ways of God, even since there was a Church, till now. In the beginning Gods call was onely among some few, so in Noah, and afterwards to Abraham, and so to his posterity; and although we read of some strangers, and a few Proselytes, yet they were but as glean∣ings, to those thousands and thousands that never heard of God: And in the time of the Jewish Church, God there seemed to inclose his vineyard; among them onely was he know, Salvation was of the Jews, they were the children to whom meat did belong: So that no man can say, God did then hold out the Scepter of his grace to other Nations. Well, if we descend to Christs time, we must confess the partition wall was broken down; all nations then might be made clean: Peters sheet of beasts, clean and unclean, taught him that; but yet even since the preaching of the Gospel, there are many nations of the world where Christ and the Gospel have never been preached; indeed their voice is said to sound over the whole world, Rom. 10. because its not forbidden to be preached to all men, as heretofore; yet many remote corners of the world have not enjoy∣ed the beams of this Sun: That as they say, the vertue of the Sun doth scarce ever come to some parts, but it is always winter, and most part night; so it is with many nations in the world, and the Jews who once were the children, now seem to be the dogs: The Apostle doth at large consider, Gods good∣ness to the Gentiles, and severity to the Jews, the natural branches, Rom. 11. Its here with them, as it was with Gideons fleece and the floor, one while the dew was on the fleece, and the floor was dry; then the dew was on the floor, and the fleece was dry: Thus it is here, One while the Jews was a pleasant gar∣den, and the Gentiles a wilderness; now the Gentiles a garden, and the Jews a wilderness; and if you ask, why is it thus: Its not for reason to dispute, but faite to adore: Ista mulier taceat, Let this woman, this reason, hold her peace in Gods Church.

Fourthly, Its no injustice in God, though he do not give this universal call of grace to all men: For this hath been the stumbling block at which many have * 1.1695 fallen: How can God (say they) be proclaimed so merciful, an ocean of all honey, in whom is no gall? how can he be so compassionate, and full of ten∣der

bowels, yet not give the greatest part of mankinde so much as a saving call outwardly; especially how are all those Texts made true, God would have all men to be saved; and, I delight not in the death of a sinner, but that rather he should be converted and live; especially this may serve to take off all fault and blame from man, and to lay it wholly upon God, as if they would have readi∣ly come to God, but God would not invite them. To remove this stone:

First, Consider, That if we could not satisfie the reason and disputes of men * 1.1696 in this divine dispensation, yet if the Scripture be clear and peremptory in this point, we must all stop our mouthes, and not gainsay: Doth not the Apostle, Rom. 9. expresly bring these carnal reasonings? Who hath resisted his will? and why then doth he finde fault? But see how he rebukes this unruliness in man; Who art thou, O man, that disputest against God? If then Scripture and expori∣ence saith thus much, we must conclude, Gods ways are just, though hidden to us: Even so Father, for so it pleased then, said Christ, Mat. 11. upon the consi∣deration of Gods revealing things to babes and children, but hiding of them the wise men of the world: The Doctrine of the Trinity, of Christs Incarna∣tion, are they not transcendently above our reason, though not contrary to it? Prorsus credibile quia impossibile, said Tertullian: And thus all the great things of God, cannot be perceived by us: Quicquid de Deo dici potest eo ipso indignum est, quic dici potest, & periculosum est de Deo, etiam vera dicere, said the Ancients.

But Secondly, Even reason inforced out of Scripture, may satisfie us in many * 1.1697 things; for its no injustice in God, if he had not called any men in the world with a gracious call; for seeing man by his fall had broken the Covenant with God, all things became forfeited into his hand; he was not bound to set up man with a new stock, after his first breaking; and this is evidently manifest, if you compare this with Gods dealing and dispensation to the Apostate An∣gels; they fell from their habitation, and what became of them? they all are chained up in darkness, reserved for eternal torments: Now this judgement is executed upon all, God did not spare one of them; to none of them was it said, Believe and repent for the remission of sins: See here, it was no injustice in God to damn all the Apostate Angels, and then it could not be injustice to damn all Apostate men: This certainly may quiet thy heart.

Thirdly, There can be no injustice, where all that is done, is done wholly * 1.1698 out of grace, and meer favor. Injustice is, where a debt is denied, not where a favor is bestowed; now the Scripture attributes this call of God, to whom∣soever it is, wholly to the grace of God: Why then art thou murmuring if God call no more? rather admire the grace of God that he calls any; Is thy eye evil, because God is good to save? The Devil he thinks God is gracious too much, and calls too many; he is tormented with malice, because so many escape out of his Jaws.

Fourthly, Although God doth not call every man with this immediate call of grace, yet no man is damned meerly because he wants this: The Apostle * 1.1699 saith, That those that are without the Law, viz. Written and revealed to them, shall be judged without the Law: And thus those that are without the Gospel, that have not the means of grace, they shall not be judged because they did not believe in Christ, because they did not submit to him, but because they did not walk in the practice of those things they did know: Thus because the Heathens did not glorifie God, according to the knowledge they had of him, therefore they are condemned, Rom. 1. Infidelity, meerly negative, doth not damn: He that believeth not, the anger of God abideth on him; viz. Where the word is preached and rejected, so that God doth not reap where he sow∣eth not.

Fifthly, God is not unjust, no not to those that are afar off, because none * 1.1700 among them have done what they might do, in a natural and moral way: for although no man hath power in a gracious manner, to any spiritual good thing,

yet they may restrain from the outward actings of many gross sins: The very light of nature would teach a man to abhor many things, which yet the Hea∣thens committed; so that God hath a just controversie with them, and will be cleared when he judgeth the world.

Sixthly, Though God do not call all men, and thereby they are wholly im∣potent, * 1.1701 and unable to any good; yet they do not sin so much, because they want power, as because they have a willing delight in it; and this indeed doth mainly remove all objections; for its not a mans impotency, so much as his wil∣ful consent to sin, that damneth him: his non posse, is in some sense, his non velle. Bernard saith well of mans necessity that is now brought upon him to sin; the necessity doth not take away the voluntariness of it, nor the voluntariness the ne∣cessity: There is no man can say, O Lord, I had a will, I was very ready to come to thee, but thou didst not give me power: No, the will in every man is the grand enemy and adversary unto Christ in all his ways: Damnation is to man, because unwilling, not because unable.

Use of Exhortation, Come and behold the severity and goodness of God, as Paul in the like case; the severity of God, in that he passeth over so many per∣sons and nations in the world; and his goodness, in that he draweth nigh to you; you are in the Land of Goshen, when others are in Egyptian darkness: This hath amazed and astonished all the wisest men in the world, they have not been able to know what to say at this difference God makes; yea, many times God doth not vouchsafe the offer of grace to such a people, who in all probability would be more affected with it, and giveth it to such who refuse and reject it: How unsearchable is his wisdom, and his ways past finding out! Doth not our Saviour tell the men of Capernaum, that had the wonderful means of grace, Mat. 11. 31. If those things had been done in Tyre and Sidon (two Heathenish places) they would have repented in dust, in ashes? Its thought, true repentance and conversi∣on is not here meant; but palpable and sensible demonstrations they would have made of some sorrow and humiliation; and therefore Christ threatens to take away the Kingdom of heaven from the Jews; viz. The Gospel, and give it to a nation bringing forth fruit better then they: Oh consider then, whe∣ther the very Heathens and Pagans would not give more respect, and shew more joy at the word preached then thou doest: Take heed, for there are none further off grace, then those that have been called, and yet reject it: There is more hopes of those to whom the Gospel was never rendered; for those hea∣vy judgements of an eye blinded, an heart hardened, do onely belong to those that have refused this word of life: Then such are onely fatted to destruction, who have been fed in these pleasant pastures of the Ordinances.

FINIS.

Notes

• * 1.1

  Observ. 1.
• * 1.2

  Observ. 2.
• * 1.3

  Reason 1.
• * 1.4

  Reason 2.
• * 1.5

  Reason 3.
• * 1.6

  Reason 4.
• * 1.7

  Reason 5. Advantages of this experi∣mental know∣ledge of our selves. I.
• * 1.8

  II.
• * 1.9

  III.
• * 1.10

  I. The knowing experienced Christian on∣ly enjoys the sweetness of the Ordinan∣ces.
• * 1.11

  Austin. lib. 10. Confes. cap. 40.
• * 1.12

  II. Is taken off from needless and vain di∣sputations, to look more into his own heart.
• * 1.13

  III. And to attain to the end of knowledge, viz. to do.
• * 1.14

  IIII. And be setled in the truth to endure perse∣cution.
• * 1.15

  The cause of changes in Re∣ligion.
• * 1.16

  Impediments of an experi∣mental proof in our selves. 1. Self-love and carnal consi∣dence.
• * 1.17

  Temptations to unbelief.
• * 1.18

  2. An erroneous principle.
• * 1.19

  3. Trying our selves by false rules.
• * 1.20

  4. A mistaking about the ob∣ject matter of our enquiry.
• * 1.21

  Use.
• * 1.22

  Three sorts of men go under the name of Christians. 1.
• * 1.23

  2.
• * 1.24

  3.
• * 1.25

  How far hypo∣crites may at∣tain in practi∣cal experimen∣tal knowledge. 1.
• * 1.26

  2.
• * 1.27

  4.
• * 1.28

  5.
• * 1.29

  The difference between the experimental knowledge of the unsound Christian and the regenerate. 1.
• * 1.30

  2.
• * 1.31

  3.
• * 1.32

  Use.
• * 1.33

  Observ. 2.
• * 1.34

  Twelve Pro∣positions about Assurance. 1.
• * 1.35

  2. A man may be assured he is wicked.
• * 1.36

  None can be sure they are Reprobates.
• * 1.37

  3.
• * 1.38

  4. Assurance not a natural light.
• * 1.39

  5. Four things Christian m•• be assured of.
• * 1.40

  6.
• * 1.41

  7.
• * 1.42

  What Assu∣rance is.
• * 1.43

  8. A Believers as∣surance cannot be known to any other.
• * 1.44

  9.
• * 1.45

  10.
• * 1.46

  11.
• * 1.47

  12.
• * 1.48

  13.
• * 1.49

  14.
• * 1.50

  The Adjuncts of Assurance. I. The Possibili∣ty of it. 1.
• * 1.51

  2.
• * 1.52

  3.
• * 1.53

  4.
• * 1.54

  II. The Necessity of it. 1.
• * 1.55

  2.
• * 1.56

  3.
• * 1.57

  4.
• * 1.58

  III. The difficulty of getting As∣surance. 1.
• * 1.59

  2.
• * 1.60

  3.
• * 1.61

  4.
• * 1.62

  IIII. The excellen∣cy of this pri∣viledge. 1.
• * 1.63

  2.
• * 1.64

  3.
• * 1.65

  4.
• * 1.66

  5.
• * 1.67

  6.
• * 1.68

  7.
• * 1.69

  The difference between true Assurance and Presumption. 1. In the cause.
• * 1.70

  Internal causes of presumption 1.
• * 1.71

  2.
• * 1.72

  II. In the motives and grounds.
• * 1.73

  1.
• * 1.74

  2.
• * 1.75

  3.
• * 1.76

  III. In the manner and method of Gods working Assurance.
• * 1.77

  1.
• * 1.78

  2.
• * 1.79

  3.
• * 1.80

  IIII. In the effects of godly Assu∣rance. 1.
• * 1.81

  2.
• * 1.82

  3.
• * 1.83

  V. In the compa∣nions or con∣comitants of it 1.
• * 1.84

  2.
• * 1.85

  VI. In respect of its opposite.
• * 1.86

  What way may be taken to un∣deceive the car∣nal confident.
• * 1.87

  Remedies a∣gainst carnal confidence.
• * 1.88

  2.
• * 1.89

  3.
• * 1.90

  4.
• * 1.91

  5.
• * 1.92

  6.
• * 1.93

  How sad a con∣dition it is for a truly godly man to want the sense of Gods favour.
• * 1.94

  1. What a godly man should do that mourns under the sense of the want of Gods favour.
• * 1.95

  2.
• * 1.96

  3.
• * 1.97

  4.
• * 1.98

  Why God doth not give Assu∣rance presently to those that have true grace wrought in them.
• * 1.99

  1.
• * 1.100

  2.
• * 1.101

  3.
• * 1.102

  4.
• * 1.103

  5.
• * 1.104

  Use.
• * 1.105

  Introductory Propositions, and distincti∣ons about As∣surance. 1. By inherent grace we come to have a su∣pernatural be∣ing.
• * 1.106

  2. Inherent grace hath some∣thing internal and constitu∣tive of it, and something that is flowing from it.
• * 1.107

  3. There are dif∣ferences about the signs of grace. 1. Gift of mi∣racles.
• * 1.108

  2. Common gracesevidence an outward Call.
• * 1.109

  4. Marks where∣by others may know we be∣lieve.
• * 1.110

  Signs whereby we our selves may know we are of God.
• * 1.111

  5. Signs of grace proper to the godly only.
• * 1.112

  6. Positive marks signifie more evidently then the negative.
• * 1.113

  7. The properties and effects of grace consider∣ed absolutely and relatively.
• * 1.114

  8.
• * 1.115

  9.
• * 1.116

  10.
• * 1.117

  11.
• * 1.118

  12.
• * 1.119

  Inherent gra∣cious Qualifi∣cations within us evidence our Justification.
• * 1.120

  The Question stated.
• * 1.121

  D^r Crispe in his Sermon of inherent Qua∣lifications.
• * 1.122

  Argum. 1.
• * 1.123

  Argum. 2.
• * 1.124

  Argum. 3.
• * 1.125

  Argum. 4.
• * 1.126

  Argum. 5.
• * 1.127

  Argum. 6.
• * 1.128

  Argum. 7.
• * 1.129

  Rom. 8. 16.
• * 1.130

  Ephes. 1. 13.
• * 1.131

  1 John 5. 8.
• * 1.132

  Obj.
• * 1.133

  Ans. 1.
• * 1.134

  2.
• * 1.135

  Doubt 2.
• * 1.136

  Answ. 1.
• * 1.137

  2.
• * 1.138

  3.
• * 1.139

  Doubt 3.
• * 1.140

  Ans. 1.
• * 1.141

  2. Faith not a full perswasion.
• * 1.142

  3.
• * 1.143

  Doubt 4.
• * 1.144

  Answ.
• * 1.145

  Doubt 5.
• * 1.146

  Ans. 1.
• * 1.147

  2.
• * 1.148

  3.
• * 1.149

  Doubt 6.
• * 1.150

  Use.
• * 1.151

  1. Dangers on the right-hand.
• * 1.152

  Danger on the left-hand.
• * 1.153

  2. There is dan∣ger when we try not our graces by a true touchstone.
• * 1.154

  3. Or when we make use of signs in a pre∣judicial way to the immediate acts of faith.
• * 1.155

  4. Or when we make them more then signs.
• * 1.156

  5. And when we cast not away self-love and self-flattery.
• * 1.157

  6. And when men take not the fit season to exa∣mine them∣selves in.
• * 1.158

  7. Also when no sign will suffice till they have an actual per∣severance to the end.
• * 1.159

  Isa. 46. 3, 4. 8. And when in searching for evidence by signs, we do not abo••e all pray for the Spirit to enlighten us.
• * 1.160

  9. Or when we think it a duty not to lay hold on Christ till we have this certainty by Signs.
• * 1.161

  10. And lastly, when we com∣pose not our selves, &c.
• * 1.162

  A three-fold Knowledge.
• * 1.163

  A three-fold keeping the Command∣ments.
• * 1.164

  Observ. Obedience to God a sign of Grace.
• * 1.165

  Wherein it is impossible to keep Gods Command∣ments.
• * 1.166

  2.
• * 1.167

  3.
• * 1.168

  How it is pos∣sible to keep the Law. 1.
• * 1.169

  2.
• * 1.170

  3.
• * 1.171

  How obedi∣ence to Gods Command∣ments is a sign of grace. 1.
• * 1.172

  Object.
• * 1.173

  Answ. A distinction about a good conscience.
• * 1.174

  2.
• * 1.175

  3.
• * 1.176

  3.
• * 1.177

  4.
• * 1.178

  Use.
• * 1.179

  Observ.
• * 1.180

  Sincerity an infallible sign of grace.
• * 1.181

  1. How Sinceri∣ty may be un∣safely prest as a sign by an ill managing it on the right hand.
• * 1.182

  We may eye the recom∣pence of re∣ward as a mo∣tive to Holi∣nesse.
• * 1.183

  2.
• * 1.184

  1. How Sinceri∣ty may be un∣safely used as a sign by the ill managing of it on the left hand.
• * 1.185

  2.
• * 1.186

  3.
• * 1.187

  1. What upright∣nesse is, and wherein it is a sign. There must be a change of the whole man where there is Since∣rity.
• * 1.188

  2. Uprightnesse is a sign when we do any good duty be∣cause God commands.
• * 1.189

  3. Sincerity is seen in the u∣niversality of obedience.
• * 1.190

  4. And when the motives of all our actions are pure and heavenly.
• * 1.191

  5. Sincerity shews it self by being consci∣entious &c.
• * 1.192

  6. And when a man zealously sets himself a∣gainst those sins he is most inclined unto.
• * 1.193

  7. And in taking those waies and using those means only which God appoints.
• * 1.194

  8. Uprightness is seen when we respect all Gods Com∣mandments in that due order as he com∣mands.
• * 1.195

  Use;
• * 1.196

  Observ.
• * 1.197

  How it is a sign. 1.
• * 1.198

  2.
• * 1.199

  3.
• * 1.200

  4.
• * 1.201

  5.
• * 1.202

  6.
• * 1.203

  7.
• * 1.204

  8.
• * 1.205

  An item 〈◊〉〈◊〉 great men.
• * 1.206

  9.
• * 1.207

  Use.
• * 1.208

  There is a dou∣ble temptation.
• * 1.209

  How many ways God tries men.
• * 1.210

  2.
• * 1.211

  3.
• * 1.212

  A godly man gives up him self to be exa∣mined, proved, Especially, 1.
• * 1.213

  Observ. Growth in grace a sign of grace.
• * 1.214

  Use.
• * 1.215

  Observ.
• * 1.216

  The godly led by the Spirit.
• * 1.217

  Two Corolla∣ries. To have the Spirit is more then to be an honest civil man.
• * 1.218

  2. Gracious and sanctifying works of the Spirit only a••e a sign of our being godly 〈◊〉〈◊〉 common gifts.
• * 1.219

  Wherein spiri∣tuality in duty is manifested, and how it is a sign. 1.
• * 1.220

  2.
• * 1.221

  3.
• * 1.222

  4
• * 1.223

  5.
• * 1.224

  6.
• * 1.225

  7.
• * 1.226

  Use.
• * 1.227

  Observ.
• * 1.228

  1. Of love.
• * 1.229

  1. To love a god∣ly man because of the Image of God in him.
• * 1.230

  2. It is not verbal but an inward deep affectio∣nate grace.
• * 1.231

  II. The object of our love the Brethren. 1. Because they are Brethren.
• * 1.232

  2. The more god∣ly the more we love them.
• * 1.233

  3. We must love all godly men.
• * 1.234

  III. The Effect, of this love. 1. Not to be ashamed to own them as Brethren in persecution.
• * 1.235

  2. By rejoycing in other mens godlinesse, though thou art despised.
• * 1.236

  3. This love to the godly is manifested by a zeal against sinners.
• * 1.237

  4. In doing and procuring all spiritual good to them.
• * 1.238

  5. In bearing their burdens and forbearing their infirmi∣ties.
• * 1.239

  Object.
• * 1.240

  Answ.
• * 1.241

  Use.
• * 1.242

  Use 2.
• * 1.243

  Doct. Church-privi∣ledges no sign of grace. It's a sin to trust in them as signs.
• * 1.244

  The Jews ge∣nerally guilty of this sin.
• * 1.245

  This is the Catholike sin.
• * 1.246

  How this sin hath been en∣couraged by Arguments and erronecus opinions.
• * 1.247

  A caution to take heed of two other ex∣treams. The crying down of Or∣dinances as being but forms.
• * 1.248

  2. In giving too little to Christs Insti∣tutions.
• * 1.249

  Why people are so apt to rest upon Church-pri∣viledges. 1. They give ease to a naturall conscience.
• * 1.250

  2. Because they are easie to be done.
• * 1.251

  3. Because igno∣rant of the work of rege∣neration.
• * 1.252

  4. And of the righteousnesse by faith.
• * 1.253

  5. Because they look at du••ies as satisfactory.
• * 1.254

  6. Because they mistake the nature of them
• * 1.255

  That they are no signs of grace.
• * 1.256

  Arg. 1. The Scripture foretels dam∣nation to the greatest part of such per∣sons.
• * 1.257

  2. And reckons those that have them and that want them in the same con∣dition without holinesse.
• * 1.258

  3. And that God abominates them.
• * 1.259

  4. They will be aggravations of thy torment if thou have not grace.
• * 1.260

  Reason. Why not signs.
• * 1.261

  Use.
• * 1.262

  Doct. Gifts and parts in matters of Religion, no sign of Grace.
• * 1.263

  Explicatory considerations. 1.
• * 1.264

  2.
• * 1.265

  Why Christi∣ans are apt to rest upon parts. 1.
• * 1.266

  3.
• * 1.267

  4.
• * 1.268

  5
• * 1.269

  Doct. Sweet moti∣ons of heart in holy things not infallible evidences of grace. 1. What mo∣tions in Scri∣pture decla∣reth to be con∣sistent with unregenerate∣nesse.
• * 1.270

  2. Such mo∣••ions may be called tempo∣rary affecti∣ons.
• * 1.271

  3. Temporary beleevers are unregenerate persons.
• * 1.272

  4. There are sevarall grounds of temporary ho∣ly motions. 1. Novelty of doctrine.
• * 1.273

  2. Comfortable∣nesse or sad∣nesse of the matter.
• * 1.274

  3. Ministers abi∣lities.
• * 1.275

  4. Mens corrupt lusts.
• * 1.276

  5. Sometimes even from the excellency of spirituall things.
• * 1.277

  Grounds of ap〈…〉〈…〉 to rely on these. 1. A seeming at∣tainment of the end of all knowledge hereby.
• * 1.278

  2. Because of the sensible moti∣on of Affecti∣ons.
• * 1.279

  Observ.
• * 1.280

  Explicatory considerations. 1. Sound Do∣ctrine is the foundation of godlinesse.
• * 1.281

  2. Disputations in matters of Religion law∣full, and some∣times needfull.
• * 1.282

  Lunitations.
• * 1.283

  I. As to the mat∣ter.
• * 1.284

  It ought to be usefull.
• * 1.285

  Revealed in the word of God.
• * 1.286

  II. As to the man∣ner. Wholly in refe∣rence to pra∣ctice.
• * 1.287

  III. As to the sub∣ject. One that un∣derstandeth the state of the Doctrine.
• * 1.288

  3. There will alwayes be dif∣ferent judge∣ments in the Church.
• * 1.289

  4. There is great diffe〈…〉〈…〉ce between Fun∣damental Do∣ctrines and others.
• * 1.290

  5. It is a great mercy to be kept orthodox.
• * 1.291

  6. The least truth ought not to be con∣temned or de∣nied.
• * 1.292

  Why Doctrins though never so true, &c.
• * 1.293

  1. Because en∣lightning the minde is no constitutive part of godli∣nesse.
• * 1.294

  2. The cure is not perfect, by removing blindenes from the intellectual without change of the affectio∣nate part.
• * 1.295

  3. A right judgement is more easily ob∣tained then a thorow reno∣vation.
• * 1.296

  4. Disputations Good judge∣ment, &c. may breed pride, vain-glory, &c.
• * 1.297

  Use 1.
• * 1.298

  Use 2.
• * 1.299

  Obs. There is much of self-deceit in judgeing those things to come from the spirit which do not. Introductory Explications. 1. There are such comforts, &c. of the Spirit, in which a Belie∣ver cannot be deceived.
• * 1.300

  2. To call works of Spirit Dia∣bolical delusi∣ons is a great sin.
• * 1.301

  3. The divel af∣fects to imitate God in all his appointments.
• * 1.302

  4. Delusions of Satan are as large as the works of the Spirit.
• * 1.303

  5. The divel ac∣comodates his designs to the corruptions, & also Reforma∣tions of a Church.
• * 1.304

  6. The word of God is the rule by which the workings of the Spirit are to be tried.
• * 1.305

  7. Concomitants and effects dif∣ference the spi∣rits workings from delusions.
• * 1.306

  8. Strong moti∣ons and imagi∣nations of our own hearts of∣ten deceive ns, by seeming to us the spirits workings. Why men are so confident in delusions. 1. From the vio∣lence of false motions.
• * 1.307

  2. From others admiring and following them
• * 1.308

  3. It is inflicted upon many as a judgement.
• * 1.309

  Reasons for non-reliance upon these motions. 1. They are not marks of a Church.
• * 1.310

  2. They are con∣sistent with the works of un∣righteousness.
• * 1.311

  Use. Take heed of scoffing at the workings of the Spirit.
• * 1.312

  Charity, what?
• * 1.313

  All faith.
• * 1.314

  Observ. The greatest sufferings for Christ & con∣science, do not infallibly testi∣fie grace in the heart. Consider, 1. Persecutions often discover firmnesse of grace.
• * 1.315

  2. True motives that draw out the heart to pa∣tient sufferings for Christ, are supposed in promises to the external action
• * 1.316

  3. There may be patient suf∣fering for Christ, with∣out soundnesse of heart.
• * 1.317

  What sinful in gredients make sufferings un∣profitable? I. When men suffer for truth as their interest
• * 1.318

  II. Suffering only upon truths convi∣ction, not san∣ctifying ope∣rations.
• * 1.319

  III. Suffering for truth but from a stout stomack.
• * 1.320

  IIII. Suffering to get a name.
• * 1.321

  4. To suffer for supposed truths but real errors, cannot possibly argue grace.
• * 1.322

  What makes men so ready to suffer, if out of Gods way. 1. Self.
• * 1.323

  2. Satan.
• * 1.324

  Why we may not judge of our spiritual estates by these sufferings. 1. Because in∣ward life onely maketh all ex∣ternals good.
• * 1.325

  2. Because out∣ward suffer〈…〉〈…〉 may cons〈…〉〈…〉 with unm〈…〉〈…〉∣fied lusts.
• * 1.326

  Use 1.
• * 1.327

  Use. 2.
• * 1.328

  Obs. Many men though falsly; yet confident∣ly think they keep Gods Comman∣ments.
• * 1.329

  Whence mens strong perswa∣sions of their exact lives arise.
• * 1.330

  1. From igno∣rance of Na∣tures polluti∣on.
• * 1.331

  2. Ignorance of the Laws spirituall exactnesse.
• * 1.332

  3. From thoughts that the whole of mans duty ly∣eth in nega∣tives.
• * 1.333

  4. From not understanding the compre∣hensive sense of affirma∣tives.
• * 1.334

  5. From neg∣lect of self-ex∣amination.
• * 1.335

  6. From self-flattery.
• * 1.336

  7. Fear of guilt appear∣ing upon exa∣mination.
• * 1.337

  8. From Ig∣norance of the necessity of Regenera∣tion.
• * 1.338

  9. From Sa∣tans blinding mens eyes.
• * 1.339

  10. From be∣ing naturally destitute of the Spirit.
• * 1.340

  Use.
• * 1.341

  Observ. Many think a strict way in religion a good foundation for happinesse.
• * 1.342

  1. The way to heaven is strict
• * 1.343

  I. From the con∣trariety of grace to our affections.
• * 1.344

  2. It is a great wickedness to reproach strict∣ness.
• * 1.345

  3. The number of the Godly is very small.
• * 1.346

  4. The word of God alone reveals the ex∣actness of the way to heaven.
• * 1.347

  5 All other strictness is to no purpose.
• * 1.348

  1. When the Word is ac∣counted too low a rule.
• * 1.349

  2. When men set up an exter∣nal severe dis∣cipline over themselves.
• * 1.350

  Observ.
• * 1.351

  Several Propo∣sitions about worshipping of God. 1. It lieth up∣on all as a duty
• * 1.352

  Worship di∣stinguished.
• * 1.353

  2. God needs no worship. It is for our own good.
• * 1.354

  Psal. 50. 10, 11.
• * 1.355

  3. We are to be ashamed of our best services.
• * 1.356

  4. God onely may appoint the worship which he will accept of.
• * 1.357

  5. What it is to worship God in the Spirit.
• * 1.358

  6. Obedience to moral duties required before instituted wor∣ship.
• * 1.359

  7. Many wise and learned men have plea∣ded for super∣stitions in worship.
• * 1.360

  8. The worship of God plain and simple.
• * 1.361

  2 Co. 11. 3.
• * 1.362

  Why false worship and worshippers are vain.
• * 1.363

  2.
• * 1.364

  3.
• * 1.365

  4.
• * 1.366

  5.
• * 1.367

  6.
• * 1.368

  Use.
• * 1.369

  Obs. Externall obe∣dience unto the law of God is no sure evidence for Heaven. What is meant by externall obedience. 2. A freedom from all grosse sins.
• * 1.370

  2. An exter∣nal conformi∣ty to the du∣ties of the first and second Table.
• * 1.371

  3. Wherein this obedience is defective.
• * 1.372

  4. Such a man may be the worlds Saint, and why.
• * 1.373

  5. Yet exter∣nal obedience is necessary. 1.
• * 1.374

  2.
• * 1.375

  3.
• * 1.376

  4.
• * 1.377

  Rom. ••0
• * 1.378

  The sad ef∣fects of trust∣〈◊〉〈◊〉 in an ••x∣〈…〉〈…〉ll obedi∣〈◊〉〈◊〉. 1.
• * 1.379

  2.
• * 1.380

  3.
• * 1.381

  〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.382

  Whenee ex∣ternal freedom from sin may proceed. 1.
• * 1.383

  2.
• * 1.384

  3.
• * 1.385

  4.
• * 1.386

  2.
• * 1.387

  3.
• * 1.388

  4.
• * 1.389

  5.
• * 1.390

  Use.
• * 1.391

  Observ.
• * 1.392

  1.
• * 1.393

  2.
• * 1.394

  3.
• * 1.395

  4.
• * 1.396

  5. Historicall faith absolute∣ly necessary.
• * 1.397

  6. Difference be∣tween this faith and that of the devils.
• * 1.398

  7.
• * 1.399

  8.
• * 1.400

  The 〈…〉〈…〉∣cy of this ••aith discovered. 1.
• * 1.401

  2.
• * 1.402

  3.
• * 1.403

  4.
• * 1.404

  5.
• * 1.405

  6.
• * 1.406

  Use.
• * 1.407

  The nature of this false peace. 1. Free from ter∣rour.
• * 1.408

  2. They are per∣swaded of God, love.
• * 1.409

  3. They may have fiducial applications.
• * 1.410

  4.
• * 1.411

  5. He is much in glorying of his good heart.
• * 1.412

  6. This false con∣sidence may continue in ca∣lamity and death it self.
• * 1.413

  Why such con∣fidence is not: to be relied up∣on. 1.
• * 1.414

  2.
• * 1.415

  3.
• * 1.416

  4.
• * 1.417

  5.
• * 1.418

  6.
• * 1.419

  7.
• * 1.420

  Use.
• * 1.421

  1. Wealth and prosperity, good things to be desired.
• * 1.422

  2. They sancti∣fie not those that have them.
• * 1.423

  Are of them∣selves neither good not evil.
• * 1.424

  3. As they be∣long to godli∣nesse by pro∣mise, so they are blessings.
• * 1.425

  4. Wicked men have a right to worldly goods.
• * 1.426

  5.
• * 1.427

  Why outward prosperity doth not argue a mans good estate. R. 1.
• * 1.428

  R. 2. Riches and prosperity do wicked men hurt. 1.
• * 1.429

  2.
• * 1.430

  3.
• * 1.431

  3.
• * 1.432

  4.
• * 1.433

  5.
• * 1.434

  Observ.
• * 1.435

  Considerati∣ons concerning the point. 1.
• * 1.436

  2. Outward re∣formation may proceed from several princi∣ples.
• * 1.437

  II.
• * 1.438

  III.
• * 1.439

  4. Yet outward reformation is a mercy.
• * 1.440

  I.
• * 1.441

  II.
• * 1.442

  III.
• * 1.443

  IIII.
• * 1.444

  V.
• * 1.445

  VI.
• * 1.446

  1. Why an out∣ward forsaking of sin is no true sign of Grace.
• * 1.447

  2.
• * 1.448

  3.
• * 1.449

  4.
• * 1.450

  5.
• * 1.451

  6.
• * 1.452

  Use. 1.
• * 1.453

  Use. 2.
• * 1.454

  Obs. Salvation dif∣ficult, and in some sense im∣possible.
• * 1.455

  Three things premised for clearing the Doctrine. 1.
• * 1.456

  2.
• * 1.457

  3.
• * 1.458

  What makes salvation so ea∣sie to a mans natural thoughts. 1.
• * 1.459

  2.
• * 1.460

  3.
• * 1.461

  4.
• * 1.462

  Why it is im∣possible with∣out Gods won∣derful grace for any man to be saved. 1.
• * 1.463

  2.
• * 1.464

  3.
• * 1.465

  4.
• * 1.466

  5.
• * 1.467

  6.
• * 1.468

  7.
• * 1.469

  8.
• * 1.470

  9.
• * 1.471

  Observ. No salvation without rege∣neration.
• * 1.472

  What regene∣ration is not. 1.
• * 1.473

  2.
• * 1.474

  3.
• * 1.475

  4.
• * 1.476

  5.
• * 1.477

  Wherein rege∣neration lieth.
• * 1.478

  1.
• * 1.479

  2.
• * 1.480

  3.
• * 1.481

  4.
• * 1.482

  5.
• * 1.483

  6.
• * 1.484

  7.
• * 1.485

  8.
• * 1.486

  9. A resemblance between the naturall and spiritual birth. I.
• * 1.487

  II.
• * 1.488

  III.
• * 1.489

  IV.
• * 1.490

  Obstructions hindring men from the knowledge of the necessity of this, and desire after it. 1.
• * 1.491

  2.
• * 1.492

  Use 1.
• * 1.493

  Use 2.
• * 1.494

  Obs.
• * 1.495

  1. Introducto∣ry particulars. A Minister should be in∣wardly ac∣quainted with this Doctrine.
• * 1.496

  2. A twofold knowledge of regeneration.
• * 1.497

  3.
• * 1.498

  The grounds of this igno∣rance.
• * 1.499

  2.
• * 1.500

  3.
• * 1.501

  4.
• * 1.502

  5.
• * 1.503

  6.
• * 1.504

  7.
• * 1.505

  8.
• * 1.506

  The grounds of this igno∣rance.
• * 1.507

  2.
• * 1.508

  3.
• * 1.509

  Use.
• * 1.510

  Observ. Whence the necessity of Regeneration proceeds.
• * 1.511

  The nature of original defile∣ment, and Re∣generation an∣swering there∣unto.
• * 1.512

  1.
• * 1.513

  Jer. 31.
• * 1.514

  2.
• * 1.515

  3.
• * 1.516

  4.
• * 1.517

  Prov. 4. 23.
• * 1.518

  5.
• * 1.519

  6
• * 1.520

  7.
• * 1.521

  Psal. 110.
• * 1.522

  Why Corrup∣tion of our na∣ture proves a necessity of Regeneration, before we can be saved. 1.
• * 1.523

  2.
• * 1.524

  3.
• * 1.525

  Use 1.
• * 1.526

  Use 2.
• * 1.527

  Use 3.
• * 1.528

  Obs.
• * 1.529

  Particulars to clear this. 1.
• * 1.530

  3.
• * 1.531

  Wherein this new life is se∣cret and unex∣pressible.
• * 1.532

  1.
• * 1.533

  5.
• * 1.534

  6.
• * 1.535

  7.
• * 1.536

  8.
• * 1.537

  Use. 1.
• * 1.538

  Use. 2.
• * 1.539

  Counterseits of Regenera∣tion.
• * 1.540

  The ground of this sorrows fruitlesnesse. 1. When Gods judgements are upon them, but when re∣moved laid aside.
• * 1.541

  2. When men labour by all means to ex∣tinguish the sorrow they feel.
• * 1.542

  3. When men hearken to those that cure wounds slight∣ly.
• * 1.543

  4. When men are inordinate∣ly dejected.
• * 1.544

  2. There may be Embryoes of preparative workings with∣out, &c. 1. When sear keeps men in awe.
• * 1.545

  2. When men set upon good purposes and resolutions, their practices remaining still the same.
• * 1.546

  3. When all the good that ap∣peareth is from the force of e∣ducation.
• * 1.547

  4. When good desires are o∣vercome by temptations.
• * 1.548

  3. There may be abortives as to an appear∣ing life of grace, never coming to ma∣turity.
• * 1.549

  4. There may be monsters brought ••o••••h.
• * 1.550

  This happeneth 1. From defect.
• * 1.551

  As, 1. When there's only a shape of Chri∣stianity.
• * 1.552

  2. When affe∣ctions on the heart come to no perfection.
• * 1.553

  Use.
• * 1.554

  Corollary from the Doctrine of Regenerati∣on. It makes a man a childe of God
• * 1.555

  Premised par∣ticulars. 1. In this Son∣ship are consi∣derable,
• * 1.556

  1. Right to the inheritance with its true ground.
• * 1.557

  2. Likeness to God, with its ground.
• * 1.558

  2. The diffe∣rence between Christs sonship and ours.
• * 1.559

  3. We are Sons of God. 1. As his crea∣tures.
• * 1.560

  2. As in an ex∣ternal Cove∣nant.
• * 1.561

  3. As truly sanctified.
• * 1.562

  1. By duty, shewing like affections in holy fear.
• * 1.563

  2. In submissi∣on to chastise∣ments.
• * 1.564

  3. In obedience flowing from love.
• * 1.565

  4. Joy and de∣light in duties.
• * 1.566

  5. In hatred of sin.
• * 1.567

  〈◊〉〈◊〉 imitation 〈◊〉〈◊〉 goodness 〈…〉〈…〉.
• * 1.568

  7. In being of a noble & hea∣venly spirit.
• * 1.569

  By priviledges.
• * 1.570

  1. Conformity to Christ in his sufferings.
• * 1.571

  2. The spirit of Adoption.
• * 1.572

  3. The working of all things for good.
• * 1.573

  Use.
• * 1.574

  Observ. No privilege, &c.
• * 1.575

  The neglect of duties not hence to be in••erred.
• * 1.576

  Reasons 1. Without Gods likeness 〈◊〉〈◊〉 acceptance.
• * 1.577

  2. We cannot perform duties upon right grounds, unless regenerated
• * 1.578

  3. We are not fit to receive the benefits of duties without regeneration.
• * 1.579

  4. Justificati∣on and Rege∣neration are are inseparably united.
• * 1.580

  5 Duties are nor in a true sense good without the new Creature.
• * 1.581

  6. True Chri∣stianism con∣sisteth in the new Creature.
• * 1.582

  7. Otherwise Heaven way would be broa∣der then Scrip∣ture allowes.
• * 1.583

  8. No faith interresting us in Christ without the new creature.
• * 1.584

  9. The pro∣mises to duties are onely as they come from new Creatures.
• * 1.585

  10. The new creature alone gives life to duties.
• * 1.586

  Use 1. Instruction. We ought to be affected with perform∣ing duties without a re∣newed heart.
• * 1.587

  Use 2. Exhortation. P••ay for the new Creature.
• * 1.588

  Observ. It is the alone power of God that produceth the New-crea∣ture.
• * 1.589

  Arguments. 1. God onely can create. Requisite to Creation, I. Infinite power.
• * 1.590

  II. The Creature is made of no∣thing.
• * 1.591

  III. Creation is in an instant.
• * 1.592

  IV. The operati∣ons of the new Creature are so excellent, that it must needs be of God only.
• * 1.593

  V. We are the old Serpents, old Creatures, till thus new crea∣ted.
• * 1.594

  VI. It is a greater work than the Creation of the World.
• * 1.595

  VII. The graces in Christs hu∣mane nature were the gift of God.
• * 1.596

  VIII. God hath ab∣solutely pro∣mised it.
• * 1.597

  IX. Otherwise the glory of the work would belong to a mans self.
• * 1.598

  God discovers many of his glorious Attri∣butes in form∣ing the new Creature. 1. Goodnesse.
• * 1.599

  2. Power.
• * 1.600

  3. Wisedome.
• * 1.601

  4. Holinesse.
• * 1.602

  Use. Exhortation. Blesse God for the new Crea∣tion if found in our hearts.
• * 1.603

  Obs.
• * 1.604

  What new creature doth not imply. 1. It doth not imply that there was no such work be∣fore the times of the Gospel.
• * 1.605

  2. Not that new faith &c. should be look∣ed after.
• * 1.606

  3. Not that it makes a man essentially new
• * 1.607

  4. Not that it is in life onely.
• * 1.608

  5. Not that no reliques of the old man re∣main.
• * 1.609

  What the new creature is op∣posed to.
• * 1.610

  1. To the old things of un∣godliness.
• * 1.611

  3. To old dark∣ness & blind∣ness.
• * 1.612

  3. To old pre∣sumption.
• * 1.613

  4. To his old ends.
• * 1.614

  5. To old false waies of Wor∣ship.
• * 1.615

  6. To old na∣tural actions.
• * 1.616

  7. To old ways in civil actions and relations.
• * 1.617

  8. To old reli∣gious approa∣ches to God.
• * 1.618

  The work of grace is a new Creature, or supernaturall. 1. In its Ori∣ginall.
• * 1.619

  2. In the mo∣tives which stir it up to duty. Because of God.
• * 1.620

  A man applies himself to God; As re∣vealed, I. In the Crea∣ture.
• * 1.621

  II. In his Word.
• * 1.622

  3. In that she perfection it leads to is a∣bove natures inclination.
• * 1.623

  4. In its ana∣logy with God.
• * 1.624

  The Qualities and properties of the New-Creature. 1. A partici∣pation of the divine nature.
• * 1.625

  2. Desirable beauty and lovelinesse.
• * 1.626

  3. Necessity.
• * 1.627

  4. Strictnesse and Exactness.
• * 1.628

  5. Preparednes for every good work.
• * 1.629

  6. A man needs not bring it down to him, but it elevates a man to it.
• * 1.630

  7. Immutabi∣lity and Per∣petuity.
• * 1.631

  Use.
• * 1.632

  Object.
• * 1.633

  Answ.
• * 1.634

  1
• * 1.635

  2.
• * 1.636

  3.
• * 1.637

  4.
• * 1.638

  Object.
• * 1.639

  Ans. 1
• * 1.640

  2.
• * 1.641

  3.
• * 1.642

  4.
• * 1.643

  Object.
• * 1.644

  Answ.
• * 1.645

  2.
• * 1.646

  3.
• * 1.647

  4.
• * 1.648

  1.
• * 1.649

  2.
• * 1.650

  3.
• * 1.651

  Object.
• * 1.652

  Answ.
• * 1.653

  2.
• * 1.654

  Use.
• * 1.655

  1. Who seem to be born again, but are not.
• * 1.656

  Why an out∣ward form of godlines with∣out inward ef∣ficacy of it, &c. I.
• * 1.657

  II.
• * 1.658

  III.
• * 1.659

  IIII.
• * 1.660

  2. Every man changed from his wicked wayes, is not this new crea∣ture.
• * 1.661

  4. Helps and di∣rections how to become new Creatures.
• * 1.662

  1.
• * 1.663

  2.
• * 1.664

  3.
• * 1.665

  4.
• * 1.666

  5.
• * 1.667

  Use.
• * 1.668

  Doct.
• * 1.669

  1. We become Gods work∣manship or people upon se∣veral grounds and titles. I. By conquest.
• * 1.670

  II. By covenant.
• * 1.671

  III. By purchase.
• * 1.672

  IV. By renovation.
• * 1.673

  2. A woful thing to be Gods work∣manship by na∣tural creation, and not by gra∣cious renovati∣on.
• * 1.674

  I. Why it were better never to be, then not to be new made.
• * 1.675

  II.
• * 1.676

  III.
• * 1.677

  3.
• * 1.678

  4. Wherein Gods workmanship as we are New Creatures sur∣passeth that as we are crea∣tures.
• * 1.679

  I.
• * 1.680

  II.
• * 1.681

  III.
• * 1.682

  Use 1.
• * 1.683

  Use 2.
• * 1.684

  1.
• * 1.685

  Use 2.
• * 1.686

  Use 3.
• * 1.687

  Observ. That God in this worke makes those that are unfit and averse to holiness, to im∣brace and de∣light in it.
• * 1.688

  The Point ex∣plained in these particulars. 1.
• * 1.689

  2.
• * 1.690

  3.
• * 1.691

  4.
• * 1.692

  5.
• * 1.693

  Gods reason or end in chang∣ing such indis∣posed people. 1.
• * 1.694

  2.
• * 1.695

  3.
• * 1.696

  4.
• * 1.697

  5.
• * 1.698

  Use.
• * 1.699

  2.
• * 1.700

  3.
• * 1.701

  Observ. New creatures created unto good works.
• * 1.702

  1. What to be created to good works implieth
• * 1.703

  2.
• * 1.704

  3.
• * 1.705

  1. What works are good works
• * 1.706

  2. Such acti∣ons as we are inabled unto by the grace of God.
• * 1.707

  3. And that have the con∣currence of all circumstances.
• * 1.708

  Psal. 14. 3.
• * 1.709

  4. A good work must flow from a good heart.
• * 1.710

  5. And be done to the glory of God.
• * 1.711

  Use.
• * 1.712

  Divers expla∣natory rules to be considered of about good works. 1. The Scrip∣ture speaks sometimes in dispraise of them.
• * 1.713

  2. Good works are to be ex∣tended as far as Gods com∣mands.
• * 1.714

  3. They go not before justified persons but fol∣low after.
• * 1.715

  4. In Scripture things are said to be when they are made manifest.
• * 1.716

  5. We must di∣stinguish be∣tween good works in the truth of them and in the per∣fection of them
• * 1.717

  6. The New Creature is as diligent as if works would save him, and yet as fully re∣lies on Christ as if there were not the least good in him.
• * 1.718

  1. Why we should take heed of evil works.
• * 1.719

  2.
• * 1.720

  3.
• * 1.721

  4.
• * 1.722

  In what sense inherent grace establisheth the ••eare.
• * 1.723

  1. By Rooting us upon Christ.
• * 1.724

  2. By fixing the heart to one object.
• * 1.725

  3. By removing inconstancy.
• * 1.726

  4. By making the heart sincere and upright.
• * 1.727

  5. In uniting all the powers and faculties.
• * 1.728

  6. 〈1 line〉〈1 line〉
• * 1.729

  〈1 line〉〈1 line〉.
• * 1.730

  7. By Joy and Consolation.
• * 1.731

  8. By preparing it for every good work.
• * 1.732

  9. By being de∣fensive and of∣fensive.
• * 1.733

  10. By faith.
• * 1.734

  Reas. 1:
• * 1.735

  2.
• * 1.736

  3.
• * 1.737

  I. How Disputes may be abused to corrupt ends
• * 1.738

  II.
• * 1.739

  III.
• * 1.740

  IV.
• * 1.741

  V.
• * 1.742

  4.
• * 1.743

  5.
• * 1.744

  Quest.
• * 1.745

  Answ.
• * 1.746

  1. Rules how to dispute about Religion, without 〈◊〉〈◊〉∣〈◊〉〈◊〉 to Grace in the heart.
• * 1.747

  2.
• * 1.748

  3.
• * 1.749

  Luke 13. 23.
• * 1.750

  4.
• * 1.751

  5.
• * 1.752

  6.
• * 1.753

  The significa∣tion of the word Grace.
• * 1.754

  Obs.
• * 1.755

  1 Why grace within us can∣not justifie us.
• * 1.756

  2.
• * 1.757

  1. Why inward holiness is cal∣led Grace.
• * 1.758

  2.
• * 1.759

  3.
• * 1.760

  4.
• * 1.761

  5.
• * 1.762

  6.
• * 1.763

  7.
• * 1.764

  I.
• * 1.765

  II.
• * 1.766

  III.
• * 1.767

  The Chara∣cter of grace in a man. 1.
• * 1.768

  2.
• * 1.769

  3.
• * 1.770

  4.
• * 1.771

  5.
• * 1.772

  6.
• * 1.773

  7.
• * 1.774

  8.
• * 1.775

  The precious advantages or properties of grace. 1.
• * 1.776

  2.
• * 1.777

  3.
• * 1.778

  4.
• * 1.779

  Obs. 1.
• * 1.780

  Obs. 2. The works of the Law in a mans consci∣ence, may be considered ac∣cording to a mans three-fold estate.
• * 1.781

  Why God hath left the noti∣ons of consci∣ence in man fallen. 1. That God might be known and ac∣knowledged in all the world.
• * 1.782

  2 That we may be the more in∣excusable.
• * 1.783

  3. That what is good may be honoured.
• * 1.784

  4. That king∣domes and Common-wealths may be preserved.
• * 1.785

  5. That there might be a ground of con∣version.
• * 1.786

  6. That so men might a∣bound in civil honesty and virtue.
• * 1.787

  Ill education & custom in sin.
• * 1.788

  2. A sinfull con∣sideration of the Govern∣ment of the world.
• * 1.789

  3. Immoderate love of the world, or vo∣luptuous cour∣ses. I.
• * 1.790

  II.
• * 1.791

  4. Frequent and habituated li∣ving against the dictates of Conscience.
• * 1.792

  5.
• * 1.793

  6. A turning a∣way from what consci∣ence speaks.
• * 1.794

  7. Prophane jol∣lity.
• * 1.795

  8. A neglect to stir them up by the helps ap∣pointed.
• * 1.796

  9. An inordinate desire to live without con∣trol.
• * 1.797

  Use.
• * 1.798

  6
• * 1.799

  Wherein the Law of God in mens hearts is demon∣strated. 1. By the Books that Heathens have written.
• * 1.800

  3. By the Laws they have made.
• * 1.801

  3. By their ac∣knowledge∣ment of God.
• * 1.802

  4. The terror of Conscience upon sin com∣mitted.
• * 1.803

  5. By the im∣provement of their Natural parts to admi∣rable com∣mendations.
• * 1.804

  I. Their Love.
• * 1.805

  II. Fidelity.
• * 1.806

  III. Sobriety.
• * 1.807

  Cautions.
• * 1.808

  No ground in Scripture for Heathens Sal∣vation.
• * 1.809

  Use.
• * 1.810

  Use 2.
• * 1.811

  Observ.
• * 1.812

  Object. What is this doctrine 〈◊〉〈◊〉 Righteou〈…〉〈…〉 of Heath〈…〉〈…〉 to us Ch〈…〉〈…〉 ans.
• * 1.813

  Answ. 1
• * 1.814

  Demonstrati∣ons that no naturall excel∣lency deserveth to be called Grace.
• * 1.815

  I. Natural Piety and Devotion not grace. For, 1. Its blinde.
• * 1.816

  2.
• * 1.817

  3.
• * 1.818

  4.
• * 1.819

  5.
• * 1.820

  II. Natural hone∣sty not Grace.
• * 1.821

  Use.
• * 1.822

  1. Natural s••bri∣ety and tempe∣rance, with other natural habits, not Grace.
• * 1.823

  2.
• * 1.824

  2.
• * 1.825

  4.
• * 1.826

  5.
• * 1.827

  6.
• * 1.828

  7.
• * 1.829

  Quest.
• * 1.830

  Answ. 1.
• * 1.831

  2.
• * 1.832

  Observ.
• * 1.833

  Why men of great impiety have strong perswasions of their happy Condition. 1.
• * 1.834

  2.
• * 1.835

  Psal. 4. Lam. 3 40.
• * 1.836

  3.
• * 1.837

  4.
• * 1.838

  5.
• * 1.839

  6.
• * 1.840

  Use 1.
• d 1.841

  Use 2.
• * 1.842

  Observ. 3.
• * 1.843

  Reas 1.
• * 1.844

  2.
• * 1.845

  3.
• * 1.846

  4.
• * 1.847

  5.
• * 1.848

  Us〈…〉〈…〉
• * 1.849

  Ezek. 32.
• * 1.850

  Quest.
• * 1.851

  Answ.
• * 1.852

  Observ.
• * 1.853

  1. The qualities of a gracious change or turning from our evil ways.
• * 1.854

  2.
• * 1.855

  3.
• * 1.856

  4
• * 1.857

  Use.
• * 1.858

  Obs.
• * 1.859

  1. Sin of a defi∣ling nature.
• * 1.860

  2. Superstitious bodily-wash∣ings.
• * 1.861

  Mar. 7. 15, 16.
• * 1.862

  3. The use of ex∣ternall Ordi∣nances and Rites.
• * 1.863

  Who God ho∣nours with bold accesse unto him.
• * 1.864

  4. Of the wash∣ing of the heart.
• * 1.865

  The washing of our hands.
• * 1.866

  5. What is requi∣red to spiritual washing. I.
• * 1.867

  II.
• * 1.868

  III.
• * 1.869

  IIII.
• * 1.870

  V.
• * 1.871

  Use.
• * 1.872

  The word san∣ctified its seve∣ral acceptions.
• * 1.873

  John 17. 1.
• * 1.874

  Observ.
• * 1.875

  1. Wherein the people of God are sanctified.
• * 1.876

  2.
• * 1.877

  3.
• * 1.878

  4.
• * 1.879

  Of a Civil and Spiritual right to the Creature.
• * 1.880

  5.
• * 1.881

  6.
• * 1.882

  1. The efficient cause of San∣ctification.
• * 1.883

  2. The inst〈…〉〈…〉 ment of 〈◊〉〈◊〉 ctifi〈…〉〈…〉 word
• * 1.884

  3. The meritori∣ous cause of Sanctification.
• * 1.885

  4. The extent of Sanctification.
• * 1.886

  Use.
• * 1.887

  In what sense all Christians•• are Sanctified.
• * 1.888

  1. Those that are Sanctified have the Spi∣rit of God dwelling in them.
• * 1.889

  3. Delight in Ordinances.
• * 1.890

  4. Preparation for duties.
• * 1.891

  5. Free from noisom lusts
• * 1.892

  6 Fit for spiri∣tual employ∣ment.
• * 1.893

  7. Not cast down with fears.
• * 1.894

  8. Spiritual Priests.
• * 1.895

  9. Justified and adopted.
• * 1.896

  Reasons or motives to san∣ctification.
• * 1.897

  2.
• * 1.898

  3.
• * 1.899

  4.
• * 1.900

  Use.
• * 1.901

  1. Zeal in Super∣stitious ce∣stoms.
• * 1.902

  Antidotes. I.
• * 1.903

  II.
• * 1.904

  III.
• * 1.905

  IV.
• * 1.906

  V,
• * 1.907

  How the con∣stant and dili∣gent use of Gods Ordi∣nances, do not sanctifie. I.
• * 1.908

  II.
• * 1.909

  3. The being exreanally in Covenant with God, how it Sanctifies, and how it doth doth not san∣ctifie a man.
• * 1.910

  I.
• * 1.911

  II.
• * 1.912

  III.
• * 1.913

  IV.
• * 1.914

  I.
• * 1.915

  II.
• * 1.916

  Use 1.
• * 1.917

  Use 2.
• * 1.918

  I. Whether from common gifts of the Spirit a man may not conclude grace to be in him.
• * 1.919

  Answ. He may not
• * 1.920

  Reason. 〈◊〉〈◊〉.
• * 1.921

  2.
• * 1.922

  II. What a truely sanctified man should doe when he findes noevidences of sanctification.
• * 1.923

  Answ. 1.
• * 1.924

  2.
• * 1.925

  3.
• * 1.926

  4.
• * 1.927

  5.
• * 1.928

  6.
• * 1.929

  7.
• * 1.930

  8.
• * 1.931

  9.
• * 1.932

  III. Incourage∣ments to those who find San∣ctification in them but in a low degree.
• * 1.933

  1.
• * 1.934

  2.
• * 1.935

  3.
• * 1.936

  4.
• * 1.937

  5.
• * 1.938

  Use.
• * 1.939

  4.
• * 1.940

  Observ.
• * 1.941

  Object.
• * 1.942

  Answer
• * 1.943

  1. Arguments to prove the point.
• * 1.944

  Reason 2.
• * 1.945

  I. The means God hath ap∣pointed for mans recovery.
• * 1.946

  II.
• * 1.947

  Reason 3.
• * 1.948

  Reason 4.
• * 1.949

  Reason 5.
• * 1.950

  Object.
• * 1.951

  Answ.
• * 1.952

  2.
• * 1.953

  Use. 1.
• * 1.954

  Use 2.
• * 1.955

  Use 3.
• * 1.956

  Use 4.
• * 1.957

  Doctr.
• * 1.958

  Introductory considerations. 1.
• * 1.959

  2.
• * 1.960

  3.
• * 1.961

  Quest. How wicked men that are in cruel bon∣dage to their Lusts can be me••ry. Answ.
• * 1.962

  5.
• * 1.963

  6.
• * 1.964

  7.
• * 1.965

  8.
• * 1.966

  9.
• * 1.967

  What goeth the ma〈…〉〈…〉 of conv〈…〉〈…〉 1.
• * 1.968

  2.
• * 1.969

  3.
• * 1.970

  4.
• * 1.971

  5.
• * 1.972

  Use
• * 1.973

  Who they are that have the Symptoms of difficulty to be converted. 1. Ignorant and stupid people.
• * 1.974

  2. Men that have a Pharisaical conceit of their own righteous∣ness.
• * 1.975

  Rev. 3. 19.
• * 1.976

  3. They who have been long accustomed to sin.
• * 1.977

  4. Those that have had the means of grace a long season, and yet con∣tinue ungodly.
• * 1.978

  5. Those that have accu∣stomed them∣selves to rebel against the light.
• * 1.979

  6. Those that by God are given up to the power of their sins.
• * 1.980

  7. Those that af∣ter judgements are removed, against fre∣quent resoluti∣ons, return to their former sins again.
• * 1.981

  8. Deriders of holiness.
• * 1.982

  9. Proud and haughty men.
• * 1.983

  10. Revolters.
• * 1.984

  11. Those that are intangled in wicked com∣pany.
• * 1.985

  Use.
• * 1.986

  Motives to Conversion. 1.
• * 1.987

  2.
• * 1.988

  3.
• * 1.989

  4.
• * 1.990

  5.
• * 1.991

  6.
• * 1.992

  12.
• * 1.993

  1. Carnal Ob∣jections a∣gainst conver∣sion.
• * 1.994

  Answ. 1.
• * 1.995

  2.
• * 1.996

  3.
• * 1.997

  4.
• * 1.998

  5.
• * 1.999

  6.
• * 1.1000

  1.
• * 1.1001

  2. The profit of sin.
• * 1.1002

  Answ. 1.
• * 1.1003

  2.
• * 1.1004

  Psal. 37.
• * 1.1005

  3.
• * 1.1006

  James 1. 3.
• * 1.1007

  4.
• * 1.1008

  5.
• * 1.1009

  6.
• * 1.1010

  3. The custom and habit they have in sin, which seems unpossible to overcome. Aus••••. 1.
• * 1.1011

  2.
• * 1.1012

  Ezek. 3••.
• * 1.1013

  Use.
• * 1.1014

  Prov. 6.
• * 1.1015

  Ungodly friends great impediments in the way to heaven.
• * 1.1016

  1. Why men yoked with un∣righteousnesse, by wicked re∣lations or ac∣quaintance, do very rarely be∣come godly.
• * 1.1017

  2.
• * 1.1018

  3.
• * 1.1019

  4.
• * 1.1020

  5.
• * 1.1021

  1. Directions and means how to get through, or cast off the im∣pediment of wicked com∣panions and relations.
• * 1.1022

  2.
• * 1.1023

  3.
• * 1.1024

  4.
• * 1.1025

  5.
• * 1.1026

  6.
• * 1.1027

  7.
• * 1.1028

  8.
• * 1.1029

  1. Discourage∣ments in some mens spirits, hindring them from turning unto God. That they of∣ten resolve, but finde no power to turn.
• * 1.1030

  1. Helps.
• * 1.1031

  2.
• * 1.1032

  3.
• * 1.1033

  Mat. 13.
• * 1.1034

  4.
• * 1.1035

  5.
• * 1.1036

  6.
• * 1.1037

  7.
• * 1.1038

  8.
• * 1.1039

  9.
• * 1.1040

  The second discourage∣ment is the greatness of a mans sins.
• * 1.1041

  1. Help.
• * 1.1042

  2.
• * 1.1043

  3.
• * 1.1044

  Use.
• * 1.1045

  Obs.
• * 1.1046

  What is impli∣ed in Gods framing or de∣vising of evil. 1.
• * 1.1047

  3.
• * 1.1048

  4.
• * 1.1049

  5.
• * 1.1050

  6.
• * 1.1051

  7.
• * 1.1052

  8. 1.
• * 1.1053

  Why judge∣ments and af∣flictions are called evil.
• * 1.1054

  1.
• * 1.1055

  2.
• * 1.1056

  3.
• * 1.1057

  Sin the great∣〈◊◊〉〈◊◊〉.
• * 1.1058

  Use.
• * 1.1059

  Afflictions branched into three heads.
• * 1.1060

  2.
• * 1.1061

  Quest.
• * 1.1062

  Answ.
• * 1.1063

  3.
• * 1.1064

  The difference between penal evils, and me∣dicinal. 1.
• * 1.1065

  2.
• * 1.1066

  How afflicti∣ons are opera∣tive to the con∣version of men Not of their own nature.
• * 1.1067

  Nor by way of merit for the patient bear∣ing of them.
• * 1.1068

  But first by setting the word preached upon our hearts.
• * 1.1069

  2. Afflictions help to make men sober and wise.
• * 1.1070

  3. By sensibly teaching a man how sad and bitter a thing it is to sin a∣gainst God.
• * 1.1071

  4. They are apt to dead a mans heart to all creature-de∣lights.
• * 1.1072

  Quest.
• * 1.1073

  Answ.
• * 1.1074

  Use 1.
• * 1.1075

  Use 2.
• * 1.1076

  Man is prone to put of the day of repen∣tance.
• * 1.1077

  Causes of mens delays to turn to God. 1.
• * 1.1078

  2.
• * 1.1079

  3.
• * 1.1080

  4.
• * 1.1081

  It is a grievous sin to resolve to turn to God, but not yet.
• * 1.1082

  Why men should turn to God presently. 1.
• * 1.1083

  2.
• * 1.1084

  1.
• * 1.1085

  2.
• * 1.1086

  3.
• * 1.1087

  IV.
• * 1.1088

  5.
• * 1.1089

  6.
• * 1.1090

  7.
• * 1.1091

  8.
• * 1.1092

  9.
• * 1.1093

  Obs.
• * 1.1094

  Considerati∣ons about be∣loved and dar∣ling sins. I.
• * 1.1095

  The reason of the difference of darling sins in men. 1.
• * 1.1096

  2.
• * 1.1097

  II.
• * 1.1098

  III.
• * 1.1099

  IV.
• * 1.1100

  1.
• * 1.1101

  2.
• * 1.1102

  3.
• * 1.1103

  4.
• * 1.1104

  5.
• * 1.1105

  Why Conver∣sion makes a man leave his darling sins.
• * 1.1106

  1.
• * 1.1107

  2.
• * 1.1108

  3.
• * 1.1109

  4.
• * 1.1110

  5.
• * 1.1111

  Use.
• * 1.1112

  Observ. I. Who must be converted.
• * 1.1113

  Every man. For
• * 1.1114

  1. All by nature are in a dam∣nable state of sin.
• * 1.1115

  2. Having in∣ward delights and lusts after sin.
• * 1.1116

  3. And some live in the constant and daily com∣mitting of gross and known sins.
• * 1.1117

  4. Or if they ne∣never yet re∣pented of them.
• * 1.1118

  II. The acceptable motives and grounds of re∣pentance.
• * 1.1119

  1.
• * 1.1120

  1.
• * 1.1121

  2.
• * 1.1122

  3.
• * 1.1123

  4.
• * 1.1124

  III. The hinder∣ances of it. 1.
• * 1.1125

  2.
• * 1.1126

  3.
• * 1.1127

  Obs.
• * 1.1128

  Two kind of wicked hearers. 1. Ignorant.
• * 1.1129

  2. Prophane.
• * 1.1130

  Causes of ob∣stinacy in sin. 1. Atheisme.
• * 1.1131

  2. Long custom in sinning
• * 1.1132

  3. Prosperity and abundance of ease.
• * 1.1133

  4. Hardnesse of heart.
• * 1.1134

  5. Despair.
• * 1.1135

  6. The divels do∣minion over thee.
• * 1.1136

  Object.
• * 1.1137

  Observ.
• * 1.1138

  1.
• * 1.1139

  1. How many ways men may turn from sin, and yet not to God.
• * 1.1140

  5.
• * 1.1141

  3.
• * 1.1142

  4.
• * 1.1143

  5.
• * 1.1144

  1. What it is to turn to God.
• * 1.1145

  2.
• * 1.1146

  3.
• * 1.1147

  4.
• * 1.1148

  Use.
• * 1.1149

  Obs.
• * 1.1150

  What it is to turn to God with the whole heart. 1.
• * 1.1151

  2.
• * 1.1152

  3.
• * 1.1153

  4.
• * 1.1154

  5.
• * 1.1155

  1. Tho effects of hearty conver∣sion to God.
• * 1.1156

  2.
• * 1.1157

  3.
• * 1.1158

  4.
• * 1.1159

  Obs.
• * 1.1160

  I. Tears may a∣rise from a four-fold spring. 1. Naturall.
• * 1.1161

  3. Hypocriticall.
• * 1.1162

  4. Godly weep∣ing.
• * 1.1163

  II. A Popish ad∣vancement of tears.
• * 1.1164

  III. There is a two-fold Sor∣row. Intellectuall and Spirituall, And Sensitive.
• * 1.1165

  Why mourn∣ing and weep∣ing must ac∣company con∣version. 1.
• * 1.1166

  2.
• * 1.1167

  3.
• * 1.1168

  4.
• * 1.1169

  Use.
• * 1.1170

  Observ. Of rending the heart.
• * 1.1171

  Other equiva∣lent expressi∣ons in the Scripture.
• * 1.1172

  What is im∣plyed in the phrase, Rent 〈◊〉〈◊〉 hearts.
• * 1.1173

  1.
• * 1.1174

  2.
• * 1.1175

  3.
• * 1.1176

  4.
• * 1.1177

  5.
• * 1.1178

  6.
• * 1.1179

  What is imply∣ed in the nega∣tive, And not your garments. 1.
• * 1.1180

  2.
• * 1.1181

  Why God pre∣fers a rent and converted heart, before all outward acts of Reli∣gion.
• * 1.1182

  1.
• * 1.1183

  2.
• * 1.1184

  3.
• * 1.1185

  Use 1.
• * 1.1186

  Doct.
• * 1.1187

  3. The end of the Ministry is supernaturall, and four-fold.
• * 1.1188

  I.
• * 1.1189

  II.
• * 1.1190

  III.
• * 1.1191

  IIII.
• * 1.1192

  4.
• * 1.1193

  5.
• * 1.1194

  What Mini∣sters must doe that their Mi∣nistrie may be effectuall. 1.
• * 1.1195

  2.
• * 1.1196

  3.
• * 1.1197

  Use.
• * 1.1198

  Whether a godly ministry may not be without any great successe.
• * 1.1199

  Answ.
• * 1.1200

  Why Gods power doth alwaies go along with his word. Reasons on Gods part. 1.
• * 1.1201

  2.
• * 1.1202

  Reasons from the Ministry
• * 1.1203

  1.
• * 1.1204

  Reasons on the Ministers part.
• * 1.1205

  1.
• * 1.1206

  2.
• * 1.1207

  3.
• * 1.1208

  A reason from the people.
• * 1.1209

  Whether a cor∣rupt Ministry may be the means of con∣version.
• * 1.1210

  Answ.
• * 1.1211

  Whether a pro∣phane minister may convert any.
• * 1.1212

  Answ.
• * 1.1213

  Observ.
• * 1.1214

  Gods domini∣on over mens hearts is seen.
• * 1.1215

  1. In the way of his providence.
• * 1.1216

  2.
• * 1.1217

  3.
• * 1.1218

  4.
• * 1.1219

  Of Dreams.
• * 1.1220

  II. In the way of his Justice. 1.
• * 1.1221

  2.
• * 1.1222

  III. In the way of his Grace.
• * 1.1223

  1.
• * 1.1224

  2.
• * 1.1225

  3.
• * 1.1226

  4.
• * 1.1227

  5.
• * 1.1228

  Use. 1.
• * 1.1229

  Use 2.
• * 1.1230

  Use 3.
• * 1.1231

  Observ.
• * 1.1232

  How much wickednesse is implied in this Epithete, Stony heart. 1.
• * 1.1233

  2.
• * 1.1234

  3.
• * 1.1235

  4.
• * 1.1236

  5.
• * 1.1237

  6.
• * 1.1238

  7.
• * 1.1239

  The effects which demon∣strate all men by nature to have a heart of stone. 1.
• * 1.1240

  2.
• * 1.1241

  3.
• * 1.1242

  4.
• * 1.1243

  Use.
• * 1.1244

  Observ.
• * 1.1245

  What is impli∣ed in Heart of flesh. 1.
• * 1.1246

  2.
• * 1.1247

  3.
• * 1.1248

  4.
• * 1.1249

  5.
• * 1.1250

  The effects and consequents of a fleshy heart. 1.
• * 1.1251

  2.
• * 1.1252

  3.
• * 1.1253

  〈◊〉〈◊〉
• * 1.1254

  5.
• * 1.1255

  Use.
• * 1.1256

  1. Inducements to seek for this heart of flesh.
• * 1.1257

  2.
• * 1.1258

  3.
• * 1.1259

  4.
• * 1.1260

  5.
• * 1.1261

  Quest. Whether all tenderness be this work of Grace here promised. Answ. No: For there is a natural tender∣ness,
• * 1.1262

  And a Legal, neither of which are this heart here pro∣mised.
• * 1.1263

  The Counter∣feit of this Heart of flesh, viz. I. Natural ten∣derness dis∣covered. How it differs from gracious tenderness.
• * 1.1264

  3.
• * 1.1265

  4.
• * 1.1266

  5.
• * 1.1267

  II. 〈…〉〈…〉ate 〈…〉〈…〉ness in 〈◊〉〈◊〉 that for 〈…〉〈…〉in are 〈◊〉〈◊〉 〈…〉〈…〉lness 〈…〉〈…〉.
• * 1.1268

  2.
• * 1.1269

  3.
• * 1.1270

  Doct.
• * 1.1271

  What is im∣plyed in this promise, I will put my spirit within you. 1.
• * 1.1272

  〈◊〉〈◊〉.
• * 1.1273

  3.
• * 1.1274

  4.
• * 1.1275

  Of the opera∣tions of the Spin in a Man.
• * 1.1276

  1.
• * 1.1277

  2.
• * 1.1278

  3.
• * 1.1279

  4.
• * 1.1280

  Use.
• * 1.1281

  Observ.
• * 1.1282

  How far this grace may be tendred or re∣ceived, and yet not put into our inwards. 1.
• * 1.1283

  2.
• * 1.1284

  3.
• * 1.1285

  4.
• * 1.1286

  5.
• * 1.1287

  What this in∣ward deep work of grace is. 1.
• * 1.1288

  2.
• * 1.1289

  3.
• * 1.1290

  Signs and ef∣fects of this in∣ward deep work of grace in a man. 1.
• * 1.1291

  2.
• * 1.1292

  3.
• * 1.1293

  Use.
• * 1.1294

  Obs. Gods method is first to give the inward principles of holiness, and then grace to live holily. The point il∣lustrated by some conside∣rations. 1. Grace doth not come into the heart at first, as sin came into the world.
• * 1.1295

  2. God takes an∣other kind of course to make holy, then the Philosopher teaches.
• * 1.1296

  3. The work of Grace far o∣therwise then Pelagians, Pa∣pists, or Armi∣nians teach.
• * 1.1297

  Reasons of the point.
• * 1.1298

  1.
• * 1.1299

  3.
• * 1.1300

  3.
• * 1.1301

  4.
• * 1.1302

  Signs to disco∣ver when Du∣ties proceed from this new Spirit within, and not from other grounds.
• * 1.1303

  1.
• * 1.1304

  2.
• * 1.1305

  3.
• * 1.1306

  4.
• * 1.1307

  Use.
• * 1.1308

  Doct.
• * 1.1309

  Considerati∣ons to open the Doct. 1.
• * 1.1310

  2.
• * 1.1311

  3.
• * 1.1312

  4.
• * 1.1313

  Reas 1.
• * 1.1314

  2.
• * 1.1315

  3.
• * 1.1316

  4.
• * 1.1317

  5.
• * 1.1318

  6.
• * 1.1319

  7.
• * 1.1320

  Observ.
• * 1.1321

  1.
• * 1.1322

  Considerati∣ons to open the sense of this Doct••ine.
• * 1.1323

  2.
• * 1.1324

  1.
• * 1.1325

  2.
• * 1.1326

  Grounds of the Doctrine. 1.
• * 1.1327

  2.
• * 1.1328

  3.
• * 1.1329

  Phil. 2 24.
• * 1.1330

  4.
• * 1.1331

  5.
• * 1.1332

  6.
• * 1.1333

  7
• * 1.1334

  What a blessed state it is to have both these graces. 1.
• * 1.1335

  2.
• * 1.1336

  3.
• * 1.1337

  4.
• * 1.1338

  5.
• * 1.1339

  Use 1.
• * 1.1340

  Use 2.
• * 1.1341

  Doct.
• * 1.1342

  What to walk in Gods Sta∣tutes implyes. 1.
• * 1.1343

  2.
• * 1.1344

  3.
• * 1.1345

  4.
• * 1.1346

  5.
• * 1.1347

  6.
• * 1.1348

  7.
• * 1.1349

  1.
• * 1.1350

  2.
• * 1.1351

  3.
• * 1.1352

  4.
• * 1.1353

  Use. 1.
• * 1.1354

  Use 2.
• * 1.1355

  Command∣ments.
• * 1.1356

  Judgements.
• * 1.1357

  Statutes.
• * 1.1358

  Doct.
• * 1.1359

  Considerations to open the point. 1.
• * 1.1360

  2.
• * 1.1361

  Prayer.
• * 1.1362

  The Lords-day
• * 1.1363

  Why the godly are so tender about Gods worship. 1.
• * 1.1364

  2.
• * 1.1365

  3.
• * 1.1366

  4.
• * 1.1367

  5.
• * 1.1368

  Men that say they are above Ordinances.
• * 1.1369

  Use.
• * 1.1370

  Observ.
• * 1.1371

  The fountain and rise of all righteousness between man and man. Humane laws.
• * 1.1372

  Freedom by Christ takes no man off from Humane Obligations.
• * 1.1373

  Reasons of the Doctrine.
• * 1.1374

  1.
• * 1.1375

  2.
• * 1.1376

  3.
• * 1.1377

  4.
• * 1.1378

  Prov. 10. 2, 3.
• * 1.1379

  Use 1.
• * 1.1380

  Use 2.
• * 1.1381

  Observ.
• * 1.1382

  The Doctrine explained. 1.
• * 1.1383

  Man in the first work of conversion is passive and doth not co∣o|perate.
• * 1.1384

  2.
• * 1.1385

  Hereby mans will is not ta∣ken away.
• * 1.1386

  3.
• * 1.1387

  4.
• * 1.1388

  5.
• * 1.1389

  6.
• * 1.1390

  1.
• * 1.1391

  2.
• * 1.1392

  3.
• * 1.1393

  4.
• * 1.1394

  Use▪
• * 1.1395

  Doct.
• * 1.1396

  2. Of Promises.
• * 1.1397

  What is impli∣ed in this free gift. 1.
• * 1.1398

  2.
• * 1.1399

  3.
• * 1.1400

  4.
• * 1.1401

  Object. 1.
• * 1.1402

  Answ.
• * 1.1403

  〈◊〉〈◊〉.
• * 1.1404

  Object. 2.
• * 1.1405

  Answ.
• * 1.1406

  2.
• * 1.1407

  3.
• * 1.1408

  4.
• * 1.1409

  A two-fold Calling.
• * 1.1410

  Observ.
• * 1.1411

  Effectual Vo∣cation opened. 1. In the efficient cause God. 1.
• * 1.1412

  2.
• * 1.1413

  11. In the instru∣ment. Gods word.
• * 1.1414

  The creatures afflictions.
• * 1.1415

  Use.
• * 1.1416

  Use 2.
• * 1.1417

  I. The nature of vocation. As external it lieth 1. princi∣pally in the preaching of the word.
• * 1.1418

  2.
• * 1.1419

  The whole Creation.
• * 1.1420

  The voyce of the Creatures of it self, not sufficient to call men to re∣pentance.
• * 1.1421

  The Judge∣ments of God.
• * 1.1422

  The voyce of Conscience.
• * 1.1423

  II. As Internal.
• * 1.1424

  1. It consists:
• * 1.1425

  2.
• * 1.1426

  3.
• * 1.1427

  4.
• * 1.1428

  Use 1.
• * 1.1429

  Gods people are called: 1. From blinde∣ness into light.
• * 1.1430

  2. From ungodly to holy lives.
• * 1.1431

  3. From false worship to true.
• * 1.1432

  4. Out of the world, to en∣joy God.
• * 1.1433

  5. From a state of quietness, to a state of af∣fliction.
• * 1.1434

  6. From an estate of misery, to a state of bles∣sedness.
• * 1.1435

  What Epithets or Properties the Scripture gives this cal∣ling. 1.
• * 1.1436

  2.
• * 1.1437

  3.
• * 1.1438

  4.
• * 1.1439

  5.
• * 1.1440

  1 Cor. 1. 26.
• * 1.1441

  1.
• * 1.1442

  2.
• * 1.1443

  3.
• * 1.1444

  4.
• * 1.1445

  5.
• * 1.1446

  6.
• * 1.1447

  Phil. 3.
• * 1.1448

  Use.
• * 1.1449

  Observ.
• * 1.1450

  In respect of the invisibility of it.
• * 1.1451

  1.
• * 1.1452

  2. Meditate of the time and seoson when God calls.
• * 1.1453

  3. The persons God cal••ls. I, The meanest.
• * 1.1454

  II. The worst.
• * 1.1455

  III. The foolishest
• * 1.1456

  IV. The fewest.
• * 1.1457

  Use.
• * 1.1458

  Use.
• * 1.1459

  〈◊〉〈◊〉
• * 1.1460

  God chooseth some wise men
• * 1.1461

  Of the wis∣dom of the flesh, and wis∣dom of the spirit.
• * 1.1462

  Observ.
• * 1.1463

  〈◊〉〈◊〉. Wherein spiri∣tual wisdom is discovered.
• * 1.1464

  〈◊〉〈◊〉.
• * 1.1465

  3.
• * 1.1466

  4.
• * 1.1467

  1.
• * 1.1468

  2.
• * 1.1469

  3.
• * 1.1470

  Use.
• * 1.1471

  Observ.
• * 1.1472

  The characters and properties of wisemen af∣ter the flesh. 1. They relish only wordly things.
• * 1.1473

  2. They have an incurable en∣mity to the things of God.
• * 1.1474

  3. Subtil to cover sinne.
• * 1.1475

  4. Crafty to ac∣complish their wickedness.
• * 1.1476

  5. Proud.
• * 1.1477

  6. They measure all duties by safety.
• * 1.1478

  7. They will choose sin ra∣ther then affli∣ctions.
• * 1.1479

  8; Lives as if God did not rule.
• * 1.1480

  Use.
• * 1.1481

  1.
• * 1.1482

  2.
• * 1.1483

  Reasons on mans part.
• * 1.1484

  1.
• * 1.1485

  2.
• * 1.1486

  3.
• * 1.1487

  Object.
• * 1.1488

  Answ.
• * 1.1489

  The dif〈…〉〈…〉 b•• 〈◊◊〉〈◊◊〉 wis〈…〉〈…〉 ••n•• 〈◊〉〈◊〉 ••n pru∣dence. 1.
• * 1.1490

  2.
• * 1.1491

  3.
• * 1.1492

  4.
• * 1.1493

  Object.
• * 1.1494

  Answ.
• * 1.1495

  Learning ne∣cessary in a Minister, why 1.
• * 1.1496

  2.
• * 1.1497

  3.
• * 1.1498

  3.
• * 1.1499

  Use.
• * 1.1500

  Observ.
• * 1.1501

  I. The four great thin〈…〉〈…〉 of the world. 1.
• * 1.1502

  2.
• * 1.1503

  3.
• * 1.1504

  4. Temporal greatness not in it self in∣consistent with godlness and salvation.
• * 1.1505

  1.
• * 1.1506

  2.
• * 1.1507

  Quest.
• * 1.1508

  Answ.
• * 1.1509

  3.
• * 1.1510

  Reasons why God leaves great men. On Gods part. 1.
• * 1.1511

  2.
• * 1.1512

  3.
• * 1.1513

  4.
• * 1.1514

  5.
• * 1.1515

  Reasons on mans part. 1.
• * 1.1516

  2.
• * 1.1517

  Use.
• * 1.1518

  Quest.
• * 1.1519

  Answ.
• * 1.1520

  Doct.
• * 1.1521

  1.
• * 1.1522

  2.
• * 1.1523

  Many called ones reject the Gospel-feast. 1.
• * 1.1524

  2.
• * 1.1525

  3.
• * 1.1526

  4.
• * 1.1527

  Use.
• * 1.1528

  Observ.
• * 1.1529

  Considerati∣ons to 〈◊〉〈◊〉 po••nt.
• * 1.1530

  1. The prophane Christians ground of confidence.
• * 1.1531

  2.
• * 1.1532

  3. The number of chosen ones very few.
• * 1.1533

  3.
• * 1.1534

  4.
• * 1.1535

  5.
• * 1.1536

  6.
• * 1.1537

  7.
• * 1.1538

  8.
• * 1.1539

  Use.
• * 1.1540

  The meaning of the Parable of the Feast.
• * 1.1541

  A Proposition of great use.
• * 1.1542

  Particular rules about this point. 1.
• * 1.1543

  2.
• * 1.1544

  〈◊〉〈◊〉.
• * 1.1545

  Reasons of the 〈◊〉〈◊〉. 1.
• * 1.1546

  2.
• * 1.1547

  1.
• * 1.1548

  II.
• * 1.1549

  III.
• * 1.1550

  1 Why most persons think it enough to come to the feast, though without a wed∣ding-garment.
• * 1.1551

  2.
• * 1.1552

  3.
• * 1.1553

  4.
• * 1.1554

  Use.
• * 1.1555

  Observ.
• * 1.1556

  2.
• * 1.1557

  3.
• * 1.1558

  4. The Doctrine of Reprobati∣on no ground of despair to any.
• * 1.1559

  1.
• * 1.1560

  2.
• * 1.1561

  3.
• * 1.1562

  4.
• * 1.1563

  5.
• * 1.1564

  6.
• * 1.1565

  Object.
• * 1.1566

  Answ.
• * 1.1567

  Object.
• * 1.1568

  Answ.
• * 1.1569

  Signs that but but few are sa∣ved.
• * 1.1570

  Use.
• * 1.1571

  A Case of conscience.
• * 1.1572

  More signs and effects of Election.
• * 1.1573

  4
• * 1.1574

  2.
• * 1.1575

  3.
• * 1.1576

  4.
• * 1.1577

  3.
• * 1.1578

  1. The Case of consciu•••••• r••∣solved.
• * 1.1579

  Isa. 49. 1••.
• * 1.1580

  2.
• * 1.1581

  3.
• * 1.1582

  4.
• * 1.1583

  5.
• * 1.1584

  6.
• * 1.1585

  7.
• * 1.1586

  Job 13. 15.
• * 1.1587

  Observ.
• * 1.1588

  What it is to walk worthy. 1.
• * 1.1589

  2.
• * 1.1590

  3.
• * 1.1591

  4.
• * 1.1592

  What are the properties and actions that will become our holy cal∣〈…〉〈…〉. 1.
• * 1.1593

  2.
• * 1.1594

  3.
• * 1.1595

  4.
• * 1.1596

  5.
• * 1.1597

  Use.
• * 1.1598

  Observ.
• * 1.1599

  1. What this ho∣liness is.
• * 1.1600

  2.
• * 1.1601

  1.
• * 1.1602

  2.
• * 1.1603

  3.
• * 1.1604

  4.
• * 1.1605

  5.
• * 1.1606

  6.
• * 1.1607

  The extent of the duty. 1.
• * 1.1608

  2.
• * 1.1609

  3.
• * 1.1610

  4.
• * 1.1611

  4.
• * 1.1612

  The p〈…〉〈…〉 of holiness.
• * 1.1613

  Why. 1.
• * 1.1614

  2.
• * 1.1615

  3.
• * 1.1616

  Use 1.
• * 1.1617

  Use 2.
• * 1.1618

  Use 3.
• * 1.1619

  Observ.
• * 1.1620

  The nature of Glory.
• * 1.1621

  2.
• * 1.1622

  Of knowledge in heaven.
• * 1.1623

  3.
• * 1.1624

  4.
• * 1.1625

  5.
• * 1.1626

  6.
• * 1.1627

  The adjuncts and properties of glory. 1.
• * 1.1628

  2.
• * 1.1629

  3.
• * 1.1630

  4.
• * 1.1631

  Use 1.
• * 1.1632

  Use 2.
• * 1.1633

  Use 3.
• * 1.1634

  Use 4.
• * 1.1635

  Observ.
• * 1.1636

  Some particu∣lars to clear the doctrine. 1.
• * 1.1637

  2.
• * 1.1638

  3.
• * 1.1639

  4.
• * 1.1640

  5.
• * 1.1641

  Effects of grace, by ha∣ving which a Saint may ob∣tain Assurance. 1.
• * 1.1642

  2.
• * 1.1643

  3.
• * 1.1644

  4.
• * 1.1645

  5.
• * 1.1646

  6.
• * 1.1647

  Use.
• * 1.1648

  Objection a∣gainst the cer∣tainty of As∣surance.
• * 1.1649

  Answ.
• * 1.1650

  Grounds for the possibility of assuranc. ••1
• * 1.1651

  2.
• * 1.1652

  3.
• * 1.1653

  4.
• * 1.1654

  Why men think this cer∣taintie impos∣sible. 1.
• * 1.1655

  2.
• * 1.1656

  3.
• * 1.1657

  Object.
• * 1.1658

  Answ.
• * 1.1659

  2.
• * 1.1660

  Object.
• * 1.1661

  Anesw.
• * 1.1662

  Use.
• * 1.1663

  The advanta∣ges that the godly have by Assurance. 1.
• * 1.1664

  〈◊〉〈◊〉
• * 1.1665

  3.
• * 1.1666

  4.
• * 1.1667

  5.
• * 1.1668

  6.
• * 1.1669

  How to know true certainty which is wrought by the Spirit, from the false per∣swasions of a mans own heart. 1.
• * 1.1670

  2.
• * 1.1671

  3.
• * 1.1672

  4.
• * 1.1673

  5.
• * 1.1674

  6.
• * 1.1675

  7.
• * 1.1676

  What a godly person should do that wants Assurance.
• * 1.1677

  The depen∣dance of faith more noble then Assurance 1.
• * 1.1678

  2.
• * 1.1679

  Observ.
• * 1.1680

  In how many respects wicked men are afarre off from God. 1.
• * 1.1681

  2.
• * 1.1682

  3.
• * 1.1683

  4.
• * 1.1684

  5.
• * 1.1685

  Use.
• * 1.1686

  Observ.
• * 1.1687

  I. Considerati∣ons opening the point.
• * 1.1688

  How abs〈…〉〈…〉 〈◊〉〈◊〉 is to affirm, that by the works of God, the Sun, Moon and Stare, &c. Man may be effectually called. 1.
• * 1.1689

  2.
• * 1.1690

  3.
• * 1.1691

  1. To what use and purpose is the call by Gods works and providence
• * 1.1692

  2.
• * 1.1693

  4.
• * 1.1694

  III. That God doth not ef∣fectually call all men, pro∣ved.
• * 1.1695

  IV. God cleared from injustice.
• * 1.1696

  1.
• * 1.1697

  2.
• * 1.1698

  3.
• * 1.1699

  4.
• * 1.1700

  5.
• * 1.1701

  6.